Pennywise – Clear Your Head lyrics
take all that you’ve read
and all you’ve heard said
take every little bit of info
clogged up in your head
then play sane game
ream out your crowded brain
you’ll feel much better
when you clear your head
I know it’s a you gotta try
you lose control and would like to know
the reason why
I know it’s a to clear your head
you lose control
then life is over you are dead.
now you may ask why why such a blue sky
of all the colors on a palette
that you might try
your mental landscape
you’ll feel much better when you clear your head
and soon you’ll see
a much better way to be
you’ll see the person that you sought to be
you got to be
get your new clean slate
when all that is erased
you’ll feel much better
when you clear your head
your life – is a dump for garbage sinner
stacked up with the
of worthless refuse from the past
now you’re backed up against the wall
your life – a crowded thought collection
so many theories
dearly handed down to you
and you just can’t condense them
it’s your life.
Duration : 0:2:47
[youtube Q_zZYbqCukQ]
The Gate of Liberation Part 2 _001_of_002
http://esotericteaching.org
In Bhagavad-gita Kṛṣṇa is advising Arjuna. Arjuna accepts His advice and addresses Kṛṣṇa as Acyuta, the Infallible One. Kṛṣṇa is acyuta, infallible, because He never falls down . Cyuta means those who are fallen in the material world. They are cyuta, fallible, because they have failed to avoid the trap of material existence.
We are fallen in the material world; therefore we have accepted this material body. And because we have accepted the material body, we are afflicted by so many undesirable material qualities: iccha-dvesa-samutthena dvandva-mohena bharata sarva-bhutani sammoham sarge yanti parantapa O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate. [Bhagavad-gita 7.27]
Iccha means desire. And dvesa means envy, hate. Iccha-dvesa-samutthena. When we become envious of Kṛṣṇa and we want to enjoy this material world, then we come to this material creation. But because we are constitutionally not enjoyers but servitors, we cannot satisfy our desires. Therefore we become envious, spiteful and hateful, and because of this the material world is a ish place of suffering and death.
So all of us in this material world, having material bodies, from Brahma down to the ant, are required to enjoy or suffer the resultant action of karma. yas tv indragopam athavendram aho sva-karma- bandhanurupa-phala-bhajanam atanoti karmani nirdahati kintu ca bhakti-bhajam govindam adi-purusam tam aham bhajami He impartially ordains for each living entity the due enjoyment of the fruits of their activities, for all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny indragopa insect than in that of Indra, king of the devas. I therefore adore the primeval Lord Govinda, who burns to the roots all the karma of those who are imbued with devotion for Him. [Brahma-samhita, 5.54]
There is an insect called in indra-gopa Sanskrit. It is a microbe so small that you cannot see it with the naked eye. This microbe is called indra, and there is another Indra, the King of Heaven. So the Brahma-samhita says, yas tu indra-gopa. Beginning from this indra-gopa, up to the King of Heaven, everyone is subjected to enjoy or suffer the resultant action of his karma.
By the resultant action of karma, material cause and effect, one jiva soul has become the King of Heaven, and by karma, another jiva soul has become a microscopic indra-gopa. This is material existence. There are 8,400,000 species or types of material bodies, and we are wandering through the different planets in many different forms. This is the material world, samsara.
And in the material world, whatever form we may have, we have got attachment and identification with this body. Therefore we are under the impression that I am this body. That is the material conception of life or the material ontology.
So in the beginning of Bhagavad-gita, Arjuna was apparently overwhelmed by material consciousness. In the battlefield, he identified himself as the body. He thought that he belonged to the Kuru dynasty, and all his family and relatives were there to fight, on one side his brothers, and on the other side his cousins, nephews, grandfather and guru.
He become very much disturbed that I have to kill the other side, my cousins and my nephews, my grandfather. No, no. Kṛṣṇa, I cannot. No. This is impossible. I shall not fight.
So he refused to fight, and this set the stage for Kṛṣṇa to speak Bhagavad-gita. Arjuna played the part of a conditioned soul under the impression that he is the body. That is animal life, material consciousness.
