A family which pray's together, lives together
gurur na sa syät sva-jano na sa syät
pitä na sa syäj janani na sä syät
daivam na tat syän na patis ca sa syän
na mocayed yah samupeta-mrityum
"One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.
This verse is soul and substance of Vedic Culture. In moder culture people want to enjoy position without responsibility. Politician want's to be in power without giving any attention to their resposibilities towards those who elected them. That's why we see so much corruption, crime, violence all around. The verse say's that one should not become a mother or father if they are not committed to deliver their children's from repeated birth & death in this world. This verse appeal to all of us to have a spiritual & devotional mind set. In today's world, the soceity is daily falling to new low.
I think its not difficult for us to choose if we want our children's to be like this:-
we want our childres's to be like this:-
This manual is dedicated to His Divine Grace A. C. Bhaktivedanta Swami Prabhupada and his faithful followers.
This manual was compiled under the inspiration of H. H. Radhanath Swami Maharaj
Real civilization is not concerned simply with man’s animal needs – eating (ahar,)sleeping (nidra,) defending out of fear (bhaya) and mating (maithun) but with enabling man to understand his relationship with God, the Supreme father. The Vedic literature describes three stages of spiritual development: sambandha-to know our relationship with the Supreme lord, abhideya- to act accordingly and prayojana, toattain the purpose for which we establish our relationship. In the scriptures, we encounter many principles or injunctions, which seem difficult in our modern day situation. However, it is indeed necessary to understand the spirit behind the Vedic injunctions and implant it in our lives. Vedic culture is so nice and perfect that we should make earnest efforts to actually practise these principles in everyday life as much as possible.
The subject matter presented in this monograph deals with the duties and responsibilities of a householder, grihsastha, an integral aspect of the esteemed Varnashram society and Vedic culture. The sastra describes that there are 400,000 species of human life, which provides a rare opportunity to get out of the cycle of birth and death and go back to Godhead. The Supreme Lord Krishna is the creator of everything. He is the creator of Daivi Varna ashrama dharma (divine social order) beginning with the intelligent class of men, technically called brahmanas due to their being situated in the mode of goodness (satva guna). Next is the administration/ martial class, technically called the kshatriyas due to their being situated in the mode of passion. (rajo guna). The mercantile class called the vaishyas, are situated in the mixed mode of passion and ignorance and the sudras or labour class are situated in the mode of ignorance (tamo guna). Human society, all over the world can be classified in terms of one’s work and qualifications and not by birth. Then again there are four orders of life in the spiritual social system, namely the student life (brahmacari ashrama), the householders’ life (grihastha ashrama) , the retired life (vanprastha ashrama) and the renunciant’s life (sannyäs ashrama). It is to be emphasized that for each and every one of the above-mentioned divisions of life, the aim must be to please the Supreme Personality of Godhead. This is Vedic culture.
Lord Caitanya Mahaprabhu instructed Sanatana Goswami that of the 400,000 species of human life, very few are cultured, i.e. following the principles of Varna ashrama dharma. Those who are following do not necessarily understand that the purpose is to elevate oneself gradually to the transcendental platform, to establish one’s relationship (sambandh) with the Supreme Brahman, Lord Krishna.
Srila Prabhupada has stated that grihasthasram is meant for regulating the human mind so that it may become peaceful for spiritual advancement. A human being is endowed with a gross body and a subtle body. To maintain the gross body, there is a need for accumulating wealth, a house, household items, grains etc. For the prospects of the subtle body, one needs proper spiritual knowledge and occupation. Grihastha ashram is a complete package in the Vedic culture. Thus it is accepted that a grihastha can earn wealth, acquire a household and other facilities. As per the sastra, he is also allowed limited sense gratification inclusive of sex for raising Krishna conscious and responsible children. Unfortunately, in the depraved society of today, the sex element has been separated from the Vedic package and has been made the focus of married life. Sexual relationship between a man and a woman outside the sanctity of marriage is considered the “in thing”.
An ashrama is a place where one takes shelter of the Supreme Lord. Therefore, the goal of all ashramas is to take the shelter of the Lord.
Grihastha ashrama is “griha stitha ashrama” or in other words, a place where one has taken shelter of the Lord by staying in a home, living with family mem bers but keeping Lord Krishna in the centre.
All the four ashramas are equal in terms of importance that is given to the principle of taking ashraya or shelter of the Lord.
Performing devotional service to the Lord Hari is the only purpose of life. There is no other purpose.
2. Differentiation of the ashramas based on the strength of renunciation and means of livelihood:
According to Srila Prabhupada, what differentiates the four ashramas is the strength of renunciation and means of livelihood. The brahmacaris, the vanaprasthas and the sanyasis do not possess any money, or at least are not supposed to earn money. They depend entirely on the grihastha ashrama, which is the only ashrama meant to earn a livelihood.
The brahmacari, the vanaprasthas and the sanyäsis are symbols of renunciation and are meant to set examples to the grihastha ashrama to follow. Because grihastha ashrama is also an ashrama, grihasthas should endeavour to internally cultivate the same spirit of renunciation that the other three äshramas have. But the cultivation of spirit of renunciation must not be external or artificial. In this context, the practical instruction given to a householder by Sri Caitanya Mahaprabhu, the Supreme Lord Himself, may be cited.
The Lord said to a devotee, “ Be patient and return home. Don’t be a crazy fellow. Bye and bye you will be able to cross the ocean of material existence. You should not be a show bottle devotee and become a false renunciate. For the time being, enjoy the world in a befitting way but do not get attached to it. Within your heart, you should keep yourself very faithful but externally, you may act like an ordinary person. Thus, Lord Krishna will soon be pleased with you and deliver you from the clutches of Maya”. [ Caitanya Caritamrita Adi 15.26.27 ]
A householder should take the principle of renunciation very seriously but should not be a “show bottle renunciate.”
The importance of the grihastha ashrama is because it gives birth to, nourishes, sustains and preserves all the four äshramas. By serving other ashramas
and also brahmanas within its own ashrama, the grihastha ashrama flowers, prospers and becomes nourished in the spiritual culture of Vedic civilization.
It is through the grihastha ashrama that the Vedic and spiritual culture is best
manifested to the society.
Simply living in a home with a husband/wife and children does not make one a grihastha. A grihamedhi is one who lives externally in a grihastha environment but whose goal of life is sense enjoyment.
