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Vanaprastha (SB cantos 1 - 6)

Srimad-Bhagavatam

SB Canto 1

SB 1.1.10, Purport:

The student (brahmacārī) communities are no longer being maintained, and householders do not observe the rules and regulations of the gṛhastha-āśrama. Consequently, the so-called vānaprasthas and sannyāsīs who come out of such gṛhastha-āśramas are easily deviated from the rigid path. In the Kali-yuga the whole atmosphere is surcharged with faithlessness. Men are no longer interested in spiritual values. Material sense gratification is now the standard of civilization.

SB 1.7.2, Purport:

The whole varṇāśrama system is so designed that each and every status of life is called an āśrama. This means that spiritual culture is the common factor for all. The brahmacārīs, the gṛhasthas, the vānaprasthas and the sannyāsīs 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.

SB 1.9.26, Purport:

Household life is for one who is attached, and the vānaprastha and sannyāsa orders of life are for those who are detached from material life. The brahmacārī-āśrama is especially meant for training both the attached and detached.

SB 1.13.9, Purport:

Because the remark was an actual fact, it was unpalatable talk to Vidura, and it was accepted as a direct insult. He therefore decided to quit his paternal house and prepare for the renounced order of life. This preparatory stage is called vānaprastha-āśrama, or retired life for traveling and visiting the holy places on the surface of the earth. In the holy places of India, like Vṛndāvana, Hardwar, Jagannātha Purī, and Prayāga, there are many great devotees, and there are still free kitchen houses for persons who desire to advance spiritually.

SB 1.13.30, Purport:

Mahārāja Dhṛtarāṣṭra accepted the order of vānaprastha, and at this stage the wife is allowed to remain as a voluntary servitor, but in the sannyāsa stage no wife can stay with her former husband. A sannyāsī is considered to be a dead man civilly, and therefore the wife becomes a civil widow without connection with her former husband. Mahārāja Dhṛtarāṣṭra did not deny his faithful wife, and she followed her husband at her own risk.

SB 1.15.39, Purport:

The scientific system of varṇāśrama-dharma divides the human life into four divisions of occupation and four orders of life. The four orders of life as brahmacārī, gṛhastha, vānaprastha and sannyāsī are to be followed by all, irrespective of the occupational division.

SB 1.19.4, Purport:

The system of varṇāśrama-dharma prepares a man for going back to Godhead, and thus a householder is ordered to go to the forest as vānaprastha to acquire complete knowledge and then to take sannyāsa prior to his inevitable death.

SB 1.19.9-10, Purport:

Medhātithi: An old sage of yore. An assembly member of the heavenly King Indradeva. His son was Kaṇva Muni, who brought up Śakuntalā in the forest. He was promoted to the heavenly planet by strictly following the principles of retired life (vānaprastha).

SB Canto 2

SB 2.1.15, Purport:

Death is nothing but sleeping for a few months in order to develop another term of bodily encagement, which we are awarded by the law of nature according to our aspiration. Therefore, one has only to change the aspiration during the course of this present body, and for this there is need of training in the current duration of human life. This training can be begun at any stage of life, or even a few seconds before death, but the usual procedure is for one to get the training from very early life, from the stage of brahmacarya, and gradually progress to the gṛhastha, vānaprastha and sannyāsa orders of life. The institution which gives such training is called varṇāśrama-dharma, or the system of sanātana-dharma, the best procedure for making the human life perfect. One is therefore required to give up the attachment to family or social or political life just at the age of fifty years, if not earlier, and the training in the vānaprastha and sannyāsa-āśramas is given for preparation of the next life.

SB 2.6.20, Purport:

Abṛhad-vratas are those who have broken the vow of celibacy. The vānaprasthas, or those retired from family life, and the sannyāsīs, or the renounced persons, cannot break the vow of celibacy if they want success in the process. The brahmacārīs, vānaprasthas and sannyāsīs do not intend to take rebirth (apraja), nor are they meant for secretly indulging in sex life.

SB 2.7.6, Purport:

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 vānaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyāsī, strictly separate from woman, even from his married wife.

SB Canto 3

SB 3.7.29, Purport:

The four statuses and orders of human society—brāhmaṇas, kṣatriyas, vaiśyas and śūdras, as wall as brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs—are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth.