Duration : 0:10:59
[youtube -MpFp5pRivI]
The Gate of Liberation Part 2 _002_of_002
http://esotericteaching.org
In Bhagavad-gita Kṛṣṇa is advising Arjuna. Arjuna accepts His advice and addresses Kṛṣṇa as Acyuta, the Infallible One. Kṛṣṇa is acyuta, infallible, because He never falls down . Cyuta means those who are fallen in the material world. They are cyuta, fallible, because they have failed to avoid the trap of material existence.
We are fallen in the material world; therefore we have accepted this material body. And because we have accepted the material body, we are afflicted by so many undesirable material qualities: iccha-dvesa-samutthena dvandva-mohena bharata sarva-bhutani sammoham sarge yanti parantapa O scion of Bharata, O conqueror of the foe, all living entities are born into delusion, bewildered by dualities arisen from desire and hate. [Bhagavad-gita 7.27]
Iccha means desire. And dvesa means envy, hate. Iccha-dvesa-samutthena. When we become envious of Kṛṣṇa and we want to enjoy this material world, then we come to this material creation. But because we are constitutionally not enjoyers but servitors, we cannot satisfy our desires. Therefore we become envious, spiteful and hateful, and because of this the material world is a ish place of suffering and death.
So all of us in this material world, having material bodies, from Brahma down to the ant, are required to enjoy or suffer the resultant action of karma. yas tv indragopam athavendram aho sva-karma- bandhanurupa-phala-bhajanam atanoti karmani nirdahati kintu ca bhakti-bhajam govindam adi-purusam tam aham bhajami He impartially ordains for each living entity the due enjoyment of the fruits of their activities, for all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny indragopa insect than in that of Indra, king of the devas. I therefore adore the primeval Lord Govinda, who burns to the roots all the karma of those who are imbued with devotion for Him. [Brahma-samhita, 5.54]
There is an insect called in indra-gopa Sanskrit. It is a microbe so small that you cannot see it with the naked eye. This microbe is called indra, and there is another Indra, the King of Heaven. So the Brahma-samhita says, yas tu indra-gopa. Beginning from this indra-gopa, up to the King of Heaven, everyone is subjected to enjoy or suffer the resultant action of his karma.
By the resultant action of karma, material cause and effect, one jiva soul has become the King of Heaven, and by karma, another jiva soul has become a microscopic indra-gopa. This is material existence. There are 8,400,000 species or types of material bodies, and we are wandering through the different planets in many different forms. This is the material world, samsara.
And in the material world, whatever form we may have, we have got attachment and identification with this body. Therefore we are under the impression that I am this body. That is the material conception of life or the material ontology.
So in the beginning of Bhagavad-gita, Arjuna was apparently overwhelmed by material consciousness. In the battlefield, he identified himself as the body. He thought that he belonged to the Kuru dynasty, and all his family and relatives were there to fight, on one side his brothers, and on the other side his cousins, nephews, grandfather and guru.
He become very much disturbed that I have to kill the other side, my cousins and my nephews, my grandfather. No, no. Kṛṣṇa, I cannot. No. This is impossible. I shall not fight.
So he refused to fight, and this set the stage for Kṛṣṇa to speak Bhagavad-gita. Arjuna played the part of a conditioned soul under the impression that he is the body. That is animal life, material consciousness.
Duration : 0:10:19
[youtube -82NxNzlLdA]
Inner Game 104 – Breaking Down Your Limiting Beliefs.
For more advanced free videos check out:
http://www.attractioninstitute.org
Duration : 0:6:42
[youtube W76pz84jchA]
Boy Remembers Past Life – Open your Mind – Part 1 of 5
The story of a five-year-old boy from Glasgow who has been telling stories of a past life on the remote island of Barra in the Outer Hebrides ever since he could talk. His mother, unconvinced by a psychologist’s explanation, decides to visit Dr Jim Tucker of the University of Virginia, before travelling to Barra to see if any of the tales of a ‘previous life’ can be verified.