A grihastha lives a God centered life. He knows the ultimate goal of life but is not able to be completely renounced. A grihastha is aware that the sense gratification permitted to him will eventually lead to misery and therefore he sincerely endeavors to overcome his tendency for sense gratification by practicing Krishna Consciousness.
If a husband and wife combine together in Krishna consciousness and live together peacefully, help each other and serve each other that is very nice. However, if one is attracted to the opposite sex simply for sex enjoyment, then it becomes an impediment to spiritual progress and the implications of materialistic life will again resume.
It is a glorious combination when the husband engages himself and his wife in devotional service, and the wife is faithful and religious according to the Vedic injunctions.
The Supreme Lord Krishna compassionately describes how a householder should act until his natural propensity for sense gratification, for enjoying sense objects is overcome and he fully attains the characteristics of a pure devotee.
“Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery but still being unable to renounce all sense enjoyments, My devotee remains happy and worships Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to miserable result and he sincerely repents such activities.”
Within this material world, the sex impulse is so strong that even a sincere candidate in the loving service of the Lord may sometimes be disturbed by sex attraction or by lingering sentiments for wife and children. Although attached to material things he can see clearly that they lead to no good because they simply give him trouble and disturb his devotional service to the Supreme Lord. Therefore, he sincerely repents his foolish attachment to many material things and patiently awaits Lord Krisna’s mercy. [Shrimad Bhagvatam, 11.20.27-28]
Srila Prabhupada has said that it does not matter whether one is a brahmacari, a grihastha or a sannyasi. He must try to be a confidential servant of Lord Krishna.
The institution of marriage in the Vedic perspective is not to be condemned. Lord Brahma, Lord Shiva and Yamaraja, who are described as mahajanas are grihasthas. Lord Gauranga was an ideal grihastha and later an ideal sannyasi. Many of the associates of Lord Gauranga also had a married life. Arjuna was a grihastha, a king and a politician. The Supreme Lord Krishna selected Arjuna for imparting the highest transcendental knowledge. Srila Vyasadeva was a householder.
It is our sacred duty to serve the original system so that Krishna Consciousness can prevail all over the society and usher in happiness for all.
The foremost duty of a grihastha is to render service. The grihastha ashrama is meant to serve all four ashramas besides serving brahmanas within its own ashrama.
It is described that service in the grihastha ashrama is like crossing over a hill because there are so many obstacles. The duties and responsibilities can be painful at times. However, the service should be rendered in a spirit of detachment, sense of duty with proper understanding for a harmonious living in Krishna Consciousness.
Grihastha ashrama is an ashrama of sacrifice. A grihastha works for the benefit of everyone facing all sorts of circumstances.
Vedic culture is a culture of sharing and giving with the consciousness that everything in the universe is controlled and owned by the Lord and that one should accept only those things that necessary for himself, which are set aside as his quota.
A grihastha’s main duty is to constantly chant the Holy names of the Lord, serve vaishnavas and the Supreme Lord, with the help of one’s relatives and wealth acquired through one’s pious life.
It is to be remembered that when one is born and lives in the material world, one becomes the recipient of so many benefits from different sources. Therefore, one is indebted and all through one’s life, one accumulates more and more debts. [Purport; Caitanya Caritamrita Madhya 22.141; Lecture on Bhagvad Gita at Los Angeles 681211BG LA among others.]
However, Lord Chaitanya Mahaprabhu has recommended for this age, the most practical way of discharging one’s debts, that is, to become a sincere devotee of the Supreme Lord Krishna, perform the sankirtana yajna by chanting the mahamantra and thus become free from all types of obligations.
The scriptures prescribe many regulations ( do’s and don’t’s ) for a grihastha. Since the focus is on devotional service, the emphasis is clearly on becoming a good devotee of Lord Krishna. Important Do’s are;
The following recommendations for making spiritual advancement, are
important because they are practical even in the present age.
-Rising early in the morning and taking a bath.
-Greeting and worshipping the Deities.
-Chanting the prescribed number of rounds attentively and with devotion.
This is a vital aspect of devotional service.
- Worshipping Tulsi Devi.
-Hearing/ reading daily from scriptures like Shrimad Bhägvatam and Bhagvad-geta
-Offering bhoga and honouring prasadam, vainnavas and brahmanas.
-Performing charity in the mode of goodness.
-Perform sacrifices, the best being the sankirtana yagna. Devotional service unto the Lord is the most important feature of a grihastha’s life.
In essence, “name ruci, jiva daya and vaishnava seva”
Some Don’ts are:
-A grihastha should not do anything that is not related to Lord Krishna and he should not unnecessarily mingle with materialistic people.
-A grihastha devotee should perform his prescribed duties and not be indifferent in the name of being “detached.”
He should not be excessively attached to homely comforts in the company of wife, children, relatives etc.
Performance of devotional service is a prime function of grihastha. After sravanam, keertanam,smaranam, padasevanam, comes the process of arcanam,worship of the Deity.
Srila Prabhupada has recommended that initiated devotees follow the principles of Narada pancaratra, by worshipping the Deity in the temple. Especially for house holder devotees, who are opulent in material possessions, the path of Deity worship is strongly recommended. An opulent householder without being miserly can collect luxurious paraphernalia for Deity worship . A less endowed person can also perform Deity worship at home in a simple but devotional way. In Krishna consciousness movement there are brahmacaris, grihasthas, vanprasthas and sannyasis , but the Deity worship in the temple should be performed especially by the householders.[ Srimad Bhagvatam Purport 7.5.24 ]
Srila Prabhupada has stated that grihastha devotees are generally engaged in material acitvities and therefore they should take to Deity worship. Grihastha devotees are advised to adopt Deity worship according to the suitable arrangements and directions given by the spiritual master. The special purpose of Deity worship is to keep oneself always pure and clean. Grihastha devotees should be actual examples of cleanliness. [ Srimad Bhagvatam Purport 7.5.24 ]
Where should one perform Deity worship? It could be a simple process at home if one has Deities. However, the presiding Deities at the temple take precedence over Deity worship at home. If a grihastha lives near a temple, then attending the temple and festivals there should be his focus.
-A grihastha must earn wealth to maintain his family. But he must do it in an uncomplicated way.
-Simple living and high thinking is the motto of a Krishna conscious grihastha. He is not an unduly ambitious individual trying to earn more money than necessary, hoarding more goods than necessary.
-In the process of earning his livelihood, a grihastha should not be unfair to others, not exploit or cheat others, nor cause cruelty or injustice to others.
-He must not perform sinful activities. He must work honestly according to his
qualifications and his prescribed duties.
