Grhasta Asrama is OK

SOME TEACHINGS BY ÇRÉLA PRABHUPÄDA ON GÅHASTHA AÇRAMA

spiritual advancement at home

“No need to change from family life”

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. One must sacrifice everything to realize or serve Kåñëa, just as Arjuna did. Arjuna did not want to kill his family members, but when he understood that these family members were impediments to his Kåñëa realization, he accepted the instruction of Kåñëa and fought and killed them. In all cases, one should be detached from the happiness and distress of family life, because in this world one can never be fully happy or fully miserable.

--Bg 13.8-12, purport

“Gåhastha is not bad”

So material life means nidrayä hriyate naktam. At night they want to sleep as much as possible or, those who have got facility, then they utilize sex life. Nidrayä hriyate naktaà vyaväyena ca, vyaväyena means sex. Vayaù, in this way wasting time. The whole twelve hours or ten hours, wasted. And during daytime, divä cärthehayä räjan, divä ca artha éhayä: “Where is money? Where is money?” Just like in your country, from early in the morning, 5:30, the road is congested. People are going to work. Why? For seeking money, money, money, money. Divä cärthehayä räjan. Then when he gets money, “Let’s spend it for sense gratification, for family maintenance.” So in this way materialistic person waste their time day and night. Where is time? Ask any materialistic person, ‘Why don’t you come to our temple, sir? Why don’t you hear Bhagavad-gétä?” “We have not time.”Because they’re wasting time in that way. You see? So this is the materialistic life.

And spiritualistic life means that one should be trained up as brahmacäré. Then regulated life in gåhastha, regulated life. Gåhastha is not bad. Family life is not bad. Therefore it is called gåhastha-äçrama. Äçrama means..., this very word is meant where the spiritual cultivation is practiced. That is called äçrama. So it may be household life, it may be renounced order of life, it may be brahmacäré, student’s life, or retired life. The spiritual culture must be there. That is human civilization. If there’s no spiritual culture, that is not human society. That is animal society. The cats and dog, they have no spiritual culture.

--Class on Çrémad-Bhägavatam 2.2.5, New York, March 5, 1975

“Family life is not condemned”

According to the Vedic system, one has to forcibly give up family life at the age of fifty. One must go. There is no alternative. The first twenty-five years are for student life. From age five to age twenty-five, one should be educated very nicely in Kåñëa consciousness. The basic principle of one’s education should be Kåñëa consciousness, nothing else. Then life will be pleasing and successful, both in this world and in the next. A Kåñëa conscious education means one is trained to give up material consciousness altogether. That is perfect Kåñëa consciousness.

But if the student is unable to capture the essence of Kåñëa consciousness, then he is allowed to marry a good wife and live a peaceful householder life. And because he has been trained in the basic principles of Kåñëa consciousness, he will not entangle himself in the material world. One who lives simply—plain living and high thinking—can make progress in Kåñëa consciousness even within family life.

So family life is not condemned. But if a man forgets his spiritual identity and simply becomes entangled in material affairs, then he is lost. His life’s mission is lost. If one thinks, “I cannot protect myself from the attack of sex desire,” then let him be married. That is prescribed. But don’t have illicit sex. If you want a girl, if you want a boy, get married and live in Kåñëa consciousness.

A person who is trained in Kåñëa consciousness from childhood naturally becomes disinclined toward the material way of life, and at the age of fifty he gives it up. How does he start giving it up? The husband and wife leave home and travel together on pilgrimage. If from twenty-five to fifty one remains in family life, one should have some grown-up children. So at age fifty the husband entrusts the family affairs to some of his sons who are family men, and he and his wife go on pilgrimage to the holy places in order to forget family attachments. When the gentleman is completely matured in detachment, he asks his wife to go home to their children, and he remains alone. That is the Vedic system. We have to give ourselves a chance to progress in spiritual life, step by step. Otherwise, if we remain attached to material consciousness throughout all our days, we will not perfect our Kåñëa consciousness, and we shall miss the opportunity of this human form of life.

So-called happy family life means that we have a very loving wife and loving children. Thus we enjoy life. But we do not know that this enjoyment is false, that it is resting on a false platform. At once, in the twinkling of an eye, we may have to give up this enjoyment. Death is not under our control. From the Bhagavad-gétä we learn that if one dies while too much attached to one’s wife, the result will be that in his next life he will have the body of a woman. And if the wife is very attached to her husband, she will get a man’s body in her next life. Similarly, if you are not a family man but are attached to a cat or dog, then your next life will be as a cat or dog. These are the laws of karma, or material nature.

The whole point is that one should begin Kåñëa consciousness immediately. Suppose one thinks, “After finishing my sporting life, when I am old and there is nothing else to do, then I shall go to the Kåñëa consciousness Society and hear something.” Certainly at that time one can take up spiritual life, but what is the assurance that one will live to an old age? One may die at any time; so postponing one’s spiritual life is very risky. Therefore one should take the opportunity now to advance in Kåñëa consciousness. That is the purpose of this Society: to give everyone a chance to begin Kåñëa consciousness at any stage of life. And by the process of chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, advancement is very quick. There is an immediate result.