Duration : 0:10:0
[youtube kmHo7_5MtmA]
Krsna Speaks to Save His Devotee Part 3_002_of_002
http://esotericteaching.org
The second chapter of Bhagavad-gita begins with the following sloka:
sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Kṛṣṇa, spoke the following words. [Bhagavad-gita 2.1]
Kṛṣṇa is described here as Madhusudana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusudana, the compiler of Bhagavad-gita, Srila Vyasadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadananda Pandit, it is said:
pisaci paile yena mati-cchanna haya
maya-grasta jivera haya se bhava udaya
When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost. [Prema-vivarta, 1]
Maya-grasta jivera haya. Maya means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: Help! Help! Ahhhhh!
So our attachment for this material world is like that. It is an illusion. We are thinking that Without me, everything will be spoiled. My presence is required. And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that When the king dies, it does not mean the kingdom stops. Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that Without me, everything will be spoiled. This is called maya, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pancasordhvam vanam vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacari, from the age of five hes trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacaris who do not fall down are allowed to remain naisthika-brahmacari, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacaris who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vanaprastha, traveling in pilgrimages to holy places like Vrndavana, Prayaga, Mayapur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
Duration : 0:10:21
[youtube PnSMz0dLmj0]
Krsna Speaks to Save His Devotee Part 3_001_of_002
http://esotericteaching.org
The second chapter of Bhagavad-gita begins with the following sloka:
sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Kṛṣṇa, spoke the following words. [Bhagavad-gita 2.1]
Kṛṣṇa is described here as Madhusudana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusudana, the compiler of Bhagavad-gita, Srila Vyasadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadananda Pandit, it is said:
pisaci paile yena mati-cchanna haya
maya-grasta jivera haya se bhava udaya
When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost. [Prema-vivarta, 1]
Maya-grasta jivera haya. Maya means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: Help! Help! Ahhhhh!
So our attachment for this material world is like that. It is an illusion. We are thinking that Without me, everything will be spoiled. My presence is required. And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that When the king dies, it does not mean the kingdom stops. Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that Without me, everything will be spoiled. This is called maya, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pancasordhvam vanam vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacari, from the age of five hes trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacaris who do not fall down are allowed to remain naisthika-brahmacari, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacaris who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vanaprastha, traveling in pilgrimages to holy places like Vrndavana, Prayaga, Mayapur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
Duration : 0:10:59
[youtube J1fT4ruQY2k]
Krsna Speaks_002_of_002
http://esotericteaching.org
The second chapter of Bhagavad-gītā begins with the following śloka:
sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ
Sanjaya said: “Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the following words.” [Bhagavad-gītā 2.1]
Kṛṣṇa is described here as Madhusūdana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusūdana, the compiler of Bhagavad-gītā, Śrīla Vyāsadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadānanda Pandit, it is said:
piśācī pāile yena mati-cchanna haya
māyā-grasta jīvera haya se bhāva udaya “When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost.” [Prema-vivarta, 1]
Māyā-grasta jīvera haya. Māyā means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: “Help! Help! Ahhhhh!”
So our attachment for this material world is like that. It is an illusion. We are thinking that “Without me, everything will be spoiled. My presence is required.” And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that “When the king dies, it does not mean the kingdom stops.” Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that “Without me, everything will be spoiled.” This is called Māyā, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pañcaśordhvaṁ vanaṁ vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacarī, from the age of five he’s trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacarīs who do not fall down are allowed to remain naisthika-brahmacarī, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacarīs who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vānaprastha, traveling in pilgrimages to holy places like Vṛndāvana, Prayāga, Māyāpur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
And when one is trained up fully, he takes sannyāsa, the renounced order of life. Then there is no more contact with woman or household life. His whole energy is focused on how to attain spiritual liberation. That is our Vedic system.
Duration : 0:10:21
[youtube nEV8Q5k-RSQ]
Krsna Speaks_001_of_002
http://esotericteaching.org
The second chapter of Bhagavad-gītā begins with the following śloka:
sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ
Sanjaya said: “Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the following words.” [Bhagavad-gītā 2.1]
Kṛṣṇa is described here as Madhusūdana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusūdana, the compiler of Bhagavad-gītā, Śrīla Vyāsadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadānanda Pandit, it is said:
piśācī pāile yena mati-cchanna haya
māyā-grasta jīvera haya se bhāva udaya “When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost.” [Prema-vivarta, 1]
Māyā-grasta jīvera haya. Māyā means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: “Help! Help! Ahhhhh!”