-He should not be corrupt in his earning or spending.
The guiding principle is that a grihastha must earn enough money in a straight
forward Krishna Conscious way to keep body and soul together, to serve the
Supreme Lord, to keep his family together, chant together, worship the deities
together and to call devotees home to serve them and feed them Krishna prasad.
-If a devotee desires to earn a large sum of money for Krishna’s service, he should seek guidance from a senior Vainnava and should be careful not to entangle himself in dubious and risky ventures, threatening his mental peace and health.
Grihastha ashram is full of anxieties, such as getting children married, providing education to one’s children, buying a house, etc., all of which require certain amount of money. One should not be unduly anxious about household affairs. While doing one’s duty as a parent a grihastha devotee is aware that his children have their own karmic destiny and free will. One should simply try to execute one’s responsibilities surrendering to Krishna with full faith in Him. The real meaning of the word ashraya, implicit in grihastha ashram, is to fully depend on the Supreme Lord in all of one’s activities taking His shelter. Bhakti Vinoda Thakura has sung, “ chant the holy name of Krishna without offense. Krishna is our mother, Krishna is our father and Krishna is the treasure of our life.”
A grihastha should see his family members as Krishna’s representatives, although he should be doing his very best to maintain and protect them. Internally, one should have the understanding that this is Krishna’s family. Discharging one’s duties in such a consciousness, ushers in a feeling of trusteeship and inculcates an attitude of earning one’s livelihood in a pious way.
Detachment from one’s children, wife and home does not mean that one should have no feelings for them. They are natural objects of our affection, but when they are not favorable for our Krishna consciousness, one should not be attached to them. However, sincere efforts to make them Krishna conscious should not be given up. The process of Krishna consciousness is very simple and joyous to perform. Every grihastha should endeavor to train his family members in Krishna consciousness. In such a household, where all the members are Krishna conscious, there is no need to change from family life to renounced life.
Giving in charity and serving guests, make grihastha ashram most auspicious. A grihastha makes spiritual advancement by giving in charity to the other three ashram as, which are meant exclusively for making spiritual progress. They are not supposed to be burdened with the problems of earning a livelihood for food, clothing and shelter. This is the inherent strength and also the beauty of grihastha ashram. It is a benediction.
In the Bhagavad–gita, the Lord says that charity should be given in the right consciousness (mode of goodness ) to the right person at the right time and place. The house holders should give donations on a regular basis to the temple, even very little, if that is all they have. They should cultivate this habit right from the beginning of their life in Krishna Consciousness . Some devotees think that they will wait until they make a lot of money. Giving in charity regularly from whatever material wealth the Lord provides helps us in our Krishna consciousness. According to Srila Prabhupada, ideally, a householder should give up to 50% of his earnings to Krsna, 25% for family and 25 % as saving for exigencies.
Grihasthas should feel a sense of responsibility and should show compassion for all those who are suffering or are in need.
A grihastha should try his level best to be correct in his dealings with others. He should serve a guest according to his capacity and means and try to satisfy the guest in every possible way. In the Vedic tradition, a guest is a representative of the Supreme Lord, even if he is not a devotee. (atithi devo bhav.) Atithi in sanskrit means a person (guest) who comes on any day ( a-tithi ), unannounced. A grihastha is duty-bound to look after the guest in a very nice Krishna conscious way.
The wife of a householder is called Dharmapatni. She is expected to assist her husband in serving their parents, relatives and guests nicely.
Offering hospitality is not a matter of formality but one of consciousness. A guest must feel welcome.
A grihastha should ensure that his guest does not leave his home dissatisfied.
Love and warmth is the principal element in hospitality to guests. The process of serving should not be ritualistic or mechanical. Srimad Bhagvatam [1. 13. 5-7.] describes how king Yudhisthira and his family welcomed Mahatma Vidura to Hastinapura after a very long period of absence. “With great delight they all approached him (Vidura), as if life had returned to their bodies. They exchanged obeisances and welcomed each other with embraces. Due to anxieties and long separation, they all cried out of affection. King Yudhisthira then arranged to offer sitting accommodations and reception. After Vidura ate sumptuously and took sufficient rest, he was comfortably seated. Then the King began to speak to him, and all who were present there listened.”
Srila Prabhupada in his purport says : “King Yudhisthra was expert in reception also, even in the case of his family members. Vidura was well received by all the family members by exchange of embraces and obeisances. After that, bathing and arrangements for a sumptuous dinner were made, and then he was given sufficient rest. After finishing his rest, he was offered a comfortable place to sit, and then the King began to talk about all happenings, both family and otherwise. That is the proper way to receive a beloved friend, or even an enemy. Ac ording to Indian moral codes , even an enemy received at home should be so well received that he will not feel any fearful situation. An enemy is always afraid of his enemy, but this should not be so when he is received at home by his enemy. This means that a person, when received at home, should be treated as a relative, so what to speak of a family member like Vidura, who was a well-wisher for all the members of the family.”
Hospitality should be offered with feelings of genuine love and devotion, considering the guest to be the embodiment of the Supreme Lord. The Lord says in the Bhagvad Gita, “ if one offers Me with love and devotion, a leaf, a flower, a fruit or
water, I will accept it.”
So the Supreme Lord accepts service rendered with love and devotion and the guest, who is a representative of the Lord must also be served with the same consciousness. Krishna was invited by Duryodhana for a feast but did not go to his house to have the kingly fare. Instead, the Lord preferred to go to the home of Vidura, His devotee, and enjoyed the simple meal served by him.
If serving an atithi with love and devotion is a Vedic principle, how willing should a grihastha be to serve his parents and elders in the family with the same consciousness? Elders and parents should be spoken to very sweetly, politely, courteously and respectfully, even if they are non-devotees.
Humility is a cardinal principle in Krishna Consciousness and there is no room for a grihastha to feel superior because he is a devotee and his family members are not! One should not be harsh, rude or arrogant in one’s behaviour towards elders. At the same time, one should not compromise with the principles of Krishna consciousness. Be firm in your Krishna consciousness but sweet and respectful towards your parents and elders and serve them nicely.
How to show respect towards one’s elders? Touching the feet of one’s parents is an important aspect of Vedic culture. Grihasthas should thrive on this culture. Just as a plant flowers in a certain kind of soil, needs oxygen, light, similarly, the devotional creeper of Krishna consciousness needs certain culture and atmosphere. What is this culture? This culture is Vaishnav culture in which there is respect for all living entities, what to speak of one’s elders and parents.