SB 3.12.41, Purport:

The nucleus of the four social orders—brahmacarya, or student life, gṛhastha, or householder family life, vānaprastha, or retired life for practicing penance, and sannyāsa, or renounced life for preaching the truth—is the four legs of religion. The vocational divisions are the brāhmaṇas, or the intelligent class, the kṣatriyas, or administrative class, the vaiśyas, or mercantile productive class, and the śūdras, or general laborer class who have no specific qualifications. All were systematically planned and created by Brahmā for the regular promotion of self-realization.

SB 3.14.18, Purport:

The man who lives with a wife has a great responsibility in maintaining the members of the other social orders—the brahmacārīs, vānaprasthas and sannyāsīs. Except for the gṛhasthas, or the householders, everyone is supposed to engage in the spiritual advancement of life, and therefore the brahmacārī, the vānaprastha and the sannyāsī have very little time to earn a livelihood. They therefore collect alms from the gṛhasthas, 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.

SB 3.14.20, Purport:

Of the four orders of human society—the student, or brahmacārī order, the householder, or gṛhastha order, the retired, or vānaprastha order, and the renounced, or sannyāsī order—the householder is on the safe side. The bodily senses are considered plunderers of the fort of the body. The wife is supposed to be the commander of the fort, and therefore whenever there is an attack on the body by the senses, it is the wife who protects the body from being smashed.

SB 3.14.20, Purport:

A man who possesses a good wife does not create a disturbance in society by corrupting virgin girls. Without a fixed wife, a man becomes a debauchee of the first order and is a nuisance in society—unless he is a trained brahmacārī, vānaprastha or sannyāsī. Unless there is rigid and systematic training of the brahmacārī by the expert spiritual master, and unless the student is obedient, it is sure that the so-called brahmacārī will fall prey to the attack of sex. There are so many instances of falldown, even for great yogīs like Viśvāmitra. A gṛhastha is saved, however, because of his faithful wife.

SB 3.14.20, Purport:

Sex life is the cause of material bondage, and therefore it is prohibited in three āśramas and is allowed only in the gṛhastha-āśrama. The gṛhastha is responsible for producing first-quality brahmacārīs, vānaprasthas and sannyāsīs.

SB 3.20.4, Purport:

Vidura wanted to purify himself by traveling to all the sacred places, which are so situated that anyone who goes there automatically becomes purified. This is especially true in Vṛndāvana; any person may go there, and even if he is sinful he will at once contact an atmosphere of spiritual life and will automatically chant the names of Kṛṣṇa and Rādhā. That we have actually seen and experienced. It is recommended in the śāstras that after retiring from active life and accepting the vānaprastha (retired) order, one should travel everywhere to places of pilgrimage in order to purify himself.

SB 3.21.52-54, Purport:

It is the duty of a responsible king to protect the social and spiritual orders in human society. The spiritual orders are divided into four āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa—and the social orders, according to work and qualification, are made up of the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras. These social orders, according to the different grades of work and qualification, are described in Bhagavad-gītā.

SB 3.24.35, Purport:

Vedic authority says that a householder must leave home after his fiftieth year. Pañcāśordhvaṁ vanaṁ 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, gṛhastha, vānaprastha and sannyāsa.

SB 3.24.40, Purport:

A very good example is set here: the husband goes away, taking the sannyāsa order for self-realization, but his representative, the son, who is equally educated, remains at home to deliver the mother. A sannyāsī is not supposed to take his wife with him. At the vānaprastha 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 sannyāsa order of life one cannot keep his wife with him.

SB 3.24.41, Purport:

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 vānaprastha. Forest—going means to take one-hundred—percent shelter of the Supreme Lord, as explained by Prahlāda Mahārāja in his talks with his father.

SB 3.29.10, Purport:

The brāhmaṇas, kṣatriyas, vaiśyas and śūdras, along with the brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, are the members of the eight divisions of varṇas and āśramas, and they have their respective duties to perform for the satisfaction of the Supreme Personality of Godhead. When such activities are performed and the results are offered to the Supreme Lord, they are called karmārpaṇam, duties performed for the satisfaction of the Lord.

