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VANAPRASTHA ASHRAM
Introduction
For many years I have been interested in varnasrama. As I approached my 50th year in this
body thoughts of vanaprastha arose in my mind. I think they were based a lot on egotistical
purposes, but amidst that I realized little had been done in ISKCON to suggest what a devotee was
to do at this stage. Some well-wishing devotee mentioned that I appeared to be living more like a
vanaprastha (whatever that meant), than a grhastha. So I thought I’d do a bit of research-
something I’m not much good at. My incompetence with computers doesn’t help. Anyway we’ve
persevered and this is the outcome for better or worse. When I went to the GBC in 2000 with
some suggestions about vanaprastha, they enthusiastically requested that I form a committee and
pursue the issue. I never got the vanaprastha committee together, but at least the notes are now in
print for further discussion and refinement.
The topic of varnasrama is being dealt with in many ways, by many devotees. I’m not going
to get into it here very much except where the topic of vanaprastha is mentioned. To establish
varnasrama was certainly one of Srila Prabhupada’s greatest desires. To support the many
devotees’ obvious needs and assist in the spreading of Krishna consciousness, by showing an ideal
lifestyle. Not an easy task, but inevitability as we mature. What alternative is there? The chaotic
hell of varnasankara. A society full of misfits with no higher aim in life, save and accept to exist as
some kind of dummy, sold out to whatever the society puts before one. An ignorant ‘nowhere
man’ opening and closing another chapter in his endless search for happiness.
In this book we are going to look at a part of the cultural revolution Srila Prabhupada
envisioned, which would change the face of the earth. When talking about culture Srila
Prabhupada referred to the varnasrama system as real culture. To develop the finer aspects of a
human being leading up to spiritual realization. No ‘modern’ society even has that on it’s menu.
Varnasrama is the God-given scientific method of fulfilling all of life’s purposes material and
spiritual. We would like to look at everything as a dynamic part of Lord Caitanya’s mercy
mission, of awakening our dormant love of God. He gave up His household for that. Srila
Prabhupada gave up his also. The stories of Yudhisthira Maharaja, King Dhrtarastra and Maharaja
Pariksit, renouncing family and kingdom, fascinated me from the beginning of my devotional
days. All was done in the spirit of helping others – not for respect or irresponsibly – but rather to
show by example how to use this human life for our ultimate benefit. Hearing the stories of these
great personalities and seeing the pictures reminded me of my childhood fantasies of walking
alone across mountains with a stick as my only support.
The world in general may not consider any point whatsoever of such a presentation, but with
the natural aging process many devotees of ISKCON and other spiritual movements may find
immense use in such a discussion. Many devotees even have little idea as to the vanaprastha
ashram. At the GBC sub-committee I briefly attended I detected an air of hesitation, fear,
blankness, enthusiasm, skepticism, ignorance, disinterest, sarcasm and enthusiasm to name some
of the mixed response. Do we need to discuss it at all? “Is it important? We have important issues
re the women and children in ISKCON to deal with.” “Where we stand in arati and sit in class”.
“Sannyasis are falling down. What are we going to do about that?” “The Ritviks are causing
problems – on and on. We need Varnasrama or do we. In any case I have to find out who to offer
my chocolate to.”
Well if we are to establish varnasrama then we have to have vanaprasthas. “Then what do
they do? Another lazy burden on us stretched out Grhastas or the brahmacari slave force. Do they
really have to leave their families? This is a terrible example again. Just irresponsible. We don’t
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need it. Who are you to talk about these things anyway? Doesn’t sound like it’s for me. Who will
look after them when they are old and sick? Jee! What about us women? Sounds like another male
chauvinism to me. Do they have to live in the forest? What about sannyasa? Is it compulsory for
vanaprasthas? What do their wives and families do? Look now, d’you expect me to put my trust in
ISKCON. I’ve got to look after myself. Y’know, what about the future. (The thought came to my
mind – are we thinking that Krishna is no more there to look after and protect us. Has the
institution taken over from God? I thought we were here for the purpose of putting our full faith in
and surrendering completely to Krishna). Am I supposed to give up my bucks and insurance and
the lot. Uh!Uh! No way. I’m not Rupa Gosvami. Can I live at home and still be a vanaprastha?

I wipe the sweat off my brow. What have I let myself in for?

These and many other questions came up there and then and in the course of our little
experience in discussing the topic. However the reality is we are now faced with many married
devotees reaching a stage where their children are up on their own two feet. The couple think
about what to do next. Many more will also come to this stage. It’s an ongoing factor of life. It
seems these days that a lot of elderly people are retiring from their work and maybe family
responsibilities and coming for shelter in the society of devotees. Srila Prabhupada certainly
indicated on several occasions that this was a responsibility of our society to provide such persons
with shelter.
In this book we hope to answer some of these queries. We will also briefly explore the need
for vanaprastha. We will hear many of the guidelines given by Srila Prabhupada in his books,
letters, and lectures etc. about vanaprastha. Hopefully we will see our own position and whether it
a something we need, or are ready for or not. We will look at economics, responsibilities,
eligibility, standards, dress, and the goals, to name a few.
Each person is indeed different, so details may vary. The spiritual master’s duty is to engage
us accord to what is favourable for our spiritual advancement. “One man’s meat is another man’s
poison.” Herein we hope to give some guidelines for those who wish to take this path and create
for others at least an interest, or just offer some condensed info which previously was not there. In
any other ashram there are standards quite clearly defined which you know before you sign the
contract. Why should vanaprastha be any different?
Like all ashrams there is the external and the internal. The external is easier to define - we see
the dress, the activities, responsibilities, the interrelationships with others and so on. However the
internal state of consciousness may not be so easy to see or categorize, but this is the real factor to
decide where we best belong. As sannyasa is a state of internal absorption in Krishna
consciousness and a natural distaste for material sense gratification, similarly there is a necessary
internal state of consciousness to accept vanaprastha and to practice for one’s own and others
spiritual benefit. The acceptance of vanaprashtha should be natural and without duplicity. It is not
a formality but an internal state of detachment coupled with the external behaviour. Not an
artificial imposition. We should not imitate. “It is far better to discharge one’s prescribed duties,
even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s
own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.”
BG 3.35. Purport: “One should therefore discharge his prescribed duties in full Krsna
consciousness rather than those prescribed for others. Materially, prescribed duties are duties
enjoined according to one’s psychophysical condition, under the spell of the modes of material
nature. Spiritual duties are as ordered by the spiritual master for the transcendental service of
Krsna. But whether material or spiritual, one should stick to his prescribed duties even up to death,
rather than imitate another’s prescribed duties. Duties on the spiritual platform and duties on the
material platform may be different, but the principle of following the authorized direction is
always good for the performer. When one is under the spell of the modes of material nature, one
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should follow the prescribed rules for his particular situation and should not imitate others. For
example, a brähmana, who is in the mode of goodness, is nonviolent, whereas a ksatriya, who is in
the mode of passion, is allowed to be violent. As such, for a ksatriya it is better to be vanquished
following the rules of violence than to imitate a brähmana who follows the principles of
nonviolence. Everyone has to cleanse his heart by a gradual process, not abruptly. However, when
one transcends the modes of material nature and is fully situated in Krsna consciousness, he can
perform anything and everything under the direction of a bona fide spiritual master. In that
complete stage of Krsna consciousness, the ksatriya may act as a brähmana, or a brähmana may
act as a ksatriya. ….as long as one is on the material platform, he must perform his duties
according to the modes of material nature. At the same time, he must have a full sense of Kåñëa
consciousness.”
According to Krishna in the Bhagavad-gita we must do our duty and follow the rules and
regulations accordingly. “Even a man of knowledge acts according to his own nature, for everyone
follows the nature he has acquired from the three modes. What can repression accomplish?”
BG3.33. Purport: “Unless one is situated on the transcendental platform of Krsna consciousness,
he cannot get free from the influence of the modes of material nature, as it is confirmed by the
Lord in the Seventh Chapter (7.14). Krsna consciousness helps one to get out of the material
entanglement, even though one may be engaged in his prescribed duties in terms of material
existence. Therefore, without being fully in Krsna consciousness, one should not give up his
occupational duties. No one should suddenly give up his prescribed duties and become a so-called
yogi or transcendentalist artificially. It is better to be situated in one’s position and to try to attain
Krsna consciousness under superior training. Thus one may be freed from the clutches of Krsna’s
mäyä.”
We are not necessarily transcendental to the 3 modes and we need all the help we can get to
renounce this world of maya-sukhaya. Even if we are so advanced in knowledge and realization
still according to Krishna in the Bhagavad-gita we must do our duty: “As the ignorant perform
their duties with attachment to results, the learned may similarly act, but without attachment, for
the sake of leading people on the right path.” BG 3.35. Srila Bhaktivinode Thakur has stated that
those who are not above the three modes must go through the various varnas including the
vanaprastha. We should carefully follow the dos and don’ts of our particular duty in life. Such
activity is described as pious, whereas to act contrarily is sinful. In the Bhagavad-gita Arjuna’s
question regarding what causes a man to act sinfully refers to failure to perform one’s prescribed
duty. According to the Vedas it is a sin to not act according to ones’ prescribed duty. Such
imitation is motivated by lust. The varnasrama system is to free us from lust altogether and not to
accommodate it.
Sannyasa may not be for everyone and for women it is not allowed at all. Vanaprastha
however seems much more possible and feasible for most devotees, at least those who are serious
about spiritual life and have practiced for many years. Women can also practice in the vanaprastha
ashram. One thing is that those who have been steadily practicing Krsna consciousness in the
Grhasta ashram for many years, should have an irreplaceable depth of experience, conviction and
realization., which in most cases is essential for the onward progress through the ashrams and then
Back to Godhead. No amount of theoretical knowledge and sentiment can compare to that. No
turning back. As Srila Prabhupada writes in his preface of Nectar of Instruction. “First one must
become a perfect gosvami and then a pure devotee of the Lord.” Vanaprastha ashram is to help us
to develop the mood of gosvami.
Lot’s been said and read about grhastha, the married ashram. Quite a bit about the student
ashram – brahmacari. Even the sannyasa ashram has had a fair airing, but the vanaprastha ashram
remains a dark horse to most, with only a couple of lines appearing in the ISKCON guidelines. It
may not seem relevant to us now, but you never know we may naturally evolve to a state where it
becomes so. Krishna is guiding us all through different situations in life to lead to a higher one.
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We never know what He’s got in store next. We are still children in the transcendental drama,
learning to play our parts.
Well, we’ll get on with it now. Praying for the mercy of all the devotees, present, past and
future, of Lord Sri Caitanya Mahaprabhu and His associates, of Lord Sri Krsna and Srimati
Radharani and especially His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada. We
hope and pray that this booklet will help someone in their spiritual path. I am a pretty wretched
fellow at heart, so please be warned before you proceed further. This compilation is not
necessarily the ISKCON line on the subject. I have consulted with a few senior devotees for
feedback, taken it into account and ………
Begging the forgiveness of all the readers for any offences. Kindly bless me that I may
become a faithful servant of the servant of the servant of Srila Prabhupada. Hare Krishna!

Das das das anudas

Janananda das
(Penang, Malaysia, Sept 24th 2003)

23 December, 1974
Dear Sri Srinivasan,
Please accept my greetings. I beg to acknowledge receipt of your letter dated 19-12-74 and have
noted the contents. Your life will become perfect if you can engage yourself fully in the devotional
service of Sri Krsna. As stated in your letter now you are retired from your job and your daughters
are getting married. This means that your grhastha life is almost finished. Therefore, according to
Varnasrama Dharma you should spend the rest of your life simply engaged in the devotional
service of the Lord. It has been the ancient custom that the man in the later years of his life,
usually after the age of 50, prepares to leave home and takes the order of vanaprastha, taking
pilgrimages to different holy lands. Then eventually he may take sannyasa, the renounced order of
life, with no connection with family whatsoever. This is actually necessary as it is recommended
by Sri Krsna Himself. So you have asked my advice and I think the best thing is for you to either
go to our Vrndavana center, or our Mayapura center, or our Bombay center and live there for the
rest of your life, chanting Hare Krsna, feeling the bliss of being fully engaged in the service of Sri
Krsna. By association of devotees and eating Krsna prasadam, constantly engaged in the service of
the Lord you will become purified from all unwanted things and it will be very easy for you to
absorb yourself in thoughts of the Supreme Lord only. Then when it comes time to leave your
body at the end of life you will go to Krsna. You will not have to take another birth in this material
world. But you will go to the spiritual world, the Vaikuntha world. I was also grhastha but now I
am sannyasi. As grhastha I was thinking it would be very difficult to leave my householder life
and take up preaching full time. But actually it has become very easy by the grace of Sri Krsna.
Now there are no difficulties. So I recommend that you also take up this life. Now that your
household duties are more or less finished I think this is your best alternative. All great previous
personalities such as Arjuna and the Pandava brothers, Maharaja Rsabhadeva, King Bharata, so
many great kings and great saintly persons all finished the last part of their lives living as
mendicants, sannyasis. Therefore following in the footsteps of the authorities we should
understand the Supreme Lord Sri Krsna. If there are any difficulties concerning my request to you
to leave your home then if you like you can write me for further advice and it will be my duty to
serve you in this way.
I hope this meets you in good health.
Your ever well-wisher,
A.C. Bhaktivedanta Swami
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POINTS RAISED:

Presented questions
One of the main concerns was the economic security. Indicating again that our society is not is a
position to maintain a vanaprastha ashram

Education and training at all levels required – what type of vanprastha wil come out of the present
grhastha and brahmacari ashramas.

Eligibility

Vanaprastha should come from a positive cause not negative.

Good idea to solidify resolve of the vanaprastha if he or she goes through an official ceremony in
public. Their position would be known to others and respected. This would apply in the case of
someone changing their cloth. Not for those who remain in white or with their wife.

Generally the vanaprasthas would be teachers, mentors, guides. Not inactive or lazy

Concern if there are ashramas, then a class of lazy or inactive persons would be attracted.

Suggestion to adopt the Beth Nama system - congregation buying rooms which they could use
when they come say for a weekend etc… At other times the rooms could be used for other
purposes.

The transition form living with family to living without might nees some help and association.

Chack into the Mayapura vanaprastha ashram and see where they are at.

It would seem that the leadership needs to change it’s attitude to accommodate elderly devotees
who may not be able to render such active service as the younger ones. The purpose of
vanaprastha - to prepare for leaving the body in Krishna consciousness.
In order to invoke a significant change there needs to be some direction from above. A plan for
the whole society to train devotees in areas of service and occupational engagements. -
Varnashrama College.

Set up a vanaprastha forum on the internet.

CONTENTS:
Page

8 What is Vanaprastha
9 Vanaprastha as a duty
13 The goals of the Vanaprastha
19 Duties of a Vanaprastha
22 Traditional Vanaprastha

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27 Qualifications for entering vanaprastha
32 Marks/symbols/dress/name/formalities
33 Specific practices
36 Position of wife/family
39 Relationship with society
40 Economics - past and present
43 Varna occupations
44 Goals
45 Different types of vanaprasthas
46 Elderly
47 Ashramas
49 Srila Prabhupada as a vanaprastha.
51 Challenges
52 Conclusion
53 Supplementary Notes
59 APPENDIX
59 Sacrament of Vanaprastha
64 Purnachandra Mayapura lecture
67 From Mahabharata
70 Gita Nagari Concept
74 Antyajas

What is vanaprastha and how is it relevant to our present situation? We will try to explore
these and other questions in this initial presentation. Probably most of us understand vanaprastha
to mean a stage after grhastha which may be accept at 50 or more years of age when the husband
and wife or one partner has practically no more responsibility for the family and related
economics. They spend their time in full devotional service, cultivating detachment from anarthas
and attachment to Krishna and His service and living a fairly austere life. This is not far short of
the mark. We will now try to expand on this and look into some of the details
The question will inevitably come up more in time with an ever-increasing number of elderly
devotees. It’s probably the least understood of the four ashramas and there is less written and
spoken by Srila Prabhupada about it. Nonetheless it is a God given part of the varnasrama and
needs to be understood more if we are to follow and apply the principles.
The asramas are after all meant as a progression towards our goal and for most the acceptance
of sannyasi is premature.
S.B.9.18.40. Purport “Mahäräja Yadu was completely aware of the principles of religion. The
ultimate principle of religion is to engage oneself in devotional service to the Lord. Mahäräja
Yadu was very eager to engage himself in the Lord’s service, but there was an impediment: during
youth the material desire to enjoy the material senses is certainly present, and unless one fully
satisfies these lusty desires in youth, there is a chance of one’s being disturbed in rendering service
to the Lord. We have actually seen that many sannyäsis who accept sannyäsa prematurely, not
having satisfied their material desires, fall down because they are disturbed. Therefore the general
process is to go through grhastha life and vänaprastha life and finally come to sannyäsa and devote
oneself completely to the service of the Lord.”

Unless one has successfully been through the 25/25 of brahmacaris/grhasthas one may not
be sufficiently eligible to enter the 25 of vanaprastha. Let us not put the cart before the horse.

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One often finds that devotees marry either for the first time or second/third etc. in their late
40’s or 50’s. although this is not generally recommended it is a reality and not something unheard
of in former times even amongst the cultured classes.
It is not sinful to get married at a late stage even if it may be considered somewhat foolish– it is
sinful to have illicit sex outside of marriage.
In such cases especially if there are young dependent children then the acceptance of
vanaprastha could be a great social disturbance.
It should also be noted taking into account the eligibility for entering vanaprastha that only
a small percentage of persons would be in this ashrama – not 25%.
Sudras do not go for brahmacari life and vaisyas only for a short time, ksatrityas slightly
longer. Brahmanas may go for the entire course. So amongst youngsters only a small percentage
would be at Gurukula. Bear in mind the number of sudras exceeds the other classes at least in this
age. Women did not at all go for brahmacari training but would be married before the age of 12.
Only the brahmanas and ksatriyas would enter vanaprastha and sometimes the vaisyas so
as they are the smaller ashrams in number the majority would remain in the grhasthas ashram.
Only the brahmanas would take sannyasa. They would thus be the smallest ashram.
Certainly Prabhupada wanted the members of ISKCON to become brahmanas but the reality is
that many do not.
It is also necessary that in the grhasthas ashrama the systematic training is required so that
the householder is suitably detached by the age of 50 – there are 4 ashramas also in grhasthas and
unless one reaches the fourth he would not naturally enter vanaprastha as it would be a state of
mind and not of age.

WHAT IS VANAPRASTHA
Srila Prabhupada generally defined Vanaprastha as retired life and sannyasa as renounced
life. Not retired in the sense of a life of ease and irresponsibility, but in the sense of retiring from
family responsibility, for accepting a greater responsibility. The word retire in English also refers
to seclusion. In days gone by this would usually be the situation for the vanaprasthas. Living in
seclusion in the forest
The literal meaning of the word VANA is forest. PRASTHA means one who has gone. In
other words - “One who has gone to the forest.” It can be taken as going to the forest of
Vrndavana, which is the common practice of Vaisnava vanaprasthas.
SB 3.24.41. P "Going to the forest is compulsory for everyone. It is not a mental excursion
upon which one person goes and another does not. Everyone should go to the forest at least as a
vanaprastha. Forest-going means to take one-hundred-percent shelter of the Supreme Lord,
as explained by Prahlada Maharaja in his talks with his father."
Here the essential purpose of vanaprastha is stated - Taking complete shelter of Krishna.
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CC Adi. 7.34. P "There are four orders of spiritual life, namely, brahmacarya, grhastha,
vanaprastha and sannyasa, and in each of these ashrams there are four divisions. The divisions of
the brahmacaryasrama are savitrya, prajapatya, brahma and brhat, and the divisions of the
grhasthasrama are varta (professionals), sancaya (accumulators), salina (those who do not ask
anything from anyone) and silonchana (those who collect grains from the paddy fields). Similarly,
the divisions of the vanaprasthasrama are vaikhanasa, valakhilya, audumbara and phenapa, and
the divisions of sannyasa are kuticaka, bahudaka, hamsa and niskriya."
SB 3.12.43. "vaikhanasah--the section of men who retire from active life and live on half-
boiled meals; valakhilya--one who quits his former stock of grains on receipt of more;
audumbarah--one who lives on what he gets from the direction towards which he starts after rising
from bed; phenapah--one who lives on the fruits which automatically fall from the tree; vane--in
the forest;"
Here a further breakdown of the divisions within vanaprastha is given, although this may be a
little irrelevant to our present situation.
In the past the acceptance of vanaprastha was a simpler process needing little defining. Men
were married, lived responsible religious lives with their wives, without any divorce, until they
were around fifty years of age. Then they would leave the family situation, should they have the
appropriate adhikara or qualification, and go to the forest for vanaprastha. The rules of
vanaprastha were fairly clear, society supported it, encouraged it, facilitated it etc. People were
generally not so materialistic, the environment more favourable, people were more capable of
severe austerities. Nowadays the situation is very bad it is difficult to follow such rigid disciplines.

SB 6.1.24. Chicago July 8th 75

But one who is bráhmana, he would not stay in family life more than fiftieth year. Païcäçordhvaà
vanaà vrajet. One must go to the forest. Forest means vana, and therefore, one who goes to the
forest, from the word vana, it is väna, vänaprastha. Prastha mean one who has gone. This is
regulative life. One has to take leave from this family life and accept the vänaprastha. Vänaprastha
means prior to accepting the renounced order of life. The husband and wife goes out of home and
travels in many holy places to associate with holy man and take his instruction just to prepare for
sannyäsa. So when one is fully equipped in knowledge, then he asks his wife to go to home to be
taken care of by the elderly children, and he becomes a sannyäsé. This is called varëäçrama-
dharma. This is real purpose of life.

VANAPRASTHA AS A DUTY
Often devotees say “Srila Prabhupada hardly mentioned vanaprastha so what is the need of
it?.” True, it may be less than his comments on other ashrams, but we found, whilst searching the
Folio, that Srila Prabhupada quotes the following verse on around forty occasions.
PANCA-SORDHVAM VANAM VRAJET - One must leave the family life and enter the
forest at the age of 50.
PANCASORDHVAM – At fifty years. VANAM – Forest. VRAJET –go. In one lecture
Prabhupada said “must, compulsory!”
“When one is bound by affection for one’s wife, one is attached to sexual desires that are very
difficult to overcome. Therefore, according to Vedic civilization, one must voluntarily leave his
so-called home and go to the forest. Paancasordhvam vanam vrajet. Human life is meant for such
tapasya, or austerity. By the austerity of voluntarily stopping sex life at home and going to the

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forest to engage in spiritual activities in the association of devotees, one achieves the actual
purpose of human life.” SB 9.19.12
As the ultimate duty in the human form is to awaken pure love of God, what need is there for
anything else? We should become free from all external designations and realize our position as
the eternal servant of the servant...etc. Was that not the teaching of Mahaprabhu Himself.
Nonetheless as Srila Prabhupada points out generally we are not able to stay fixed in such a
transcendental position, and tend to fall down into maya. Identities such as brahmacari, grhastha,
vanaprastha, sannyasa and the duties therein, even though temporary, are God given and serve the
purpose of assisting the conditioned soul become unconditioned, if properly followed. Thus Srila
Prabhupada requested that varnashrama should be established within ISKCON. We will not
pursue this discussion here. Only to mention that those who are not beyond designations, can
hardly function without living within some designation, and those who are beyond may still accept
the position with a definition, in order to guide others. By the performance of our duty within the
varna and ashram one can become purified of the designation, as emphasized by the Lord Himself
in the 3rd Chapter of the Bhagavad-gita.
Srila Bhaktivinode Thakur writes: "One who is not surrendered to Krishna should move
progressively from one ashram to another."
Great kings and brahmanas of yore such as Pariksit Maharaja, Yuddhisthira, Arjuna, Bharat,
Anga, Kardama Muni, Dhrtarashtra, Rshabdeva, all left home to pursue the higher purpose of life
for others benefit. That when the time is right ‘if ya gotta go, ya gotta go!’.
The following are some quotes of Srila Prabhupada regarding Vanaprastha as a duty:

SB 7.5.23/24. P "In our Krsna consciousness movement there are brahmacaris, grhasthas,
vanaprasthas and sannyasis, but the Deity worship in the temple should be performed especially
by the householders. The brahmacaris can go with the sannyasis to preach, and the vanaprasthas
should prepare themselves for the next status of renounced life, sannyasa. Grhastha devotees,
however, are generally engaged in material activities, and therefore if they do not take to Deity
worship, their falling down is positively assured. "
This family life, grhesu, grha-medhinám, who are very much attached, this is mäyä. Prahläda
Mahäräja, from the age of five years he condemned, hitvätma-pätaà gåham andha-küpam: “The
grha, this so-called family life, is a dark well.” We are thinking we are very happily living with
nice wife and children and working very hard, getting money. But çästra says, “You are fallen in
the dark well.” Grham andha-küpam. And “All right, let me remain here.” “No.” Ätma-pätam. If
you remain in this way, then you will kill your soul. Ätma-pätam. Therefore in the Vedic
civilization there is compulsory: “Get out.” Pancasordhvam vanam vrajet. “Now you are fifty
years old past. Immediately get out.” “No, I have got so many duties. I have got this.” “No, no.”
Vrajet, “compulsory.” This verb is used, vidhiliì, where there is no argument; you must. Just like
when natures calls you, you must do it, similarly... This is Vedic civilization. Not that unless you
are killedor being shot down by somebody else, you are not leaving the grham andha-küpam. This
is not Vedic civilization. Vedic civilization is that brahmacäri, grhastha, vänaprastha, sannyäsa.
You must be prepared, especially the higher castes, especially the brähmanas. The brähmanas
must observe the four adhyätmika principle: brahmacäri, grhastha, vänaprastha... Brähmana, they
do not go even to the gåhastha life. Remain brahmacäré. But even he goes, only for twenty-five
years. It is said, puàso varña-çataà hy äyuù. So divide this varña-çatam, hundred years: twenty-
five years, brahmacäré; twenty-five years, gåhastha; twenty-five years, vänaprastha; and last
twenty-five years, sannyäsa. That is real civilization, not that no brahmacäré, no vänaprastha, no
sannyäsa, simply gåhastha. They are not gåhastha. They are called gåhamedhi. Apaçyatäm ätma-
tattvaà gåheñu gåha-medhinäm [SB 2.1.2]. There are two words, gåhamedhi and gåhastha. gåha-
medhinäm [SB 2.1.2]. There are two words, gåhamedhi and gåhastha. Gåhastha means that is only
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for twenty-five years, not more than that. That is gåhastha. And those who are gåhastha up to the
point of death, or unless he is killed, that is gåhamedhi. Gåhamedhi means he has made his center
the wife and family. Just like one cow is, I mean, tied with the rope and with a fixed up wood, and
he is going round this way, and he is thinking that he is going round the world. Yes. So gåhamedhi
means he has fixed up his center, the wife and children, and going round throughout the whole
life, no ending. They are called gåhamedhi. And gåhastha means gåhastha-äçrama. Gåhamedhi-
äçrama nei. Gåhamedhi, only gåhamedhi. And gåhastha-äçrama. Gåhastha-äçrama means it is as
good as other äçrama, sannyäsa-äçrama, gåhastha-äçrama. If he lives according to the regulative
principle, that is äçrama. That is also not for all the time, only for twenty-five years.