The following verse appears in the Pancha Tantra:
Ayam nijah paro vyakti gananam laghucetasam
Uädar caritanam tu vasudhaiv kutumbakam
One who is narrow-minded, (laghu cetasam) thinks in terms of this is mine, and I must use it for myself. But one who is broad-minded (udar caritanam), considers the whole universe as his family, Krishna’s family. In the Bhagvad- Gita, the Lord says, “ it should be understood that all species of life are made possible by birth in the material nature and that I am the seed-giving father.”
A grihastha should accept all living beings as his own family, not just human beings in the form of guests and near and dear ones!
A question may arise as to what we should do when we encounter pests like rodents, cockroaches, mosquitoes etc. in our dwelling places? We must adopt methods to keep away these pests, especially by maintaining high standards of cleanliness.
A grihastha is naturally kind to all animals, especially the cow, who gives milk and is therefore a mother to mankind. Obviously, a grihastha who keeps Krishna in the centre of his life fosters the väsudhaiv kutumbakam culture. This indeed was the culture, before the advent of nuclear families and TV-Video culture!
It is stated that one should treat one’s servant like one’s own son, keeping in mind the principle of broad-mindedness. The servant should be as happy in your home as your son . Give the servant your love, gifts and he will reciprocate with his service.
A grihastha should have a provision to serve prasäd to the servant before he himself honours it. Otherwise, there is a possibility that there is not enough food for the servant. Also the grihastha would know how much prasäd is to be cooked to keepeverybody satisfied!
consciousness How should grihasthas deal with beggars?
Prasad is Krishna’s mercy and this should be distributed as much as possible to those who have not taken to Krishna consciousness. People in general may be eating so many materialistic foodstuffs but one little grain of Mahaprasad connects them to Krishna! This is how Srila Prabhupada made devotees in the beginning. The devotees who honored prasadam kept coming back and were purified. If a materialistic person takes even one grain of prasad, he is assured of human birth because he is connected to Krishna. Whenever a grihasta / devotee is on the street and a beggar comes asking for something, he should never be allowed to leave empty handed. If someone approaches a Vaishnava and asks for something, whatever he is asking for, a Vaishnava gives him Krishna. One must make it a regulation in one’s life that one should always keep a nice supply of prasad, maybe even in small packets or something and give to anyone who comes begging. Factually, when anyone begs, we have a chance to give him Krishna.
If a beggar comes to a grihasta and if he does not have prasad then he should be given some money. One should not go away without giving anything. Even if the person is not hungry, he is just being a show bottle, how does one know? Give him some prasad. If you don’t have prasad, give him some paise / rupees. One does not know what the beggar is going to do with rupees and paise but if he receives prasad, ne knows for certain that he is going to become purified. Not giving prasad and sending a beggar away creates hardness of heart. Distribute prasad and pray that Krishna’s mercy be upon the receiver. This is a regulation which all devotees / grihastas should follow. It will increase an individual’s Krishna Consciousness and allow him to be a real vessel of Krishna’s mercy.
While giving prasad one should not consider oneself to be a big person or a benefactor but a servant of the beggar. That is a Vaishnava. One should not serve a beggar by giving him something that he will misuse. Instead, in a humble way, one should request him to honor prasad. If the beggar says, I do not want prasad, I want something else, one should just go ahead with one’s activity. The beggar has been given what he needs, whether he understands it or not.
In everyday life grihastha men have to deal with women and vice versa. There are also dealings with brahmacharis and sannyasis. It is very important that the sanctity of every ashram is preserved nicely. The following guidelines have been found to be practical by devotees:
a. Consider a woman other than one’s wife, to be one’s mother.
b. It is good to be aware well that grihastha ashram is not a licence to deal freely with women. Srila Prabhupada would often remark that contact between a man and a woman is akin to that between fire and butter. Avoid physical contact. This applies even after marriage !
c. Be respectful and not frivolous.
d. Talking to other women should be need based, preferably in presence of one’s wife.
e. Take counselling from men counsellors.
f. Services that involve too much interaction with women should be done through the wife.
Be friendly but respectful. Give respect to their act of renunciation.
Not having a feeling of superiority by looking down on them for not being materially productive people in society.
The human society needs the service of brahmacharis and sannyasis. Act in a protective way so that brahmacaris and sannyais can be helped to maintain their vows of celibacy in this difficult age of Kali Yuga.
Talking with men should be need –based and preferably in presence of one’s husband. Grihasthashram is not a licence to deal freely with men. Avoid physical contact. The rule -fire and butter applies even after marriage.
Take counselling from other women counsellors or if required from men counsellors in presence of the counsellor’s wife.
Services that involve too much interaction with brahmacharis, other men should be done through the husband.
Frivolous behavior and or talk or attempts to attract attention e.g. giggling, laughing loudly etc., should be avoided and proper dress code according to Vaishnav etiquette should be observed at all times.
Married grihastha women should be escorted by their husbands when they meet sannyasis\bramhacharis. If not, they must be escorted by another lady. This guideline is also applicable to unmarried matajis. The dignity and sanctity of the bramhacari and sannyas ashrams must be preserved for the spiritual well-being of the society.
a. A Vaishnava is naturally kind by disposition. Sivanand Sen, an intimate disciple of Caitanya Mahaprabhu, allowed a dog to join the party of devotees who traveled from Bengal to Jagannäth Puri to have the darshan of the Lord Caitanya Mahaprabhu. Lord Gauranga personally fed the dog and sent him back to Godhead. However,for the sake of cleanliness, it is advised that one not keep pets inside one’s house.
b. In an era just gone by, grihasthas would have cows and oxen and take tender care of these. Go-palan and Go-raksha are important Vedic principles, which all grihasthas should cherish and honour.
c. Imbibing the spirit of broad-mindedness and serving all living entities is an important aspect of Grihastha life. Since Krishna is in the center of grihastha ashram, the grihastha life is a godly way of living. However, there are other responsibilities.
no children/begetting a son/daughter:
For a grihastha devotee it does not matter whether he has a son or a daughter or no children at all. Why is it so?
Because a devotee understands that the will of the providence is supreme and one must be satisfied with that.
A devotee is aware that he is not destined to travel in this material world after his death. His aspiration is to go back home back to Godhead.
A devotee does not hanker for a son or a daughter. If they come he is happy and he or she endeavors to make them Krishna conscious.