--Transcendental Teachings of Prahlada Maharaja

“If you remain as family man there is no harm”

Yan maithunädi-gåhamedhi-sukhaà hi tuccham. This happiness of the gåhamedhé, family attachment... Family you can utilize, gåhastha. If you are inconvenienced to accept sannyäsa or brahmacäré life, remain in household life, but the purpose is the same, to develop Kåñëa consciousness. If one is in the family life and is trying to advance in Kåñëa consciousness, he is called gåhastha, and his family life is called gåhastha-äçrama. Just like sannyäsa-äçrama. Äçrama means where there is activities, spiritual. That is called äçrama. So if you remain as gåhastha or family man, there is no harm. But utilize for advancement of Kåñëa consciousness. Then you are gåhastha. And if you do not know that, if you simply remain a family man for satisfying your senses and begetting children up to the point of death, that is called gåhamedhé. These two words. Apaçyatäm ätma-tattvaà gåheñu gåhamedhinäm. So one should not be gåhamedhé. One may become gåhastha. That is the difference.

--Class on Çrémad-Bhägavatam 6.1.24, Chicago, July 8, 1975

“We never condemn family life”

Prabhupäda: So, there will be good community. How the Egyptian people are?

Påthu-putra: They’re really a nationalistic type of persons.

Prabhupäda: That is everywhere.

Påthu-putra: But I never noticed like this anywhere else. And they’re really attached to family life, even more than in India.

Prabhupäda: Äcchä?

Påthu-putra: Oh, yes.

Prabhupäda: They have got nice family?

Påthu-putra: Oh, yes. They have nice family, and they have many children. And the man is working, and the woman stay home and prepare food, taking care...

Prabhupäda: That is Indian culture.

Påthu-putra: Yes, it’s exactly like in India. But their family attachment is so strong that it is..., it will be very difficult to have devotees out of them.

Prabhupäda: No, no, why you should dissuade them from family life? That is not our...

Påthu-putra: No, I’m not doing that. I know.

Prabhupäda: Let them remain, family life, but understand what is Kåñëa consciousness. That’s all. We never condemn family life. Chant Hare Kåñëa anywhere. That’s all.

--Room Conversation, January 30, 1977, Bhubaneshwar

“You must be responsible”

Indian man (5): Çréla Prabhupäda, is it better for gåhasthas to be self-supporting and living outside the temple? Like somebody working all day and following the regulative principles?

Prabhupäda: Temple is meant for rendering service to the Lord. So if anyone is rendering service to the Lord, he can live. But not for sense gratification. Those gåhasthas who still have desire for sense gratification, they may live outside.

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.

--Morning Walk, June 21, 1976, Toronto

“The gåhastha’s concern is to get out of the family life created by illusion”

TRANSLATION

He gives heart and senses to a woman, who falsely charms him with mäyä. He enjoys solitary embraces and talking with her, and he is enchanted by the sweet words of the small children.

PURPORT

Family life within the kingdom of illusory energy, mäyä, is just like a prison for the eternal living entity. In prison a prisoner is shackled by iron chains and iron bars. Similarly, a conditioned soul is shackled by the charming beauty of a woman, by her solitary embraces and talks of so-called love, and by the sweet words of his small children. Thus he forgets his real identity.

In this verse the words stréëäm asaténäm indicate that womanly love is just to agitate the mind of man. Actually, in the material world there is no love. Both the woman and the man are interested in their sense gratification. For sense gratification a woman creates an illusory love, and the man becomes enchanted by such false love and forgets his real duty. When there are children as the result of such a combination, the next attraction is to the sweet words of the children. The love of the woman at home and the talk of the children make one a secure prisoner, and thus he cannot leave his home. Such a person is termed, in Vedic language, a gåhamedhé, which means “one whose center of attraction is home.” Gåhastha refers to one who lives with family, wife and children, but whose real purpose of living is to develop Kåñëa consciousness. One is therefore advised to become a gåhastha and not a gåhamedhé. The gåhastha’s concern is to get out of the family life created by illusion and enter into real family life with Kåñëa, whereas the gåhamedhi s business is to repeatedly chain himself to so-called family life, in one life after another, and perpetually remain in the darkness of mäyä.

--SB 3.30.8

sex without illusion

“Without being attached by sex, the husband and wife may live together”.

TRANSLATION

The great sage Närada continued: My dear King, after bewildering her husband in different ways and bringing him under her control, the wife of King Puraïjana gave him all satisfaction and enjoyed sex life with him.

PURPORT

After hunting in the forest, King Puraïjana returned home, and after refreshing himself by taking a bath and eating nice food, he searched for his wife. When he saw her lying down on the ground without a bed, as if neglected, and devoid of any proper dress, he became very much aggrieved. He then became attracted to her and began to enjoy her company. A living entity is similarly engaged in the material world in sinful activities. These sinful activities may be compared to King Puraïjana’s hunting in the forest.