So our attachment for this material world is like that. It is an illusion. We are thinking that “Without me, everything will be spoiled. My presence is required.” And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that “When the king dies, it does not mean the kingdom stops.” Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that “Without me, everything will be spoiled.” This is called Māyā, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pañcaśordhvaṁ vanaṁ vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacarī, from the age of five he’s trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacarīs who do not fall down are allowed to remain naisthika-brahmacarī, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacarīs who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vānaprastha, traveling in pilgrimages to holy places like Vṛndāvana, Prayāga, Māyāpur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
And when one is trained up fully, he takes sannyāsa, the renounced order of life. Then there is no more contact with woman or household life. His whole energy is focused on how to attain spiritual liberation. That is our Vedic system.
Duration : 0:10:59
[youtube bz4IrjPJ35s]
Krsna Speaks to Save His Devotee Part 1_002_of_002
http://esotericteaching.org
The second chapter of Bhagavad-gita begins with the following sloka:
sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Kṛṣṇa, spoke the following words. [Bhagavad-gita 2.1]
Kṛṣṇa is described here as Madhusudana, the killer of the demon Madhu. Why? Arjuna was attacked by a demon of forgetting his duty, being too much afflicted by bodily relationship. So by calling the Lord by His name Madhusudana, the compiler of Bhagavad-gita, Srila Vyasadeva, invokes the aspect of the Lord who kills the demons that harass His devotees.
This is also our position. In this material world, we are so much attached to bodily relationships that it is just like we are attacked by a demon or haunted by a ghost. In a beautiful Bengali poem written by the great, enigmatic Master Teacher Jagadananda Pandit, it is said:
pisaci paile yena mati-cchanna haya
maya-grasta jivera haya se bhava udaya
When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost. [Prema-vivarta, 1]
Maya-grasta jivera haya. Maya means illusion, hallucination. So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not.
Just like in dream we see sometimes that we are attacked by a tiger or chased by a demon. So many illusory things. Actually there is no tiger, no demon is chasing, but still, we are crying: Help! Help! Ahhhhh!
So our attachment for this material world is like that. It is an illusion. We are thinking that Without me, everything will be spoiled. My presence is required. And so on, and so forth. Just like our esteemed political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. So they do not retire from political life—even up to the time of death. The attachment is so strong.
But even after passing away of so many big, big leaders, the world is going on. There is a Bengali proverb that When the king dies, it does not mean the kingdom stops. Everyone is replaceable, and life and the kingdom go on. But the leader or the person in charge remains in illusion, thinking that Without me, everything will be spoiled. This is called maya, illusion.
According to Vedic system, therefore, there is forced renunciation. Nobody wants to retire from family life, but the Vedic injunction is that after one has passed fifty years, he must leave his family life. It is stated in the Vedas, pancasordhvam vanam vrajet: After the age of fifty, one must go to the forest.
The Vedic social system is designed to train people in renunciation of material attachment. Without this training, it is very difficult to give up the attachment to material enjoyment, even if one is convinced that it is illusory. In the beginning of life, as a celibate student, brahmacari, from the age of five hes trained in undergoing severe austerities, penances, and taking instruction from the spiritual master about the temporary existence of this material world.
This system trains men in Vedic culture to expect renunciation as a normal condition of life. And even after this training, if he appears to be attached to this material world, hes allowed to go home and marry. The brahmacaris who do not fall down are allowed to remain naisthika-brahmacari, without going home and accepting a wife. But one who must have sex life is allowed to accept a wife, and become a householder for twenty-five years.
Generally, the brahmacaris who fall down go home at the age of twenty-four or twenty-five years. After marriage, he may get children. So living in household life for twenty-five years, the children are grown up. Then the husband and wife take leave of the household, and this is called vanaprastha, traveling in pilgrimages to holy places like Vrndavana, Prayaga, Mayapur. That was the system. After two months on pilgrimage, they come back and remain home for another two months. Then again they go out on pilgrimage. In this way, the whole process of Vedic social life trains people how to give up attachment to family life, attachment to the world.
Duration : 0:10:21
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