SB 3.29.25, Purport:

Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith even for persons who are simply discharging their prescribed duties. There are prescribed duties for the different social classes of men—the brāhmaṇas, the vaiśyas, the kṣatriyas and the śūdras—and for the different āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One should worship the Deity of the Lord until one appreciates the presence of the Lord in every living entity. In other words, one should not be satisfied simply by discharging his duties properly; he must realize his relationship and the relationship of all other living entities with the Supreme Personality of Godhead. If he does not understand this, then even though he discharges his prescribed duties properly, it is to be understood that he is simply laboring without profit.

SB 3.31.35, Purport:

The physiological attraction for women is very great, and therefore people are very slack in spiritual understanding. The Vedic civilization, being based on spiritual understanding, arranges association with women very cautiously. Out of the four social divisions, the members of the first order (namely brahmacarya), the third order (vānaprastha) and the fourth order (sannyāsa) are strictly prohibited from female association. Only in one order, the householder, is there license to mix with women under restricted conditions.

SB 3.31.39, Purport:

In no standard yoga system is the association of women accepted. It is clearly stated here that the association of women is the gateway to hellish life. The association of woman is very much restricted in the Vedic civilization. Out of the four social divisions, the brahmacārī, vānaprastha and the sannyāsī—three orders—are strictly prohibited from the association of women; only the gṛhasthas, or householders, are given license to have an intimate relationship with a woman, and that relationship is also restricted for begetting nice children. If, however, one wants to stick to continued existence in the material world, he may indulge in female association unrestrictedly.

SB 3.32.34-36, Purport:

There are four orders of the social system: brahmacarya, gṛhastha, vānaprastha and sannyāsa. For the gṛhasthas, or householders, performance of sacrifices, distribution of charity, and action according to prescribed duties are especially recommended. Similarly, austerity, study of Vedic literature, and philosophical research are meant for the vānaprasthas, or retired persons. Study of the Vedic literature from the bona fide spiritual master is meant for the brahmacārī, or student. Ātmendriya-jaya, control of the mind and taming of the senses, is meant for persons in the renounced order of life.

SB 3.33.12, Purport:

Kapiladeva had no more need to stay at home, so He took permission from His mother and left. Apparently He left home for spiritual realization, although He had nothing to realize spiritually because He Himself is the person to be spiritually realized. Therefore this is an example set by the Supreme Personality of Godhead while acting like an ordinary human being so that others might learn from Him. He could, of course, have stayed with His mother, but He indicated that there was no need to stay with the family. It is best to remain alone as a brahmacārī, sannyāsī or vānaprastha and cultivate Kṛṣṇa consciousness throughout one's whole life.

SB 3.33.14, Purport:

It is the practice of the yogī, brahmacārī, vānaprastha and sannyāsī to bathe at least three times daily—early in the morning, during noontime and in the evening. These principles are strictly followed even by some gṛhasthas, especially brāhmaṇas, who are elevated in spiritual consciousness.

SB Canto 4

SB 4.1.39, Purport:

Kriyā was the sixth daughter of Kardama Muni, and she produced sixty thousand sages, who were known as the Vālakhilyas because they all retired from family life as vānaprasthas.

SB 4.4.20, Purport:

The Vedic activities are so designed that the conditioned soul who has come to enjoy the material world may do so under direction so that at the end he becomes detached from such material enjoyment and is eligible to enter into the transcendental position. The four different social orders—brahmacarya, gṛhastha, vānaprastha and sannyāsa—gradually train a person to come to the platform of transcendental life. The activities and dress of a gṛhastha, or householder, are different from those of a sannyāsī, one in the renounced order of life. It is impossible for one person to adopt both orders.

SB 4.8.32, Purport:

Generally, a thoroughly trained person takes to spiritual perfection at the end of his life. According to the Vedic system, therefore, life is divided into four stages. In the beginning, one becomes a brahmacārī, a student who studies Vedic knowledge under the authoritative guidance of a spiritual master. He then becomes a householder and executes household duties according to the Vedic process. Then the householder becomes a vānaprastha, and gradually, when he is mature, he renounces household life and vānaprastha life also and takes to sannyāsa, completely devoting himself to devotional service.