A sinful life can be counteracted by various processes of religion such as yajïa, vrata and däna—that is, the performance of sacrifices, the taking of a vow for some religious ritual, and the giving of charity. In this way one may become free from the reactions of sinful life and at the same time awaken his original Kåñëa consciousness. By coming home, taking his bath, eating nice foodstuffs, getting refreshed and searching out his wife, King Puraïjana came to his good consciousness in his family life. In other words, a systematic family life as enjoined in the Vedas is better than an irresponsible sinful life. If a husband and wife combine together in Kåñëa consciousness and live together peacefully, that is very nice. However, if a husband becomes too much attracted by his wife and forgets his duty in life, the implications of materialistic life will again resume. Çréla Rüpa Gosvämé has therefore recommended, anäsaktasya viñayän (Bhakti-rasämåta-sindhu 1.2.255). Without being attached by sex, the husband and wife may live together for the advancement of spiritual life. The husband should engage in devotional service, and the wife should be faithful and religious according to the Vedic injunctions. Such a combination is very good. However, if the husband becomes too much attracted to the wife due to sex, the position becomes very dangerous. Women in general are very much sexually inclined. Indeed, it is said that a woman’s sex desire is nine times stronger than a man’s. It is therefore a man’s duty to keep a woman under his control by satisfying her, giving her ornaments, nice food and clothes, and engaging her in religious activities. Of course, a woman should have a few children and in this way not be disturbing to the man. Unfortunately, if the man becomes attracted to the woman simply for sex enjoyment, then family life becomes abominable.

The great politician Cäëakya Paëòita has said: bhäryä rüpavaté çatruù—a beautiful wife is an enemy. Of course every woman in the eyes of her husband is very beautiful. Others may see her as not very beautiful, but the husband, being very much attracted to her, sees her always as very beautiful. If the husband sees the wife as very beautiful, it is to be assumed that he is too much attracted to her. This attraction is the attraction of sex. The whole world is captivated by the two modes of material nature rajo-guëa and tamo-guëa, passion and ignorance. Generally women are very much passionate and are less intelligent; therefore somehow or other a man should not be under the control of their passion and ignorance. By performing bhakti-yoga, or devotional service, a man can be raised to the platform of goodness. If a husband situated in the mode of goodness can control his wife, who is in passion and ignorance, the woman is benefited. Forgetting her natural inclination for passion and ignorance, the woman becomes obedient and faithful to her husband, who is situated in goodness. Such a life becomes very welcome. The intelligence of the man and woman may then work very nicely together, and they can make a progressive march toward spiritual realization. Otherwise, the husband, coming under the control of the wife, sacrifices his quality of goodness and becomes subservient to the qualities of passion and ignorance. In this way the whole situation becomes polluted.

The conclusion is that a household life is better than a sinful life devoid of responsibility, but if in the household life the husband becomes subordinate to the wife, involvement in materialistic life again becomes prominent. In this way a man’s material bondage becomes enhanced. Because of this, according to the Vedic system, after a certain age a man is recommended to abandon his family life for the stages of vänaprastha and sannyäsa.

--SB 4.27.1

“Sex for propagating a good child”

TRANSLATION

Those who have been reformed by the garbhädhäna ceremony and other prescribed reformatory methods, performed with Vedic mantras and without interruption, and who have been approved by Lord Brahmä, are dvijas, or twice-born. Such brähmaëas, kñatriyas and vaiçyas, purified by their family traditions and by their behavior, should worship the Lord, study the Vedas and give charity. In this system, they should follow the principles of the four äçramas [brahmacarya, gåhastha, vänaprastha and sannyäsa].

PURPORT

After giving a general list of thirty qualifications for one’s behavior, Närada Muni now describes the principles of the four varëas and four äçramas. A human being must be trained in the above-mentioned thirty qualities; otherwise, he is not even a human being. Then, among such qualified persons, the varëäçrama process should be introduced. In the varëäçrama system, the first ceremony for purification is garbhädhäna, which is performed with mantras at the time of sex for propagating a good child. One who uses sex life not for sensual pleasures but only to beget children according to the reformatory method is also accepted as a brahmacäré. One should not waste semen on sensual pleasure, violating the principles of Vedic life. Restraint in sex is possible, however, only when the populace is trained in the above-mentioned thirty qualities; otherwise, it is not possible. Even if one is born in a family of dvijas, or twice-born, if they have not followed the reformatory process he is called a dvija-bandhu—not one of the twice-born, but a friend of the twice-born. The whole purpose of this system is to create good population. As stated in Bhagavad-gétä, when women are polluted the populace is varëa-saìkara, and when the varëa-saìkara population increases, the situation of the entire world becomes hellish. Therefore, all the Vedic literatures strongly warn against creating varëa-saìkara population. When there is varëa-saìkara population, the people cannot be properly controlled for peace and prosperity, regardless of great legislative assemblies, parliaments and similar bodies.

--SB 7.11.13

“Sex life is not condemned, provided the process is used in Kåñëa consciousness”

The word abhijätasya in reference to one born of transcendental qualities or godly tendencies is very significant. To beget a child in a godly atmosphere is known in the Vedic scriptures as Garbhädhäna-saàskära. If the parents want a child in the godly qualities they should follow the ten principles recommended for the social life of the human being. In Bhagavad-gétä we have studied also before that sex life for begetting a good child is Kåñëa Himself. Sex life is not condemned, provided the process is used in Kåñëa consciousness. Those who are in Kåñëa consciousness at least should not beget children like cats and dogs but should beget them so that they may become Kåñëa conscious after birth. That should be the advantage of children born of a father and mother absorbed in Kåñëa consciousness.