A devotee does not depend on his son or daughter. He depends totally on Krishna. any child born in a devotee family is a special gift.
10. What should be the consciousness of a devotee couple, who decides not
to have a child ?
Grihastha ashram means expansion. It is normal to have a child. The couple has to determine for itself why they do not want progeny. Is it because of laziness? Raising children may mean hard work to earn more money. The wife may not want to go through the ordeal of child bearing, keeping awake at night. If this is the cause for not having children, then it is not renunciation .The couple should seek advice from senior Vaishnavas and give proper orientation to their married life.
Young children are like sponges. They soak up Krishna consciousness and there is practically no need to expose them to anything but Krishna consciousness. Children should be protected from worldly pleasure by cultivating a joyous Krishna conscious atmosphere in the house so that the children are completely satisfied and their creative abilities are properly channelised. Unfortunately, in the modern society, parents have no time for their children. They give them comforts but not abundant affection and concern, which are needed at all the stages in their life. Children should be handled with affection and discipline. Canakya’s instructions that children be given abundant affection till the age of five, disciplined, if necessary, till they attain the age of ten and a child be treated as a friend once he attains the age of sixteen, should be used with circumspection.
Parents should not subject their children to excessive academic pressure. Every child has God given intelligence and ability. The parents should constantly endeavour to create the right conditions for a child’s physical, intellectual and spiritual progress. Parents should try to bring out the best in their children by developing a relationship of love and trust, respect the feelings of the children and at all times and make sincere efforts to inculcate good values in life.
Never humiliate a child in presence of others or make odious comparisons. This can have adverse psychological influence on the child.
Parents should not fight or argue in the presence of the child and also not criticise other devotees. A child has a natural instinct for admiring his\her parents and often a child regards parents as role models. Therefore ,one should not have arguments in the first place and most certainly not in the presence of the child.
One of the major concerns of devotee parents is to provide a conducive spiritual environment to facilitate the child’s Krishna consciousness. Every living being is a child of Krishna and has an independent free will. One cannot force one’s child to serve Krishna. The best and the most merciful thing one can do is to be as perfect an example as possible in one’s own life. Then the child will take the instructions of parents seriously. Parents must preach to their children and do everything in their power to attract them to Krishna. The children will take your instructions seriously to the degree that they see their parents seriously following the principles of Krishna consciousness in your own life.
If somehow or the other the children become attracted to friends who are devotees, that would be a great benefit to them. One should orient them in this direction and place them in a proper environment by which they become pure devotees of the Lord. This is the foremost responsibility of the parents. However, it must be realized that as a child gets older and reaches his mid-teenage, he may develop the ability to do what he wants independently. The child who once accompanied his parents to the temple in a disciplined manner may now not cooperate. If one tries to force the child to be Krishna conscious, he may rebel against Krishna consciousness and even reject it. It is possible that such a child may visit the temple with his parents but will internally resent it. So the parents have to use their intelligence and assess whether by enforcing discipline the child is coming closer to Krishna or going away from Krishna.
If the child is really fixed on materialistic association, all that the parents can do is to explain to the child what is right and what is wrong in a loving way. The parents through their words and example, can point out to their children what is best for them and what will be the consequences of their going astray. Parents as a society should work together to create an environment for Krishna consciousness in such an attractive, exciting and dynamic manner that the children will be attracted to it. If after this, the child does go astray, all that the parents can do is to be a good example, give good instructions and pray for their children. One may also consider moving the family to a more conducive location.
It has been found that children raised in Krishna consciousness, who at some stage in their life go astray to experience first hand what is material life, come back to Krishna consciousness and become excellent devotees appreciating that Krishna consciousness is a matchless gift.
If the parents do not give their child proper affection and concern, then the child will feel an emptiness within his heart rather than fullness, even in the environment of Krishna consciousness. Therefore, giving care, time and affection to ones child is one of the most important aspects of raising a child in Krishna consciousness. However, if the parents do not have time for their own sadhana, do not have time to attend satsangs and associate with devotees,they will not be able to inculcate a high quality Krishna consciousness in their child despite their affection. Therefore raising children in Krishna consciousness is a matter of an intelligent and mature balance.
Srila Prabhupada in his Srimad Bhagavatam purports [1.5.24] has stated that an irresponsible life of sense enjoyment was unknown to the children of the followers of the varnasrama system. The boy was even injected with spiritual acumen before being placed by the father in the womb of the mother. Both the father and the mother were responsible for the boy’s success in being liberated from the material bondage.That is the process of successful family planning. It is to beget children for complete perfection. Without being self-controlled, without being disciplined and without being fully obedient, no one can become successful in following the instructions of the spiritual master, and without doing so, no one is able to go back to Godhead.
In one letter [To Bhaktin Toni; Sydney 73-02-18], Srila Prabhupada has compared the children of one of his disciples to the Deities in the temple. Just as some devotees have to devote full-time to taking care of the Deities in the temple, some devotees have to dedicate much time to taking care of their small children; and they are not ordinary children, they are devotees. Serving, guiding, and training Krishna’s devotees will make you very dear to Lord Krishna..
Parents should make sure that their child brought up in a Krishna consciousness environment does not get the label of being a “failure” in his studies or chosen field of activity. Such a child tends to seek a new identity and success by taking to activities of the wrong kind. If a child has satisfactorily functioned for five years within his family, he comes to school confident that he will continue to succeed, he hopes to gain the love and respect of teachers and classmates through ways similar to those that have worked with his parents. Parents should instill confidence in their child.
Samskar means “purificatory rite.” To make their child Krishna conscious, the grihastha couple joyfully imparts the Vedic samskaras, right from his/her birth and thus help the child to eventually attain the spiritual platform. It should be realized that spiritual health and hence the well-being of the human society is greatly affected by the samskaras imparted to the child.
Janmana jayate shudrah samskarat bhavet dvijah.
By birth, everyone is a sudra, but by performance of samskaras one becomes a brhamana. Mahabharat (Shanti parva) mentions that there are 48 samskaras to be performed on every human being. Srila Gopal Bhatta Gosvami has considered 10 samskaras to be of prime importance for Gaudiya Vaiñnavas and also described how to perform them in his book, entitled “Satkriya sar dipika,” regarded by Srila Bhakti Siddhanta Sarasvati Thakura as the most authoritative book on this subjectg of Samskaras for Kaliyuga. In this write-up, only Garbhadan samskar will be dealt with.