SB 3.24.35.P
Kardama Muni was to leave his family life to completely engage in the service of the Lord.
But since he knew that the Lord Himself, as Kapila, had taken birth in his home as his own son,
why was he preparing to leave home to search out self-realization or God realization? God
Himself was present in his home—why should he leave home? Such a question may certainly
arise. But here it is said that whatever is spoken in the Vedas and whatever is practiced in
accordance with the injunctions of the Vedas is to be accepted as authoritative in society. Vedic
authority says that a householder must leave home after his fiftieth year. Païcäçordhvaà vanaà
vrajet: one must leave his family life and enter the forest after the age of fifty. This is an
authoritative statement of the Vedas, based on the division of social life into four departments of
activity—brahmacarya, gåhastha, vänaprastha and sannyäsa.

SB 4.13.46. P "Prahlada Maharaja has advised that one give up this blind well of home life as
soon as possible and go to the forest to take shelter of the Supreme Personality of Godhead.
According to Vedic civilization, this giving up of home by vanaprastha and sannyasa is
compulsory. But people are so attached to their homes that even up to the point of death they do
not like to retire from home life.
SB 4.29.54 P. "Prahlada Maharaja recommends that while one's senses are there and one is
strong enough, he should abandon the grhastha-asrama and take shelter of the lotus feet of the
Lord, going to the forest of Vrndavana. According to Vedic civilization, one has to give up family
life at a certain age (the age of fifty), take vanaprastha and eventually remain alone as a sannyasi.
That is the prescribed method of Vedic civilization known as varnasrama-dharma. When one takes
sannyasa after enjoying family life, he pleases the Supreme Lord Visnu.
SB 4.29.54. P "According to Vedic civilization, it is imperative to give up the family at a
certain stage, by force if necessary. Unfortunately, so-called followers of Vedic life do not give up
their family even at the end of life, unless they are forced by death. There should be a thorough
overhauling of the social system, and society should revert to the Vedic principles, that is, the four
varnas and the four asramas."
SB Lecture LA Oct 15 1973 "Now question may be: ``Such a king, why he should retire?''
That question was raised by the Naimisaranya rsis about Pariksit Maharaja. But the answer is that
you have to do your duty. So long you are, you must try your best to do things according to the
prescription, according to the injunction. But it is also your duty to retire from family life.
Therefore Yudhisthira Maharaja... It is not that he has to work up the end point of his life. No. The
life is divided... That is Vedic civilization: brahmacari, grhastha, vanaprastha, sannyasa. So at the
end of life, one must retire from family life. Therefore Yudhisthira Maharaja decided, ``Now
things are deteriorating.'' But that was taken care of, Pariksit Maharaja, his next descendant. That
is king's duty. But so far Yudhisthira Maharaja is concerned; he did not like to bother any more,

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because he has his personal duty also. That is retirement, completely engage himself to the
service of the Lord.
So everyone should retire at a certain age. Pancasordhvam vanam varjet. As soon as one is
fifty years old, he must retire. He must retire. Not that he will say, ``I have got this duty, that
duty, that duty.'' No. Within this age, whatever duty you can perform, that's all right. Next, to
retire. That is Vedic civilization. So Yudhisthira Maharaja concluded to retire from the service."
SB Lecture LA Dec 17 1973 "It doesn't matter whether you have finished your duty or
not. It doesn't matter. You must retire. And then, after being trained for some times, being
retired from the family life, living secluded life--not exactly secluded, but detached from family
life--let the elderly sons, daughters, they can take care of the family, and the husband, wife, they
travel in different places of pilgrimage. Again they come for some time, but without any
attachment, as guest in the house of his son. In this way, when he is trained up, then he says to the
wife, ``Now you live with your sons. They will take care of you. I am taking sannyasa."

Çrémad-Bhägavatam 7.6.6-9 Montreal, June 23, 1968

“Therefore, according to Vedic civilization, there is compulsory get-out from household life.
Compulsory get-out means païcäç ordhvaà vanaà vrajet. Païcäç means fifty years. "As soon as one
passes over fifty years of age, he should get out." That is the injunction of the scriptures. No more
in household affairs. The life is divided into four parts, four divisions. First of all brahmacäré. Just
like Prahläda Mahäräja is teaching. Brahmacäré, a boy from five years old is taught, and up to
twenty-five years. And if he is not... Of course, he is properly taught, but if he is not properly
convinced that "Worldly life is botheration. Better remain brahmacäré for throughout the whole
life..." There are many brahmacärés in India still, naistika-brahmacäré. They are called naistika-
brahmacäré. That means they had never any experience of sex. They are called naistika-
brahmacäré. Just like my Guru Mahäräja was naistika-brahmacäré. He never married. So boys are
taught like that, the inefficiency of this family life, encumbrances, because the aim is to advance in
Kåñëa consciousness.”

So some way or other, our knowledge is now covered in this material existence, so we have to
get out of this ignorance. For that purpose we require tapasya, tapo divyam [SB 5.5.1]. Tapasya
means voluntarily accepting some inconveniences. Voluntarily... Just like a man is very happy in
his family life... He has good house, good wife, good children, and good bank balance, enjoying
life, but çästra says, "No. You are fifty years old; you must get out." So he has to get out. He
cannot say that "I am so happy in my family life. My wife is so nice. My children are so obedient.
I have got nice money, income. Why shall I go out?" But çästra says, "No. Vanaà vrajet." Vrajet
means must. You must go to the forest. But if you disobey, then you will be in trouble. Just like
you disobey the laws, you will be in trouble. So this is called tapasya. I do not like to go out of my
home, very comfortable home, happy home, but çästra says, "You must." So I have to accept
inconveniences. If I leave my home, comfortable home, I do not know where to live, how to eat,
where to stay. These are experienced. When we took sannyäsa, in the beginning, we thought like
that, but by the grace of God, Kåñëa, we are not uncomfortable. We have got... We left only three
or four children; now we have got hundreds of children, without any botheration of wife.
(laughter) And they are so obedient and so beautiful, so nice, that I could not expect even the
children which I begot at home. So by Kåñëa's grace, by God's grace, everything is there, provided
you depend on Him. There is no fear. Näräyaëa-paräù sarve na kutaçcana bibhyati [SB 6.17.28]. If

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you want to become dependent on God, you'll never be afraid—svargäpavarga-narakeñv api
tulyärtha-darçinaù—either you are put into the heaven or hell or anywhere.

So anyone who is identifying with this body in either... According to Vedic civilization, the
bodily identification is divided into eight: brähmaëa, kñatriya, vaiçya, çüdra, brahmacäré,
gåhastha, vänaprastha, and sannyäsa. Varëäçrama-dharma. So human civilization begins,
according to Vedic understanding, when there is varëäçrama system. Otherwise it is not human
civilization. Therefore in the Bhagavad-gétä it is stated, cätur-varëyaà mayä såñöam [Bg. 4.13].
This system should be followed. Then, gradually, one has to come to the spiritual. Chaotic society
cannot help us. There must be systematic social order: brähmaëa, kñatriya, vaiçya, çüdra, cätur-
varëyam, and brahmacäré, gåhastha, vänaprastha, and sannyäsa. Sannyäsa is not voluntary, but it
is compulsory. At the last stage one must take sannyäsa. After fiftieth year one must take to
vänaprastha, vanaà vrajet. This is system. So... System of purification, how to become
designationless. And if we keep the designation, then, çästra says, sa eva go-kharaù: [SB 10.84.13]
"One who keeps the bodily designation, he's no better than the cows and the asses, animal." So
Caitanya Mahäprabhu recommends that... Caitanya Mahä... This is the shastric, Vedic culture, that
we have to purify ourselves from the bodily designation. That is called ceto-darpaëa-märjanam
[Cc. Antya 20.12], cleansing the dirty things within the core of the heart, that "I am this"—"I am
Indian," "I am American," "I am brähmaëa," "I am sannyäsé," "I am gåhastha," "I am white," "I
am black." These are the dirty things. So these dirty things can be cleansed by chanting this Hare
Kåñëa mantra. Çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù [SB 1.2.17]. This chanting
and hearing is puëya-çravaëa. If you do not know anything about, if you simply chant and hear,
you become purified, puëya, because on account of dirty things, impious life, you have become
covered by different bodies. Måtyu-saàsära-vartmani. Different bodies means the way of birth and
death. That you have to stop. And that is stopped when you get Kåñëa; otherwise not. Therefore
Kåñëa says, I think, in the Ninth Chapter... Find out this verse, açraddadhänäù puruñä
dharmasyäsya parantapa, mäm apräpya [Bg. 9.3]. You cannot get Kåñëa. If you have no faith in
Bhagavad-gétä, then you cannot get Kåñëa. If you don't care for Kåñëa, that is another thing, but if
you want to get Kåñëa, then what Kåñëa says, you follow. Read.

THE GOAL OF VANAPRASTHA

As the goal of varnasrama is ultimately to please Lord Sri Hari, the goal of Vanaprastha is
likewise - to become purified and go Back to Godhead.
SB 1.7.2.P "The whole varnasrama system is so designed that each and every status of life is
called an ashrama. This means that spiritual culture is the common factor for all. The brahmacaris,
the grhasthas, the vanaprasthas and the sannyasis all belong to the same mission of life, namely,
realization of the Supreme. Therefore none of them are less important as far as spiritual culture is
concerned. The difference is a matter of formality on the strength of renunciation. The sannyasis
are held in high estimation on the strength of practical renunciation".

1. To please Krsna and Guru

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SB 4.29.54 P. " According to Vedic civilization, one has to give up family life at a certain age
(the age of fifty), take vanaprastha and eventually remain alone as a sannyasi. That is the
prescribed method of Vedic civilization known as varnasrama-dharma. When one takes sannyasa
after enjoying family life, he pleases the Supreme Lord Visnu.
BG lecture in London July 1973 “The real purpose of life, especially human life, is meant for
reviving our sanätana-dharma, sanätana occupation, eternal occupation. By observing the rules
and regulations of varnasrama-dharma, four varnas and four äsramas..., that is called kula-dharma.
Brähmana, ksatriya, vaisya, südra, brahmacäri, grhastha, vänaprastha and sannyäsa. Each one of
them must strictly observe the rules and regulations of that particular äsrama. Why it should
be observed so strictly? Because by observing the regulative principle of each stages of life, one
will be able to please the Supreme Personality of Godhead.”
BG 18.46 “By worship of the Lord, who is the source of all beings and who is all-pervading, a
man can attain perfection through performing his own work”.

2. For personal enlightenment

BG 8.28.P "Then after retiring from household life, upon accepting the order of vanaprastha,
he undergoes severe penances--living in forests, dressing with tree bark, not shaving, etc. By
carrying out the orders of brahmacarya, householder life, vanaprastha and finally sannyasa, one
becomes elevated to the perfectional stage of life. Some are then elevated to the heavenly
kingdoms, and when they become even more advanced they are liberated in the spiritual sky,
either in the impersonal brahmajyoti or in the Vaikuntha planets or Krsnaloka. This is the path
outlined by Vedic literatures.

3. To be a productive member of the preaching mission of Lord Caitanya

4. To develop detachment from the material world:

SB 1.7.2.P “Household life is for one who is attached, and the vanaprastha and sannyasa
orders of life are for those who are detached from material life. The brahmacari-asrama is
especially meant for training both the attached and detached”
SB 4.13.46. Verse and purport. “King Anga, therefore, thinking in terms of detachment,
accepted his bad son as a good impetus for detachment from home life. Then the King thought: A
bad son is better than a good son because a good son creates an attachment for home, whereas a
bad son does not. A bad son creates a hellish home from which an intelligent man naturally
becomes very easily detached.” Purport: “The King began to think in terms of attachment and
detachment from one’s material home. According to Prahläda Mahäräja, the material home is
compared to a blind well. If a man falls down into a blind well, it is very difficult to get out of it
and begin life again. Prahläda Mahäräja has advised that one give up this blind well of home life
as soon as possible and go to the forest to take shelter of the Supreme Personality of Godhead.
According to Vedic civilization, this giving up of home by vänaprastha and sannyäsa is
compulsory. But people are so attached to their homes that even up to the point of death they do
not like to retire from home life. King Anga, therefore, thinking in terms of detachment, accepted
his bad son as a good impetus for detachment from home life. He therefore considered his bad son
his friend since he was helping him become detached from his home. Ultimately one has to learn
how to detach oneself from attachment to material life; therefore, if a bad son, by his bad
behavior, helps a householder to go away from home, it is a boon.” "One has to understand one's
position in family or worldly life. That is called intelligence. One should not remain always
trapped in family life to satisfy his tongue and genitals in association with a wife. In such a way,
one simply spoils his life. According to Vedic civilization, it is imperative to give up the family at
a certain stage, by force if necessary. Unfortunately, so-called followers of Vedic life do not give
up their family even at the end of life, unless they are forced by death. There should be a thorough
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overhauling of the social system, and society should revert to the Vedic principles, that is, the four
varnas and the four asramas." S.B.4.29.54.P
The development of detachment should begin whilst living at home, without sex, and slowly
moving to a more detached situation by association, study, traveling, preaching etc.
.
SB 7.5.5
“Prahläda Mahäräja preaching to his father replied: “O best of the asuras, King of the demons,
as far as I have learned from my spiritual master, any person who has accepted a temporary body
and temporary household life is certainly embarrassed by anxiety because of having fallen in a
dark well where there is no water but only suffering. One should give up this position and go to
the forest [vana]. More clearly, one should go to Våndävana, where only Kåñëa consciousness is
prevalent, and should thus take shelter of the Supreme Personality of Godhead.
PURPORT
In the varëäçrama system, one first becomes a brahmacäré, then a gåhastha, a vänaprastha and
finally a sannyäsé. Going to the forest means accepting vänaprastha life, which is between
gåhastha life and sannyäsa. As confirmed in the Viñëu Puräëa (3.8.9), varëäçramäcäravatä
puruñeëa paraù pumän viñëur ärädhyate: [Cc. Madhya 8.58] by accepting the institution of varëa
and äçrama, one can very easily elevate himself to the platform of worshiping Viñëu, the Supreme
Personality of Godhead. Otherwise, if one remains in the bodily conception, one must rot within
this material world, and his life will be a failure. Society must have divisions of brähmaëa,
kñatriya, vaiçya and çüdra, and for spiritual advancement one must gradually develop as a
brahmacäré, gåhastha, vänaprastha and sannyäsé. Prahläda Mahäräja recommended that his father
accept vänaprastha life because as a gåhastha he was becoming increasingly demoniac due to
bodily attachment. Prahläda recommended to his father that accepting vänaprastha life would be
better than going deeper and deeper into gåham andha-küpam, the blind well of life as a gåhastha.
In our Kåñëa consciousness movement we therefore invite all the elderly persons of the world to
come to Våndävana and stay there in retired life, making advancement in spiritual consciousness,
Kåñëa consciousness.

5. To prepare for sannyasa – to control the senses

SB 2.7.6.P " A program of so-called family planning is needed. The householder who
associates with woman under scriptural restrictions, after a thorough training of brahmacarya,
cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would
retire from the association of woman as a vanaprastha to be trained to live alone without the
association of woman. When the practice is complete, the same retired householder becomes a
sannyasi, strictly separate from woman, even from his married wife. Studying the whole scheme
of disassociation from women, it appears that a woman is a stumbling block for self-realization,"
SB 5.1.19. Purport “The Vedic system of four varnas and four äsramas is very scientific, and
its entire purpose is to enable one to control the senses. Before entering household life (grhastha-
äsrama), a student is fully trained to become jitendriya, a conqueror of the senses. Such a mature
student is allowed to become a householder, and because he was first trained in conquering his
senses, he retires from household life and becomes vänaprastha as soon as the strong waves of
youthful life are past and he reaches the verge of old age at fifty years or slightly more. Then, after
being further trained, he accepts sannyäsa. He is then a fully learned and renounced person who
can move anywhere and everywhere without fear of being captivated by material desires. The
senses are considered very powerful enemies. As a king in a strong fortress can conquer powerful
enemies, so a householder in grhastha-äsrama, household life, can conquer the lusty desires of
youth and be very secure when he takes vänaprastha and sannyäsa.”
S.B.9.18.40. Purport “Mahäräja Yadu was completely aware of the principles of religion. The
ultimate principle of religion is to engage oneself in devotional service to the Lord. Mahäräja
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Yadu was very eager to engage himself in the Lord’s service, but there was an impediment: during
youth the material desire to enjoy the material senses is certainly present, and unless one fully
satisfies these lusty desires in youth, there is a chance of one’s being disturbed in rendering service
to the Lord. We have actually seen that many sannyäsis who accept sannyäsa prematurely, not
having satisfied their material desires, fall down because they are disturbed. Therefore the general
process is to go through grhastha life and vänaprastha life and finally come to sannyäsa and devote
oneself completely to the service of the Lord.”
SB 6.14.5 Purport “When one understands the futility of the materialistic way of life, one
becomes advanced in knowledge, and therefore he situates himself in the vänaprastha order,
unattached to family, wife and children. One should then further progress to the platform of
sannyäsa, the actual renounced order, never to fall again and be afflicted by materialistic life.”
“Such a person gives up his attachment for society, friendship, love, country, family, wife
and children. Among many such persons, who are in the vänaprastha stage, one may understand
the value of becoming a sannyäsi, completely accepting the renounced order of life.” 6.14.4
“It is not that vairägya... Because human life is meant for vairägya and jnäna. Vairägya. We
are attached to this material world. So perfection of life is how to become detached from this
material world. That is called vairägya. For vairägya, this process of renunciation, sannyäsa, is
advised, according to the Vedic system. First of all, he’s trained up as a brahmacäri just to know
the relationship, perfect education. Then he’s allowed to become a grhastha. Then he’s to accept
vänaprastha, then accept renunciation. This is gradual steps. The real purpose is renunciation; give
up your attachment for this material world. Because that is my bondage. So long I shall try to
enjoy maybe a fractional percentage, still, I’ll have to accept this material body. It may be a small
ant’s body, but because the desire is that “I shall eat one grain of sugar,” he has to take the body.
Therefore one should be anyäbhiläsitä-sünyam [BRS 1.1.11], completely no desire for material
desire, or material enjoyment. Then we can enter. Anyäbhiläsitä-sünyam jnäna-karmädy-
anävrtamdhya” S.B. Lecture 1.2.6.
Vanaprastha is certainly a preparatory stage, whether one formally accepts sannyasa or not,
the mentality is that of detachment from matter and attachment to Krishna’s service.

6. To form a stable ashram for the overall benefit of society, and future generations.

7. Practical goals for others to aspire for.

8. To take 100% shelter of the Lord

SB 3.24.41. P "Going to the forest is compulsory for everyone. It is not a mental excursion
upon which one person goes and another does not. Everyone should go to the forest at least as a
vanaprastha. Forest-going means to take one-hundred-percent shelter of the Supreme Lord, as
explained by Prahlada Maharaja in his talks with his father."
SB 5.18.13. P "Everyone should therefore seek the shelter of the Supreme Soul, the source of
all living entities. No one should waste his time in the so-called happiness of materialistic
household life. In the Vedic civilization, this type of crippled life is allowed only until one's
fiftieth year, when one must give up family life and enter either the order of vanaprastha
(independent retired life for cultivation of spiritual knowledge) or sannyasa (the renounced order,
in which one completely takes shelter of the Supreme Personality of Godhead)."

9. Freedom from the shackles of sex life

Feb 11th 75, Arrival Add. “By regulative principle, gradually we can give up sex life.
Therefore there are four orders of life. The beginning is brahmacäré. There it is very nicely taught
how to remain free from material encagement. But if one is unable to take immediately spiritual
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activity, he is allowed to marry. The married life is regulated sex life. Then, after fiftieth year, one
has to give up this. So in that stage, vänaprastha stage, the wife is there, but there is no sex life. So
in this way, when one becomes very strongly fit not to desire for sex life, then he takes sannyäsa.
That is the perfect stage of life for spiritual advancement of life.”

Speaks for itself – refer to other quotes

10 Freedom from designations

Conversation Hrsikesh May 13 1977: “After fiftieth year one must take to vanaprastha, vanam
vrajet. This is system. So... System of purification, how to become designationless. And if we
keep the designation, then, sastra says, sa eva go-kharah: "One who keeps the bodily designation,
he's no better than the cows and the asses, animal." So Caitanya Mahaprabhu recommends that...
Caitanya Maha... This is the shastric, Vedic culture, that we have to purify ourselves from the
bodily designation. That is called ceto-darpana-marjanam, cleansing the dirty things within the
core of the heart, that "I am this"--"I am Indian," "I am American," "I am brahmana," "I am
sannyasi," "I am grhastha," "I am white," "I am black." These are the dirty things. So these dirty
things can be cleansed by chanting this Hare Krsna mantra.
In this conversation Srila Prabhupada, quite to the contrary, states that the acceptance of
vanaprastha will help release us from the designation of identifying with the body. The real
acceptance of vanaprastha is not external.
11. To re-establish as much as possible Daiva varnasrama
12. To prepare oneself for death
13. To set a good example for others
yad yad äcarati sresthas tat tad evetaro janah
sa yat pramänam kurute lokas tad anuvartate
“Whatever action a great man performs, common men follow. And whatever standards he sets
by exemplary acts, all the world pursues.” Purport: “People in general always require a leader who
can teach the public by practical behavior. A leader cannot teach the public to stop smoking if he
himself smokes. Lord Caitanya said that a teacher should behave properly before he begins
teaching. One who teaches in that way is called äcärya, or the ideal teacher. Therefore, a teacher
must follow the principles of sästra (scripture) to teach the common man.” BG 3.22.

14. Freedom from attachment to woman

SB 2.7.6.P " A program of so-called family planning is needed. The householder who associates
with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a
householder like cats and dogs. Such a householder, after fifty years of age, would retire from the
association of woman as a vanaprastha to be trained to live alone without the association of
woman. When the practice is complete, the same retired householder becomes a sannyasi, strictly
separate from woman, even from his married wife. Studying the whole scheme of disassociation
from women, it appears that a woman is a stumbling block for self-realization,"

15 To conquer over the senses

SB 11.17.33 "Those who are not married- sannyasis, vanaprasthas, and brahmacaris -
should never associate with women by glancing, touching, conversing, joking, or sporting. Neither
should they ever associate with any living entity engaged in sexual activities"

SB 4.23.4
“After retiring from family life, Mahäräja Påthu strictly followed the regulations of retired life and
underwent severe austerities in the forest. He engaged in these activities as seriously as he had
formerly engaged in leading the government and conquering everyone.
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PURPORT
As it is necessary for one to become very active in family life, similarly, after retirement from
family life, it is necessary to control the mind and senses. This is possible when one engages
himself fully in the devotional service of the Lord. Actually the whole purpose of the Vedic
system, the Vedic social order, is to enable one to ultimately return home, back to Godhead. The
gåhastha-äçrama is a sort of concession combining sense gratification with a regulative life. It is to
enable one to easily retire in the middle of life and engage fully in austerities in order to transcend
material sense gratification once and for all. Therefore in the vänaprastha stage of life, tapasya, or
austerity, is strongly recommended. Mahäräja Påthu followed exactly all the rules of vänaprastha
life, which is technically known as vaikhänasa-äçrama. The word vaikhänasa-susammate is
significant because in vänaprastha life the regulative principles are also to be strictly followed. In
other words, Mahäräja Påthu was an ideal character in every sphere of life. Mahäjano yena gataù
sa panthäù: [Cc. Madhya 17.186] one should follow in the footsteps of great personalities. Thus by
following the exemplary character of Mahäräja Påthu, one can become perfect in all respects while
living this life or while retiring from active life. Thus after giving up this body, one can become
liberated and go back to Godhead.