SB 4.13.46, Purport:

According to Prahlāda Mahārāja, 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. Prahlāda Mahārāja 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 vānaprastha and sannyāsa 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 4.14.9, Purport:

In Bhagavad-gītā (18.5) it is stated that even in the renounced order one should not give up sacrifice, charity and penance. The brahmacārīs must perform sacrifices, the gṛhasthas must give in charity, and those in the renounced order of life (the vānaprasthas and sannyāsīs) must practice penance and austerities. These are the procedures by which everyone can be elevated to the spiritual platform.

SB 4.14.18, Purport:

In the Viṣṇu Purāṇa it is stated that unless people are educated or situated in the scientific social order comprised of four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa), society can never be considered real human society, nor can it make any advancement towards the ultimate goal of human life. It is the duty of the government to see that things go on in terms of varṇa and āśrama.

SB 4.20.9, Purport:

Occupational duties are known as varṇāśrama-dharma and apply to the four divisions of material and spiritual life—namely brāhmaṇa, kṣatriya, vaiśya and śūdra, and brahmacarya, gṛhastha, vānaprastha and sannyāsa. If one works according to the varṇāśrama-dharma system and does not desire fruitive results, he gets satisfaction gradually. Discharging one's occupational duty as a means of rendering devotional service unto the Supreme Personality of Godhead is the ultimate goal of life.

SB 4.20.13, Purport:

A common man must execute the rules and regulations of varṇāśrama-dharma by working in his prescribed duty according to the caste system (brāhmaṇa, kṣatriya, vaiśya and śūdra) and the spiritual-order system (brahmacarya, gṛhastha, vānaprastha and sannyāsa). If one simply executes regularly and strictly the injunctions given for the different divisions of life, then one satisfies Lord Viṣṇu.

SB 4.21.27, Purport:

In the Viṣṇu Purāṇa it is said that the entire varṇāśrama institution is meant to satisfy the Supreme Personality of Godhead. The rules and regulations set up for the execution of the duties of brāhmaṇas, kṣatriyas, vaiśyas and śūdras or brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs are all meant to satisfy the Supreme Lord. At the present moment, although the so-called brāhmaṇas, kṣatriyas, vaiśyas and śūdras have lost their original culture, they claim to be brāhmaṇas, kṣatriyas, vaiśyas and śūdras by birthright. Yet they have rejected the proposition that such social and spiritual orders are especially meant for worship of Lord Viṣṇu.

SB 4.22.52, Purport:

Out of the four āśramas—the brahmacarya, gṛhastha, vānaprastha and sannyāsa—only a gṛhastha, or householder, is allowed to associate with women; therefore the gṛhastha-āśrama is a kind of license for sense gratification given to the devotee. Pṛthu Mahārāja was special in that although he was given license to remain a householder, and although he possessed immense opulences in his kingdom, he never engaged in sense gratification. This was a special sign that indicated him to be a pure devotee of the Lord.

SB 4.23.4, Purport:

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 vānaprastha stage of life, tapasya, or austerity, is strongly recommended. Mahārāja Pṛthu followed exactly all the rules of vānaprastha life, which is technically known as vaikhānasa-āśrama. The word vaikhānasa-susammate is significant because in vānaprastha life the regulative principles are also to be strictly followed.

SB 4.23.20, Purport:

In Vedic civilization a man is taught from the beginning of his life to become a brahmacārī, then an ideal gṛhastha, then vānaprastha, then sannyāsī, and the wife is taught just to follow the husband strictly in all conditions of life. After the period of brahmacarya, a man accepts a householder's life, and the woman is also taught by her parents to be a chaste wife. Thus when a girl and boy are united, both are trained for a life dedicated to a higher purpose. The boy is trained to execute his duty in accordance with the higher purpose of life, and the girl is trained to follow him. 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 vānaprastha, or vana-vāsī. 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 sannyāsa, 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 4.24.53, Purport:

Generally people think that simply by executing the occupational duties of a brāhmaṇa, kṣatriya, vaiśya or śūdra or the duty of a brahmacārī, gṛhastha, vānaprastha or sannyāsī one becomes fearless or securely attains liberation, but factually unless all these occupational duties are accompanied by bhakti-yoga, one cannot become fearless. In Bhagavad-gītā there are descriptions of karma-yoga, jñāna-yoga, bhakti-yoga, dhyāna-yoga, etc., but unless one comes to the point of bhakti-yoga, these other yogas cannot help one attain the highest perfection of life. In other words, bhakti-yoga is the only means for liberation.