--Bg 16.1-3, purport

“Sex life is meant only for begetting Kåñëa conscious children”

Another significant point of this verse is that one has to observe the prescribed rules and regulations. As confirmed in Bhagavad-gétä, yuktähära-vihärasya. When one engages in devotional service in Kåñëa consciousness, he still has to eat, sleep, defend and mate because these are necessities of the body. But he performs such activities in a regulated way. He has to eat kåñëa-prasäda. He has to sleep according to regulated principles. The principle is to reduce the duration of sleep and to reduce eating, taking only what is needed to keep the body fit. In short, the goal is spiritual advancement, not sense gratification. Similarly, sex life must be reduced. Sex life is meant only for begetting Kåñëa conscious children. Otherwise, there is no necessity for sex life. Nothing is prohibited, but everything is made yukta, regulated, with the higher purpose always in mind. By following all these rules and regulations of living, one becomes purified, and all misconceptions due to ignorance become nil. It is specifically mentioned here that the causes of material entanglement are completely vanquished.

--SB 3.33.26, purport

“The birth of a human being is a great science”

The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual called Garbhädhäna-saàskära is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vyäsa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.

--SB 3.5.19, purport

“Garbhädhäna-saàskära must be adopted”

The word çaukra janma means “taking birth by seminal discharge.” Animals can take their birth in this way too. However, a human being can be reformed from the çaukra janma, as recommended in the Vedic civilization. Before the birth takes place, or before father and mother unite, there is a ceremony called garbhädhäna-saàskära, which must be adopted. This garbhädhäna-saàskära is especially recommended for higher castes, especially the brähmaëa caste. It is said in the çästras that if the garbhädhäna-saàskära is not practiced among the higher castes, the entire family becomes çüdra. It is also stated that in this age of Kali, everyone is çüdra due to the absence of the garbhädhäna-saàskära. This is the Vedic system.

--SB 4.31.10, purport

“A householder brahmacäré”

One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacäré. Such a restrained householder brahmacäré may be accepted in the bhakti school, but the jïäna and dhyäna schools do not even admit householder brahmacärés. They require complete abstinence without compromise. In the bhakti school, a householder brahmacäré is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gétä (2.59) it is said:

viñayä vinivartante

nirähärasya dehinaù

rasa-varjaà raso ’py asya

paraà dåñövä nivartate

Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste.

--Bg 6.13-14, purport

“Sex according to the order of the guru”

TRANSLATION

All the rules and regulations apply equally to the householder and the sannyäsé, the member of the renounced order of life. The gåhastha, however, is given permission by the spiritual master to indulge in sex during the period favorable for procreation.

PURPORT

It is sometimes misunderstood that a gåhastha, a householder, is permitted to indulge in sex at any time. This is a wrong conception of gåhastha life. In spiritual life, whether one is a gåhastha, vänaprastha, sannyäsé or brahmacäré, everyone is under the control of the spiritual master. For brahmacärés and sannyäsés there are strong restrictions on sexual indulgence. Similarly, there are strong restrictions for gåhasthas. Gåhasthas should indulge in sex life only in accordance with the order of the guru. Therefore it is mentioned here that one must follow the orders of the spiritual master (guru-våttir vikalpena). When the spiritual master orders, the gåhastha may accept sex life. This is confirmed in Bhagavad-gétä (7.11). Dharmäviruddho bhüteñu kämo ’smi: indulgence in sex life without disobedience to the religious rules and regulations constitutes a religious principle. The gåhastha is allowed to indulge in sex life during the period favorable for procreation and in accordance with the spiritual master’s order. If the spiritual master’s orders allow a gåhastha to engage in sex life at a particular time, then the gåhastha may do so; otherwise, if the spiritual master orders against it, the gåhastha should abstain. The gåhastha must obtain permission from the spiritual master to observe the ritualistic ceremony of garbhädhäna-saàskära. Then he may approach his wife to beget children, otherwise not. A brähmaëa generally remains a brahmacäré throughout his entire life, but although some brähmaëas become gåhasthas and indulge in sex life, they do so under the complete control of the spiritual master. The kñatriya is allowed to marry more than one wife, but this also must be in accordance with the instructions of the spiritual master. It is not that because one is a gåhastha he may marry as many times as he likes and indulge in sex life as he likes. This is not spiritual life. In spiritual life, one must conduct one’s whole life under the guidance of the guru. Only one who executes his spiritual life under the direction of the spiritual master can achieve the mercy of Kåñëa. Yasya prasädäd bhagavat-prasädaù. If one desires to advance in spiritual life but he acts whimsically, not following the orders of the spiritual master, he has no shelter. Yasyäprasädän na gatiù kuto ’pi. Without the spiritual master’s order, even the gåhastha should not indulge in sex life.

--SB 7.12.11

“Chant at least fifty rounds”

You have asked me some questions about the functions of sex life in Krishna Consciousness, and the basic principle is that it should be avoided as far as possible. However, if it is unavoidable, then it should be utilized only for begetting Krishna Conscious children. In that case, the husband and wife should chant at least fifty rounds before going to sex. The recommended period is six days after the menstruation period.