SB 7.15.30 “One who desires to conquer the mind must leave the company of his family
and live in a solitary place, free from contaminated association. To maintain the body and soul
together, he should beg as much as he needs for the bare necessities of life.” Purport: “This is the
process for conquering the agitation of the mind. One is recommended to take leave of his family
and live alone, maintaining body and soul together by begging alms and eating only as much as
needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyäsa
means accepting a life of begging, which makes one automatically very humble and meek and free
from lusty desires.”
The conclusion could be summarized as follows:
BG 8.28.P.- "The beauty of Krsna consciousness, however, is that by one stroke, by engaging
in devotional service, one can surpass all the rituals of the different orders of life."
But who can do it?

To put theoretical knowledge into practice

To be happy

To lead society to it’s higher purposes

An incentive to work towards

To facilitate preaching

Solidify society by having vanaprasthas who could teach and provide guidance with no need
of salary etc.

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DUTIES OF VANAPRASTHA
Mroning walk – June 21.76 toronto
Indian man (5): What about the gåhastha's duty toward his family, like looking after his
family and children? In India, like when you have a daughter you have to get her married and...
Prabhupäda: Yes, when you have accepted family life, you must be responsible to carry out.
Not that I become family man all of a sudden I give up everything. No, that is not wanted. But if
one is actually advanced, he can give up everything. He has no more duty.
Indian man (5): But the question comes up that you have given a vow against fire at the time
of marriage that the husband will look after the wife and the family. Then how does that fit in
when you leave the family all of a sudden? Is there not a responsibility to...
Prabhupäda: No no, not all of a sudden. All of a sudden..., generally you have to discharge the
duties of family life, and at the ripe age, when everything is settled up, then you give up the
family.
Indian man (5): Is it right that all the responsibility should be cleared up before...
Prabhupäda: You cannot clear up all the responsibility. Therefore up to fiftieth year. After
that, whatever is done, that's all. (Sanskrit) But our philosophy is there is no question of giving up
this or taking up that. Simply take to Kåñëa consciousness. Wherever you remain, it doesn't
matter. Either in family life or...
Indian man (5): In the vänaprastha äçrama, after fifty years of age, what is the duty? Is it to
live in the temple, or devote most of time to Kåñëa, or where the wife comes in then?
Prabhupäda: Temple you should live always. Even if in family life, you must come to the
temple. Temple worship is for everyone.

SB. 3.24.35.Purport: “Kardama Muni practiced yoga very rigidly as a brahmacäré before his
marriage, and he became so powerful and attained so much mystic power that his father, Brahmä,
ordered him to marry and beget children as a householder. Kardama did that also; he begot nine
good daughters and one son, Kapila Muni, and thus his householder duty was also performed
nicely, and now his duty was to leave. Even though he had the Supreme Personality of Godhead as
his son, he had to respect the authority of the Vedas. This is a very important lesson. Even if one
has God in his home as his son, one should still follow the Vedic injunctions. It is stated,
mahäjano yena gataù sa panthäù: one should traverse the path which is followed by great
personalities.
Kardama Muni’s example is very instructive, for in spite of having the Supreme Personality
of Godhead as his son, he left home just to obey the authority of the Vedic injunction. Kardama
Muni states here the main purpose of his leaving home: while traveling all over the world as a
mendicant, he would always remember the Supreme Personality of Godhead within his heart and
thereby be freed from all the anxieties of material existence.

SB 2.7.6.P
A program of so-called family planning is needed. The householder who associates with
woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a
householder like cats and dogs. Such a householder, after fifty years of age, would retire from the
association of woman as a vänaprastha to be trained to live alone without the association of
woman. When the practice is complete, the same retired householder becomes a sannyäsé, strictly
separate from woman, even from his married wife. Studying the whole scheme of disassociation
from women, it appears that a woman is a stumbling block for self-realization, and the Lord
appeared as Näräyaëa to teach the principle of womanly disassociation with a vow in life.
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TO PERFORM AUSTERITIES
SB. 4.23.4. “After retiring from family life, Mahäräja Påthu strictly followed the regulations of
retired life and underwent severe austerities in the forest. He engaged in these activities as
seriously as he had formerly engaged in leading the government and conquering everyone.
PURPORT
As it is necessary for one to become very active in family life, similarly, after retirement from
family life, it is necessary to control the mind and senses. This is possible when one engages
himself fully in the devotional service of the Lord. Actually the whole purpose of the Vedic
system, the Vedic social order, is to enable one to ultimately return home, back to Godhead. The
gåhastha-äçrama is a sort of concession combining sense gratification with a regulative life. It is to
enable one to easily retire in the middle of life and engage fully in austerities in order to transcend
material sense gratification once and for all. Therefore in the vänaprastha stage of life, tapasya, or
austerity, is strongly recommended. Mahäräja Påthu followed exactly all the rules of vänaprastha
life, which is technically known as vaikhänasa-äçrama. The word vaikhänasa-susammate is
significant because in vänaprastha life the regulative principles are also to be strictly followed. In
other words, Mahäräja Påthu was an ideal character in every sphere of life. Mahäjano yena gataù
sa panthäù: one should follow in the footsteps of great personalities.

Sb 4.12.10.p Tapasya is meant for the renounced order of life; those who are retired from
worldly activities should perform tapasya, penances and austerities.

Converstaion Bombay Jan 8 1977

Indian man: Swamiji, I get two thoughts. Number one: having acquired a family, I am willing
to renounce, but would I not be running away from the responsibility, in the name of Lord Kåñëa,
for the bringing up and educating the children? And second thing...
Prabhupäda: You cannot educate, neither you bring. This is mäyä. Do you think... Do you
think that only in your presence your children will be happy? There are... Just see here in the
corner, the father, mother, and the child is always, twenty-four hours, crying. The father, mother,
is there. They are poor men, they are taking care, but still, the child is unhappy; it is crying twenty-
four hours. There are many you'll find. So does it mean that in the presence of father, mother, a
child is happy? Everyone is being conducted by his destiny. The father, mother, may be there or
may not be there; his destiny will go on. This is the law of nature. You see here. Do you mean to
say, because that man is poor, he's not taking care of the child? Why the child is crying twenty-
four hours? So if one child is made to cry by his destiny, even in the presence of his father,
mother, he has to cry. Nobody can make him happy. So this is called illusion, that "I am doing."
Ahaìkära-vimüòhätmä kartäham iti manyate [Bg. 3.27]. A rascal, he thinks like that. But it is not
the fact. The fact is prakåteù kriyamäëäni guëaiù. His destiny or her destiny is to suffer. So even
though father, mother... Suppose a rich man's son is sick. He has engaged good physician, good
doctor. Does it mean that he will guarantee life? Then what is the principle? Bälasya neha çaraëaà
pitarau. Prahläda Mahäräja said that "It is not a fact that when the children are under the protection
of father and mother, he's secure." Tvad-upekñitänäm: "If You neglect, that 'This child must cry;
this child must die,' then even by the greatest care of the father and mother, he will die." So what
is the use, saying that your duty...? Duty? That is mäyä.
Indian man: Second thing is...
Prabhupäda: No, first of all you understand this. Then bring second thing. That you have no
duty. Your only duty is to surrender to Kåñëa. Sarva-dharmän parityajya mäm ekam [Bg. 18.66].
That is your only duty. But because you are under the mental platform, you are creating duties, so
but that also must be finished after certain age. That is compulsory, that "You are very good,
responsible man. All right, do your duty up to this. No more duty. No more duty." So this "duty,
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no duty," this is our creation. We are under fully control of the nature. But we have created our
mental concoction: "This is duty. This is good. This is bad." That is our mano-dharma. Real
dharma is sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. This is real dharma. And
everything is mano-dharma, mental creation. Therefore the Bhägavata in the beginning it is said
that dharmaù projjhita-kaitavo 'tra: [SB 1.1.2] "This false dharma is rejected." These are all false
dharmas. Real dharma is to surrender to Kåñëa. But it takes time. Therefore sat-saìga is required.
But actually real dharma is to become Kåñëa conscious and do everything... Änukülyena
kåñëänuçélanam [Cc. Madhya 19.167]. What Kåñëa wants, we must know it and do it. And this is
real dharma.
Dr. Patel: How to know it?
Prabhupäda: You can know from Kåñëa. Kåñëa says in the Bhagavad-gétä. It is open to
everyone. If you cannot understand, then go to guru. He will explain to you. "And how to know
it?" You cannot say. "Keep to the left" is there. You cannot say that "I did not know the law." You
have deviated. Why you have gone to the right? The signboard is there, "Keep to the left." You
have gone to the right; you are criminal, must be punished. So Kåñëa comes personally, and He is
giving instruction. How can you say, "How to know?" This is criminal. This is criminal to say that
you do not know what to do; you do not see God. God has given the law. There is no question how
to know. Know it! Tad viddhi praëipätena [Bg. 4.34]. Tad viddhi. Know it! Why you are
neglecting? Tad viddhi. Tad-vijïänärthaà sa gurum eväbhigacchet [MU 1.2.12]. That, if you do
not... What is called? Ignorance of law is no excuse. You cannot say in the court, "Sir, I did not
know the law." Aiye. You know or not know; you have violated the law; you must be punished.
Hare Kåñëa.
Trivikrama: Once you know, then everyone is benefited. Your family is not neglected.

Dec 26 76 Bombay converstaion

Before leaving my family life I wanted to get my all sons and daughters married, but some of
them disagreed, some of them... My wife disagreed. Let them go to hell, I don't care. Time is up.
Never mind you are married or not married. Then see your own business. [break] I or you, then
who will take care of the marriage of your daughter? Suppose you die immediately? Then who
will take care?
Guest (1): God will give them...
Prabhupäda: Then why don't you do that now? God will take care. It is called, my Guru
Mahäräja used to say, "civil suicide." Civil suicide. Just like if you commit suicide, that is
criminal. But this is voluntarily committing suicide. Now I am dead. Whatever you like, you do.
So we have to commit civil suicide if we are actually attached to Kåñëa. Sarva-dharmän
parityajya... [Bg. 18.66]. That is gåha-dharma. But Kåñëa says, "Give up that." But that
attachment is there. I do not think... Suppose I die immediately. Who will take care of my
daughter? At that time we say "God." And why not now?
Guest (1): That feeling of attachment one has to give up gradually.
Prabhupäda: Yes. Therefore we cannot do because the attachment is there. That is the
symptom.
Guest (1): Saìkértana will help give up the attachment.
Prabhupäda: Yes. Therefore wherever you stay, chant Hare Kåñëa. That will help. Thäkä
ekhana päiyä.(?) Chant Hare Kåñëa, try for the daughter's marriage. That will help.

Loose talk and grmaya katha sould be minimized between the vanprastha husband and wife.
No sleeping together not even in same room. Menial servant
Refer to kardama muni
Control of tongue

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TRADITIONAL VANAPRASTHA
The following is quote from the Srimad Bhagavatam 7th Canto Chapter 12 verses 17-22
"O King, I shall now describe the qualifications for a vanaprastha, one who has retired from
family life. By rigidly following the rules and regulations for the vanaprastha, one can easily be
elevated to the upper planetary system known as Maharloka.
A person in vanaprastha life should not eat grains grown by tilling of the fields. He should
also not eat grains that have grown without tilling of the field but are not fully ripe. Nor should a
vanaprastha eat grains cooked in fire. Indeed, he should eat only fruit ripened by the sunshine.
A vanaprastha should prepare cakes to be offered in sacrifice from fruits and grains grown
naturally in the forest. When he obtains some new grains, he should give up his old stock of
grains.
A vanaprastha should prepare a thatched cottage or take shelter of a cave in a mountain only
to keep the sacred fire, but he should personally practice enduring snowfall, wind, fire, rain and
the shining of the sun.
The vanaprastha should wear matted locks of hair on his head and let his body hair, nails and
moustache grow. He should not cleanse his body of dirt. He should keep a waterpot, deerskin and
rod, wear the bark of a tree as a covering, and use garments colored like fire.
Being very thoughtful, a vanaprastha should remain in the forest for twelve years, eight
years, four years, two years or at least one year. He should behave in such a way that he will not
be disturbed or troubled by too much austerity.

Then from Srimad Bhagavatam 11.18.1-12

"The Supreme Personality of Godhead said: One who desires to adopt the third order of life,
vanaprastha, should enter the forest with a peaceful mind, leaving his wife with his mature sons, or
else taking her along with him.
Purport: In Kali-yuga a human being generally cannot live more than one hundred years, and
even this is becoming most unusual. A man who has a reasonable expectation of living for one
hundred years may adopt the vanaprastha order at the age of fifty, and then at the age of 75, he
may accept sannyasa for complete renunciation. Since in kali yuga very few people live 100 years,
one should adjust the schedule accordingly. Vanaprastha is intended as a gradual transition from
materialistic family life to the stage of complete renunciation.
"Having accepted the vanaprastha order of life, one should arrange one's sustenance by eating
uncontaminated bulbs, roots and fruits, that grow in the forest. One may dress oneself with tree
bark, grass, leaves or animal skins.
"The vanaprastha should not groom the hair on his body or face, should not manicure his
nails, should not pass stool and urine at irregular times and should not make a special endeavour
for dental hygiene. He should be content to take bath in water three times daily and should sleep
on the ground.
"Thus engaged as a vanaprastha one should execute penance during the hottest summer days
by subjecting oneself to burning fires on four sides and the blazing sun overhead; during the rainy
season one should remain outside, subjecting oneself to torrents of rain; and in the freezing winter
one should remain submerged in water up to one's neck.
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"One may eat foodstuffs prepared with fire, such as grains, or fruits ripened by time. One may
grind one's food with mortar and stone or with one's own teeth.
"The vanaprastha should personally collect whatever he requires for his bodily maintenance,
carefully considering the time, place and his own capacity. He should never collect provisions for
the future
Purport: According to Vedic regulations, one practicing austerity should collect only what he
requires for immediate use, and upon receiving gifts of foodstuff he should immediately give up
that which he has previously collected, so that there will be no surplus. This regulation is meant to
keep one fixed in faithful dependence of the Supreme Lord. One should never stock food or other
bodily necessities for future use. The term desa-kala- balabijna indicates that in a particularly
difficult place, or in time of emergency or personal incapacity, this strict rule need not be
followed, as confirmed by Srila Visvanatha Cakravarti Thakur. Srila Bhaktisiddhata Maharaja
points out the danger of being over-dependent on others - take birth again to repay the debt -
unless fully engaged in devotional service. Careful.
"One who has accepted the vanaprastha order of life should perform seasonal sacrifices by
offering oblations of caru and sacrificial cakes prepared from rice and other grains found in the
forest. The vanaprastha, however, may never offer animal sacrifices to Me, even those sacrifices
mentioned in the Vedas.
"The vanaprastha should perform the agnihotra, darsa and pauranamasa sacrifices, as he did
while in the grhastha-ashrama. He should also perform the vows and sacrifices of caturmasya,
since all these rituals are enjoined for the vanaprastha-ashrama by expert knowers of the Vedas.
"The saintly vanaprastha, practicing severe penances and accepting only the bare necessities
of life, becomes so emaciated that he appears to be mere skin and bones. Thus worshipping Me
through severe penances, he goes to the Maharloka planet and then directly achieves Me.
"One who with long endeavour executes this painful but exalted penance, which awards
ultimate liberation, simply to achieve insignificant sense gratification, must be considered the
greatest fool.
"If the vanaprastha is overtaken by old-age and because of his trembling body is no longer
able to execute his prescribed duties, he should place the sacrificial fire within his heart by
meditation. Then, fixing his mind on Me, he should enter into the fire and give up his body.
"If the vanaprastha understanding that even promotion to Brahmaloka is a miserable situation,
develops complete detachment from all possible results from fruitive activities, then he may take
the sannyasa order of life.

SB 11.18.1
The Supreme Personality of Godhead said: One who desires to adopt the third order of life,
vänaprastha, should enter the forest with a peaceful mind, leaving his wife with his mature sons, or
else taking her along with him.
PURPORT
In Kali-yuga a human being generally cannot live more than one hundred years, and even this is
becoming most unusual. A man who has a reasonable expectation of living for one hundred years
may adopt the vänaprastha order at the age of fifty, and then at the age of seventy-five he may take
sannyäsa for complete renunciation. Since in Kali-yuga very few people live for one hundred
years, one should adjust the schedule accordingly. Vänaprastha is intended as a gradual transition
from materialistic family life to the stage of complete renunciation.
SB 11.18.2
Having adopted the vänaprastha order of life, one should arrange one's sustenance by eating
uncontaminated bulbs, roots and fruits that grow in the forest. One may dress oneself with tree
bark, grass, leaves or animal skins.
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PURPORT
A renounced sage in the forest does not kill animals, but rather acquires skins from animals who
have suffered natural death. According to a passage from Manu-saàhitä, quoted by Çréla
Bhaktisiddhänta Sarasvaté Öhäkura, the word medhyaiù, or "pure," indicates that while residing in
the forest a sage may not accept honey-based liquors, animal flesh, fungus, mushrooms,
horseradish or any hallucinogenic or intoxicating herbs, even those taken as so-called medicine.
SB 11.18.3
The vänaprastha should not groom the hair on his head, body or face, should not manicure his
nails, should not pass stool and urine at irregular times and should not make a special endeavor for
dental hygiene. He should be content to take bath in water three times daily and should sleep on
the ground.
SB 11.18.4
Thus engaged as a vänaprastha, one should execute penance during the hottest summer days by
subjecting oneself to burning fires on four sides and the blazing sun overhead; during the rainy
season one should remain outside, subjecting oneself to torrents of rain; and in the freezing winter
one should remain submerged in water up to one's neck.
PURPORT
One who engages in sense gratification must perform severe penances at the end of life to
counteract his sinful, hedonistic activities. A devotee of the Lord, however, naturally develops
Kåñëa consciousness and need not subject himself to such radical penances. As stated in the
Païcarätra,
"If one is worshiping the Lord properly, what is the use of severe penances? And if one is not
properly worshiping the Lord, what is the use of severe penances? If Çré Kåñëa is realized within
and without everything that exists, what is the use of severe penances? And if Çré Kåñëa is not
seen within and without everything, then what is the use of severe penances?"
SB 11.18.5
“One may eat foodstuffs prepared with fire, such as grains, or fruits ripened by time. One may
grind one's food with mortar and stone or with one's own teeth.

PURPORT
In Vedic civilization it is recommended that at the end of one's life one should go to a holy place
or forest for spiritual perfection. In sacred forests one does not find restaurants, supermarkets, fast-
food chains and so on, and thus one must eat simply, reducing sense gratification.
Although in the Western countries people eat processed food, one living simply must himself
separate and pulverize grains and other foods before eating. This is referred to here.
SB 11.18.6
The vänaprastha should personally collect whatever he requires for his bodily maintenance,
carefully considering the time, place and his own capacity. He should never collect provisions for
the future.
PURPORT
According to Vedic regulations, one practicing austerity should collect only what he requires for
immediate use, and upon receiving gifts of foodstuff he should immediately give up that which he
has previously collected, so that there will be no surplus. This regulation is meant to keep one
fixed in faithful dependence on the Supreme Lord. One should never stock food or other bodily
necessities for future use. The term deça-käla-baläbhijïa indicates that in a particularly difficult
place, or in time of emergency or personal incapacity, this strict rule need not be followed, as
confirmed by Çréla Viçvanätha Cakravarté Öhäkura.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura points out that unless one is completely incapacitated,
one should not depend on others for one's personal maintenance, as this will create a debt that can
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only be repaid by taking another birth in the material world. This applies only to those
endeavoring for personal purification and not to those engaged full time in devotional service to
Lord Kåñëa. A pure devotee eats, dresses and speaks only for the service of the Lord, and thus
whatever assistance he accepts from others is not for himself. He is fully surrendered to the
mission of the Supreme Personality of Godhead. However, one not so surrendered will certainly
have to take birth again in the material world to repay all of his debts to others.
SB 11.18.7
One who has accepted the vänaprastha order of life should perform seasonal sacrifices by offering
oblations of caru and sacrificial cakes prepared from rice and other grains found in the forest. The
vänaprastha, however, may never offer animal sacrifices to Me, even those sacrifices mentioned in
the Vedas.
PURPORT
One who has taken the vänaprastha order of life should never perform animal sacrifices or eat
meat.
SB 11.18.8
The vänaprastha should perform the agnihotra, darça and paurëamäsa sacrifices, as he did while in
the gåhastha-äçrama. He should also perform the vows and sacrifices of cäturmäsya, since all of
these rituals are enjoined for the vänaprastha-äçrama by expert knowers of the Vedas.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has given a detailed explanation of the four rituals
mentioned here, namely agnihotra, darça, paurëamäsa and cäturmäsya. The conclusion is that
everyone should simply chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,
Hare Räma, Räma Räma, Hare Hare and avoid the difficult entanglement of Vedic ritualistic
ceremonies. If one neither chants Hare Kåñëa nor performs such rituals, one certainly becomes a
päñaëòé, an atheistic fool.

SB 11.18.9
The saintly vänaprastha, practicing severe penances and accepting only the bare necessities of life,
becomes so emaciated that he appears to be mere skin and bones. Thus worshiping Me through
severe penances, he goes to the Maharloka planet and then directly achieves Me.
PURPORT
A vänaprastha who develops pure devotional service achieves the Supreme Lord, Kåñëa, while in
the vänaprastha stage of life. One who does not become completely Kåñëa conscious, however,
first goes to the planet Maharloka, or Åñiloka, and from there directly achieves Lord Kåñëa.
One achieves Maharloka, or Åñiloka, through strict observance of positive and negative
regulations. However, without developing a taste for chanting and hearing the glories of the Lord
(çravaëaà kértanaà viñëoù [SB 7.5.23]), it is not possible to achieve the perfect liberation of going
back home, back to Godhead. Therefore, on the Maharloka planet the unsuccessful sage gives
more attention to chanting and hearing, and thus he gradually develops pure love of Godhead.
SB 11.18.10
One who with long endeavor executes this painful but exalted penance, which awards ultimate
liberation, simply to achieve insignificant sense gratification must be considered the greatest fool.
PURPORT
Although the process of vänaprastha described by Lord Kåñëa is so glorious that even the
consolation prize is promotion to Maharloka, one who consciously performs this process for such
promotion to heaven is certainly the greatest fool. The Lord does not want this process to be
abused or exploited by materialistic rascals, for the ultimate goal is love of Godhead.
SB 11.18.11

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If the vänaprastha is overtaken by old age and because of his trembling body is no longer able to
execute his prescribed duties, he should place the sacrificial fire within his heart by meditation.
Then, fixing his mind on Me, he should enter into the fire and give up his body.
PURPORT
Since the process of vänaprastha is recommended for those nearing the end of life, there is always
the likelihood that one will prematurely succumb to the symptoms of old age and be unable to
reach the final stage of sannyäsa. If one simply cannot carry on his religious duties due to old age,
it is here advised that he fix the mind in Lord Kåñëa and enter into the sacrificial fire. Although
this may not be possible in the modern age, we can appreciate the absolute seriousness of going
back home, back to Godhead, as evidenced in this verse.
SB 11.18.12
If the vänaprastha, understanding that even promotion to Brahmaloka is a miserable situation,
develops complete detachment from all possible results of fruitive activities, then he may take the
sannyäsa order of life.

While reading with interest the Vedic standards, it is obvious that the literal practice in
terms of our present situation is unfeasible. However the mood and general objectives should be
extracted and applied according to time and circumstance.

QUALIFICATIONS FOR ENTERING

VANAPRASTHA
1. General indication is that around the age of fifty years one considers taking
vanaprastha
SB Lecture Montreal June 23 1968 "Then as soon as he reaches fiftieth years or little
advanced, when he might have a grown-up child at home, then the father and mother leaves home.
Pancasordhvam vanam vrajet.”
“Man’s glory is in common sense.” It is not automatic and even if one wants to take
vanaprastha after due considerations of the expectations, other considerations such as young
children, economics, health, attachments, weakness of heart etc. should be taken into account. Of
course there may be no formal acceptance and in others eyes one continues to live as one is,
without official designation. After all it’s really a state of consciousness.
SB 11.18.1 Purport: "In Kali-yuga a human being generally cannot live more than one
hundred years, and even this is becoming most unusual. A man who has a reasonable expectation
of living for one hundred years may adopt the vanaprastha order at the age of fifty, and then at the
age of 75, he may accept sannyasa for complete renunciation. Since in kali yuga very few people
live 100 years, one should adjust the schedule accordingly. Vanaprastha is intended as a gradual
transition from materialistic family life to the stage of complete renunciation.”