Garbhadan samskara: Purification of a human being starts even before his birth and this samskara is called Garbhadan samskar. By the performance of this samskara, the physical contact between a man and a woman is sanctified. Also intelligent, piousand God-conscious children are born by the strength of performance of Garbhadansamskara. This is the most important samskara which Srila Prabhupada has emphasisedin all his purports on the subject. Grihastas should produce children as a sacrifice toLord Vishnu. Grihasthas give birth to children to make them Krishna conscious and liberate them.
Srila Prabhupada has said that before performing this samskara , the husband and wife should each chant 50 rounds of Hare Krishna Maha mantra [Letter to Syama, Los angeles,18th January,1968], and through out the day, engage in various devotional services, like reading and hearing. This will help purify their consciousness.
It must be noted that 50 rounds are to be chanted each time the couple unites. Prabhupad’s explicit instructions are that a couple must individually chant 50 rounds on the very day of Garbhadana Samskara.
The contention that we have become devotees though our parents did not chant should not be used as an excuse for diluting the principles of Garbhadana Samskara.
A woman in the role of wife occupies a position of pre-eminence in ancient Vedic tradition. The Vedas place woman on a high pedestal of sublimity as indicated in the following verse:
Yatra nariyastu poojayante ramante tatra devah. “Where woman is worshipped ,demigods preside there.”
The success of grihastha ashram depends on how a woman is treated. What is theposition of a woman? In the Mahabharata Bhismadev instructs Yudhisthir Maharaj on this very subject. This important subject is also dealt with Manu in his Manu samhita. Bhismadev states:
It is very important that every single woman must be given love, adored and honoured and the shatra says that where women are honoured, even the demigods are pleased. Bhismadev states:
A home in which the women- folk are not honoured, all acts become fruitless.
If the women in a family live in grief, then that family will become extinct, the house will be destroyed. Such is the power, unleashed when a woman is displeased or dishonoured.
Women are deities of prosperity. They are the very embodiment of Laxmi devi. Dishonouring a woman is like disrespecting Laxmi devi, who will then not cast her benign glance on such a home.
The virtue of men depends upon women. Men are dependent on women because whatever virtues they have is simply because these were inculcated in them by the women-folk- by the mother, by the sister, by the wife. Hence women are worthy of love, adoration and respect from all men.
The Vedic injunction is that all men should look upon all women, except their
wife, as their mother.
Srila Prabhupada said that within ISKCON, a woman should be addressed as mataji, which is a term of respect that we show to our own mother. In Vedic society a woman is a symbol of awe, reverence and worship.
A woman in grihastha ashram imparts samskaras to the children. Thus good children are generated, good population ensured, conducive for a God-conscious happy and prosperous human society. Chaste and pious women can transform the condition of the society into the mode of goodness, which is a platform for spiritual progress. Otherwise, a hellish condition would be created in the society.
It must be concluded that the woman is always an object of worship in the Vedic society and not an object of exploitation. Lack of this Vedic perspective is the source of many ills in the so called “modern” society.
One who accepts a wife must be faithful A woman is physically weak and therefore, prone to be exploited by unscrupulous elements. A woman, by nature, tends to be devoted, trusting and faithful and likes to follow and therefore, should at all times be under the protection of a man. According to the Vedic system, no girl should remain unmarried. A woman must be protected in her childhood by her father, in her youth by her husband, and in her old age by her son. So according to the Vedic system, there is no independent life for a woman.
In today’s society, there is an idea of women’s liberation, of the independent woman. Srila Prabhupada has said that women’s liberation means a woman becomes independent, is exploited by man, has an illegitimate child, aborts the child and the exploitation continues.
When a woman is shy, chaste and restrained, she cannot be exploited because she is under the protection of her men-folk, the father, husband and family. So at all costs, the chastity and purity of a woman must be protected. This is the sacred principle of our sastras. In the Bhagvad-Gita, it is stated that with the destruction of the family tradition, the family becomes involved in irreligion. When irreligion is prominent in the family, the women of the family become polluted and from the degradation of womanhood, come unwanted progeny and this leads to hellish conditions of life. The ancestors of such corrupt families also fall down because the performance of rites of offering them food and water are entirely stopped.
It is therefore, necessary for women to be protected for their own happiness and for the happiness of their family and society.
When a woman has purity, chastity and shyness, and uses these qualities in the service of Lord Krishna, she is in a happy situation and earns respect from a man. Srila Prabhupada said “We give Krishna consciousness both to the woman and man equally without distinction but to protect them from exploitation by man, we teach them to get married and settle down.
Man, whatever he may say externally for his own sense gratification, does notrespect the so-called liberated woman.
A natural quality of a real vaishnava is to understand how much his wife is helping him in his devotional service, protecting him from maya. Then there will be true appreciation and gratitude.
If one reads about the lives of great vaishnavas in the scriptures, one does not find them neglecting, demeaning or casting ill remarks on their wives. Instead one finds great vaishnavas to be caring and protective husbands while strictly following the principles of Krishna consciousness .
According to Vedic wisdom, a good wife is a great asset for material and spiritual prosperity.
The bodily relationship between the husband and the wife is secondary. The primary factor is that both should help one another in the matter of advancement of Krsna consciousness.
Marriage between a husband and a wife means that the husband should be responsible for the wife’s well being and protection in all cases.
As the husband ,one should see that the wife is trained nicely in Krsna consciousness.
If one has a child it is the husband’s responsibility to see that his family has no longer to come back and take a material body in this world of birth and death.
Lord Rishabdev instructs his hundred sons that one who cannot deliver his dependents from the cycle of repeated birth and death should never become a Spiritual Master, a father, a husband, a mother or a worship able demigod.
Therefore, if one is not able to liberate one’s wife from the cycle of birth and death, one should not become a husband. So the husband should become qualified spiritually and must be properly in Krishna consciousness to be able to guide his wife properly and protect her on the spiritual platform. This is the most important esponsibility that a husband has to shoulder.
Protection also entails providing all facilities to one’s wife, which means that she should not have the problem of how and where to get the food, clothes, shelter, maintaining the home and children. The husband must shoulder the burden. The husbandm must not neglect his duty and provide food, clothes, house, ornaments and other necessities in reasonable quantity. Srila Prabhupäda explains that providing for the wife and children may involve hardships on the part of the husband and the wife on her part can make it comfortable for the husband by not demanding too much.
Humility, tolerance and understanding are important attributes in performing duties of a husband.