I am glad to hear that you are helping out in tending the Deities. This is very spiritually beneficial engagement and, along with chanting the required number of rounds of Hare Krishna, Krishna is sure to give you all facilities to perfect your life in full Krishna Consciousness.

--Letter to: Syama dasi, Los Angeles, 18 January, 1969

money: getting, spending, and giving

“Not endeavor for unnecessary necessities”

TRANSLATION

While working to earn his livelihood as much as necessary to maintain body and soul together, one who is actually learned should live in human society unattached to family affairs, although externally appearing very much attached.

PURPORT

This is the picture of ideal family life. When Çré Caitanya Mahäprabhu asked Rämänanda Räya about the goal of life, Rämänanda Räya described it in different ways, according to the recommendations of the revealed scriptures, and finally Çré Rämänanda Räya explained that one may stay in his own position, whether as a brähmaëa, a çüdra, a sannyäsé or whatever, but one must try to inquire about life’s goal (athäto brahma-jijïäsä). This is the proper utilization of the human form of life. When one misuses the gift of the human form by unnecessarily indulging in the animal propensities of eating, sleeping, mating and defending and does not try to get out of the clutches of mäyä, which subjects one to repeated birth, death, old age and disease, one is again punished by being forced to descend to the lower species and undergo evolution according to the laws of nature. prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù. Being completely under the grip of material nature, the living entity must evolve again from the lower species to the higher species until he at last returns to human life and gets the chance to be freed from the material clutches. A wise man, however, learns from the çästras and guru that we living entities are all eternal but are put into troublesome conditions because of associating with different modes under the laws of material nature. He therefore concludes that in the human form of life he should not endeavor for unnecessary necessities, but should live a very simple life, just maintaining body and soul together. Certainly one requires some means of livelihood, and according to one’s varëa and äçrama this means of livelihood is prescribed in the çästras. One should be satisfied with this. Therefore, instead of hankering for more and more money, a sincere devotee of the Lord tries to invent some ways to earn his livelihood, and when he does so Kåñëa helps him. Earning one’s livelihood, therefore, is not a problem. The real problem is how to get free from the bondage of birth, death and old age. Attaining this freedom, and not inventing unnecessary necessities, is the basic principle of Vedic civilization. One should be satisfied with whatever means of life comes automatically. The modern materialistic civilization is just the opposite of the ideal civilization. Every day the so-called leaders of modern society invent something contributing to a cumbersome way of life that implicates people more and more in the cycle of birth, death, old age and disease.

--SB 7.14.5

“A householder should not engage himself in severe hardship”

TRANSLATION

Even if one is a householder rather than a brahmacäré, a sannyäsé or a vänaprastha, one should not endeavor very hard for religiosity, economic development or satisfaction of the senses. Even in householder life, one should be satisfied to maintain body and soul together with whatever is available with minimum endeavor, according to place and time, by the grace of the Lord. One should not engage oneself in ugra-karma.

PURPORT

In human life there are four principles to be fulfilled—dharma, artha, käma and mokña (religion, economic development, sense gratification, and liberation). First one should be religious, observing various rules and regulations, and then one must earn some money for maintenance of his family and the satisfaction of his senses. The most important ceremony for sense gratification is marriage because sexual intercourse is one of the principal necessities of the material body. Yan maithunädi-gåhamedhi-sukhaà hi tuccham. Although sexual intercourse is not a very exalted requisite in life, both animals and men require some sense gratification because of material propensities. One should be satisfied with married life and not expend energy for extra sense gratification or sex life.

As for economic development, the responsibility for this should be entrusted mainly to the vaiçyas and gåhasthas. Human society should be divided into varëas and äçramas—brähmaëa, kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha and sannyäsa. Economic development is necessary for gåhasthas. Brähmaëa gåhasthas should be satisfied with a life of adhyayana, adhyäpana, yajana and yäjana—being learned scholars, teaching others to be scholars, learning how to worship the Supreme Personality of Godhead, Viñëu, and also teaching others how to worship Lord Viñëu, or even the demigods. A brähmaëa should do this without remuneration, but he is allowed to accept charity from a person whom he teaches how to be a human being. As for the kñatriyas, they are supposed to be the kings of the land, and the land should be distributed to the vaiçyas for agricultural activities, cow protection and trade. Çüdras must work; sometimes they should engage in occupational duties as cloth manufacturers, weavers, blacksmiths, goldsmiths, brass-smiths, and so on, or else they should engage in hard labor to produce food grains.

These are the different occupational duties by which men should earn their livelihood, and in this way human society should be simple. At the present moment, however, everyone is engaged in technological advancement, which is described in Bhagavad-gétä as ugra-karma—extremely severe endeavor. This ugra-karma is the cause of agitation within the human mind. Men are engaging in many sinful activities and becoming degraded by opening slaughterhouses, breweries and cigarette factories, as well as nightclubs and other establishments for sense enjoyment. In this way they are spoiling their lives. 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 gåhasthas—the brahmacärés, vänaprasthas and sannyäsés—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 Kåñëa consciousness. Only one fourth of the population should be gåhastha, and that should be according to laws of restricted sense gratification. The gåhasthas, vänaprasthas, brahmacärés and sannyäsés should endeavor together with their total energy to become Kåñëa conscious. This type of civilization is called daiva-varëäçrama. One of the objectives of the Kåñëa consciousness movement is to establish this daiva-varëäçrama, but not to encourage so-called varëäçrama without scientifically organized endeavor by human society.