2. Adhikara: Only those of brahminical nature (brahmanas and ksatriyas)

SB Lecture 1974 Vrndavana "So for the brahmana, one who is brahmana, for him, the four
asramas are recommended. One... First of all he must become brahmacari, a brahmana, son of a
brahmana. Then, when he's fully trained up, he should become a grhastha. Not should, but if he

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likes. Then... Otherwise, sometimes you will find naisthika brahmacari. Never... Just like my guru
maharaja was. He never married.
Naisthika brahmacari. So brahmacari, grhastha, then not to stuck up with the family affairs up
to the end of death. No. At a certain stage, after fifty years, he must give up. That is called
vanaprastha. And then, after being trained up in vanaprastha very nicely, he takes sannyasa. This
is brahmana's. four asrama. And for the ksatriya, up to vanaprastha. Up to vanaprastha.
Just like Maharaja Yudhisthira and all the brothers, they left home, but the wife was there. That is
called vanaprastha. They did not take sannyasa. Ksatriya. Up to vanaprastha. Vaisyas. No
vanaprastha, no sannyasa. Up to grhastha. Brahmacari... Brahmacari is compulsory for the dvija.
Because there is the training. And for the sudra there is no brahmacari. Only grhastha, married.
Otherwise, life will be very irregular. So in this way varnasrama. So there are duties. Therefore it
is said, atah pumbhir dvija-srestha varnasrama-vibhagasah. So you may be staying in any asrama
or any varna, it does not matter."
On several occasions Srila Prabhupada discussed the different ashrams in relationship to the
varnas. We understand that Srila Prabhupada wanted to at least raise us to the brahmana platform
if not beyond but in truth we see that in many cases the qualities of the brahmana do not appear to
be very prominent. For this reason Srila Prabhupada said it was not necessary for everyone to take
brahmana initiation. It would also seem unnecessary for everyone to take vanaprastha because of
age alone, or even having fulfilled the basic family responsibilities.
“But our philosophy is there is no question of giving up this or taking up that. Simply take to
Krsna consciousness. Wherever you remain, it doesn't matter. Either in family life or...”

3. Family responsibilities:
To Hnasadutta “Regarding your wanting to leave your family and take sannyasa, what is your
family? You live aside from your wife, and you have no children, so you are already sannyasa.
Anyway we can consider later on. First we have to push this movement. That is most important
thing. Grhastha or sannyasa it doesn't matter. First we have to know the science of Krishna
consciousness. Caitanya Mahaprabhu never said everyone had to take sannyasa. We should just be
after becoming the pure servant of Krishna.”
From a morning walk, June 1976 in Toronto:
Prabhupada: Yes, when you have accepted family life, you must be responsible to carry out.
Not that I become family man all of a sudden I give up everything. No, that is not wanted. But if
one is actually advanced, he can give up everything. He has no more duty.
Indian man (5): But the question comes up that you have given a vow against fire at the time
of marriage that the husband will look after the wife and the family. Then how does that fit in
when you leave the family all of a sudden? Is there not a responsibility to...
Prabhupada: No no, not all of a sudden. All of a sudden..., generally you have to discharge the
duties of family life, and at the ripe age, when everything is settled up, then you give up the
family.
Indian man (5): Is it right that all the responsibility should be cleared up before...
Prabhupada: You cannot clear up all the responsibility. Therefore up to fiftieth year. After
that, whatever is done, that's all. (Sanskrit)
Lecture LA 27 Dec 1973. "We have got so many duties. So long we are not fully surrendered
to Krsna... It is not that this Krsna consciousness movement is to give shelter to some irresponsible
man who does not carry the responsibilities of family life or brahmacari life. But that is now
forgotten. Everything is topsy-turvied.”
SB 3.24.35. Purport “Kardama Muni practiced yoga very rigidly as a brahmacari before his
marriage, and he became so powerful and attained so much mystic power that his father, Brahma,
ordered him to marry and beget children as a householder. Kardama did that also; he begot nine
good daughters and one son, Kapila Muni, and thus his householder duty was also performed
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nicely, and now his duty was to leave. Even though he had the Supreme Personality of Godhead as
his son, he had to respect the authority of the Vedas. This is a very important lesson. Even if one
has God in his home as his son, one should still follow the Vedic injunctions. It is stated,
mahajano yena gatah sa panthah: one should traverse the path which is followed by great
personalities. Kardama Muni's example is very instructive,"

Indian man: Swamiji, I get two thoughts. Number one: having acquired a family, I am willing
to renounce, but would I not be running away from the responsibility, in the name of Lord Krsna,
for the bringing up and educating the children? And second thing...
Prabhupada: You cannot educate, neither you bring. This is maya. Do you think... Do you
think that only in your presence your children will be happy? There are...

From Prabhupada Lilamrta. "Before leaving my family, I wanted to get all of my sons and
daughters married, but some of them disagreed. But then ... the time is up. Never mind whether
they are married of not. Let them see to their own business. Suppose I die immediately - who will
take care? Then why not now. God will take care. My guru maharaja used to say that renunciation
of family life is "civil suicide" - now I am dead, whatever you like you do.

Sensitivity and consideration in regards to others is an integral part of the vaisnavas character.
Are children sufficiently matured to cope in the absence of the parent(s)? Are they settled in their
education, economics, and psychology? Are they self-reliant? Are the daughters married? Do the
sons need help? Is the wife willing, prepared and able? Vanaprastha is not just a way out of a
frustrating household situation but is the acceptance of greater responsibilities. It is likely that a
person who has had a steady responsible household life would be more capable of being steady
and responsible in the vanaprastha ashram.

4. Are you sufficiently spiritually matured?

Are the senses sufficiently under control?
SB 5.1.18. "One who is situated in household life and who systematically conquers his mind
and five sense organs is like a king in his fortress who conquers his powerful enemies. After one
has been trained in household life and his lusty desires have decreased, he can move anywhere
without danger."
One who is officially a vanaprastha should show a good example of behaviour for others. He
should be detached from loose association, womanizing, idle talk and any forms of unnecessary
sense gratification. Association with his wife, if at all, should be restricted, and mainly for the
service of the Lord.
Vanaprastha should practically demonstrate good sadhana and a favourable devotional
attitude. They have a responsibility as elders in society so a willingness to share and care for the
juniors would be expected. Sometimes as householders we do not realize just how attached we are
to small things like having just that meal we like, our laundry washed, someone around to talk to
or share with. A wife to console us or to enjoy her company. Smiling children. Having our own
place with its comfort zone facilities. Someone to be there when we come home. We can’t take
any of these things with us eventually and should learn to become detached from them. Not to
remain dependent. Vanaprastha is a stage of becoming detached from all of these. Are we ready
and prepared to live without them and depend on the Lord’s mercy? Strictly speaking vanaprastha
cannot live in his previous house, depending on his family in any way or on previous sources of
income.

5. Are you willing and able to cut the attachment to the family and home.
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SB 7.15.38/39 "It is abominable for a person living in the grhastha-asrama to give up the
regulative principles, for a brahmacari not to follow the brahmacari vows while living under the
care of the guru, for a vanaprastha to live in the village and engage in so-called social activities, or
for a sannyasi to be addicted to sense gratification. One who acts in this way is to be considered
the lowest renegade. Such a pretender is bewildered by the external energy of the Supreme
Personality of Godhead, and one should either reject him from any position, or taking compassion
upon him, teach him, if possible, to resume his original position."
6. Health
In cases where the body is sickly and over-dependent on others for help it may not be
practical or have any value to change one’s ashram. It may even cause great inconvenience. The
wife and families health situation should also be taken care of.

7. Economics
This we will discuss later, as a subject of it’s own.

8. What is the point? Is it of value or necessity? Does it help the individual in their
spiritual progress and assist in the growth of the movement?

9 Is it premature?
"To retire from activities is not very good idea for the conditioned soul. I have got very good
experience, not only in our country but also in your country, that this tendency of retiring from
activities pushes one down to the platform of laziness, and gradually to the ideas of the hippies.
One should always remain active in Krishna's service, otherwise the strong maya will catch him
and engage him in her service" Letter to Hayagriva 14. July 1968

10 If the wife is still young or desirous of more children then it may not be possible to
take vanaprastha
My dear Danavir,
Please accept my blessings. I beg to acknowledge receipt of your letter dated November 27, 1972,
and I note that you are requesting to take the sannyasa order of life. But if you have got wife, that
will be difficult. If someone devotee has got wife, that will not become a very popular policy to
grant so easily sannyasa. And if your wife wants many children, that is the only purpose for
getting married to wife, to have facility for sex-life, otherwise what is the use for taking so much
botheration of married life? So now you are married man, that decision you have made. That is
great responsibility, and that should not become so light matter that anyone may think, Oh, let me
get married and if I don't like my wife, or there is anything difficulty, I will write Prabhupada for
taking sannyasa, finished. Never mind wife, let her go to hell. That is not very nice proposal.
Married life is serious business. If you have taken wife, you must be completely responsible for
her throughout your life. She shall always serve and obey you without fail, and you shall instruct
her in Krishna Consciousness and act as her spiritual master. Otherwise, without husband, women
have great difficulty to make spiritual advancement. So if we have to develop a perfect society of
scientific arrangement for making spiritual progress, then so many women will be there, so what
shall they do? They have also come to Krishna, we cannot reject them. Therefore I have advised
my students to get themselves married. I was householder, my Guru Maharaja was life-long
brahmacari. But we are doing the same work of preaching Krishna Consciousness, so what is the
difference, grhastha and brahmacari? Actual sannyasa means that he has given everything to
Krishna, so practically you are already sannyasa. But if you
have got wife, and if she is very desirous to raise children, she will not be very happy if you go
away. That is not our business, to create havoc, no. If wife is very strong, she will appreciate if
you take sannyasa, but if there is question at all, that should be avoided. Just like I never liked my
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wife, but I knew it was my duty to stick until my sons were grown-up, then I left. But if you give
your wife one child, then she will be happy and she will have some life-long occupation, that you
must consider. But at least you can wait until I come there next time, then we shall see further.”

11 Sufficiently mature materially, mentally and spiritually.

The acceptance of vanaprastha should be accompanied with increasing humility, not that we
go around thinking we are a big guy now, expecting honour and facility here and there. Do we still
want to be recognized? Is it a move to try to increase our prestige? Is it another God trip?
Command respect; don’t demand it.
If one is worrying about the future “Who will look after me who will maintain me?” then one
is not really ready for vanaprastha. The mentality of dependence on Krishna is required.
Vanaprastha is not a change of dress, but a change of mentality.

12 Blessings of vaisnavas, guru and Krsna

Some guidelines are to be found in the ISKCON LAW BOOK - Eligibility:
"Vanaprastha is generally recommended for 50 years of age and has to be taken with the
permission of the local GBC and Temple President. There should be no whimsical taking of
vanaprastha"

13. Are the family members willing?

Comment – If one is worrying about the future – who will look after me who will maintain me if I
take vanaprastha, then one is not really ready for vanaprastha. The mentality of dependence on
Krishna is required. Vanaprastha is not a change of dress or title but a change of mentality.

14. Should not be in anxiety – peaceful

15. Not meditating on previous life or contemplating a future family etc.

16. Not interested in maintaining business etc.

17. Depending on Krishna for one’s maintainance

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MARKS – SYMBOLS – DRESS –NAME-

FORMALITIES
At present there is no set rule in regards to the above. Some devotees who have left the
grhastha ashram without the wife are wearing saffron, some not. Those who take vanaprastha with
their wives would be expected to continue wearing white but to dress very simply and live a very
simple life. Elderly persons who join full-time service at vanaprastha, with or without wife would
be expected to wear white at least until they are sure of their commitment to renunciation. From
the Srila Prabhupada Lilamrta we hear that Srila Prabhupada wore white as a vanaprastha before
accepting sannyasa. For the sake of others and ourselves we suggest that if one is still with his
wife or has regular contact with his previous family one continue to wear white. If no contact with
either then one may wear the saffron cloth of a renunciate with the advice and permission of one’s
guru. If the wife is not with husband wear plain white sari. If still with husband or family then
white with a coloured border. For the men yellow can also be worn as it signifies one is
undergoing a particular vow. In all cases simplicity would be the order.
Although there appears no sastric reference, or precedence, the ISKCON Law Book states:
"Vanaprastha clothes are received from the Spiritual Master whose blessing is also required.”
According to H.H.Bhakti Vidya Purna Maharaja there is no official receiving of cloth, nor
necessarily the need to change one’s cloth. There is no mention of vanaprastha guru. Official
ceremony is not required although mention is there in the appendix of a Vedic ceremony and the
formal acceptance.
It sometimes occurs that a devotee adds a suffix at the end of his name. For Gaudiya
vaisnavas in the vanaprastha order there are generally two titles. On enquiry from the Gaudiya
Matha, vanaprastha means retiring to the forest of either Vrndavana or Mayapura. If Vrndavana
then the title Vanacari is used, if Mayapura then Gauravanacari. There appears at present no
hard and fast rule in our case. It depends where one’s sentiment lies.
“When one takes ksetra sannyasa he leaves household life and goes to a place of pilgrimage
devoted to Lord Visnu… the ksetra sannyasi lives in these places alone or with his family. Srila
Bhaktivinode Thakura considers this to be the preferable situation in this age of kali.” CC
M.L.16.130.P

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SPECIFIC PRACTICES
Role as a guru, teacher, counselor.

We will now look at the specific activities which a vanaprastha is supposed to do or could do.
Are they different than other ashrams. In ISKCON although there may be obvious detailed
differences, the general practices are the same. The mission to preach is for everyone.
Varnas would be taken into account – that will come up in a later chapter.
Here are some general indications from Srila Prabhupada:
BG. 16.1/3 Purport: " Tapas, or austerity, is especially meant for the retired life. One should
not remain a householder throughout his whole life; he must always remember that there are four
divisions of life--brahmacarya, grhastha, vanaprastha and sannyasa. So after grhastha, householder
life, one should retire. If one lives for a hundred years, he should spend twenty-five years in
student life, twenty-five in householder life, twenty-five in retired life and twenty-five in the
renounced order of life. These are the regulations of the Vedic religious discipline. A man retired
from household life must practice austerities of the body, mind and tongue. That is tapasya. The
entire varnasrama-dharma society is meant for tapasya. Without tapasya, or austerity, no human
being can get liberation. The theory that there is no need of austerity in life, that one can go on
speculating and everything will be nice, is recommended neither in the Vedic literature nor in
Bhagavad-gita. Such theories are manufactured by show-bottle spiritualists who are trying to
gather more followers. If there are restrictions, rules and regulations, people will not become
attracted. Therefore those who want followers in the name of religion, just to have a show only,
don't restrict the lives of their students, nor their own lives. But that method is not approved by the
Vedas."
SB.1.13.9.Purport "He therefore decided to quit his paternal house and prepare for the
renounced order of life. This preparatory stage is called vanaprastha-asrama, or retired life for
traveling and visiting the holy places on the surface of the earth. In the holy places of India, like
Vrndavana, Hardwar, Jagannatha Puri, and Prayaga, there are many great devotees, and there are
still free kitchen houses for persons who desire to advance spiritually. Maharaja Yudhisthira was
inquisitive to learn whether Vidura maintained himself by the mercy of the free kitchen houses
(chatras)."
SB 3.32.34-36 P "Similarly, austerity, study of Vedic literature, and philosophical research
are meant for the vanaprasthas, or retired persons."
SB 3.33.14. P "It is the practice of the yogi, brahmacari, vanaprastha and sannyasi to bathe at
least three times daily--early in the morning, during noontime and in the evening."
SB 4.23.4. P "The grhastha-asrama is a sort of concession combining sense gratification with
a regulative life. It is to enable one to easily retire in the middle of life and engage fully in
austerities in order to transcend material sense gratification once and for all. Therefore in the
vanaprastha stage of life, tapasya, or austerity, is strongly recommended. Maharaja Prthu followed
exactly all the rules of vanaprastha life, which is technically known as vaikhanasa-asrama. The
word vaikhanasa-susammate is significant because in vanaprastha life the regulative principles are
also to be strictly followed. In other words, Maharaja Prthu was an ideal character in every sphere
of life. Mahajano yena gatah sa panthah: one should follow in the footsteps of great personalities."
SB 7.15.38/39 "It is abominable for a person living in the grhastha-asrama to give up the
regulative principles, for a brahmacari not to follow the brahmacari vows while living under the
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care of the guru, for a vanaprastha to live in the village and engage in so-called social activities, or
for a sannyasi to be addicted to sense gratification. One who acts in this way is to be considered
the lowest renegade. Such a pretender is bewildered by the external energy of the Supreme
Personality of Godhead, and one should either reject him from any position, or taking compassion
upon him, teach him, if possible, to resume his original position."
SB 7.15.38/39 P "If a vanaprastha engages in ordinary activities, or if a sannyasi is greedy
and eats meat, eggs and all kinds of nonsense for the satisfaction of his tongue, he is a cheater and
should immediately be rejected as unimportant. Such persons should be shown compassion, and if
one has sufficient strength one should teach them to stop them from following the wrong path in
life. Otherwise one should reject them and pay them no attention."
TQK Ch 24 "A student's education, therefore, should begin with brahmacarya, which means
freedom from sexual attachment. If he can, he should try to avoid all this nonsense. If not, he can
marry and then after some time enter vanaprastha, retired life. At that time one thinks, "Now that I
have enjoyed this attachment so much, let me leave home." Then the man travels all over to
various places of pilgrimage to become detached, and the wife goes with him as an assistant. After
two or three months he again comes home to see that his children are doing nicely and then again
goes away. This is the beginning of detachment. When the detachment is complete, the man tells
his wife, "Now go live with your children, and I shall take sannyasa, the renounced order of life."
This is final detachment. The whole Vedic way of life is meant for detachment, and therefore
Kunti prays, "Kindly help detach me from this family attraction." This is Kuntidevi's instruction."
SB 4.12.10 P "Tapasya is meant for the renounced order of life; those who are retired from
worldly activities should perform tapasya, penances and austerities."
SB 4.28.44.P. "When one begins to burn firewood, there is smoke and agitation in the
beginning. Although there are so many disturbances in the beginning, once the fire is completely
set, the firewood burns steadily. Similarly, when both husband and wife follow the regulative
principles of austerity, they remain silent and are not agitated by sex impulses. At such a time both
husband and wife are benefited spiritually. One can attain this stage of life by completely giving
up a luxurious mode of life".
SB 4.26.13. P "Simple food like rice, dahl, chapattis, vegetables, milk and sugar constitute a
balanced diet, but sometimes it is found that an initiated person, in the name of prasada, eats very
luxurious foodstuffs. Due to his past sinful life he becomes attracted by Cupid and eats good food
voraciously. It is clearly visible that when a neophyte in Krsna consciousness eats too much, he
falls down. Instead of being elevated to pure Krsna consciousness, he becomes attracted by Cupid.
The so-called brahmacari becomes agitated by women, and the vanaprastha may again become
captivated into having sex with his wife. Or he may begin to search out another wife. Due to some
sentiment, he may give up his own wife and come into the association of devotees and a spiritual
master, but due to his past sinful life he cannot stay. Instead of being elevated to Krsna
consciousness, he falls down, being attracted by Cupid, and takes to another wife for sex
enjoyment. The fall of the neophyte devotee from the path of Krsna consciousness down to
material life is described in Srimad-Bhagavatam (1.5.17) by Narada Muni."
Based on the above letters the following points would be relevant to those in the vanaprastha
order:
 Some increase in austerities - for self-purification
 Reduce eating and sleeping,
 Live very simply.
 Travel for preaching and pilgrimage.
 Maintain high standard of cleanliness
 Don’t waste time
No gramya-katha or idle talk Loose talk in vanaprastha between husband and wife should be
curtailed, and talking other than Krishna katha kept to minimum. Control the tongue.
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 Study of scripture more.
 Philosophical research
 Deity worship
 Teacher
 Keep good association and avoid loose association
 Don’t engage in material social or family affairs
 Sleep on the floor
 Take cold baths (health allowing)
 Basic control of the indriyas - vaco vegam ...........
 Going for sankirtan. Srila Prabhupada suggested that Mahatma prabhu go for traveling
sankirtan with the brahmacaris as his vanaprastha training.
 Begging – good to develop humility
SB 7.15.30.Purport “Sannyasa means accepting the life of begging, which makes one
automatically very humble and meek and free from lusty desires.”
SB 11.18.25 Purport "The author of this book remembers entering the Krsna consciousness
society as an arrogant university student and being quickly humbled by the process of begging on
the streets on behalf of Krishna. This process is not theoretical but actually purifies one's existence
by forcing one to offer respects to others. Unless one offers respect to others, one's begging will be
fruitless. Also, by begging one will not often eat very sumptuously. This is good because when the
tongue is controlled the other senses are quickly pacified. A vanaprastha should never give up the
purifying process of begging for his food, and ordinary people should not foolishly equate a lazy
bum living at the cost of others with a saintly beggar engaged in higher duties for the Supreme
Lord.” Hrdayananda Gosvami.
 Lots of kirtan and bhajan
 Live in the Holy dhamas
 Padayatra
These are just some suggestions that could be adopted.
If one is already engaged in full devotional service, one may simply carry on doing the
service, but in a more renounced mood. Other related points may come up under varna
considerations, residence and economics.
It may be that many devotees do not distinguish between brahmacari and vanaprastha. They
may appear the same but there are obvious differences. The vanaprastha is naturally senior in age
and experience. He is supposed to be like an elder to guide the society. Traditionally vanaprasthas
may have run asramas where they stayed with their wives and trained up brahmacaris for the path
of grhastha or renunciation. They would have inevitably been gurus of society. They would show
dependence on Krishna. Unlike the brahmacari who is a student being disciplined under the guru,
the vanaprastha would be expected to be more independent and responsible – the one giving the
discipline and siksa.

POSITION OF WIFE AND FAMILY

If the man decides to change from grhastha to vanaprastha he must consider the position of
his wife and family. Are they agreeable?

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SB 1.13.30. P "Maharaja Dhrtarastra accepted the order of vanaprastha, and at this stage the
wife is allowed to remain as a voluntary servitor, but in the sannyasa stage no wife can stay with
her former husband. A sannyasi is considered to be a dead man civilly, and therefore the wife
becomes a civil widow without connection with her former husband. Maharaja Dhrtarastra did not
deny his faithful wife, and she followed her husband at her own risk."
SB 3.24.40. P " At the vanaprastha stage of retired life, or the stage midway between
householder life and renounced life, one may keep his wife as an assistant without sex relations,
but in the sannyasa order of life one cannot keep his wife with him."
SB 4.23.4. P. "The chaste wife's duty is to keep her husband pleased in householder life in all
respects, and when the husband retires from family life, she is to go to the forest and adopt the life
of vanaprastha, or vana-vasi. At that time the wife is to follow her husband and take care of him,
just as she took care of him in householder life. But when the husband takes the renounced order
of life, namely sannyasa, the wife is to return home and become a saintly woman, setting an
example for her children and daughters-in-law and showing them how to live a life of austerity.”
SB 4.28.44. " The daughter of King Vidarbha wore old garments, and she was lean and thin
because of her vows of austerity. Since she did not arrange her hair, it became entangled and
twisted in locks. Although she remained always near her husband, she was as silent and unagitated
as the flame of an undisturbed fire."
Purport: "When one begins to burn firewood, there is smoke and agitation in the beginning.
Although there are so many disturbances in the beginning, once the fire is completely set, the
firewood burns steadily. Similarly, when both husband and wife follow the regulative principles of
austerity, they remain silent and are not agitated by sex impulses. At such a time both husband and
wife are benefited spiritually. One can attain this stage of life by completely giving up a luxurious
mode of life.
In this verse the word cira-vasa refers to very old torn garments. The wife especially
should remain austere, not desiring luxurious dresses and living standards. She should accept only
the bare necessities of life and minimize her eating and sleeping. There should be no question of
mating. Simply by engaging in the service of her exalted husband, who must be a pure devotee,
the wife will never be agitated by sex impulses. The vanaprastha stage is exactly like this.
Although the wife remains with the husband, she undergoes severe austerities and penances so that
although both husband and wife live together, there is no question of sex. In this way both
husband and wife can live together perpetually. Since the wife is weaker than the husband, this
weakness is expressed in this verse with the words upa patim. Upa means "near to," or "almost
equal to." Being a man, the husband is generally more advanced than his wife. Nonetheless, the
wife is expected to give up all luxurious habits. She should not even dress nicely or comb her hair.
Hair combing is one of the main businesses of women. In the vanaprastha stage the wife should
not take care of her hair. Thus her hair will become tangled in knots. Consequently the wife will
no longer be attractive to the husband, and she herself will no longer be agitated by sex impulses.
In this way both husband and wife can advance in spiritual consciousness. This advanced stage is
called the paramahamsa stage, and once it is obtained, both husband and wife can be actually
liberated from bodily consciousness.”
We have again to put foremost consideration to the direction of the guru and our acaryas
before implementing anything artificial. Our business is to preach and serve the guru’s mission.
To behave as above is unlikely to be appropriate for the higher purpose. Main thing is to live
simply and to be fixed in one’s Krishna consciousness.
PQPA Ch 4. "And after marriage, there is vanaprastha life. This means that one is a little aloof
from family--the husband and wife live separately. At that time there is no sex life. Then when he
is fully renounced, detached from family life, he takes sannyasa,
Bob: Does somebody forget his wife completely then?

