View source for The vanaprastha, when the gentleman is completely educated for renouncing this world, then he sends back the wife to grown-up boys and he takes sannyasa. This is sannyasa dress

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[[Category:Vanaprastha]]
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[[Category:Dress of a Sannyasi]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB7669MontrealJune231968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="758" link="Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968" link_text="Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968">
<div class="heading">The vānaprastha, when the gentleman is completely educated for renouncing this world, then he sends back the wife to grown-up boys and he takes sannyāsa. This is sannyāsa dress. This is preparing, not... Preparing is finished. Sannyāsa means he should distribute spiritual knowledge from door to door. That is his business. He has no family attraction, he has nothing to think for his maintenance, because the society is advised to take care of brahmacārī, vānaprastha, and sannyāsa.
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<span class="link">[[Vanisource:Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968|Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So first twenty years, twenty-five years, or twenty years, because education begins from five years... Up to five years the child is given full liberty—whatever he likes, he may do. Lālayet pañca-varṣāṇi. It is said that you can give liberty to the child only for five years. And tadayet daśa-varṣāṇi. And as soon as he is on the fifth year, you must be very strict on the child, on the boy, so that he may not be spoiled. Very strict. Simply engage him in proper education. Tāḍayet daśa varṣāṇi. And prāpte tu ṣoḍaśe varse. And as soon as he is on the sixteenth year... Ṣoḍaśe means sixteenth year. Prāpte tu ṣoḍaśe varṣe putraṁ mitravad ācaret: the son, the boy should be treated as friend. No more punishment. Then there will be reply. So there must be restraint. So from sixteenth year to twenty-fifth year, higher education. And after higher education, if the boy is still after sense gratification, he should be allowed to get himself married and enter into family life. That family life is allowed for another twenty-five years. When youthhood is very strong, let him beget some children and... Of course, there is regulation of children. One has to take care of the children and he has to educate children, not that irresponsibly begetting children. No. So family life.</p>
<p>Then as soon as he reaches fiftieth years or little advanced, when he might have a grown-up child at home, then the father and mother leaves home. Pañcaśordhvaṁ vanaṁ vrajet. The gentleman, when the boy is grown up, he may get his boy married and get out of home. The wife may remain with him as friend, but there is no sex life. That is called vānaprastha. Vānaprastha means retired life. And that is also another training. First training is brahmacārī so that when he becomes householder, he lives very restrained and regulated life. And then, after satisfying his senses, when he is grown up to fiftieth year, he is advised to get out: "No more sense gratification. Now you prepare yourself for the remaining days of your life for spiritual culture." That is called vānaprastha. So vānaprastha means retired life and training for completely renouncing this worldly life. And when he is prepared, the wife is asked to go back home. The grown-up boys will take charge of her. The woman is always protected. In childhood she is protected by the father, in youthhood she is protected by the husband, and in old age she is protected by the grown-up boy. That is the system. She is never given independence. In the Manu-saṁhitā it is stated, na striyaṁ svatantratam arhati: "Woman should never be given independence." That is good for her, yes. Just like a child should not be given independence—then he will be spoiled—similarly woman also should not be given independence. That is the injunction of Manu-saṁhitā. They should be always given protection. The child, woman, brāhmaṇa, the cow, and the old man—they should be given proper protection. That is the injunction.</p>
<p>Anyway, the vānaprastha, when the gentleman is completely educated for renouncing this world, then he sends back the wife to grown-up boys and he takes sannyāsa. This is sannyāsa dress. This is preparing, not... Preparing is finished. Sannyāsa means he should distribute spiritual knowledge from door to door. That is his business. He has no family attraction, he has nothing to think for his maintenance, because the society is advised to take care of brahmacārī, vānaprastha, and sannyāsa. Just see. This is spiritual communism. One section of people, the householders, they have to maintain the three other divisions. We have divided the society into four divisions: brahmacārī, gṛhastha, vānaprastha, and sannyāsa. Only the gṛhasthas are allowed to make money, to earn money. But the brahmacārī and the vānaprastha and sannyāsī is to live at the cost the gṛhasthas. Brahmacaris shall go from door to door and beg alms and bring it for the spiritual master. The spiritual master is a sannyāsī. So whatever the brahmacārīs bring, they cook and they eat and they cultivate spiritual Kṛṣṇa consciousness. That is the system. That means it is the duty of the gṛhasthas, or the householder, to maintain the other three section of the people. And that is varṇāśrama-vibhāgaśaḥ.</p>
<p>Now, in another place you will find in the Śrīmad-Bhāgavatam that the perfection of varṇāśrama, these four divisions as we have stated... And in the gṛhastha there are still four divisions. That divisions are brāhmaṇa, kṣatriya, vaiśya, and śūdra. Those who are doing intellectual works, just like studying philosophy, science, astronomy, so many intellectual works, they are called brāhmaṇas. And those who are in the administration class, they are called kṣatriyas. Those who are in production, mercantile industry for producing things, they are called vaiśyas. And those who are laborer class, they are called śūdras. So these eight divisions. And that is known as varṇāśrama-dharma, the institution of eight divisions. The Hindus means those who follow these eight divisions of human society. That is called Hindu. Now it has become a name only, but actually this is... Actually this is Hindu religion..., this is not Hindu religion. This is actually the occupation or the basic principle of human civilization. If you do not divide human society in such eight divisions, there is no proper advancement of human society's ultimate goal. The ultimate goal is to make perfect in this life or to realize the Absolute Truth. That is ultimate goal. In other place the Bhāgavata says... The ultimate goal, they do not know. Not nowadays... In all the days there are a class of men who are called demons, and here Prahlāda Mahārāja instructing to the children of the demons, those who have no idea of what is the ultimate aim of life. They are called demons. The Aryans and the demons, sura and asura. Aryan means those who are advancing. And those who are static, not advancing... Static means limited with the animal propensities of life, āhāra-nidrā-bhaya-maithunam: eating, sleeping, mating and defending. This is animal propensities of life. And when there is question of spiritual advancement, that is called human society. Because the spiritual consciousness, or Kṛṣṇa consciousness, cannot be injected in the animal society. So na te viduḥ svārtha-gatiṁ hi visnum: ([[Vanisource:SB 7.5.31|SB 7.5.31]]) they do not know what is the ultimate goal of life. The ultimate goal of life is this Kṛṣṇa consciousness, to understand God, to understand oneself, "What I am, what is God, what is my relationship with God." This is human civilization. So Prahlāda Mahārāja is trying to instruct his class fellows like this.</p>
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