--SB. 7.14.10

“Extra money should be spent for Kåñëa”

TRANSLATION

One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature.

PURPORT

By God’s favor we sometimes get large quantities of food grains or suddenly receive some contribution or unexpected profit in business. In this way we may get more money than needed. So, how should that be spent? There is no need to accumulate money in the bank merely to increase one’s bank balance. Such a mentality is described in Bhagavad-gétä (16.13) as asuric, demoniac.

idam adya mayä labdham

imaà präpsye manoratham

idam astédam api me

bhaviñyati punar dhanam

“The demoniac person thinks, ‘So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more.’ ” The asura is concerned with how much wealth he has in the bank today and how it will increase tomorrow, but unrestricted accumulation of wealth is not permitted either by the çästra or, in the modern age, by the government. Actually, if one has more than one requires for his necessities, the extra money should be spent for Kåñëa. According to the Vedic civilization, it should all be given to the Kåñëa consciousness movement, as ordered by the Lord Himself in Bhagavad-gétä (9.27):

yat karoñi yad açnäsi

yaj juhoñi dadäsi yat

yat tapasyasi kaunteya

tat kuruñva mad-arpaëam

“O son of Kunté, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” Gåhasthas should spend extra money only for the Kåñëa consciousness movement.

The gåhasthas should give contributions for constructing temples of the Supreme Lord and for preaching of Çrémad Bhagavad-gétä, or Kåñëa consciousness, all over the world. Çåëvan bhagavato’bhékñëam avatära-kathämåtam. In the çästras—the puräëas and other Vedic literatures—there are so many narrations describing the transcendental activities of the Supreme Personality of Godhead, and everyone should hear them again and again. For example, even if we read the entire Bhagavad-gétä every day, all eighteen chapters, in each reading we shall find a new explanation. That is the nature of transcendental literature. The Kåñëa consciousness movement therefore affords one an opportunity to spend his extra earnings for the benefit of all human society by expanding Kåñëa consciousness. In India especially we see hundreds and thousands of temples that were constructed by the wealthy men of society who did not want to be called thieves and be punished.

This verse is very important. As stated here, one who accumulates more money than needed is a thief, and by the laws of nature he will be punished. One who acquires more money than necessary becomes desirous of enjoying material comforts more and more. Materialists are inventing so many artificial necessities, and those who have money, being allured by such artificial necessities, try to accumulate money to possess more and more. This is the idea of modern economic development. Everyone is engaged in earning money, and the money is kept in the bank, which then offers money to the public. In this cycle of activities, everyone is engaged in getting more and more money, and therefore the ideal goal of human life is being lost. Concisely, it may be said that everyone is a thief and is liable to be punished. Punishment by the laws of nature takes place in the cycle of birth and death. No one dies fully satisfied by the fulfillment of material desires, for that is not possible. Therefore at the time of one’s death one is very sorry, being unable to fulfill his desires. By the laws of nature one is then offered another body to fulfill his unsatisfied desires, and upon taking birth again, accepting another material body, one voluntarily accepts the threefold miseries of life.

--SB 7.14.8

“You should give in charity fifty percent”

Similarly, the family life, those who are... Yajïa-däna. Däna means charity. A gåhastha, those who are living in family life with wife and children, they are expected to give in charity as much as possible. That is also service.

Suppose you are earning $1,000 in a month. So according to Vedic instruction, you should give in charity fifty percent of your income. Five hundred dollars you should give in charity. And twenty-five percent you should spend for your family and twenty-five percent, as you are a family man, you may have it as bank balance so that in case of emergency you may require it. This is the prescription. Suppose you are earning $1,000 a month. You should give in charity for God’s service fifty percent, and twenty-five percent you should spend for your family, dependents, and twenty-five percent you may have in a bank balance so that... This is the point.

So yajïa-däna, this is also sacrifice, sacrifice. So yajïa-däna and tapaù. Tapaù means penance. So the students are meant for sacrifice, and the gåhasthas, the householders, are meant for giving in charity, and so far we are concerned, just like sannyäsés, we are meant for tapasya, penance.

--Lecture on Bhagavad-gétä 4.24-34, New York, August 12, 1966

“50% for God or God’s service”

And they [Sanatana and Rupa] divided the money in this way: 50% for God... Whatever they accumulated, they set aside 50% for God or God’s service. God means God’s service. God is not want of your money. (chuckles) He is quite competent to earn money. He doesn’t require anything. But if we give, it is our interest. It is our interest. So he set aside 50% of his accumulated money for God, 25% for the relatives, family members, and 25% he kept in some village banker or the original bankers, for emergency.