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Srila Prabhupada: Yes. Forgetting is not very difficult, if you try to forget. Out of sight, out of
mind. [All laugh.] Just as I have my wife, children, grandchildren--everything. But, out of sight,
out of mind, that's all. Therefore, vanaprastha, sannyasa--everything is nicely arranged by the
Vedic system."
Prthu M. SB 4.23.1-3 P "He divided all his property amongst his sons and appointed them to
rule the world, and then he went to the forest with his wife. It is significant in this connection that
it is said that Maharaja Prthu retired alone and at the same time took his wife with him. According
to Vedic principles, when retiring from family life, one can take his wife with him, for the
husband and wife are considered to be one unit. Thus they can both combinedly perform
austerities for liberation. This is the path that Maharaja Prthu, who was an exemplary character,
followed, and this is also the way of Vedic civilization. One should not simply remain at home
until the time of death, but should separate from family life at a timely moment and prepare
himself to go back to Godhead. As a saktyavesa incarnation of God who had actually come from
Vaikuntha as a representative of Krsna, Maharaja Prthu was certain to go back to Godhead.”
From the above quotes it is assumed the wife will go with the husband and perform similar
austerities. If the husband takes sannyasi, she would then return to the protection of the eldest son
or children.
Srila Bhaktivinode Thakur writes in the Caitanya siksamrta "The householder should take up
vanaprastha at the matured age, leaving back his wife in the care of his son, or if there is no further
chance for begetting issues should take her with him to the forest."
In the case of Srila Prabhupada his wife was not so favourable so he accepted vanaprastha
alone. This may often be the case. Providing there are family members, the ex-wife would
presumably remain with them, should the husband take vanaprastha. In modern day society it’s
not always so straightforward. The family unit has broken down. Women have become in most
cases independent. Children are not interested in looking after old folk or are not following the
practices of Krishna consciousness. In exceptional cases where the wife or children are inimical,
special considerations may apply. There may be no alternative, after having tried all avenues to
adjust, other than retiring at the appropriate time. To follow the example of Ramanujacarya for
instance, who sent his wife away in young age, taking sannyasi, would require definite evidence
that the actions were justifiable. It would be best to consult very carefully with one’s spiritual
authorities before making any rash decisions. We should not apply the examples of great souls,
such as Ramanujacarya, to ourselves unless we are on their level.
CC ML.24.259 P "This is the process of renunciation at the stage of vanaprastha. After
enjoying householder life for some time, the husband and wife must leave home and distribute
their riches to brahmanas and Vaisnavas. One can keep his wife as an assistant in the vanaprastha
stage. The idea is that the wife will assist the husband in spiritual advancement. Therefore Narada
Muni advised the hunter to adopt the vanaprastha stage and leave home. It is not that a grhastha
should live at home until he dies. Vanaprastha is preliminary to sannyasa. In the Krsna
consciousness movement there are many young couples engaged in the Lord's service. Eventually
they are supposed to take vanaprastha, and after the vanaprastha stage the husband may take
sannyasa in order to preach. The wife may then remain alone and serve the Deity or engage in
other activities within the Krsna consciousness movement."
In this case the ex-wife, after the husband accepts sannyasa would not necessarily stay with
family but rather take shelter of the Krishna consciousness movement. Quite a common situation,
especially if there are no children or the children are not devoted or inclined.
In the following letter in 1976 to Brahmananda, Srila Prabhupada indicates the possibility of
an ashram for widows or retired ladies:
"I understand that she has many American lady friends, and if she approaches them, then we
can build at Mayapur a place for retired American ladies to live there peacefully in Krishna
Consciousness."
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Whatever it is, the husband would try to see that the wife is protected should he take
sannyasa. That she is not financially, socially or otherwise embarrassed or inconvenienced.
Lecture LA 27 Dec 1973 SB 1.15.50 P. "Husband means who takes charge of the girl for life,
and wife means the girl who has the resolution to serve the husband throughout life. That is
husband and wife. And when the wife is in danger, the husband's duty is to give protection, at any
cost. That is husband-wife relationship.
But when one is going to retire, that is another thing. Because life is divided into four parts:
brahmacari, grhastha, vanaprastha and sannyasa. So woman has got three positions. They require
protection. Women is never allowed to become renounced order of life. No. They are supposed to
be under the care of somebody. So early age under the care of father, young age under the care of
husband, and old age under the care of grown-up children, sons. This is woman's position. They
remain always under the care of. So Draupadi was being taken care of their husband, but when the
husbands were going for renounced order of life, anapeksatam, without caring, she could
understand, ``Now I will be uncared for. No more... My husbands care no more in duty bound to
give me protection.'' She could understand. Tadajnaya. She could understand. And there is no such
obligation. That is the sanction of the sastra.
devarsi-bhutatma-nrnam pitrnam
nayam rni na kinkara rajan
sarvatmana ye saranam saranyam
gato mukundam parihrtya kartum
We have got so many duties. So long we are not fully surrendered to Krsna... It is not that this
Krsna consciousness movement is to give shelter to some irresponsible man who does not carry
the responsibilities of family life or brahmacari life. But that is now forgotten. Everything is topsy-
turvied.”

RELATIONSHIP WITH SOCIETY

How are the vanaprasthas to be treated by other devotees? How do they relate? Are they still
seen as husband and wife? Does the husband if he leaves home have any relationship with his
former wife? Should they be given some special respect? How are they maintained? How do they
relate to children and former friends and family?
The answers to these questions and many others, which could come up, would vary according
to time place and circumstance. Using one’s common sense and consulting with others, one should
judge what is favourable and what is unfavourable for achieving one’s goal. For instance, as
already quoted, at least in the early stages of vanaprastha, the husband and wife leave home, but
come back to see the children after a while, stay for some time and then leave again. Gradually the
husband becomes detached until he is ready for sannyasa. Provided the vanaprasthas are behaving

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appropriately, they should be respected by the grhasthas and maintained by them. The husband
and wife, if together as vanaprasthas, would only associate for service. No intimate association or
sense gratification, cooking fancy food, or socializing. If the husband leaves alone he should not in
any way depend on his family. If for various reasons there is still need to deal with family issues,
it should be done in a sensitive and responsible way, being careful not to become over entangled.
Other devotees should be conscious of the vanaprasthas duties and should not bring up
subjects like ‘how is you wife/husband?’, especially if they are living alone away form the family,
or the man is wearing saffron.
CC ML. 16.130 P "When one takes ksetra-sannyasa, he leaves his household life and goes to
a place of pilgrimage devoted to Lord Visnu. Such places include Purusottama (Jagannatha Puri),
Navadvipa-dhama and Mathura-dhama. The ksetra-sannyasi lives in these places alone or with his
family. Srila Bhaktivinoda Thakura considers ksetra-sannyasa to be the preferable vanaprastha
situation in this age of Kali. Sarvabhauma Bhattacarya lived in this way, and he has been called a
ksetra- sannyasi--that is, a sannyasi living in Jagannatha Puri."
The sannyasa mentioned here appears to more a form of vanaprastha. This brings up the point
of the whole family staying together, yet living a very detached life as described in the Bhagavad
Gita re the real sannyasi.. It’s like the final stage of grhastha. In our present circumstances, this
may be the situation in most cases. Time will tell. We’ll deal with this again later.

ECONOMICS - PAST AND PRESENT

How are vanaprasthas to maintain themselves? What should they do with any previous
wealth? What about money they may receive as vanaprasthas. Do they have financial
responsibility for the family?
The following letters and purports from Srila Prabhupada shed light on these matters.
“And I think that Brisakapi should follow the example of Rupa Goswami. Rupa Goswami
took sannyasa and gave 50% in charity, 25% for family use, and he kept 25% for emergency.
Krishna wants to see that the life is sacrificed, but also accumulation, money, should be given to
Krishna. Life to Krishna and money to wife is not a good decision.” Letter to Rupanuga 1976
BG 16.1/3. P " Those in other orders of life, namely brahmacarya, vanaprastha and sannyasa,
have no money; they live by begging. So performance of different types of sacrifice is meant for
the householders. They should perform agni-hotra "
SB 3.14.10.P "This Vedic varnasrama system is generally known as the caste system. The
man who lives with a wife has a great responsibility in maintaining the members of the other
social orders--the brahmacaris, vanaprasthas and sannyasis. Except for the grhasthas, or the

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householders, everyone is supposed to engage in the spiritual advancement of life, and therefore
the brahmacari, the vanaprastha and the sannyasi have very little time to earn a livelihood. They
therefore collect alms from the grhasthas, and thus they secure the bare necessities of life and
cultivate spiritual understanding. By helping the other three sections of society cultivate spiritual
values, the householder also makes advancement in spiritual life. Ultimately every member of
society automatically becomes spiritually advanced and easily crosses the ocean of nescience."
SB 9.5.26. P "Srila Sukadeva Gosvami continued: Thereafter, because of his advanced
position in devotional life, Maharaja Ambarisa, who no longer desired to live with material things,
retired from active family life. He divided his property among his sons, who were equally as
qualified, and he himself took the order of vanaprastha and went to the forest to concentrate his
mind fully upon Lord Vasudeva."
CC M.L.19.7.P. "This is a practical example of how one should divide his money and retire
from household life. Fifty percent of one's money should be distributed to qualified and pure
devotees of the Lord. Twenty-five percent may be given to family members, and twenty-five
percent may be kept for personal use in case of emergency."
SB lecture 7.6.15. New Vrndavana June 29th 1976: "So a grhastha, of course, required to
accumulate some money because he's living with family, but so far brahmacari, vanaprastha and
sannyasi is concerned, they should not keep any money. Caitanya Mahaprabhu was so strict that
his personal servant, one day he was taking after eating a little, what is called, Myrobalum
(indistinct), Haritaki. So one day he was giving Myrobalum (indistinct) and Caitanya Mahaprabhu
inquired, ``Where you got this Myrobalum (indistinct)?' 'So he said, ``I kept it from yesterday.''
“Oh, you are stocking?'' He immediately criticized him. ``You are stocking? This is not good.'' So
this principle...Of course, even if we do not stock, don't think that we'll starve. Krsna has provided.
But we should be depending on Krsna. There is no anxiety. Actually, there is no anxiety. We have
experienced this. I was alone for many years but not a single day I was starving. No, there was
food. So it is a fact, even for the animals, even for the beasts. So Sukadeva Gosvami has
recommended that, that do not be anxious. That verse, now I forget, it is in the Second Canto...I
forget that verse, but Sukadeva Gosvami said that ``Don't stock, don't beg, Krsna will provide
everything, everyone.'' So except grhastha, the brahmacari, vanaprastha and sannyasi, they should
simply depend on Krsna."
SB 11.18.25. "One in the vanaprastha order of life should always practice taking charity form
others, for one is thereby freed from the illusion and quickly becomes perfect in spiritual life.
Indeed one who subsists on food grains obtained in such a humble manner purifies his existence.”
SB 11.18.25. P "The author of this book remembers entering the Krsna consciousness society
as an arrogant university student and being quickly humbled by the process of begging on the
streets on behalf of Krishna. This process is not theoretical but actually purifies one's existence by
forcing one to offer respects to others. Unless one offers respect to others, one's begging will be
fruitless. Also, by begging one will not often eat very sumptuously. This is good because when the
tongue is controlled the other senses are quickly pacified. A vanaprastha should never give up the
purifying process of begging for his food, and ordinary people should not foolishly equate a lazy
bum living at the cost of others with a saintly beggar engaged in higher duties for the Supreme
Lord.” Hrdayananda Maharaja
LA Dec 27 1973 SB 1.15.50 "And another side is that when... At the time of retirement, there
is no more responsibility. Here is it said, patitam anapeksatam. They are retiring from home
without any consideration, ``What will happen to our wife Draupadi?'' No. ``Now everyone should
take care of himself. We are also going alone.'' This is retirement. Anapeksatam, without waiting
for anyone, alone, simply depending on Krsna. This is called renounced order of life. So this is the
process of retirement, not that to make arrangement in the family that ``I am now retiring. You
send me some money, and I shall maintain myself.'' No. No dependence. Simply dependent on
Krsna. Therefore it is said, ekanta matir apa. Ekanta. Actually, Krsna saves us. Why we should
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depend on others? Krsna saves. Krsna says that ``Anyone who is completely dependent upon Me,''
yoga ksemam vahamy aham, ``I personally bring whatever his necessity is.'' That is the promise of
Krsna in the Bhagavad-gita. So renounced order means no more dependence on father, mother,
husband, daughter. No. Completely dependent on Krsna. Ekanta. That is perfection. One who is
fully convinced that ``Krsna is with me...'' Isvarah sarva-bhutanam hrd dese 'rjuna tisthati--``I will
not have to search out Krsna anywhere. He is within me, within my heart.'' There are so many
instances..................
During the Mayapura 2000 festival we held vanaprastha seminars. The subject of economics
inevitably came up. Worrying about the future – who will maintain me, who will look after me
when I get old? These questions should not arise in the mind of one ready for vanaprastha. If they
do it is probably better remain at home with family and business until we are ready for
renunciation. In the traditional system of vanaprastha it seemed they would more or less depend
on the Lord's natural gifts and were able to live pretty austerely. Today the situation is very
different but the principle and purpose remains the same. Ideally the vanaprastha would be
supported by the society, especially if they were brahminically inclined. - Teaching, Deity
worship, writing, travelling and preaching all may bring sufficient charity for maintenance. No
business. They should depend on charity. The Temple or society should willingly maintain them,
but on their part they should, health allowing, be a very valuable asset to society by giving
inspiration, knowledge and example.
Not that the vanaprastha will save money for a comfortable future or to purchase a nice
cottage in the dhama. For sure the vanaprastha would be very frugal and renounced. One who
lives on charity but spends the money on any kind of unnecessary sense gratification is in a very
dangerous position. Our whole life is geared towards being dependent on Krishna so this ashram is
supposed to be a practical stage for cultivating this mentality - attached to and dependent on
Krishna and detached from the dependence on the material energy.
Such things as bank accounts, property, insurance policies, investments etc would not be
favourable – they form anchors in this world. Better give them to Krishna and He will look after
you. Living on the dole or social welfare is hardly the business of a vanaprastha. Pensions could
be divided according to Rupa Gosvami’s formula. This formula especially applies to those who
are retiring. However because of the likelihood there will not be the traditional means of security,
especially for the wife, one would have to adjust and do the needful. Also the nature of the service
performed by the vanaprastha may require a bank account for instance. All in all they should keep
things to a minimum for the purpose of service and spiritual advancement.
As we have discussed earlier there are different stages of vanaprastha - different degrees of
renunciation. Some may stay at a certain level. Understanding that we can't cheat Krishna, we
have to play our cards right and follow the rules as much as possible, if we want to attain our
ultimate goal. A vanaprastha should be open, responsible and honest. No secrets. Keep it simple.
As for previous wealth the standard set by Srila Rupa Gosvami is there. However we see in
Srila Prabhupada's case he appears to have just left it all, more or less, to his family members.
Srila Prabhupada was not exactly joining an institution who would maintain him, but rather he was
to form his own from scratch. It appears he had little if any accumulated wealth form his business
as he either spent it all on preaching or Krishna took it away. He even arranged financial support
for them later to protect the interests of ISKCON. When elderly Indian gentlemen came to join the
Temple after retiring, Srila Prabhupada would usually welcome and encourage them. However he
didn’t encourage laziness. Nor did he appreciate that they would come empty handed, having
given all their wealth to their family. If the temple is to maintain them for the rest of their lives
they should be expected to follow Rupa Gosvami’s formula.

Don’t save up money for comfortable future or buy a retirement home. Should be maintained by
Society.
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VARNA OCCUPATIONS
Different devotees may have different natures and propensities. In the vanaprastha ashram
the details of occupation would most likely vary according to the natural varna of the devotee.
Some retired couples or individuals would be inclined toward Deity worship, management,
education, preaching or even more specific services. The quality by which they work would be the
more important consideration. For instance, vanaprasthas so inclined could be the ideal
community managers or guides, With great experience of household life and maybe brahmacari
life and having hardly any monetary needs, or family commitments, the vanprastha would be ideal
community leaders or counselors. They would be older, mature, wise etc, and hopefully looked up
to by others. Their steady peaceful position would be ideal for Deity worship. As preachers they
could go places sannyasis may not be able to and deal with grhasthas and females without so much
risk of either fall-down or criticism. As teachers, academic and ashram, they are in a good
position, especially if they themselves have had children. Being older and by definition detached
from sex life, they could be trusted to deal with the children in natural parental way. As gurus both
diksa and siksa they are ideally situated, provided they have the quality. Traditionally it appears
that the guru would often be in this ashram. In all departments of our society they would be the
elder guides or gurus to teach the younger generation according to their varna. In one letter Srila
Prabhupada wrote that the temple president should either be a sannyasi, or a renounced grhastha.
Vanaprasthas should be in this category of renounced grhasthas. They have no ulterior motives or
future plans for themselves and should carry invaluable experience of life.

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GOALS
To be cent per cent engaged in the service of the Lord. The practical goals may vary
depending on the varna. It is not automatic that at a certain stage the husband will take sannyasa.
Husband and wife may stay together as vanaprasthas for the rest of their lives. Srila Prabhupada
was willing to do this had his wife been favourably inclined to assist him in his preaching. Of
course the relationship would be more like a friend with the wife as an assistant.
Those practicing vanaprastha alone would be in a similar position as far as goals are
concerned, but with no chance of having an assistant of the opposite sex. They may have a
brahmacari, grhastha or vanaprastha man as an assistant.
For those aspiring for sannyasa a systematic programme of preparation could be provided. A
programme to become more and more dependent on the Lord. Practically the life of a vanaprastha
is like that of a sannyasi, but he may have his wife as an assistant only. If alone and aspiring for
sannyasa then association and training in the association of a sannyasi could be advantageous.
Others may stay with their wife all along either as grhastha at home or vanaprastha away, living a
very simple life with no sex.
SB 7.14.10.P "In all of these activities, of course, householders are involved, and therefore it
is advised here, with the use of the word api, that even though one is a householder, one should
not engage himself in severe hardships. One's means of livelihood should be extremely simple. As
for those who are not grhasthas--the brahmacaris, vanaprasthas and sannyasis--they don't have to
do anything but strive for advancement in spiritual life. This means that three fourths of the entire
population should stop sense gratification and simply be engaged in the advancement of Krsna
consciousness. Only one fourth of the population should be grhastha, and that should be according
to laws of restricted sense gratification. The grhasthas, vanaprasthas, brahmacaris and sannyasis
should endeavor together with their total energy to become Krsna conscious. This type of
civilization is called daiva-varnasrama. One of the objectives of the Krsna consciousness
movement is to establish this daiva-varnasrama, but not to encourage so-called varnasrama
without scientifically organized endeavor by human society."
SB 7.12.13/14 P " Another point to be observed from this verse is that from the brahmacari-
asrama one may accept the sannyasa-asrama, vanaprastha-asrama or grhastha-asrama. It is not
compulsory for a brahmacari to become a grhastha. Because the ultimate aim is to understand the
Absolute Truth, there is no necessity of going through all the different ashramas. Thus one may
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proceed to the sannyasa-asrama directly from the brahmacari-asrama. Srila Bhaktisiddhanta
Sarasvati Thakura accepted the sannyasa-asrama directly from the brahmacari-asrama. In other
words, His Divine Grace Bhakti-siddhanta Sarasvati Thakura did not think it compulsory to accept
the grhastha-asrama or vanaprastha.”
It’s interesting to note Srila Prabhupada has mentioned that one can accept vanaprastha even
from the brahmacari ashram but whatever it is they should not turn back to the grhastha ashram.
The term often used that when the kings would accept vanaprastha they would walk to the north. It
can be taken literally, but it also means they walked forward never to turn around again. .

DIFFERENT TYPES OF VANAPRASTHAS

We have already mentioned the divisions of vanaprastha, and touched on the different origins
of persons accepting vanaprastha. Vanaprasthas may have different occupations, be at different
levels of renunciation, different ages, etc.
To summarize the following are some of the different types:
1. Senior, elderly and relatively advanced devotees who have been married for some time.
Both husband and wife are agreeable to the life of vanaprastha which they accept together.
2. Very senior men who are without a wife, either due to retiring from the grhastha ashram
alone, their previous marriage broke down or they were never married.
3. Not necessarily senior devotees, but nonetheless at a mature age and in a suitable situation
to take vanaprastha
4. Fresh comers from the ranks of society in general - this could be a big sector in the future
especially amongst the Indian population. They may come with or without their wives or
husbands.

Each of the above may also be treated differently according to their degree of advancement,
not just because they are vanaprasthas. Certain general practices and expectations may be similar.
Although it is encouraged to leave the home and join an ashram nonetheless it seems that the
majority of devotees would stay with their family in their house. There they may be encouraged to
practice vanaprastha lifestyle, but are not strictly in the order of vanaprstha. Vanaprastha lives in
the Temple or holy place, the forest, or they travel and preach. Retired devotees who stay at home
will also be great assets to society if they dedicate their energy to service. They have little else to
do and can concentrate on devotion. Again they could fill many of the leading roles in
management, preaching, counseling, Deity worship and show a good example of sadhana.

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ELDERLY
Srila Prabhupada on several occasions pointed out that elderly persons have to be treated
differently. This especially applied if they are coming from a life of material responsibility into the
ashram life. To be bossed around by a variety of young inexperienced boys and girls just doesn't
go down. Living in the same room with others may not be possible. Devotees who have been in
the movement for many years also have to be treated differently and cannot always be treated like
a young brahmacari or brahmacarini and shouldn't be. I had personal experience many years ago
whilst staying in Vrndavana brahmacari ashram. Due to the crowded situation, I had to share the
room with various devotees, coming and going with different habits schedules etc. Being already
old, compared to them, it was a little difficult. Other than renting my own room outside, there
seemed little alternative. So much money has been spent by devotees to purchase property in
Vrndavana, but not a penny to accomodate elderly vanaprasthas, brahmacaris or sannyasis in the
Temple. As far as I know Srila Prabhupada wanted elderly devotees to stay in Vrndavana and
cultivate renunciation. Instead we seem to have encouraged more and more comfortable,
independent facility for what looks like sense gratification. Special facilities for vanaprasthas
should be provided in the Temples if possible. They should be simple and practical. Free medical
treatment should be provided.
Prabhupada wanted elderly people to join ISKCON and retire from family life. In the 1950's
when Srila Prabhupada was staying in Jhansi he wrote to an old classmate in Calcutta. "The first
thing is that we want to train up some retired men in the vanaprastha life and some young men in
the brahmacari life. I have no inclination for the sannyas life, which is rather a difficult job for the
fallen people of this age. The so-called sannyasis in red garments have spoiled the good name of
such order of life.”
In the next section, ashrams, we have included more references regarding the position of
elderly retired people.

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ASHRAMAS
Traditionally the ashramas were in the forest and very very simple. An ideal setting. This is
generally not so common, or appropriate for modern day society.
SB 4.23.1-3.P "Maharaja Prthu was certain to go back to Godhead. Nonetheless, in order to
set the example in all ways, he also underwent severe austerities in the tapo-vana. It appears that in
those days there were many tapo-vanas, or forests especially meant for retirement and the practice
of austerities. Indeed, it was compulsory for everyone to go to the tapo-vana to fully accept the
shelter of the Supreme Personality of Godhead, for it is very difficult to retire from family life and
at the same time remain at home."
SB 7.5.5. P. "Prahlada recommended to his father that accepting vanaprastha life would be
better than going deeper and deeper into grham andha-kupam, the blind well of life as a grhastha.
In our Krsna consciousness movement we therefore invite all the elderly persons of the world to
come to Vrndavana and stay there in retired life, making advancement in spiritual consciousness,
Krsna consciousness."
Letter to Tejiyas 13.7.75. "It is a very good suggestion to open the vanaprastha institute. The
elderly people can live there according to the Vaisnava principles and worship the Deity and take
prasada. I also want to open the Varna Ashrama College there as there is sufficient land.
"Regarding the retired persons staying, retired means vanaprastha. They cannot live with
family. Husband and wife must sleep in different rooms. One room should be for two or three
retired men, and they will live together. So there will be no accommodation together with the wife.
And, husband and wife must follow all the rules and regulations.”
SB 6.1.63. Vrndavana 30 august 75. "So we have opened this temple to give facility to the
elderly section of the human being to come and live with us. We invite all elderly persons,
especially retired person. They should come and live with us. We have got a nice guesthouse, and
if required, we can construct many other guesthouses. At least those are retired... Everyone should
retire after fiftieth year. That is injunction of the sastras, pancasordhvam varam vrajet."
"After fifty years one should give up family life and vanam vrajet." Pancasordhvam vanam.
Vanam means Vrndavana.
SB 6.2.39 P "The word mukta-sarvanubandhanah indicates that after this incident, Ajamila,
not caring for his wife and children, went straight to Hardwar for further advancement in his
spiritual life. Our Krsna consciousness movement now has centers in Vrndavana and Navadvipa
so that those who want to live a retired life, whether they be devotees or not, can go there and with
determination give up the bodily concept of life. One is welcome to live in those holy places for
the rest of his life in order to achieve the highest success by the very simple method of chanting
the holy name of the Lord and taking prasada. Thus one may return home, back to Godhead. We
do not have a center in Hardwar, but Vrndavana and Sridhama Mayapur are better for devotees
than any other places. The Caitanya Candrodaya temple offers one a good opportunity to associate
with devotees. Let us all take advantage of this opportunity."
TLK Ch 16. "Formerly, when people were aspiring for spiritual realization, they left the cities
and went to the forests. That was the vanaprastha stage. The word vana means "forest." Before

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taking sannyasa, a man would leave his family and go to the forest to begin practicing austerities.
Vanam gato yad dharim asrayeta.
Actually, superior to living in the forest is living in the temple because the temple is
nirguna, above all the gunas, even sattva-guna. The inhabitants of the temple are actually in
Vaikuntha."
Elderly newcomers may need a special programme almost like a bhakta programme. Devotees
who have been grhasthas throughout their devotional lives, may also need some special
arrangements, to adjust to the new situation. We don't realize sometimes just how attached we are
to the situations and facilities of married life and home, or attachment to children etc.
Indian man (5): In the vanaprastha ashrama, after fifty years of age, what is the duty? Is it to
live in the temple, or devote most of time to Krsna, or where the wife comes in then?
Prabhupada: Temple you should live always. Even if in family life, you must come to the
temple. Temple worship is for everyone.
Conversation Bombay Jan 8 1977: ".... that gradually we have to give up this grha-vrata
position. At one time you must voluntarily give up. Although I do not like to give up, still, by the
order of the sastra, one has to give up. Pancasordhvam vanam vrajet. Vrajet means compulsory.
Just like we accept so many things compulsory, similarly, to give up family attachment after
fiftieth year, that is compulsory. We therefore invite all the compulsory, what is called,
renouncement. Of course, nobody can go to the forest. That is not possible. They are not trained
up as a brahmacari. So this Hare Krsna Land--"Come on." All the vanaprasthas, they can live in
this land or Vrndavana, Hyderabad, simply for bhagavad-bhajana and no other purpose,
anyabhilasita-sunyam, making all other purposes zero. Anyabhilasita-sunyam jnana-karmady-
anavrtam. Jnana and karma, these are bondage. Karmi, jnani, yogi--they are especially bewildered.
They want something, but still they say that "I am now renounced." So long there is want, he
cannot be renounced. Renounced means no more want. Svamin krtartho 'smi: "I am fully satisfied
now. I don't want any..." Yam labdhva caparam labham manyate nadhikam tatah. "I have got such
a nice thing that I have no aspiration for getting any more." That is brahma-bhutah prasannatma.
Svamin krtartho 'smi. So this is Vedic civilization, that at a certain stage one should forget that "I
belong to this family, I belong to this society, I belong to this nation, and so on," there are. Sva-
dhih kalatradisu. Sva-dhih: "My own men, my kinsmen." This is sva-dhih. And beginning from
kalatradisu. Kalatra means wife. Wife is the beginning of expansion. From wife, child; from child
to grandchild; grandchild to great-grandchild; and so on, so on. Stri means "which increases."
Kalatradisu.
As for where vanaprasthas would reside Srila Prabhupada indicates the Temple with husband
and wife living separately. If they are preachers they may travel but still not sleep in the same
room. The temples should try to provide special accommodation for the vanaprasthas. Ideal place -
India, Mayapura, Vrndavana .......
Good association is recommended - this is kali yuga and almost everywhere the temptations
of maya are very strong.
SB 5.6.3. P "A grhastha, vanaprastha, sannyasi and brahmacari should be very careful when
associating with women. One is forbidden to sit down in a solitary place even with one's mother,
sister or daughter. In our Krsna consciousness movement it has been very difficult to disassociate
ourselves from women in our society, especially in Western countries. We are therefore
sometimes criticized, but nonetheless we are trying to give everyone a chance to chant the Hare
Krsna maha-mantra and thus advance spiritually. If we stick to the principle of chanting the Hare
Krsna maha-mantra offenselessly, then, by the grace of Srila Haridasa Thakura, we may be saved
from the allurement of women. However, if we are not very strict in chanting the Hare Krsna
maha-mantra, we may at any time fall victim to women."