The husband should be faithful, devoted and dutiful. Srila Prabhupada explains that one should try to be a husband like Sri Ramchandra. When Lord Ramchandra performed the pastime of searching for Sitadevi, it was not that He was lamenting like an ordinary person. He is the Supreme Personality of Godhead. He could have generated any number of Sitas from His internal energy. The pastime of Ravana kidnapping Sita and Ram going in search of Sita sets an example. Srila Prabhupada states that there are two morals to be learnt from this pastime :
(i) Better not to marry because so many hardships are entailed and
(ii) If one does marry, one must be a dutiful husband like Lord Ram and take all kind of pains to protect one’s wife, whatever the hardships. One has to undergo, as Lord Ram is demonstrating, “ek patni vrata”. A husband should not see his wife as an object of sense gratification, even though she is his wife. A grihastha should be aware that just as he belongs to Lord Krishna, similarly, his wife, children, wealth, are all the property of Lord Krishna. The husband should therefore respect and care for his wife and children as the sacred property of Krishna entrusted in his care.
A grihastha may tend to develop pride because he is the one who provides for the family, he is the one who protects the wife. The husband has this service of providing for the family but he is not meant to be a dictator or an autocrat. He should not ill-treat his wife, beat her or be insensitive about her feelings. He must ensure that his wife is fully satisfied in the house and is happy in every way. The husband should protect his wife physically, emotionally and spiritually.
A husband has to be especially kind, considerate and loving when his wife is pregnant. While he should create conditions for the wife to hear Srimad Bhagvatam and other scriptures so that the unborn child has the right samskaras, he must extend his full cooperation.
A husband should be especially considerate, compassionate and helpful when his wife gives birth to a child and has to pass through the difficult phase of motherhood, which can disturb her physical and mental state and also her devotional service. A husband should rise to the reasonable expectations of his wife and should do his very best to help his wife in every possible way.
Humility, tolerance and understanding are important attributes in performing duties of a husband.
From the viewpoint of religious duties, a husband and wife are considered one entity, one identity in body and mind and they should serve Lord Krishna as one being.The woman in a grihastha ashram is called ‘ardhangini’, which means half the body of the husband. According to Vedic injunctions, the wife is accepted as the better half of the man’s body because she is responsible for discharging half the responsibilities of the husband in all religious observances. The husband is incomplete without the wife. Being one with her husband and being protected and guided by him, she can be happy. If she tries to be independent, she will be unhappy.
Though the husband protects the wife, the latter protects the husband in a very important way. This is nicely illustrated in the story of King Puranjana described in the Shrimad Bhagwatam. Srila Prabhupada explains in his purport that the body is like a fort, the senses are like plunderers and the wife is the commander of the fort. In other words, when one’s consciousness is attacked by the call of the senses, then the wife, commander of the fort (durgapati), comes to one’s rescue. She is the protection of the husband who would otherwise go astray and perform irreligious activities. She controls her husband not by harsh words, not by challenging him, not by arrogance but by her affection, her chastity, and her serving spirit. This way, she makes the grihastha ashram safest among the ashramas.
The wife can advise her husband when he is going on a wrong track. Mandodari, who was epitome of a chaste wife gave good advice to Ravanna who did not heed her good advice. Similarly, Dhretrashtra received good counsel from Gandhari. Vali’s wife, Tara, knew there was danger for Vali when Sugriva challenged him but the arrogant and proud Vali disregarded his chaste and wise wife’s advice and was killed. The wife should give good counsel to her husband in a humble and sweet way without bruising his feelings. If he stubbornly disregards her good advice, then he alone has to suffer the results of his karma.
14.6 Serving one’s husband: It is very important that a wife should always serve the husband faithfully, devotedly and sincerely. We find this counsel in the Ramayana and also Mahabharat. Anasuya advises Sita: When Lord Ram and Sita were in exile, they visited the beautiful ashram of Atri muni and his chaste wife Anusuya. During this stay, Ansuya advised Sita thus:
nagarastho vanastho va shubho va yadivashubhah
yasam strinam priyo bharta tasam loka mahodayah
Worlds that are attended with great prosperity await those women to whom their husband is dear no matter whether he lives in a city or a forest , whether he is propitious or adverse. This instruction is at the very root of a successful grihastha life.
Husband’s honor must be wife’s honor, his joy her joy.
Queen Draupadi advises Satyabhama : Queen Draupadi was a chaste wife who had to serve five husbands. In this context the advice given by Draupadi to Satyabhama, the wife of Lord Krishna is indeed very instructive.
The Pandava Princess and their wife Draupadi had been exiled from their kingdom and were now living in the forest. One day, Lord Krishna and His wife Satyabhama chanced to visit them. Draupadi and Satyabhama had not seen each other for a long time and after some pleasant conversation, Satyabhama asked, “Draupadi, I know that you are able to rule your husbands, who are as strong and handsome as the chief gods but why are they so obedient to you and never upset by you ? Please explain what you are doing so I may get Krishna to always obey me also.”
Queen Draupadi replied, “The eternal virtue for a woman is based on her concern for her husband. The husband is the wife’s god or master and her shelter. Truly she has no other refuge. Why then should she hurt her husband in even the slightest degree?
Whether I am sleeping, eating or ornamenting myself, I never act against the will of my husbands. Always directed by them, I never speak badly about my mother-in-law.” Satyabhama asked, “Is that all?” Draupadi replied, “No, there are also other things – such as the way I act towards my exalted husbands. For example, I lay aside my vanity, restrain my desire and anger and always wait on them and their other wives with devotion. I control my jealousy and with love in my heart and without feeling humiliated with the work I do, I serve my husbands. I am afraid to say what is wicked or untrue, or to look or sit or walk improperly, or to glance at them in a way that reveals the feelings of my heart. My heart is not disposed with any other male, be he human, celestial, Gandharva, young, ornamented, wealthy or handsome. I never bathe, eat or sleep till my husbands and our servants have. Whenever my husbands return from the field, woods or towns, I immediately get up and offer them my respects by providing them with water and a seat. I am always busy serving my husbands and I never desire to be away from them. When my husbands leave home to visit some relatives, I don’t wear any kind of flowers or scented paste and I practice austerities. Whatever my husbands don’t drink, eat or enjoy, I also don’t. I always seek the good of my husbands and always wear ornaments and follow instructions. Day and night, without the slightest idleness, I always discharge those obligations of which my mother-in-law informed me, namely, those regarding relatives, charity, worshipping the gods, offering to the ill etc. With humility and under accepted regulations, I attend to my modest, truthful, ever virtuous husbands, as if they were poisonous snakes that could easily be agitated.”