So that was the system. We can see from great sages and äcäryas that whatever we earn... According to Bhagavad-gétä, it is said, yajïärthät karmaëo ’nyatra. Whatever you earn, yat karoñi yaj juhoñi. The result of your work should be offered to the Supreme. Now, if it is not possible to offer the whole thing to the Supreme, so at least one should offer 50% of his income for God’s purpose. That is the example we get from these äcäryas. So 50% for God, 25%... Of course, the relatives, they expect something from the father or the chief of the family, some, I mean to say, gift. They expect something. But according to these äcärya rulings, the gift was only 25%, not that whatever money I have got, I leave to my family and go singlehanded to God. Ye yathä mäà prapadyante täàs tathaiva bhajämy aham. If God asks you, “What you have sacrificed for Me? You have come to Me.” “No Sir. I have sacrificed everything for my family. For my family.” That is not good. That is not yajïa. Yajïa means... Now, if you cannot spare your money separately for God’s service, then you can engage yourself in God’s service and expend the money for God’s service. Don’t offer your money in other’s hand, but you spend yourself for God’s cause. That will make you perfect. Yajïärthät karmaëo ’nyatra.

Lecture on Bhagavad-gétä 3.8-11, New York, May 20, 1966

Seventy-five men will live at the cost of the twenty-five men, gåhastha

Our Vedic civilization is that in the society there are four divisions: the brahmacäré, the gåhastha, the vänaprastha, and the sannyäsé. Suppose there are hundred men in a village or in a place. The society is divided into four äçramas: brahmacäré, gåhastha, vänaprastha... So... This is material calculation. Suppose if there are hundred men, seventy-five men are to be considered brahmacäré, vänaprastha and sannyäsé. So these seventy-five men will live at the cost of the twenty-five men, gåhastha. Gåhastha has to give alms to the brahmacäré, to the vänaprastha, and to the sannyäsa. Just see how nice communism. The one twenty-five-percent group, they are earning, and they are maintaining seventy-five men.

Class on Çrémad-Bhägavatam 3.25.8, Bombay, November 8, 1974

domestic bliss

A chaste wife (sadhvé)

CANTO SEVEN

TEXT 25

To render service to the husband, to be always favorably disposed toward the husband, to be equally well disposed toward the husband’s relatives and friends, and to follow the vows of the husband—these are the four principles to be followed by women described as chaste.

PURPORT

It is very important for peaceful householder life that a woman follow the vow of her husband. Any disagreement with the husband’s vow will disrupt family life. In this regard, Cäëakya Paëòita gives a very valuable instruction: dampatyoù kalaho nästi tatra çréù svayam ägatäù. When there are no fights between husband and wife, the goddess of fortune automatically comes to the home. A woman’s education should be conducted along the lines indicated in this verse. The basic principle for a chaste woman is to be always favorably disposed toward her husband. In Bhagavad-gétä (1.40) it is said, stréñu duñöäsu värñëeya jäyate varëa-saìkaraù: if the women are polluted, there will be varëa-saìkara population. In modern terms, the varëa-saìkara are the hippies, who do not follow any regulative injunctions. Another explanation is that when the population is varëa-saìkara, no one can know who is on what platform. The varëäçrama system scientifically divides society into four varëas and four äçramas, but in varëa-saìkara society there are no such distinctions, and no one can know who is who. In such a society, no one can distinguish between a brähmaëa, a kñatriya, a vaiçya and a çüdra. For peace and happiness in the material world, the varëäçrama institution must be introduced. The symptoms of one’s activities must be defined, and one must be educated accordingly. Then spiritual advancement will automatically be possible.

TEXTS 26–27

A chaste woman must dress nicely and decorate herself with golden ornaments for the pleasure of her husband. Always wearing clean and attractive garments, she should sweep and clean the household with water and other liquids so that the entire house is always pure and clean. She should collect the household paraphernalia and keep the house always aromatic with incense and flowers and must be ready to execute the desires of her husband. Being modest and truthful, controlling her senses, and speaking in sweet words, a chaste woman should engage in the service of her husband with love, according to time and circumstances.

TEXT 28

A chaste woman should not be greedy, but satisfied in all circumstances. She must be very expert in handling household affairs and should be fully conversant with religious principles. She should speak pleasingly and truthfully and should be very careful and always clean and pure. Thus a chaste woman should engage with affection in the service of a husband who is not fallen.

PURPORT

According to the injunction of Yäjïavalkya, an authority on religious principles, äçuddheù sampratikñyo hi mahäpätaka-düñitaù. One is considered contaminated by the reactions of great sinful activities when one has not been purified according to the methods of the daça-vidhä-saàskära. In Bhagavad-gétä, however, the Lord says, na mäà duñkåtino müòhäù prapadyante narädhamäù: “Those miscreants who do not surrender unto Me are the lowest of mankind.” The word narädhama means “nondevotee.” Çré Caitanya Mahäprabhu also said, yei bhaje sei baòa, abhakta—héna, chära. Anyone who is a devotee is sinless. One who is not a devotee, however, is the most fallen and condemned. It is recommended, therefore, that a chaste wife not associate with a fallen husband. A fallen husband is one who is addicted to the four principles of sinful activity—namely illicit sex, meat-eating, gambling and intoxication. Specifically, if one is not a soul surrendered to the Supreme Personality of Godhead, he is understood to be contaminated. Thus a chaste woman is advised not to agree to serve such a husband. It is not that a chaste woman should be like a slave while her husband is narädhama, the lowest of men. Although the duties of a woman are different from those of a man, a chaste woman is not meant to serve a fallen husband. If her husband is fallen, it is recommended that she give up his association. Giving up the association of her husband does not mean, however, that a woman should marry again and thus indulge in prostitution. If a chaste woman unfortunately marries a husband who is fallen, she should live separately from him. Similarly, a husband can separate himself from a woman who is not chaste according to the description of the çästra. The conclusion is that a husband should be a pure Vaiñëava and that a woman should be a chaste wife with all the symptoms described in this regard. Then both of them will be happy and make spiritual progress in Kåñëa consciousness.