SB 4.25.38, Purport:

In human life there are also such divisions as brahmacarya, gṛhastha, vānaprastha and sannyāsa. There is no sex life except in the gṛhastha, or householder, āśrama. The brahmacārī is not allowed any sex, a vānaprastha voluntarily refrains from sex, and the sannyāsī is completely renounced. The karmīs do not practice brahmacarya, vānaprastha or sannyāsa life, for they are very much interested in gṛhastha life. In other words, a human being is very much materially inclined. Indeed, all living entities are materially inclined. They prefer gṛhastha life because there is a concession for sex. The karmīs think the other statuses of life are worse than animal life, for animals also have sex, whereas the brahmacārī, vānaprastha and sannyāsī completely give up sex. The karmīs, therefore, abhor these orders of spiritual life.

SB 4.25.39, Purport:

In the nivṛtti-mārga, however, on the path of transcendental realization, sex is completely forbidden. The social orders are divided into four parts—brahmacarya, gṛhastha, vānaprastha and sannyāsa—and only in the householder life can the pravṛtti-mārga be encouraged or accepted according to Vedic instructions. In the orders of brahmacarya, vānaprastha and sannyāsa, there are no facilities for sex.

SB 4.26.11, Purport:

Generally a materialistic person is infected by the material modes of passion and ignorance. The results of passion and ignorance are lust and greed. In the life of a materialist, activity means working in lust and greed. However, when he comes to his senses, he wants to retire. According to Vedic civilization, such retirement is positively recommended, and this portion of life is called vānaprastha. Retirement is absolutely necessary for a materialist who wants to become free from the activities of a sinful life.

SB 4.26.13, Purport:

It is clearly visible that when a neophyte in Kṛṣṇa consciousness eats too much, he falls down. Instead of being elevated to pure Kṛṣṇa consciousness, he becomes attracted by Cupid. The so-called brahmacārī becomes agitated by women, and the vānaprastha 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.

SB 4.27.1, Purport:

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 vānaprastha and sannyāsa.

SB 4.27.7, Purport:

Even though we may produce many good children, our desire for sex that is beyond the prescribed method is to be considered sinful. Too much enjoyment of any of the senses (not only sex) results in sinful activities. Therefore one has to become a svāmī or gosvāmī at the end of his life. One may beget children up to the age of fifty, but after fifty, one must stop begetting children and should accept the vānaprastha order. In this way he must leave home and then become a sannyāsī.

SB 4.28.27, Purport:

The word pramadā-saṅga-dūṣitaḥ indicates that apart from all other contamination, if one simply remains attached to a woman, that single contamination will be sufficient to prolong one's miserable material existence. Consequently, in Vedic civilization one is trained from the beginning to give up attachment for women. The first stage of life is brahmacārī, the second stage gṛhastha, the third stage vānaprastha, and the fourth stage sannyāsa. All these stages are devised to enable one to detach himself from the association of women.

SB 4.28.34, Purport:

Just as in the vānaprastha stage the wife follows the husband, similarly when the spiritual master retires for nirjana-bhajana, some of his advanced devotees follow him and engage in his personal service. In other words, those who are very fond of family life should come forward in the service of the spiritual master and abandon so-called happiness afforded by society, friendship and love.

SB 4.28.44, Purport:

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 vānaprastha 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.

SB 4.28.44, Purport:

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 vānaprastha 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.

SB 4.29.46, Purport:

Śrī Caitanya Mahāprabhu speaks clearly of one's becoming liberated from the varṇāśrama-dharma, the most exalted system of human civilization. At such a time one feels himself to be perpetually the servant of Lord Kṛṣṇa, a position taken by Śrī Caitanya Mahāprabhu Himself.

nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro
nāhaṁ varṇī na ca gṛha-patir no vana-stho yatir vā
kintu prodyan nikhila-paramānanda-pūrṇāmṛtābdher
gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ
(Padyāvalī 63)

"I am not a brāhmaṇa, kṣatriya, vaiśya or śūdra. I am not a brahmacārī, gṛhastha, vānaprastha or sannyāsī. What am I? I am the eternal servant of the servant of the servant of Lord Kṛṣṇa (CC Madhya 13.80)."