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SRILA PRABHUPADA AS A
VANAPRASTHA
CCh Concluding words "In this way I passed my life as a householder until 1950, when I
retired from family life as a vanaprastha. With no companion, I loitered here and there until 1958,
when I took sannyasa. "
“Everything is being done by the laws of nature. You cannot change it. There is a plan, God's
plan. It will go on. You don't have to bother yourself, that without you, everything will be topsy-
turvied. No. You cannot do anything. You are falsely thinking that your leadership is very much
needed. No. I was thinking. When I was householder, several times there was indication given by
my Guru Maharaja that I should give up family life and become a sannyasi and preach this Krsna
consciousness movement. In several way there was hints from my spiritual master, but still, I was
not willing.
I was thinking, "If I go away, then my family, my sons, my daughters, they will suffer." But
actually, I have left my family connection in 1950. Actually '54, but introductory in '50. For the
last twenty years. But they are living; I am living. They are not dying in my absence, and I am not
suffering without being in my family. On the other hand, by Krsna’s grace, I have got better
family members. I have got nice children in a foreign country. They are taking so good care of me,
I could not expect such care from my own children. So this is God's grace. We should depend on
Krsna. If Krsna is kind, wherever we go, everyone will be kind. And if Krsna is unpleased, even in
your family life you'll not be comfortable. Therefore, according to the Vedic system, at a certain
age, it is indicated that one should retire from family life. So this Rsabhadeva Maharaja, He was
retired. Although He had one hundred sons, all obedient sons, He was emperor, anything was at
his command--still, He was retiring.
Although He had one hundred sons, all obedient sons, He was emperor, anything was at his
command--still, He was retiring. That is the Vedic system. He had no disadvantage. He was
personally the incarnation of Godhead, an emperor, very obedient sons, and opulence, everything
complete. There are many instances. His sons, Bharata Maharaja, he also retired. You have seen
Pariksit Maharaja. After his retirement, this Bhagavata was recited before him. His grandfather
Maharaja Yudhisthira, they voluntarily retired.”
From the Prabhupada Lilamrta and other biographies we can see Srila Prabhupada's example
of vanaprastha life prior to his taking sannyasa.
"In Allahabad, Abhay, now 54 lived like a vanaprastha, or one who has retired from family
life. He was indifferent to the activities of family and business - activities a family man generally
considers his prime objects of responsibility and happiness.
Srila Prabhupada was back in Calcutta in 54 with his family. As Prabhupada would preach,
his family members would sit in another room and drink tea and biscuits. "
I wanted as much as possible to get her to work with me in spreading Krishna consciousness,
but she was very determined. She wouldn't help me. So finally after many years, I could
understand - she would not be of any assistance to me.
"You have to give up drinking tea or me. Either the tea goes or I go. His wife jokingly replied
" Well I will have to give up my husband then."
One day his wife made a great mistake. She bartered Srila Prabhupada's Srimad Bhagavatam
for tea biscuits. Prabhupada was shocked, but then a wave of resolution came over him - his
family life was finished. He told them he was leaving - they didn't take him seriously, but
Prabhupada had decided this is the last time.
"Before leaving my family, I wanted to get all of my sons and daughters married, but some of
them disagreed. But then ... the time is up. Never mind whether they are married of not. Let them
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see to their own business. Suppose I die immediately - who will take care? Then why not now.
God will take care. My guru maharaja used to say that renunciation of family life is "civil suicide"
- now I am dead, whatever you like you do.
Prabhupada borrowed 10 rupees from a friend and caught a train out of Calcutta. He went to a
God-brothers matha and simply chanted Hare Krsna. He now had no money, business or family
responsibilities. He had been married 36 years and was 58. He had now fully taken to the
vanaprastha order of life. He did not adopt the saffron robes o a vanaprastha but continued to wear
the white dhoti and kurta. (A summary)
To finish this section we'll include a passage from Srila Prabhupada's astounding poem -
Vrndavana bhajan -
“I am sitting alone in Vrndavana- dhama
In this mood I am getting many realizations.
I have my wife, sons, daughters, grandsons, everything,
But I have no money, so they are a fruitless glory.
Krsna has shown me the naked form of material nature;
By His strength it has all become tasteless to me today.
Yasyaham anugrhnami harisye tad-dhanam sanaih
"I gradually take away all the wealth of those upon whom I am merciful."
How was I to understand this mercy of the all-merciful
Everyone has abandoned me, seeing me penniless-
Wife, relatives, brothers, everyone.
This is misery, but it gives me a laugh.
In this maya-samsara, whom do I really love?
Where have my loving father and mother gone now?
And where are all my elders, who were my own folk?
Who will give me news of them, tell me who
All that is left of my family is a list of names.”

CHALLENGES
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It is not at all easy to introduce a Vedic cultural process in our modern mundane society. It’s
like swimming against the current, but we have to try. As we become more and more purified the
Lord will reveal the path to tread and how to save the world from it’s present hellish course.
Vanaprastha is an important step towards changing the world. The vanaprasthas will be a dynamic
force preaching the message of Lord Caitanya Mahaprabhu, both by their words and precept. It
will take time. A lot of repair work has to be done.
Vanaprastha is supposed to be a stepping-stone between a completed and stable grhasta life
and a life of complete renunciation. Our position may not be so simplistic. Grhastha life is often
rocky or worse. We may have had little or no brahmacari training. There’s no vanprasthas to learn
from and associate with. It’s a real problem at present. Vanaprasthas are left to fend for
themselves. Those who enter vanaprastha may again be victimized by attractions to the opposite
sex or the so-called comforts of household life. We need forums of association to held deal with
these and other challenges. Are we prepared?
SB 1.1.10.P "The student (brahmacari) communities are no longer being maintained, and
householders do not observe the rules and regulations of the grhastha-asrama. Consequently, the
so-called vanaprasthas and sannyasis who come out of such grhastha-asramas are easily deviated
from the rigid path."
If the next step were sannyasa then the position and duties of sannyasa would need to be
defined. To date many devotees have accepted sannyasa at a young age in their 20’s and 30’s.
They have had little experience, if any, of grhastha life. For the sake of preaching in many cases,
bold and charismatic devotees have taken the order. Many have proved their mettle, others have
slipped. The picture of the sannyasi in ISKCON is viewed differently by different parties.
Fortunately the caliber of sannyasis has naturally improved over time. The times are changing and
devotees are maturing. Most sannyasis are going deeper into their bhajan and personal dealings.
The traditional sadhu image does exist, but still tends to be shadowed by efforts to prove our
bigness.
If vanaprasthas are to be trained to become sannyasis then what type of sannyasi? What is
their role model? Is there a need for the sannyasi to be the leader in hearing and chanting? To
show an example of renunciation, humility, tolerance, kindness, boldness in preaching. Hands off
on management. It would be expected the next generation of sannyasis will have been through the
teething problems and can approach sannyasa with a clearer heart. In the Bhagavad-gita Lord
Krsna defines the varnas not by what they do but the quality in which they work. One could
assume the same principle would apply to the ashrams. If the sannyasi order is clearly defined, not
so much in terms of activity but more in terms of character, it might be easier for vanaprasthas
aiming at sannyasa to be trained. It would be a duty of the sannyasis to train prospective
candidates by their own example. Although it is the prime duty of a sannyasi to preach, the most
effective preaching is by one’s own vaisnava behaviour. A sober sannyasa order at the head of
society would also encourage and secure the other ashrams.

CONCLUSION
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With very little precedent to follow, there is a lot of ground work to be done. We hope this
presentation has awoken some awareness in the minds of the readers. We would appreciate feed-
back to aid in revision, correction or addition etc. Srila Prabhupada mentioned over and over that
we are trying to reduce sense gratification. We sometimes increase it. Certainly the path of
vanaprastha in whatever form should aim at increasing our dependence of Krsna and reducing our
attachment to sense gratification. Sense gratification creates envy, destroys our spirit of devotion
and the desire, or even awareness, of the need to preach. By indulgernce in material sense
gratification we become miserable and our remembrance of Krishna is clouded over. The world
needs truly renounced preachers. We hope there will be a huge army of sincere vanaprasthas, with
only that intention in mind.
SB 2.1.15. "At the last stage of one's life, one should be bold enough not to be afraid of
death. But one must cut off all attachment to the material body and everything pertaining to it and
all desires thereof."
SB 2.1.16 "One should leave home and practice self-control. In a sacred place he should
bathe regularly and sit down in a lonely place duly sanctified."
PURPORT
To prepare oneself for the better next life, one must get out of one's so-called home. The
system of varnasrama-dharma, or sanatana-dharma, prescribes retirement from family
encumbrances as early as possible after one has passed fifty years of age. ..........In order to be
saved from the danger of spoiling the human form of life and being attached to unreal things, one
must take warning of death at the age of fifty, if not earlier. The principle is that one should take it
for granted that the death warning is already there, even prior to the attainment of fifty years of
age, and thus at any stage of life one should prepare himself for a better next life. The system of
the sanatana-dharma institution is so made that the follower is trained for the better next life
without any chance that the human life will be spoiled. The holy places all over the world are
meant for the residential purposes of retired persons getting ready for a better next life. Intelligent
persons must go there at the end of life, and for that matter, after fifty years of age, to live a life of
spiritual regeneration for the sake of being freed from family attachment, which is considered to
he the shackle of material life. One is recommended to quit home just to get rid of material
attachment because one who sticks to family life until death cannot get rid of material attachment
and as long as one is materially attached one cannot understand spiritual freedom. One should not,
however, become self-complacent simply by leaving home or by creating another home at the holy
place, either lawfully or unlawfully. Many persons leave home and go to such holy places, but due
to bad association, again become family men by illicit connection with the opposite sex. The
illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life,
even after quitting one's happy home. Therefore, it is essential that one practice self-control by
celibacy without the least desire for sex indulgence. For a man desiring to improve the condition
of his existence, sex indulgence is considered suicidal, or even worse. Therefore, to live apart from
family life means to become self-controlled in regard to all sense desires, especially sex desires.
The method is that one should have a duly sanctified sitting place made of straw, deerskin and
carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as
prescribed above. The whole process is to drag the mind from material engagements and fix it on
the lotus feet of the Lord. This simple process alone will help one advance to the highest stage of
spiritual success.” OM TAT SAT

SUPPLEMENTARY NOTES
WHEN TO TAKE VANAPRASTHA
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BG 13.8-12 P
As for detachment from children, wife and home, it is not meant that one should have no feeling
for these. They are natural objects of affection. But when they are not favorable to spiritual
progress, then one should not be attached to them. The best process for making the home pleasant
is Kåñëa consciousness. If one is in full Kåñëa consciousness, he can make his home very happy,
because this process of Kåñëa consciousness is very easy. One need only chant Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, accept the
remnants of foodstuffs offered to Kåñëa, have some discussion on books like Bhagavad-gétä and
Çrémad-Bhägavatam, and engage oneself in Deity worship. These four things will make one
happy. One should train the members of his family in this way. The family members can sit down
morning and evening and chant together Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare
Räma, Hare Räma, Räma Räma, Hare Hare. If one can mold his family life in this way to develop
Kåñëa consciousness, following these four principles, then there is no need to change from family
life to renounced life. But if it is not congenial, not favorable for spiritual advancement, then
family life should be abandoned.

VANAPRASTHA NOT NECESSARY

In the Caitanya Caritamrta we find the story of the Kurma brahmana who wanted to leave his
family and travel with Çré Caitanya Mahäprabhu. According to the Vedic way of civilization, one
should leave his family after attaining fifty years of age and go to the forest of Våndävana to
devote the rest of his life to the service of the Lord.
However even though he was a highly qualified brahmana the Lord advised him thus:

THE PURPOSE IS NOT TO TAKE VANAPRSTHA BUT

TO DEVELOP LOVE OF GOD

CC ML 7.126
“The brähmaëa begged Lord Caitanya Mahäprabhu, “My dear Lord, kindly show me favor and let
me go with You. I can no longer tolerate the waves of misery caused by materialistic life.”
PURPORT
This statement is applicable for everyone, regardless of how rich or prosperous one may be.
Narottama däsa Öhäkura has confirmed this statement: saàsära-viñänale, divä-niçi hiyä jvale. He
states that the materialistic way of life causes a burning in the heart. One cannot make any
provisions for the troublesome life of the material world. It is a fact that one may be very happy as
far as riches are concerned and one may be very opulent in every respect, yet one has to manage
the viñayas to meet the demands of the body and of so many family members and subordinates.
One has to take so much trouble to minister to others. Narottama däsa Öhäkura therefore prays:
viñaya chäòiyä kabe çuddha ha’be mana. Thus one must become freed from the materialistic way
of life. One has to merge himself in the ocean of transcendental bliss. In other words, one cannot
relish transcendental bliss without being freed from the materialistic way of life. It appears that the

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brähmaëa named Kürma was materially very happy, for he expressed his family tradition as
janma-kula-dhana. Now, being glorious, he wanted to leave all these material opulences. He
wanted to travel with Çré Caitanya Mahäprabhu. According to the Vedic way of civilization, one
should leave his family after attaining fifty years of age and go to the forest of Våndävana to
devote the rest of his life to the service of the Lord.

127 “Çré Caitanya Mahäprabhu replied, “Don’t speak like that again. Better to remain at home
and chant the holy name of Kåñëa always.
PURPORT
It is not advisable in this Age of Kali to leave one’s family suddenly, for people are not trained as
proper brahmacärés and gåhasthas. Therefore Çré Caitanya Mahäprabhu advised the brähmaëa not
to be too eager to give up family life. It would be better to remain with his family and try to
become purified by chanting the Hare Kåñëa mahä-mantra regularly under the direction of a
spiritual master. This is the instruction of Çré Caitanya Mahäprabhu. If this principle is followed
by everyone, there is no need to accept sannyäsa. In the next verse Çré Caitanya Mahäprabhu
advises everyone to become an ideal householder by offenselessly chan ting the Hare Kåñëa
mantra and teaching the same principle to everyone he meets

128 “Instruct everyone to follow the orders of Lord Çré Kåñëa as they are given in the Bhagavad-
gétä and Çrémad-Bhägavatam. In this way become a spiritual master and try to liberate everyone
in this land.”
PURPORT
This is the sublime mission of the International Society for Krishna Consciousness. Many people
come and inquire whether they have to give up family life to join the Society, but that is not our
mission. One can remain comfortably in his residence. We simply request everyone to chant the
mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma
Räma, Hare Hare ………….. The real purpose of human life is to attain the spiritual platform and
return to Godhead. That is the summum bonum of spiritual realization. The Kåñëa consciousness
movement is trying to elevate human society to the perfection of life by pursuing the method
described by Çré Caitanya Mahäprabhu in His advice to the brähmaëa Kürma. That is, one should
stay at home, chant the Hare Kåñëa mantra and preach the instructions of Kåñëa as they are given
in the Bhagavad-gétä and Çrémad-Bhägavatam.

Madhya 7.129: “Çré Caitanya Mahäprabhu further advised the brähmaëa Kürma, “If you follow
this instruction, your materialistic life at home will not obstruct your spiritual advancement.
Indeed, if you follow these regulative principles, we will again meet here, or, rather, you will
never lose My company.”
PURPORT
This is an opportunity for everyone. If one simply follows the instructions of Çré Caitanya
Mahäprabhu, under the guidance of His representative, and chants the Hare Kåñëa mantra,
teaching everyone as far as possible the same principle, the contamination of the materialistic way
of life will not even touch him. It does not matter whether one lives in a holy place like
Våndävana, Navadvépa or Jagannätha Puré or in the midst of European cities, where the
materialistic way of life is very prominent. If a devotee follows the instructions of Çré Caitanya
Mahäprabhu, he lives in the company of the Lord. Wherever he lives, he converts that place into
Våndävana and Navadvépa. This means that materialism cannot touch him. This is the secret of
success for one advancing in Kåñëa consciousness.

Madhya 7.130 “The cult of Çré Caitanya Mahäprabhu is explained here very nicely. One who
surrenders to Him and is ready to follow Him with heart and soul does not need to change his
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location. Nor is it necessary for one to change his status. One may remain a householder, a
medical practitioner, an engineer or whatever. It doesn’t matter. One only has to follow the
instruction of Çré Caitanya Mahäprabhu, chant the Hare Kåñëa mahä-mantra and instruct relatives
and friends in the teachings of the Bhagavad-gétä and Çrémad-Bhägavatam. One has to learn
humility and meekness at home, following the instructions of Çré Caitanya Mahäprabhu, and in
that way one’s life will be spiritually successful. One should not try to be an artificially advanced
devotee, thinking, “I am a first-class devotee.” Such thinking should be avoided. It is best not to
accept any disciples. One has to become purified at home by chanting the Hare Kåñëa mahä-
mantra and preaching the principles enunciated

“If the home is favourable for a devotee’s devotional service, then he should not leave home. It is
his duty to remain a grhastha with detachment.” Srila Bhaktivinode Thakur - Bhaktayloka

Morning Walk
March 12, 1974, Våndävana
Prabhupäda: The varëäçrama college has to be established immediately. Everywhere, wherever we
have got our center, a varëäçrama college should be established to train four divisions: one class,
brähmaëa; one class, kñatriya; one class, vaiçya; and one class, çüdra. But everyone will be
elevated to the spiritual platform by the spiritual activities which we have prescribed. There is no
inconvenience, even for the çüdras.
Bhagavän: Are çüdras supposed to take sannyäsa also?
Prabhupäda: No, why?
Bhagavän: Çüdras...
Prabhupäda: Those who are çüdras, they should not be allowed to take sannyäsa. Only those who
are qualified brähmaëas, they'll be allowed to take sannyäsa.
Bhagavän: Kñatriyas used to take sannyäsa too?
Prabhupäda: Kñatriyas... Some of them. Not all.
Guru däsa: Yudhiñöhira Mahäräja?
Prabhupäda: Eh?
Guru däsa: Yudhiñöhira Mahäräja.
Prabhupäda: They did not take sannyäsa, but they left home. There is no need of accepting
sannyäsa. One has to perform the devotional activities. That is real thing. Simply by changing
dress, one does not improve. Unless he takes to the, seriously, principles of devotional service. But
in the Kali-yuga, they'll think, "Because I have changed my dress, I have become a big sannyäsé."
You see? "Because I have got a sacred thread, now I am a brähmaëa." No. There must be regular
training. Hare Kåñëa.
Bhagavän: The whole idea is that at the end of everyone's life, everyone is required to leave home,
perform devotional activities, but not necessarily take sannyäsa.
Prabhupäda: Devotional activities, either he leaves from home or not leaves, that doesn't matter. It
must continue from the very beginning. For the management of affairs, we require to divide.
Prabhupäda: Eh? No. Devotees are devotees. Actually devotees are above this brähmaëa, kñatriya,
vaiçya, çüdra. But for management of material things, we have to divide. Just like in the body
there are divisions. There are... Kåñëa. Kåñëa was acting as a kñatriya. In His boyhood, He was
acting like a vaiçya. But Kåñëa is neither kñatriya nor, nor brähmaëa. This is the example. He was
a cowherd boy. That is business of vaiçya. And when He was fighting in the battlefield, He was a
kñatriya. He was marrying as a kñatriya. So although He was acting sometimes as kñatriya,
sometimes as vaiçya, but He's neither of these. So devotee is like that. He may act in any position,
but He is above all the material conception of life. That is perfection. Hare Kåñëa, Hare Kåñëa...
Morning Walk -- March 14, 1974, Våndävana

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JAIVA DHARMA - ELIGIBILTY FOR RENOUNCING

FAMILY LIFE
Yädava däsa, “If the gåhastha-bhaktas are so highly estimated and are heir to the treasure of the
most sublime aspects of kåñëa-prema, then why do some of them enter the renounced order of life
and thus become gåha-tyägé, renouncers of home?”
Ananta däsa Bäbäjé, “A very few of the gåhastha-bhaktas become suitable candidates for the
renounced life of a gåha-tyägé and their association is extremely rare.”
Yädava däsa, “What qualifications are required to become a gåha-tyägé?”
Ananta däsa Bäbäjé, “Human beings have two propensities: bahirmukha, the external material
tendency; and antarmukha, the internal spiritual tendency. In Vedic terms, these are known as
paräk, turned away from the Supreme; and pratyak, turned towards the Lord with higher spiritual
aspiration.
“The pure spiritual soul has forgotten his original identity and presumptuously assumed the gross
material body and subtle mind to be his self. In this way, having mistakenly identified his self with
the mundane mind and body, the conditioned soul views the material nature through the
instruments of his senses and experiences attraction and attachment to the external objects of the
phenomenal world. This is called bahirmukha-pravåtti, the external material propensity. When this
process is reversed and the consciousness flows inwards away from matter and the senses to the
mind and then onwards to the soul, then the consciousness is termed as having the antarmukha-
pravåtti, internal spiritual propensity.
“As long as the external propensity is predominant, one must, without offence and on the strength
of saintly association, unfailingly dovetail all one’s propensities in Kåñëa consciousness. In the
secure shelter of the bhakti process, the bahirmukha-pravåtti will swiftly shrink back and change
direction towards the antarmukha-pravåtti. When the propensity turns totally inwards, antarmukha,
the gåhastha-bhakta earns the eligibility to be a gåha-tyägé. If a gåhastha renounces the household
situation prematurely, there is every possibility of failure. The household situation is a school for
the jéva wherein he educates himself with ätmä-tattva, the knowledge of the spiritual self. Once
his education is over, he may leave school.”
Yädava däsa, “What symptoms indicate that a devotee has acquired the eligibility to become a
gåha-tyägé?”
Ananta däsa Bäbäjé, “He must be completely free from the desire to associate with women. He
should be very merciful to all living creatures, handle money and material possessions with
indifference, accumulate just enough food and clothing for times of want, have pure love of
Kåñëa, avoid the company of gross materialists, be unconcerned about either praise or insult, be
uninterested in ostentatious show, and be equipoised and dispassionate in life or death. These
symptoms are described in the following verses of the Çrémad Bhägavatam, 11.2.45:
“‘A person advanced in devotional service sees within everything the Soul of all souls, the
Supreme Personality of Godhead, Çré Kåñëa. Consequently he always sees the form of the
Supreme Personality of Godhead as the cause of all causes and understands that all things are
situated within Him.’
“Further, the Çrémad Bhägavatam, 3.25.22:
“‘Such a sädhu engages in staunch devotional service to the Lord without deviation. For the sake
of the Lord he renounces all other connections, such as family relationships and friendly
acquaintances within the world.’
“Further, the Çrémad Bhägavatam, 11.2.55:

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“‘Çré Hari, the Supreme Personality of Godhead who destroys everything inauspicious for His
devotees, does not leave the hearts of His devotees even if they remember and chant about Him
inattentively. This is because the rope of love always binds the Lord to stay within the devotees’
hearts. Such devotees should be accepted as most elevated.’
“When these symptoms manifest in a gåhastha-bhakta, he becomes incapable of performing
karma. Naturally, he leaves the household and becomes a gåha-tyägé. However such elevated and
detached saints are extremely exceptional. If anyone in his lifetime can find the association of
such a holy person, he is truly fortunate.”
Yädava däsa, “Nowadays, I notice a tendency for some young persons to leave their home, receive
spiritual initiation, construct a small temple, and start Deity worship. Nevertheless, after some
time they fall into the bad company of women. Of course, they continue to chant japa and
somehow maintain their situation by begging. Would you categorize them as tyägés or gåhastha-
bhaktas?”
Ananta däsa Bäbäjé, “You have raised many points at once. I will answer them one by one. The
criterion is not age, old or young. A gåhastha-bhakta may deserve to become a gåha-tyägé at an
early age because of a combination of spiritual purification in his previous births and further
spiritual enhancement in the present one. For example, Çukadeva Gosvämé was eligible from the
moment of his birth to renounce hearth and home. Utmost attention must be given to determine
that worthiness is not postured, or acquired through artificial austerities. When genuine
renunciation manifests, youth is not detrimental.”
Yädava däsa, “What are the differences between genuine detachment and artificial renunciation?”
Ananta däsa Bäbäjé, “Genuine detachment is without vacillation, a resolve that is never broken.
False renunciation is a consequence of material cunning, a cheating mentality, and the desire for a
position of respect. Some persons take to false renunciation with the intention of winning the
respect that is naturally given to genuinely detached devotees. All this is useless and extremely
harmful. As soon as such a person leaves home and family, the symptoms of detachment also
wane and instead he becomes haunted with moral aberrations.”
Yädava däsa, “Is it essential for a gåha-tyägé bhakta to change his dress, adopting the garb of a
renunciant?”
Ananta däsa Bäbäjé, “Actually, when all attachments to household life are completely annihilated,
the nirapekña-akiïcana-bhakta, detached devotee, can stay anywhere, in the forest or in the house.
Such an elevated saint purifies the whole world. Sometimes, however, they are seen as bhiksus,
saints who live by begging, and so they go around dressed in kaupéna, loincloth, and carrying a
kanthä, a coverlet sown from used and worn-out clothing. When they take the vows of ‘kaupéna
and kanthä,’ they do so in the presence of other gåha-tyägé bhaktas, in order to fortify their
resolve. This is known as veña, the method of receiving the garb of a mendicant, which admits
them to the life of bhikñä, begging. How can there be any objection to accepting veña in this
way?”