TEXT 29

The woman who engages in the service of her husband, following strictly in the footsteps of the goddess of fortune, surely returns home, back to Godhead, with her devotee husband, and lives very happily in the Vaikuëöha planets.

PURPORT

The faithfulness of the goddess of fortune is the ideal for a chaste woman. The Brahma-saàhitä (5.29) says, lakñmé-sahasra-çata-sambhrama-sevyamänam. In the Vaikuëöha planets, Lord Viñëu is worshiped by many, many thousands of goddesses of fortune, and in Goloka Våndävana, Lord Kåñëa is worshiped by many, many thousands of gopés, all of whom are goddesses of fortune. A woman should serve her husband as faithfully as the goddess of fortune. A man should be an ideal servant of the Lord, and a woman should be an ideal wife like the goddess of fortune. Then both husband and wife will be so faithful and strong that by acting together they will return home, back to Godhead, without a doubt. In this regard, Çréla Madhväcärya gives this opinion:

harir asmin sthita iti

stréëäà bhartari bhävanä

çiñyäëäà ca gurau nityaà

çüdräëäà brähmaëädiñu

bhåtyänäà svämini tathä

hari-bhäva udéritaù

A woman should think of her husband as the Supreme Lord. Similarly, a disciple should think of the spiritual master as the Supreme Personality of Godhead, a çüdra should think of a brähmaëa as the Supreme Personality of Godhead, and a servant should think of his master as the Supreme Personality of Godhead. In this way, all of them will automatically become devotees of the Lord. In other words, by thinking this way, all of them will become Kåñëa conscious.

“And then all these bodily attachments will disappear”

TRANSLATION

A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer.

PURPORT

In these instructions of Lord Kapiladeva it is explained that not only is woman the gateway to hell for man, but man is also the gateway to hell for woman. It is a question of attachment. A man becomes attached to a woman because of her service, her beauty and many other assets, and similarly a woman becomes attached to a man for his giving her a nice place to live, ornaments, dress and children. It is a question of attachment for one another. As long as either is attached to the other for such material enjoyment, the woman is dangerous for the man, and the man is also dangerous for the woman. But if the attachment is transferred to Kåñëa, both of them become Kåñëa conscious, and then marriage is very nice. Çréla Rüpa Gosvämé therefore recommends:

anäsaktasya viñayän

yathärham upayuïjataù

nirbandhaù kåñëa-sambandhe

yuktaà vairägyam ucyate

(Bhakti-rasämåta-sindhu 1.2.255)

Man and woman should live together as householders in relationship with Kåñëa, only for the purpose of discharging duties in the service of Kåñëa. Engage the children, engage the wife and engage the

husband, all in Kåñëa conscious duties, and then all these bodily or material attachments will disappear.Since the via medium is Kåñëa, the consciousness is pure, and there is no possibility of degradation at any time.

--SB 3.31.42

child raising

“Moral instruction of Cäëakya Paëòita”

When child is sixteen years old he can do as he likes, not before that.

lälayet païca varñäëi

daça varñäëi täòayet

präpte tu ñoòaçe varñe

putraà mitravad äcaret

This is the moral instruction of Cäëakya Paëòita. Up to five years, don’t chastise, don’t take any action. Let him be free. Whatever he likes, he can do. Then after fifth year, for ten years you must be very strict. Then five years and ten years, fifteen. And when he is sixteen years, treat him like a friend. Präpte tu ñoòaçe varñe putraà mitravad äcaret. At that time, no stricture that he will break. “My dear boy, if you do this...” This is necessary. And from fifth year to fifteenth year you should chastise the sons and disciples just like tiger. After five years.

Interview with Mr. Koshi (Asst. Editor of The Current Weekly), April 5, 1977, Bombay

“The attractive blessings of a loving mother”

TRANSLATION

Mother Yaçodä and mother Rohiëé, acting most affectionately toward their two sons, offered all the best things to Them in response to Their every desire and at the various appropriate times.

PURPORT

The word paramäçiñaù indicates the attractive blessings of a loving mother, which include wonderful food, beautiful clothes, jewelry, toys and constant affection. The words yathä-kämaà yathä-kälam indicate that although Yaçodä and Rohiëé satisfied all the desires of their sons, Kåñëa and Balaräma, they also properly regulated the boys’ activities. In other words, they prepared wonderful food for their children, but they saw to it that the boys ate at the proper time. Similarly, their children would play at the proper time and sleep at the proper time. The word yathä-kämam does not indicate that the mothers indiscriminately allowed the boys to do whatever They liked, but in the proper, civilized way they showered their blessings upon their children.

Çréla Sanätana Gosvämé comments that the mothers loved their sons so much that as they embraced Them they would carefully check all Their limbs to see if They were healthy and strong.

SB 10.15.44