SB 4.29.54, Purport:

According to Vedic civilization, one has to give up family life at a certain age (the age of fifty), take vānaprastha and eventually remain alone as a sannyāsī. That is the prescribed method of Vedic civilization known as varṇāśrama-dharma. When one takes sannyāsa after enjoying family life, he pleases the Supreme Lord Viṣṇu.

SB 4.29.81, Purport:

It was the responsibility of the royal order to see that the citizens were following the regulative principles of the four varṇas (namely brāhmaṇa, kṣatriya, vaiśya and śūdra) and the āśramas (namely brahmacarya, gṛhastha, vānaprastha and sannyāsa). It is very difficult to rule citizens in a kingdom without organizing this varṇāśrama-dharma. To rule the mass of citizens in a state and keep them in a complete progressive order is not possible simply by passing laws every year in a legislative assembly. The varṇāśrama-dharma is essential in a good government. One class of men (the brāhmaṇas) must be intelligent and brahminically qualified, another class must be trained in administrative work (kṣatriya), another in mercantile business (vaiśya) and another simply in labor (śūdra). These four classes of men are already there according to nature, but it is the government's duty to see that all four of these classes follow the principles of their varṇas methodically.

SB Canto 5

SB 5.1.18, Purport:

Before entering household life (gṛhastha-āśrama), 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 vānaprastha 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 sannyāsa. 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 gṛhastha-āśrama, household life, can conquer the lusty desires of youth and be very secure when he takes vānaprastha and sannyāsa.

SB 5.1.29, Purport:

In this verse, the word dharma-pratipakṣaḥ ("opponents of religious principles") refers not to a particular faith, but to varṇāśrama-dharma, the division of society, socially and spiritually, into four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa). To maintain proper social order and help the citizens gradually progress toward the goal of life—namely spiritual understanding—the principles of varṇāśrama-dharma must be accepted.

SB 5.2.1, Purport:

The first principle of dharma, or religion, is to observe the duties of the four orders as enjoined by the Supreme Personality of Godhead. According to people's qualities and activities, society should be divided into brāhmaṇas, kṣatriyas, vaiśyas and śūdras and then again into brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. These are religious principles, and it is the duty of the head of state to see that his citizens strictly follow them. He should not merely act officially; he should be like a father who is always a well-wisher of his sons. Such a father strictly observes whether his sons are performing their duties, and sometimes he also punishes them.

SB 5.3.20, Translation:

O Viṣṇudatta, Parīkṣit Mahārāja, the Supreme Personality of Godhead was pleased by the great sages at that sacrifice. Consequently the Lord decided to personally exhibit the method of executing religious principles (as observed by brahmacārīs, sannyāsīs, vānaprasthas and gṛhasthas engaged in rituals) and also satisfy Mahārāja Nābhi's desire. Consequently He appeared as the son of Merudevī in His original spiritual form, which is above the modes of material nature.

SB 5.6.3, Purport:

A gṛhastha, vānaprastha, sannyāsī and brahmacārī 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 Kṛṣṇa 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 Kṛṣṇa mahā-mantra and thus advance spiritually. If we stick to the principle of chanting the Hare Kṛṣṇa mahā-mantra offenselessly, then, by the grace of Śrīla Haridāsa Ṭhākura, we may be saved from the allurement of women. However, if we are not very strict in chanting the Hare Kṛṣṇa mahā-mantra, we may at any time fall victim to women.

SB 5.7.4, Purport:

It is most important that the chief executive rule the citizens by keeping them fully engaged in their respective occupational duties. Some of the citizens were brāhmaṇas, some were kṣatriyas, and some were vaiśyas and śūdras. It is the duty of the government to see that the citizens act according to these material divisions for their spiritual advancement. No one should remain unemployed or unoccupied in any way. One must work as a brāhmaṇa, kṣatriya, vaiśya or śūdra on the material path. and on the spiritual path, everyone should act as a brahmacārī, gṛhastha, vānaprastha or sannyāsī.

SB 5.12.12, Translation:

My dear King Rahūgaṇa, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy (brahmacarya), strictly following the rules and regulations of householder life, leaving home as a vānaprastha, accepting sannyāsa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.

SB 5.18.13, Purport:

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 vānaprastha (independent retired life for cultivation of spiritual knowledge) or sannyāsa (the renounced order, in which one completely takes shelter of the Supreme Personality of Godhead).