"THE ROPES OF AFFECTION"

Srimad-Bhagavatam 1.8.41
Mayapura, October 21, 1974

Nitai: "O Lord of the universe, soul of the universe, O personality of the form of the universe,
please, therefore, sever my tie of affection for my kinsmen, the Pandavas and the Vrsnis."

Prabhupada:

So therefore this affection is the very hard knot for being bound up in this material world, this
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affection. Therefore the Vedic civilization is that the affection is to be cut off compulsory at a
certain age, not that the affection should continue. If the affection continues, then there is no
chance of my becoming free from this material world. There is no chance. Therefore vanaprastha.
Because the wife's..., affection with the wife, is very, very strong. So vanaprastha means the
husband and wife, they give up the affection. Not give up, go away from home, and they travel in
the holy places just to purify, and again, when the affection draws, they come to the family. Again
remain for one or two months, then again go away. So the wife, there is no sex connection, but
wife remains as assistant to the man to be accustomed how to remain aloof from the family. And
then, when he is practiced to remain aloof from the..., then wife is also sent back to the family, to
the care of elderly children, and the man takes sannyasa, compulsory. It is called "civil suicide."

So first of all, these varnas, then asrama. The brahmana, one who is qualified as a brahmana, he
has to observe the four asramas, a brahmana: the brahmacari-asrama, the grhastha-asrama, the
vanaprastha-asrama and sannyasa-asrama. The ksatriya, they'll have to observe three asramas:
brahmacari, grhastha and vanaprastha. And the vaisyas, two asramas: brahmacari and grhastha.
And sudra, only one asrama, only grhastha. A sudra is never offered sannyasa. A... Only the
brahmana is offered.

SBLec Oct 15 74. “Therefore Vedic civilization is to train these small boys to remain
brahmacäré, not to take trouble. But if one is unable, he’s allowed. So on being trained up in the
beginning as brahmacäré, he does not stay for many years in the family life. He retires very soon
and becomes vänaprastha, then sannyäsa. That is the training.”

23TEXT 5 Gaura-Vanachari:
Although in one sense the acceptance of the Vanaprastha Ashram is something that one
prepares for, and then decides upon doing rather than does. This natural progression of the
winding down of familial affairs prepares one for uninterrupted meditation on the purpose of life;
to develop Krishna consciousness, in a way free from demands.
Vanaprastha, or as we call in Iskcon Gaura-Vanachari, or Vanachari, is recommended, not for
the flowery ritual, but for the understanding and development of focusing one's attention on the
exclusive service of the Lord and leaving service of the grown up family to those engaged in
family affairs.
Vanaprastha implies a natural development by those no longer in need to procreate to give-up
that function in dignity. In one sense it is the preparation for Kutir-chak sannyas for the man, and
training of future generations of women folk in the wisdom of social and scriptural experience for
the women Vanis'. To be old and wise, and to be able to give one's self to assist future generations
is a great service to the community of devotees and to society.

APPENDIX
VANAPRASTHA
“After completing his period of study as a brahmacari, taking up household life, raising a
family, and performing all the obligatory sacrifices, when his hair turns gray and wrinkles appear
on his face, a man should separate himself from the family, and, with or without his wife, should
practice austerities in the forest to remove all attachment to his previous family. Though there is a

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formal ceremony with homa described in the scriptures by which the householder accepts the
vanaprastha asrama, this is not commonly practiced.” Manu Samhita.
Conduct:
He should practice bathing, cleaning, studying, brahmacarya, performing austerity and
fasting, performing sacrifices, maintaining silence, restraining the senses, giving in charity without
receiving gifts (niyama).
He should cultivate truth, mildness, sincerity, tolerance, forgiveness, self control, friendship,
benevolence, and nonviolence (niyama).
He should not beg if his wife is with him, but should collect his food from the forest.
He should avoid taking food from unclean places.
He should welcome and feed guests properly.
He should not store provisions.
He should eat only enough to support his life.
He should not eat at night.
He should increase his austerities.
He should sleep on leaves or grass strewn on the earth.
He should look upon his wife as his mother, and not approach her for sex. He should sleep
separate from her if she accompanies him to the forest, or he should give her in care of a grown
son.
He should fix his mind on Visnu.
When fully detached he may enter the sannyasa asrama.

"Sacrament of Vanaprastha."
(Swami Dayanand Saraswati. 1985. Sanskara Vidhi.)

The period for entering the Vanaprastha Ashrama has been fixed after 50 years of one's age.
When one's son gets a son, one can leave educating the affairs of house-holding life to his wife,
son, brother, younger brother and daughter-in-law should make preparation to go to the forest. If
his wife desires to accompany him he can take her with him, otherwise he should make all
arrangements for her well being with the eldest son, with the advice that he should serve her
entirely. He should also advise his wife that she should always educate her sons, etc., to follow the
path of righteousness and to deviate them from unrighteousness. (page 306.)
Vanaprastha ceremony is that ceremony in which the man desiring to enter in, procreating
children by marriage and having got a grandson from his son through the procedure of his
marriage after completing Brahmacarya Ashram i.e. on having got one of his sons, enters the
Vanaprastha Ashrama and performs the following things after going to the jungle:
It is proper for men that they, after completing the Brahmacharya Ashram enter into house-
hold life, and finishing the same enter the Vanaprastha Ashram and thereafter finally accept the
discipline of Sannyasam Ashram.
When a man accepts to observe the avowed disciplines of celibacy, etc., and truthful speech,
etc., he accepts these things as a code of conduct, he through this attains qualified admittance;
through this accomplishment he attains love and aptitude for realizing the Absolute truth and
finally through this he attains truth, to the knowledge of truth. Therefore, one should faithfully
obey the discipline of Brahmacarya and thereafter household life and thence-forward the life of a
Vani, the Vanaprastha. 2.
O self-refulgent God! Thou art the master of all the vows and disciplines. May I having got
qualified admittance into the affairs, observing the vows of Brahmacharya, etc., Ashrams and
being firm in thee, accept faith and attain the methods/ways, for it. Therefore, as I offer this fuel
into the fire of yajna so I make it ablaze by being firm in knowledge and vows. In the similar way
I establish you in my heart and always get you refulgent in me. 3.
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O house holding man! You knowing its aspects take initiative of this Vanaprastha Ashrama,
you bring your mind to it from house hold life, you then attain the life of Vanaprastha Ashrama
which is the state attained by the person of pious deeds. Men almost crossing over the great and
deep darkness of ignorance and the pains, etc., of the worldly attachments, i.e. keeping them away
from the knowledge of the eternal soul and undecaying mount to the state of Vanaprastha Ashram
which is free from all worldly displeasures and anxieties. 4.
O learned men ! As the seers who have attained happiness of the house-hold life first entered
into Brahmacarya Ashrama and thereafter attain the good qualities of knowledge, control over
their organs, etc., so you desiring your well being enter into this Vanaprastha Ashrama which is an
auspicious one. As a prince first observes the discipline of Brahmacharya and thereafter attains
power, strength, fame and desires and protects the kingdom, and all the learned, pious men respect
him so all the people respect you when you have entered into the Vanaprastha Ashrama. 5.
Let not your family members, men and relatives destroy my understanding entering into
Vanaprastha, let not them destroy our qualified admittance in this Ashrama, let not them destroy
our discipline of austerity like pranayam, etc., let all the children be auspicious for us n my (our)
initiation of this Ashram and for my life. Let our mothers, grand mothers and mothers of grand-
mothers wish our well-beings. As they bless us for accepting this Ashram so all the men allow me
to accept this with pleasure. 6.
O men! Those very learned men who live with the people of the jungle peacefully and
tranquilly practicing yoga and placing their faith in God, by depending for their living on alms
through sacred-begging live in the forest, become free from all sorts of evils, sins, attachments,
and obligations, etc., and through the vital air attain the state in which service to the un-begotten,
immortal eternal God stands attained. Therefore the acceptance of Vanaprastha is an excellent
thing and act. 7.
1. Dvija, the twice born persons like Brahmanas, Kshatriyas and Vaishyas attaining complete
knowledge through the prescribed procedure of Brahmacharya, taking both of the Samavartan
ceremony, having full control over the bodily organs (eyes, ears, nose, tongue, touch - genitals)
and spirit and finishing the tenure of house-hold life should enter into the life of forest-living.
2. The house-holder finding his skin loose, the hair totally gray and having gotten the
required sons, should take shelter in the forest.
3. When they are initiated as Vanaprastha they should eat only those things as good which
are produced in villages, leave out the pleasures of home-preparations and leave their
wives amongst their sons or should take them with them, as friends, winding up household
affairs and go to the forest.
4 When the house holder desires to become Vanaprastha he, taking all utensils of Agnihotra
with him and leaving the village enter the forest and live therein having full control over the
organs.
5. In the forest he should always engage himself in the study and teaching of the scriptures,
like the Vedas, etc., and having his mind and organs in control keep him away from carnal lust. He
should never indulge in the objects and satisfaction of the organs and even do not have co-
habitation with his very own wife if she is living with him in the forest, and so should accept only
other kinds of service from her. He should treat all beings like friends, be ever alert in his duties,
be always a giver - not a taker and be always merciful to all creatures.
6. He should beg for his meals in only the houses of house-holders or Vanaprasthas and
learned pious men engaged in practicing yoga, and teaching, and the people living in the forests.
7. Thus living in the forest he should follow the principles of varnashram laid down for the
Vanaprastha and should think over the meanings of the canons of the Upanishads to know
correctly the nature of the soul (the jivas) and God. In this way he should remain in the Ashrama
until and unless he cultivates the desire of accepting Sannyasam Ashram.

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The Ritualistic procedure of accepting Vanaprastha:

The period for entering the Vanaprastha Ashrama has been fixed after 50 years of one's age.
When one's son gets a son, one can leave educating the affairs of house-holding life to his wife,
son, brother, younger brother and daughter-in-law should make preparation to go to the forest. If
his wife desires to accompany him he can take her with him, otherwise he should make all
arrangements for her well being with the eldest son, with the advice that he should serve her
entirely. He should also advise his wife that she should always educate her sons, etc., to follow the
path of righteousness and to deviate them from unrighteousness.
Afterwards yajnashala and Vedi etc., be prepared according to the method described in
samanya prakarana. According to the Samanya prakarana the utensils of the yajna like ghee, etc.,
be arranged. Thereafter performing the procedure of Agnydhana by om bhur bhuvah khaghogm,
and Samidadhana by trayanta jhatam tratma, etc mantras the man desiring to enter to Vanaprastha
sprinkle water on the four sides of the Vedi beginning with the four mantras:-
Then he should offer four oblations of the Agharavajyabhagahuti and four Vyahrit ahutis.
Thereafter he should recite the mantras of Swastivachan and Shantikarana. Afterwards preparing
Sthalipaka and pouring ghee on it he should offer the oblations with the following mantras:-
I prepare myself to know Ka, the all-blissful God, whatever has been uttered herein is true. 1.
I prepare myself to know the Ka, the Lord of the universe, whatever has been uttered herein is
true.
I prepare myself to know Katama, most blessed God. Whatever has been uttered herein is
true.
I prepare myself to know Adhi, the sustainer of all and Adhita, whatever has been sustained,
ie., the universe, etc. Whatever has been uttered herein is true.
I prepare myself to control the mind which is the guarding factor of all creatures. Whatever
has been uttered herein is true.
I prepare myself to know the faculty of mind, the intellect and Aditi the material cause of the
universe. Whatever has been uttered herein is true.
I prepare myself to know the grand earth. Whatever has been uttered herein is true.
I prepare myself to know Aditi, God who is eternal and merciful. Whatever has been uttered
herein is true.
I prepare myself to attain learning. Whatever has been uttered herein is true.
I prepare myself to attain learning which purifies the consciousness. Whatever has been
uttered herein is true.
I prepare myself to attain learning and the speech which is grand and all-pervading. Whatever
has been uttered herein is true.
I prepare myself to know Pushana, the air. Whatever has been uttered herein is true.
I prepare myself to know the air which gives protection to men. Whatever has been uttered
herein is true.
I prepare myself to know Twastar, the shining sun. Whatever has been uttered herein is true.
I prepare myself to know Twastar, which illuminate all. Whatever has been uttered herein is
true.
I prepare myself to know the heat which pervades in the worlds. Whatever has been uttered
herein is true.
I prepare myself to know the master of the universe. Whatever has been uttered herein is true.
I prepare myself to know the paramount Lord of the universe. Whatever has been uttered
herein is true. 20.

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I prepare myself to attain the knowledge of Prajapathi, the soul of which is the guardian of all
organs. Whatever has been uttered herein is true.
May our life remain ever engaged in performing self sacrificing acts. Whatever has been
uttered herein is true.
May our vital energy succeed through self-sacrificing acts. Whatever has been uttered herein
is true.
May our vital energy known as Apana succeed through self sacrificing acts. Whatever has
been uttered herein is true.
May our vital energy known as Vyana succeed through self sacrificing acts. Whatever has
been uttered herein is true.
May our vital energy known as Udana succeed through self sacrificing acts. Whatever has
been uttered herein is true.
May our vital energy known as Saman succeed through self sacrificing acts. Whatever has
been uttered herein is true.
May our eyes thrive through self-sacrificing acts. Whatever has been uttered herein is true.
May our ears flourish through self sacrificing acts. Whatever has been uttered herein is true.
May our mutual conversations succeed through self sacrificing acts. Whatever has been
uttered herein is true.
May our minds be ever engaged in self sacrificing acts. Whatever has been uttered herein is
true.
May our soul persevere in performing self sacrificing acts. Whatever has been uttered herein
is true.
May brahman, the master of the four Vedas be ever engaged in performing self sacrificing
acts. Whatever has been uttered herein is true.
May all enlightenments succeed through self-sacrificing acts. Whatever has been uttered
herein is true.
May happiness come to me through self-sacrificing acts. Whatever has been uttered herein is
true.
May our questions and answers succeed through self sacrificing acts. Whatever has been
uttered herein is true.
May our self sacrificing acts prosper through self sacrificing acts. Whatever has been uttered
herein is true.
I prepare myself to know God who is one and second to none. Whatever has been uttered
herein is true.
I prepare myself to know the relation of cause and effect. Whatever has been uttered herein is
true.
I prepare myself to know hundreds of aspects of worldly things. Whatever has been uttered
herein is true.
I prepare myself to know the things and operations prevailing in the world in the number of
one hundred and one. Whatever has been uttered herein is true.
I prepare myself to burn out whatever is distinctively attracting me towards the lustres of the
material world. Whatever has been uttered herein is true.
I prepare myself to attain the happiness both worldly and unworldly, tangible and intangible.
Whatever has been uttered herein is true.
Offering thus 43 oblations of Sthalipaka and Ajya with the above mantras one by each the
four Vyahriti Ahuti be offered according to Samanyaprakarana. The Sama Gana according to the
Samanyaprakarana be performed. Afterwards meeting the friends and well-wishers, putting the
burden of house, etc., on the sons, carrying the articles of Agnihotra he should go to the forest and
living simply in a lovely place, practicing yoga, thinking over scriptures, keeping the company of
spiritual persons should engage himself in seeing self and universal self. This is the end of the
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procedure of accepting Vanaprastha sacrament.(Swami Dayanand Saraswati. 1985. Sanskara
Vidhi. pages 302-310.)

PURNACANDRA PRABHU MAYAPURA 2005

Yudhisthira is asking here "How did you maintain yourself while traveling around the world".
This is really the main characteristic of the vanaprastha. Actually the Bhagavatam describes four
kinds of vanaprasthas: vaikhanasa, valakhilyas, audumbara and phenapa. They are commented by
Sripada Sridhar Swami in his tika to the Bhagavatam. He describes the vaikhanasa: "akrsta paca
vrttya", he says that the vaikhanasa-vanaprastha lives in the forest and subsists simply on food
which is grown wild in the forest, roots, wild fruits, and bulbs.
Each of the asramas have four orders, there are four brahmacaris, four grhasthas, and four
sannyasis as you know. So there are also four vanaprasthas. And they are meant for the various
types of persons, and they are arranged that gradually one becomes more and more detached from
one type of vanaprastha to another. So all of the vanaprasthas live in the forest. So this one "akrsta
paca" means ungrown food, or that which is not cultivated. It's just grown wild; you can eat
anything that just grows wild in the forest. This is the basic and first step for the vanaprastha.
Prabhupada translates it in the Caitanya Caritamrta as that "he renounces or retires from active
life and lives on half-boiled meals." That was how he translated this Sridhar Swami's tika. Then
the valakhilya, he lives also on such types of food which is grown wild, but it's mentioned that
when he receives a new stock of food then he must renounce the previous stock of food: "nave
pane labdhya" (?). When he gets new food then "purva ancita anna tyagah" (?) that he has to give
this up. Generally the vanaprasthas are not allowed to stock food for the future, but it can be done
if the place is very difficult, or if someone is disabled, or there's some emergency, then he may
stock food. So this level is also considered that this may happen.
Then there's the audumbara which is also very interesting. It says that when one wakes up in
the morning, "prathar uttha" (?) then "prathamam disam pasyanti", then whatever he sees in a
particular direction then he can collect food only from that one direction. So now the whole forest
is limited to where you look when you wake up in the morning. Only in that one direction can he
wander and collect food; he has to disregard all the other directions.
And the last, or the most detached of all the vanaprasthas is phenapa, that means that he eats
food which falls from the tree on its own accord, or naturally. In the tika, in the Sanskrit it's also
there, it mentions "phaladbhir jivantah" (?) he maintains himself on fruits which fall, "svayam
patitaih", they fall on their own.
So the vanaprastha is an interesting asrama because the person has actually lived as a
grhastha, getting fine cooked meals usually from his wife, or servants. Actually Prabhupada
describes that the strict brahmana will not accept food cooked even by his own wife, that he will
only cook himself. But if one is not a brahmana, or a very strict brahmana, then he will accept
those meals. When Prabhupada was born, around that time--he mentioned in LA, there were only
a couple of devotees in the room--that the streets were lined with the brahmanas with their chulis,
they were cooking on the side of the road, rice in a pot. Because the brahmanas would only cook
their own food. He made that point that not even their wives'.

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How one takes one's meals is an important part of renunciation. Actually eating is the main
source of enjoyment in the material world. Therefore to gradually become detached one has to
gradually eat very simple food. This is recommended by Mahaprabhu also:
Jihvara lalase yei iti-uti dhaya
sisnodara-parayana krsna nahi paya
One cannot attain the lotus feet of Lord Krsna if he is controlled by his tongue, belly, and
genitals, particularly in the sense of eating food. This major principle of renunciation must be
followed by all Vaisnavas.
So the vanaprastha stage is meant to gradually bring one to the point of renunciation so that
he can totally give up all sense of enjoyment and dedicate himself fully to the service of the
Supreme Lord. Even if one is not a devotee and he just follows the strict rules of the vanaprastha-
asrama, he can go to Mahar-loka. Janaloka, Maharloka, Tapoloka, and then Brahmaloka, on the
higher planets. From there one can proceed further to Brahmaloka and associate with Lord
Brahma, and then at the end of Lord Brahma's life he may also proceed to Vaikuntha because in
Brahmaloka he can begin practicing Vaisnavism, bhakti-yoga, in some form or another. But if
someone becomes a devotee, then he can immediately, from the vanaprastha stage, he can
immediately go back to Godhead, if he is a devotee, if he is thinking of Krsna at the time of death.
The vanaprastha stage is considered quite elevated. There's a verse in the 11th Canto, in the
Uddhava-gita. The Lord is speaking to Uddhava and He says:
grhasramo jaghanato brahmacaryam hrdo mama
vaksah-sthalad vane-vasah sannyasah sirasi sthitah
That the grhasthas come from My thighs of My universal form. The brahmacaris are coming
from My heart. There are two kinds of brahmacaris, the naisthika and the upakurvana brahmacari,
who gets married at a certain point. Then someone who lives in the forest, the vanaprastha, He is
from my chest, and the sannyasi comes from My head of My universal form. So there is a
hierarchy within the varnasrama system, like this. One is considered better than the next.
And this is confirmed in the Nrsimha Purana which mentions that one hundred brahmacaris is
equal to a grhastha; one hundred grhasthas is equal to one vanaprastha; and one hundred
vanaprasthas is equal to one sannyasi; and a hundred sannyasis is equal to someone who chants
Siva-mantras; and a hundred such people who chant Siva-mantras is equal to one person who
knows the Atharva-veda; and a hundred such persons who know the Atharva-veda is equal to
someone who chants the king of mantras, which is the mantras for Nrsmhadeva. Anyway, it's in
the Nrsimha Purana. But it's interesting, it gives a slightly different categorization of hierarchy
describing how the grhastha is considered superior to the brahmacari and so far.
We look in the scriptures sometimes we see different analyses of these things. But in general
because the vanaprastha has already been through the brahmacari/grhastha asramas he is superior
to those persons and inferior to the sannyasi, because the sannyasi has developed more detachment
and renunciation. Of course when one becomes a devotee, if we go a little bit beyond the
varnasrama system into the Bhagavat-marg, then we see that anyone who has devotion to the Lord
is considered the best. The one who has the most devotion is the highest, no matter what asrama
he's in. But generally we follow these various rules and regulations as far as offering etiquette or
respect to one another, we follow this.
So Vidura was in the vanaprastha asrama and he came back to the palace to enlighten
Dhrtarastra. So we'll hear more about that in the next few verses. Thank you very much. Hare
Krsna. Are there any questions or comments?
Question: Thank you very much for the nice class. I'm a little confused--it's nice to hear the
scriptural. . . because we see that Srila Prabhupada didn't emphasize the restriction on eating in
terms of renunciation when he explained the vanaprastha and sannyasi. . . . (inaudible)
Answer: He said we don't see this practically in ISKCON the renunciation of eating
(chuckles). Yes, I guess if we go up on the GBC prasadam verandah we see very few people
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eating just salads and khichuri. But anyway it's a festival now so we can enjoy a little bit. (laughs)
I would say that it depends on the individual. We are all ISKCON, together we make up ISKCON,
so our renunciation is in our own hands. Renunciation is the wealth of the brahmanas. Someone
who is actually brahminical and detached, naturally he will eat just enough to keep body and soul
together. And although he may honor various kinds of prasadam, he is meditating on how the Lord
has tasted those preparations. And of course the devotee shouldn't in a self-centered way enjoy
those things disconnected from the Lord. If someone is meditating on the Lord he can take so
many kinds of foodstuffs. Even then one should be careful, "Sadhu-sabdhan", (chuckles) sadhus
should be careful in eating. Besides that probably it's safer to be a little bit more critical about
what we are eating individually rather than to be worried about what others are eating. That's also
wise advice. Something else?
Question: Were ksatriyas taking sannyasa?
Answer: Generally no, only brahmanas take the sannyasa order. We see that the Pandavas
didn't take sannyasa but they did go into the forest and give up their positions and royal opulence's
of the palace. So they took vanaprastha. The ksatriyas, the vaisyas, the sudras, they take
vanaprastha, they don't take sannyasa. If someone is a devotee, a Vaisnava, then he is considered
better than a brahmana. So anyone who is a Vaisnava, it is considered that he should take
sannyasa. So that we have to always look at the devotees' standards and recommendations when
we're speaking about varnasrama. . . there's always some difference when we're talking about
bhagavat-marg and we're talking about varnasrama-marg, there are always some differences there.
Devotees are higher than brahmanas and they should take sannyasa sooner or later.
Prabhupada took sannyasa when he was 63. Even when he was preaching in Punjab, even
though he was wearing white, and he was elderly, maybe 60 or so, he told one God brother that
this one lady was driving him to some preaching program and she was becoming too friendly. So
he told this God brother"Don't go to the Punjab to preach, the ladies there are not very good."
(laughter) He didn't like her mentality, she was being too close. So you could imagine that
Prabhupada was 60 years old, already vanaprastha and the lady was becoming a little romantic
with him. Prabhupada warned his God brother"Don't go to the Punjab, the women there are very
bad." So Prabhupada was also vanaprastha and he was preaching that time.