Bhismadeva says in the Mahabharata that for men many kinds of religious sacrifices have been ordained. He has to give in charity, he has to fast. But these things are not ordained for women. She is ordained to just serve her husband.
Even if she is not a devotee or the husband is not a devotee, the wife can attain the heavenly planets just by serving her husband in a chaste way. Imagine the benefits that will accrue if both husband and wife are devotees, the wife serves the husband submissively with chastity, humility and sweet words!
When the wife comes in front of her husband, she should be jolly and cheerful,clean and well dressed. She should be clever in household management; keeping things neat and clean and economical in her expenses. On the other hand, the husband should provide sufficiently. In this arrangement, there will be money saved for rendering service to Lord Krishna and His devotees.
Even if the husband is irritable, does some things a little off, she must be understanding and take these tendencies in her stride and adapt herself to her husband’s situation to the best of her ability.
The wife can draw inspiration from the role models described in the Srimad Bhagvatam. Devahuti served her husband, Kardama Muni in the forest, sensing and understanding what her husband wanted and what was his mood, what was his consciousness, and thus as a chaste wife, she was successful in pleasing her husband.
Srila Prabhupada explains in one purport that for a woman, the first principle of religion is to serve her husband.
Both husband and wife must follow their Guru’s instructions and the husband must follow the Spiritual Master so nicely that he can create the right atmosphere for Krishna consciousness.
The wife should not expect her husband to be like Lord Rama if she is not following the footsteps of Sitä and vice versa.
Both, husband and wife should try to follow in the footsteps of ideal grihasthas, serve each other and be happy in Krishna Consciousness.
Even if the husband is a neophyte devotee, still the wife should serve him.
A wife shares the spiritual advancement of her husband, simply by serving him. Even if she is not a devotee, she gets all the benefits that the husband gets, simply by serving him. Chastity and service to the husband have such power that the wife automatically shares in the spiritual advancement and piety of her husband. In this regard, the example of Devahuti is very instructive. Devahuti was the most beautiful and virtuous daughter of the great King, Svayambhuva Manu. After the marriage to Kardama Muni, she stayed in the forest with him, as a mendicant, undergoing so many hardships. She lost her beauty and her body luster, became frail and thin, but seeing her chastity and her service attitude, Kardama Muni’s heart softened and he blessed her. Not only did Devahuti regain her beauty but she also received Lord Krishna’s grace through her husband. She became spiritually advanced imperceptibly, gradually but surely.
However, in spite of the husband being in proper spiritual knowledge, in spite of the husband having trained his wife very carefully according to religious principles, if she commits sin and is disobedient, then the husband is not responsible.
It is described that a chaste wife and her husband go to the same destination. She gets the same husband in the next birth. The examples are Sutapa and Prishni, Aditi and Kashyap, Devaki and Vasudev. If the husband is devout, very spiritual, he will attain higher and higher destinations and simply on the strength of her chastity, the wife will follow. A wife can save her husband who indulges in sinful activities by the power of her chastity.
It must be noted that the above discussion is on the platform of dharma, artha, kama, moksha based on material considerations and religiosity. The chaste wife will have even more power if she is a devotee of Lord Krishna.
A man gets power by celibacy (brahmacharya) and woman gets power by chastity from being faithful to her husband.
When a man sees chastity, shyness and innocence, he becomes inspired to drop his own barriers and respect her in return. This encourages the natural tendency on the part of the male to be protective and chivalrous. Shyness is a gift of nature to the fair sex. [Srimad Bhagvatam 1.10.16]
The key to success in the grihastha äshram is to keep Lord Krishna in the centre. Man is like butter and woman is like fire. So it is but natural that when a man and woman come together, there is an attachment on the bodily platform. If this attachment is diverted (deflected) towards Lord Krishna, then it can become perfect grihastha life.
There is a saying that “A family that prays together, stays together”. Therefore, a man and woman should live together only in relation to Krishna, understanding from a spiritual point of view that this is not my husband or my wife and we are all parts and parcel of Lord Krishna.
Externally, we should perform our duties of husband and wife very nicely but ourconsciousness, the purpose of our lives should be to help each other to love and serveLord Krishna. A family means to come together, chant Hare Krishna, serve the Lord, hear Srimad Bhagavatam, honour prasadam and be happy. This holds good for any family – the family of grihasthas, family of devotees or the family of the human species in the entire Universe.
Do sankirtan yagna every day, hear and chant about Lord Krishna, distribute prasadam, serve the devotees, thus keep Krishna in the centre and make our life perfect.
If we want a plant to grow, it is not enough just to sow the seed, one requires proper soil, air and water. Similarly, if we want the creeper of devotional service to Krishna to grow, it is necessary to provide proper Vedic culture and environment in our homes, in the temple, in the community. It is then possible to lead a happy Krishna conscious life and create a Krishna conscious society.
The following activities should engage the attention of householders:
Festivals: They are very important for householders. Men should try to take time off from work. Women should dress nicely. Plan these activities ahead of time even with the whole family doing the planning. Make sure that the children are included and get great spiritual taste. Festivals done properly leave deep samskaras in children’s mind, very important in their becoming devotees.
Hearing : The house can be filled with transcendental sound vibrations . Lectures can be played while cooking, cleaning, bathing etc. Kirtan tapes can always be played.
Children enjoy listening to kirtans.
Rising early : With love and affection children can be trained to rise early. They candevelop quality of determination. If the children get up early then they can be trained to chant, recite slokas etc.
Using science and technology: We are living in an era of science and technology. While we can use everything in Krishna’s service, we should be careful that technology does not distract our Krishna consciousness . Turn off mobile phones during Arotik and kirtana performed at home /temple. And while honouring prasadam. Use internet only when needed in work or in Krishna’s service. Avoid T.V. altogether, if not practical, use it wisely and train children to watch T.V. in a responsible way.
Attachmment to Sadhus: The family should develop deep attachment to Krishna’s devotees, especially, advanced devotees. This could be accomplished by inviting sadhus and advanced vaishnavas home for prasad, organizing satsangs etc. Children, while not forced, should also be encouraged to develop such relationships.
Following Vedic culture: As far as is practical, grihasthas should follow the standards of Vedic culture. Still having said that, another principle is : “ Somehow or the other, have a successful householder life.” Even if all the culture is not there, there should be peace and Krishna consciousness which will please Guru and Krishna.
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
And be happy