SB 5.19.10, Purport:

If we do not take to the principles of varṇāśrama-dharma by accepting the four social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra) and the four orders of spiritual life (brahmacārī, gṛhastha, vānaprastha and sannyāsa), there can be no question of success in life. Unfortunately, because of the influence of Kali-yuga, everything is now being lost. The inhabitants of Bhārata-varṣa are gradually becoming degraded mlecchas and yavanas. How then will they teach others? Therefore, this Kṛṣṇa consciousness movement has been started not only for the inhabitants of Bhārata-varṣa but for all the people of the world, as announced by Śrī Caitanya Mahāprabhu.

SB 5.19.19, Purport:

The people who take birth in this tract of land are divided according to the qualities of material nature—the modes of goodness (sattva-guṇa), passion (rajo-guṇa), and ignorance (tamo-guṇa). Some of them are born as exalted personalities, some are ordinary human beings, and some are extremely abominable, for in Bhārata—varṣa one takes birth exactly according to one's past karma. If one's position is ascertained by a bona fide spiritual master and one is properly trained to engage in the service of Lord Viṣṇu according to the four social divisions (brāhmaṇa, kṣatriya, vaiśya and śūdra) and the four spiritual divisions (brahmacārī, gṛhastha, vānaprastha and sannyāsa), one's life becomes perfect.

SB 5.19.19, Purport:

In the land of Bhārata-varṣa, the institution of varṇāśrama-dharma may be easily adopted. At the present moment, certain demoniac sections of the population of Bhāratavarṣa are disregarding the system of varṇāśrama-dharma. Because there is no institution to teach people how to become brāhmaṇas, kṣatriyas, vaiśyas and śūdras or brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, these demons want a classless society. This is resulting in chaotic conditions.

SB Canto 6

SB 6.1.24, Purport:

According to Vedic culture, one should leave home as soon as he has reached fifty years of age; one should not live at home and go on producing children. Sex life is allowed for twenty-five years, between the ages of twenty-five and forty-five or, at the most, fifty. After that one should give up the habit of sex life and leave home as a vānaprastha and then properly take sannyāsa. Ajāmila, however, because of his association with a prostitute, lost all brahminical culture and became most sinful, even in his so-called household life.

SB 6.3.13, Purport:

In the varṇāśrama institution, there are different names—brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha and sannyāsī. The vāk, or Vedic injunctions, give directions for all these divisions. Everyone is expected to offer obeisances to the Supreme Lord and perform duties as indicated in the Vedas.

SB 6.3.29, Purport:

Human society is meant to follow strictly the varṇāśrama-dharma, which divides society into four social divisions (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four spiritual divisions (brahmacarya, gṛhastha, vānaprastha and sannyāsa). Varṇāśrama-dharma easily brings one nearer to Lord Viṣṇu, who is the only true objective in human society.

SB 6.5.36, Purport:

In society one will find many sannyāsīs, vānaprasthas, gṛhasthas and brahmacārīs, but if all of them properly live in accordance with their duties, they are understood to be sādhus.

SB 6.14.4, Purport:

There are four classes of men, namely karmīs, jñānīs, yogīs and bhaktas. This statement pertains especially to karmīs and jñānīs. A karmī tries to he happy within this material world by changing from one body to another. His objective is bodily comfort, either in this planet or in another. When such a person becomes a jñānī, however, be aspires for liberation from material bondage. Among many such persons who aspire for liberation, one may actually be liberated during his 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 vānaprastha stage, one may understand the value of becoming a sannyāsī, completely accepting the renounced order of life.

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 vānaprastha order, unattached to family, wife and children. One should then further progress to the platform of sannyāsa, the actual renounced order, never to fall again and be afflicted by materialistic life. Even though one desires to be liberated, this does not mean he is liberated. Only rarely is someone liberated. Indeed, although many men take sannyāsa to become liberated, because of their imperfections they again become attached to women, material activities, social welfare work and so on.

Page Title:Vanaprastha (SB cantos 1 - 6)
Compiler:Visnu Murti, Tugomera
Created:22 of Nov, 2011
Totals by Section:BG=0, SB=72, CC=0, OB=0, Lec=0, Con=0, Let=0
No. of Quotes:72