Vanaprastha (2)
From The Mahabharata
Santi Parva, Section CCXLIV
Translated by Sri Kisari Mohan Ganguli

Bhishma said: Thou hast been told what the duties of domesticity are as ordained by the wise.

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Listen now, O Yudhishthira, to what those duties are that have been next spoken of. Gradually
abandoning the domestic mode, one should enter the third mode, which is excellent. It is the mode
in which wives afflict themselves by means of austerities. It is the mode practised by those that
live as forest recluses. Blessed be thou, O son, listen to the duties observed by those that lead this
mode of life in which occur the practices of all men and all modes of life. Listen, indeed, to the
duties of those that are denizens of sacred spots and that have resorted to this mode after proper
deliberation!

Vyasa said: When the householder beholds wrinkles on his body and grey hair on his head, and
children of his children, he should then retire into the forest. The third part of his life (from 50 to
75 years) he should pass in the observance of the Vanaprastha mode. He should attend to those
fires to which he had attended as a householder. Desirous of sacrificing, he should adore the
deities (according to the rituals ordained). Observant of vows and abstemious in diet, he should eat
only once, the time thereof being the sixth part of the day. He should be always heedful. Attending
to his fires (homa or sacred fires), he should keep some kine (cows), waiting upon them dutifully.

[Note: The cow is a sacred animal and there is merit in feeding and properly tending a cow. Forest
recluses kept cows for merit as also for homa or sacrifice with the ghee (clarified butter) obtained
from them. ]

He should attend to all the rituals of a sacrifice. He should live upon rice growing indigenously,
upon wheat growing under similar circumstances, upon grain of other kinds, growing wildly (and
belonging to none). He should eat what remains after feeding guests. In this the third mode of life,
he should present offerings of ghee in the five well-known sacrifices.

[Note: The five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu sacrifice and Soma sacrifice.]

Four kinds of courses of conduct have been laid down for observance in the Vanaprastha mode of
life. Some collect only what is needed for the day. Some collect stores to last for a month. Some
store grain and other necessaries sufficient to last for twelve years. Forest recluses may act in these
ways for worshipping guests and performing sacrifices. They should during the season of the
rains, expose themselves to water during the autumn. During the summer they should sit in the
midst of four fires with the sun burning overhead. Throughout the year, however, they should be
abstemious in diet. They sit and sleep on the bare earth. They stand on only their toes. They
contend themselves with the bare earth and with small mats of grass (owning no other furniture for
seat or bed). They perform their ablutions morning, noon, and evening (preparatory to sacrifices).
Some amongst them use only teeth for cleaning grain. Others use only stones for that purpose.

[Note: i.e., they do not use a regular husking or cleaning apparatus for cleaning the grain they use
as food.]

Some amongst them drink, only during the lighted fortnight, the gruel of wheat (or other grain)
boiled very lightly. [Note: So that very small portion of the grain comes out for drink or mixes
with the water]. There are many who drink similar gruel only during the dark fortnight. Some eat
only what comes by the way (without seeking to obtain it). Some adopting rigid vows live upon
only roots, some upon only fruits, some upon only flowers, duly observing the method followed
by the Vaikhanasas. These and other diverse observances are adopted by those men of wisdom
and piety. The fourth is (the mode called Renunciation) based upon the Upanishads. The duties
laid down for it may be observed in all the modes of life equally. This mode differing from the
others comes after domesticity and forest life. In this very Yuga, O son, many learned Brahmanas
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(Brahmins) conversant with the truths of all things, have been known to observe this mode.
Agastya, the seven Rishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, and Kratu),
Madhucchandas, Aghamarshana, Sankriti Sudivatandi who lived whithersoever he pleased and
was content to take what came (without ever seeking for anything).

[Note: i.e., who had no fixed residence and who never sought with any effort for the necessaries of
life.]

Ahovirya Kavya, Tandya, the learned Medhatithi, Karmanirvaka of mighty energy, and Sunyapala
who had exerted himself greatly (for acquiring ascetic puissance) were the authors of his course of
duties, and themselves observing them have all proceeded to heaven. Many great Rishis, O son,
who had the puissance to behold immediately the fruits of their ascetic merit (i.e., whose wishes
were immediately crowned with success in respect of both blessings and curses, etc,), those
numerous ascetics who are known by the name of Yayavaras, many Rishis of very austere
penances and possessed of accurate knowledge in respect of distinctions of duty, and many other
Brahmanas too numerous to mention, adopted the forest mode of life. The Vaikhanasas, the
Valikhilyas, the Saikitas, all of whom were devoted to austere penances, who were steadfast in
virtue, who had subdued their senses, and who used to behold the fruits of their penances
immediately, adopted this mode of life and finally ascended to heaven. Freed from fear and not
counted among the stars and planets, these have become visible in the firmament as luminous
bodies.

When the fourth or last part of life is reached, and when one is weakened by decrepitude and
afflicted by disease, one should abandon the forest mode of life (for the fourth mode called
Sannyasa or Renunciation). Performing a sacrifice that is capable of being completed in a single
day and in which the Dakshina should be everything of which he may be possessed, he should
himself perform his own Sraddha. Withdrawn from every other object, he should devote himself
to his own self, taking pleasure in himself, and resting also on his own self.

[Note: Atmayaji is explained as one who performs his own Sraddha or obsequial rites. The Sandhi
in the next word is Arsha; Atmakrida is one who does not take pleasure in wife or children but
whose source of pleasure is his own self: similarly, Atmasraya is one who without depending upon
kings or others takes refuge in himself.]

He should establish all his sacrificial fires (thenceforth) upon his own self, and give up all kinds of
ties and attachments. (In case he fails to attain to complete Renunciation) he should always
perform such sacrifices and rites as are completed in a single day.

[Note: Such sacrifice, for example, as are called Brahma-yajna, etc.]

When, however, from performance of the (ordinary) sacrifices of sacrificers, the sacrifice in Self
proceeds, then (may he discontinue all ordinary sacrifices, and) unto the three fires duly sacrifice
in his own Self for the sake of his Emancipation.

[Note: Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the usual sacrifices consisting of
tangible offerings unto the deities, and performed with the aid of Vedic mantras. The ablative
implies cause. Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first line, therefore,
is when through performance of ordinary sacrifices and rites, the mind becomes pure and the
sacrificer is enabled to practise Yoga. Unto the three fires he should duly sacrifice on his own self,
means, of course, that without any longer adoring his fires by visible rites and actual recitation of
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Mantras, he should, for the sake of emancipation, worship in his own self or seek the extinction of
mind and knowledge in Yoga.]

Without finding fault with his food he should eat five or six mouthfuls, offering them duly unto
five vital airs uttering (every time the well known) Mantra of the Yajurveda.

[Note: To this day every orthodox Brahmin or Kshatriya or Vaisya never eats without offering at
the outset five small mouthfuls unto the five vital breaths, viz., Prana, Apana, Samana, Udana, and
Vyana. (For explanations about these vital airs, read Page ‘Prana-Vyana-Samana’)]

Engaged in the observance of austerities while leading the life of a forest recluse, one should
shave off one’s hair and bristles and pare off one’s nails, and having cleansed oneself by acts, pass
into the fourth mode of life that is fraught with great holiness.

[Note: Vapya or Vapayitwa means causing or obtaining a shave. The Sannyasa mode of life, as
well known, can never be entered without a previous shave.]

That regenerate person who enters the fourth mode of life, giving pledges of assurance unto all
creatures, succeeds in earning many regions of blazing effulgence hereafter and ultimately attains
to the infinite.

[Note: It is difficult to render the word Abhaya into English. ‘To give abhaya to all creatures’ is to
pledge oneself to a life of total harmlessness, or to practise universal compassion or benevolence.
Abstention from every kind of injury is the great duty of the fourth mode of life.]

Of excellent disposition and conduct, with sins all washed off, the person who is conversant with
his own self never desires to do any act for either this or the other world. Freed from wrath and
from error, without anxiety and without friendship, such a person lives in this world like one
totally uninterested in its concerns. One (in the observance of Sannyasa) should not feel reluctant
in discharging the duties included in Yama and those also that walk behind them (and are included
in Niyama). Such a one should with energy live in accordance with the ordinances in respect of his
own mode, and throw away Vedic study and the sacred thread that is indicative of the order of his
birth. Devoted to righteousness and with his senses under complete control, such a one, possessed
of knowledge of self, attains undoubtedly to the end for which he strives.

[Note: The duties included in Yama (as explained by the commentator) are universal benevolence,
truthfulness, faith, Brahmacharya (celibacy), and freedom from attachment. Those that are
included in Niyama are purity (of body and mind), contentment, study of the Vedas, meditation on
the Supreme, etc. Swasastra sutra means the sutras of his own sastras – i.e., the duties laid down in
respect of that Sannyasa which he has adopted; the chief of which is enquiry after the Soul or Self:
Bhutimanta implies Vedic recitation and the sacred thread. He who has taken to Sannyasa
(Renunciation) should display energy in these, i.e., persistently enquire after the Soul and throw
away all caste-marks, and other indications. ‘The desirable end’ is of course, gradual
Emancipation of that obtained at once. ]

After the third is the fourth mode of life. It is very superior, and fraught with numerous high
virtues. It transcends in point of merit the three other modes of life. It is said to occupy the highest
place.

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GITA NAGARI CONCEPT

Conception of Gétä-nägaré Part 1
The mission of Gétä-nägaré must have its aim amongst others, to rectify the anomalies that have
entered into the life of these centres of spiritual education and regenerate them to the sense of
spiritual education through the exemplary life of devotees that may be created from the practical
life of the members of the Gétä-nägaré.
From the Gétä-nägaré this universal Truth must be propagated systematically, so that REAL
HUMAN SOCIETY may be established for the benefit of all, dividing the categories of men
according to natural modes of nature. Such social order on the basis of the Bhagavad-gétä all over
the world may be called the institution of natural caste system or the casteless society. In that
institution of natural caste system
(page 5) all divisions of men will be engaged in one transcendental business of spiritual
community with equal status of life and with equal importance of co-operative value as much as
the different parts of the one whole body have different functions only but qualitatively they are
one and the same. In that institution of spiritual social order every one will have equal right to
promote himself to the higher status of life without any malicious competition and as such
education and culture will be open door for all concerned as much as the varsity of all state is open
for all with equal status of educational right. Casteless society will, of course, never allow to place
on the same category of a high-court judge and the laborer unless such society will have gone in to
madness of culture. On the contrary by establishment of such casteless society as it is stated in the
Bhagavad-gétä nobody will be grudging if any one is recognized as the qualified brähmaëa on the
value of merit only and not on the basis of birthright claim. Such casteless society is reasonable
and acceptable by one and all in the world.
E. On the basis of the abovementioned four principles of Gandhi and approved by the tenets of the
Bhagavad-gétä, the Gétä-nägaré will properly utilize the huge resources of Mahatma Gandhi
memorial fund, in the manner as will satisfy both Gandhi and the public.
Achieved by rainsng persons to the higher order by education
*1. Not to associate illegitimately with women.
2. Refrain from animal slaughter.
3. Refrain from intoxication including drinking of tea and smoking of bidi.
4. To act not on speculative and gambling enterprises.

cätur-varëyaà mayä såñöaà

guëa-karma-vibhägaçaù
tasya kartäram api mäà
viddhy akartäram avyayam
"According to the three modes of material nature and the work associated with them, the four
divisions of human society are created by Me. And although I am the creator of this system, you
should know that I am yet the nondoer, being unchangeable." [Bg. 4.13]
"Brähmaëas, kñatriyas, vaiçyas and çüdras are distinguished by the qualities born of their own
natures in accordance with the material modes, O chastiser of the enemy.

yad yad äcarati çreñöhas

tat tad evetaro janaù
sa yat pramäëaà kurute
lokas tad anuvartate
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"Whatever action a great man performs, common men follow. And whatever standards he sets by
exemplary acts, all the world pursues." [Bg. 3.21]
"He who discards scriptural injunctions and acts according to his own whims attains neither
perfection, nor happiness, nor the supreme destination.
One should therefore understand what is duty and what is not duty by the regulations of the
scriptures. Knowing such rules and regulations, one should act so that he may gradually be
elevated." [Bg. 16.23-24]
(Page 10.) Whatever we may attempt to do in this world there are some guiding authoritative
books in that region. To do such things in an ordered manner or in a standardised method, we have
to consult such a book of knowledge. Without consulting such a book of knowledge, if we simply
follow our whims and caprices, it is not possible for us to be happy in life, neither is it possible to
be successful either in this or the next life. As such,
IT SHALL BE THE FOREMOST BUSINESS OF GEETA NAGARI
TO CHALK OUT ITS PLAN OF ACTION
STRICTLY ON THE TEACHINGS OF BHAGWAT GEETA
AND NOTHING MORE OR NOTHING LESS.

But those who, out of envy, disregard these teachings and do not follow them are to be considered
bereft of all knowledge, befooled, and ruined in their endeavors for perfection." [Bg. 3.30-32]
. The Personality of Godhead, Çré Kåñëa, enlightens the hearts of those devotees with
transcendental knowledge, even at the time of their remaining in the material world, and although
such devotees may be illiterate in terms of material calculation. THE MAIN FUNCTION OF ÇRÉ
GÉTÄ-NÄGARÉ SHALL BE TO INCREASE THE NUMBER OF SUCH DEVOTEES ONLY,
amongst other engagement.
The Gétä-nägaré has to arrange for such distribution of Prasadam in order to and distributing the
remnants of
(Page 18.) The asuras are always hungry and distressed, and if arrangement for distributing
Prasadam is made for them, nobody will object to accept such Prasadam. Mahatma Gandhi began
Ramdhun, chanting at every evening Prayer meeting, and this practice would be utilised as
medicine for the asuras while distribution of Prasadam will act as diet for them.
In order to treat the heart diseases of the asuras, transcendental hospitals have to be opened at
Gétä-nägaré apart from the ordinary hospitals that are run everywhere. These hospitals shall treat
the Asuric patients with respect to their education, initiation, knowledge, and transcendental
science, eating, enjoying and treatment of diseases altogether. That will be the special function of
the Gétä-nägaré. If work is begun with the aim of serving the Internal Potency of Godhead, there
will not be any check in the progressive work of the external Potency of Godhead, but such work
will have a change in the Internal Potency of Godhead. The function of Iron stops when it is hot in
association with fire, and at that time, the iron works as fire, with all its potency; in the same way,
when work is begun in the realm of the Internal Potency of Godhead, the external potency stops
functioning. We have already discussed

(Page 19) In order to give effect to the programme of the Gétä-nägaré, it is necessary that at least
twelve gentlemen, picked from the families of such Suchis and Srimatis, should form an
association. And, with the help of these gentlemen, arrangement has to be made to provide the
fund of Gétä-nägaré with an income of Rs. 10,000 per month for the expenses of the Gétä-nägaré.
By the Grace of God, those who are born in the family of the Srimatas are sufficiently favoured by
Laxmi Devi. As such, the Srimatas
It is incumbent that such governing bodies of the Gétä-nägaré must have the following preliminary
qualifications, namely:
1. They must not have illegitimate connection with women.
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2. They must be completely vegetarian.
3. They must refrain from all sorts of intoxicating habits.
4. They must refrain from all sorts of gambling or speculative habits.
Unless and until the governing gentlemen are free from the above four primary principles, it will
not be possible for them to go farther and farther above. When one has acquired the above
preliminary qualifications and also engaged in the service of Godhead, at that time only one is
promoted to the stage of a Mahatma. And, to conduct the activities of the Gétä-nägaré, the services
of the Mahatmas are requisitioned. Such activities are not meant for ordinary men having no
control over the senses, nor having any sort of relations with the transcendental service of
Godhead. Those who are pure in action can conduct such activities.

As such, the governing body of the Gétä-nägaré has to make some intelligent plan so that the
asuras may be engaged in the service of Çré Partha Sarathi with all their accumulated unlawful
wealth. If they are at all able to make such a plan, surely they will be able to render more valuable
service to the people of the world than any number of political parties or organisations are able to
do.

After the construction of the Temple of Çré Partha Sarathi at Gétä-nägaré, the next programme of
work in the Gétä-nägaré will be to start one academic educational institution under the name of
Geeta School, or Geeta Pathshala. This educational institution shall be conducted as a
Brahmacarya Ashram of the Gurukul system. In this institution, children not exceeding seven
years of age shall be admitted and they shall be educated up to the age of 20 years, equipping them
with sound body and sound mind, so that they may be ideal householders in the latter part of their
life, which will bring real peace and prosperity to the human society.
The language for the medium of instruction in this educational centre will be Sanskrit and English
preferably, unless the governors of the Gétä-nägaré think otherwise. The children of the
inhabitants of Gétä-nägaré shall get free education with the facility of free boarding and free
lodging in this institution.
By a test of practical psychology and by examination of the birth horoscope of the child, with
special reference to his birthright, sect and class arrangement, a student from the very beginning
shall be given the education of a brähmaëa, of a kñatriya, of a vaiçya or of a çüdra, as may be the
case, according to his quality and destined work. It is, however, possible to make a change of this
general rule under special cases. The educational institution as Gétä-nägaré will, as a matter of
fact, try to create a greater number of students having the necessary qualification of a brähmaëa,
by developing such culture in him, because in this age of Kali yuga, there is a big scarcity of the
brähmaëa class. Mahatma Gandhi in the recent time, although born in a Vaisya family, developed
the qualities of brähmaëa by culturing non-violence, equality, restraint, toleration, forgiveness,
charity, etc. Therefore, the Gétä-nägaré, by its cultural propaganda and otherwise, can create any
number of brähmaëas, provided the candidates are available. The Gétä-nägaré, however, will not
encourage the system of renounced order of life (Sannyäsa), as in this age it is not possible to
maintain such order of life under difficult circumstances.
Students during their unmarried Brahmacarya life and householders who have taken leave of
family responsibilities in old age shall be entrusted with such work as worship of the Deity,
education, preaching, editing and other similar engagements in the Gétä-nägaré. The Gétä-nägaré
shall undertake to maintain such students and Vanaprasthas, free of all charges. The householders
who shall live in the Gétä-nägaré with their family members shall be responsible for carrying on
different civic activities such as manipulating business, trade, industry, agriculture, cow keeping,
social service, police work, etc.
Development of civic activities which shall be undertaken in the Gétä-nägaré shall be so done on
account and risk of Çré Partha Sarathi, Who shall remain eternally the Proprietor and Enjoyer of
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the results out of such activities. As such, the workers in those institutions or establishments shall
be given free boarding and lodging as Prasadam of the Deity. It shall, however, always be
remembered that the medicine for our material diseases is to be engaged in the transcendental
service of Godhead and the diet thereof is to partake of the prasadam of the Deity. The inhabitants
of the Gétä-nägaré will have full facility for such medicine and diet for curing their material
diseases.
The medicine will be distributed to all the patients of the Gétä-nägaré in the shape of lectures,
recitation, chanting, singing, etc., from the pages of Bhagavad-gétä or allied scriptures daily at the
fixed time of prayers or lecture classes in different establishments of the Gétä-nägaré. In that
connection, finer arts in the estimation of the people in general, such as theatrical performances,
cinematographic shows or similar entertainments can be employed in the service of Godhead and
for the cure of the material diseases of the patients. This thing, however, will not be encouraged
beyond the sphere of the Gétä-nägaré, because out of the sphere of the Gétä-nägaré, those very
finer arts and cultures shall lead one to the path of hell, as we are actually experiencing presently.
The qualified and empowered preachers of the Gétä-nägaré will go out of the town to preach the
mission of Gétä-nägaré, not only in India but also in other parts of the world, as the situation will
permit. According to the rules of the governing body, such preachers will be able to collect on
account and risk of Gétä-nägaré for its development and carrying out various activities.

Everyone, irrespective of caste, creed and colour, who shall abide by the rules and regulations of
the Gétä-nägaré shall be admitted as inhabitants of the town. The governing body shall remain
vigilant on the point that nobody can enter into the town with some ulterior motive, outside the
service of Partha Sarathi. All facilities, however, shall be offered to real inquisitive and sincere
souls, who shall endeavor to profit by such facilities for transcendental life.

ANTYAJAS

Let us study the case of the lowest classes first.  Alberuni writes at length on the caste system. 
About the lowest castes, or the so low as to be casteless, he has this to say:
“After the Sudra follow the people called Antyaja, who render various kinds of services, who are
not reckoned amongst any caste, but only as members of certain craft or profession.  There are
eight classes of them, who freely intermarry with each other, except the fuller, shoemaker, and
weaver, for no others would condescend to have anything to do with them.  These eight guilds are
the fuller, shoemaker, juggler, the basket and shield maker, the sailor, the fisherman, the hunter of
wild animals and of birds, and the weaver… These guilds live near the villages and towns… but
outside them.
“The people called Hadi, Doma (Domba), Candala, and Badhatau (sic) are not reckoned amongst
any caste or guild.  They are occupied with dirty work, like the cleaning of the villages and other
services.  They are considered one sole class, and distinguished only by their occupations… They
are considered like illegitimate children… they are degraded outcastes…
“Of the classes beneath the castes, the Hadi are the best spoken of, because they keep themselves
from everything unclean… the Doma… play on the flute and sing.  The still lower classes practice
as a trade killing and the inflicting of judicial punishments...”17

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Vis-a-vis Alberuni’s list of backward castes in the medieval period, is the Table of backward
18

castes in modern times prepared on the basis of U.P. Census Report of 1931:
The Table clearly shows that most of the lowest castes included in Alberuni’s list from Chamar
downwards have not only continued to remain Hindu, but, even their caste subdivisions have
multiplied.  Alberuni has been quoted at length, not because his study of the caste-structure in
India is precise, but because he provides the clue to the non-conversion of low caste Hindus to
Islam.  His notice shows that (a) the caste-system denied equality to the low classes, (b) that it was
based on craft or profession, and (c) that it was hierarchical.
Table
Showing Some Hindu Low Castes of U.P.
Per cent of caste Members Per cent of each caste
 
adhering to Hindu Religion  in Total Religious Membership
Chamar 99.7 15.1
Ahir 97.7 9.4
Kurmi 99.7 4.2
Pasi 100.0 3.5
Kahar 99.1 2.8
Lodh 99.7 2.6
Gadariya 99.6 2.4
Kori 99.9 2.2
Kumhar 98.7 1.9
Teli 74.8 1.8
Kachi 99.9 1.7
Caste-system was bad, but it had two redeeming features.  One was that since the low classes were
‘distinguished only by their occupations’ and they intermarried, there was occupational and
vocational mobility and also perhaps some sort of social Sanskritization.  Another is that it had
(and has) an hierchical structure, and even low caste people feel proud of being superior to some
other lower castes.  Thus a Teli feels himself superior to an Ahir. an Ahir to a Chamar, a Kahar to
a Pasi, and so on. In Bengal, the land of mass conversions, caste pride among low caste Hindus
was as pronounced as elsewhere.  About the Dom, sometimes also called Chandala, H.H. Risley
says that he will eat the leavings of others, but “no Dom will touch the leavings of a Dhobi, nor
will he take water… or any sort of food or drink from a man of that caste… Pods or Chasi, a
fishing, cultivating and landholding caste of lower Bengal will eat the leavings of Brahman, but
Vaishnava Pods abstain from all kinds of flesh.  Rajbansi, a synonym for Koch, wear sacred thread
in Bihar.”19
In fact the lower class people are more particular about ‘caste preservation’ than even the higher
caste ones, and “the Hadi… keep themselves free from everything unclean.” A significant point to
note is that even the lowest classes had an importance of their own in Hindu society.  In Hindu
marriage, for example, the cooperation and services of Nai, Dhobi, Kumhar, Kahar etc. were and
are as important as that of the Brahmin Purohit.  The higher castes depended as much on the lower
as the lower on the higher.  All castes and non-castes were an essential part of the Hindu social
and economic order.  Therefore, and in spite of the discrimination, low caste people have been as
unwilling to convert as the high.  That is how most of Alberuni’s Antyaja, as the Census Table
above shows, have not converted - the fuller (Dhobi), shoemaker (Chamar), Juggler (Nat),
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Fisherman (Kachhi, Macchua), hunters and bird catchers (Gadariya), Doma (basket-maker, street
dancer, singer).  That there are, about 60 million ‘untouchable’ Hindus to-day is the greatest proof
of their ancestors’ unwillingness to convert in medieval times.

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