Question : Is it right for a householder devotee to abandon his mundane duties and just walk away to the forest even though his family members need his help (e.g., to enter into vānaprastha or sannyāsa)?

Śrīla Gurudev : The Indian scriptures mention two paths - pravṛttir eṣā bhūtānāṁ nivṛttis tu mahāphalā - the path of worldly-mindedness and the path of renunciation. Conditioned souls are generally eligible for the path of worldly-mindedness. Persons eligible for the path of renunciation are very rare. When conditioned souls become averse to the worship of the Supreme Lord, they are enveloped by the extrnal material potency consisting of three primal qualities— sattvaḥ, rajaḥ and tamaḥ. Living beings are created by rajo-guṇa, they are sustained for some time by sattva-guṇa and they are destroyed by tamo-guṇa. Conditioned souls have become victims of birth, death and the threefold afflictions. The real self (ātmā) originates from the marginal potency or, according to the Gītā, from the parā-śakti. The ātmā is aṇu-saccidānanda, an entity of minute existence, knowledge and bliss. As the ātmā is the outcome of the marginal potency (a demarcating line between the internal potency and external potency), it can go to either side. When ātmās become averse to God by misusing their relative independence, they are enveloped by the external or illusory energy. After eight million births in different species, they become human beings. In this body, God gives them the power to discriminate between eternal and non-eternal. They can accept the Eternal Reality, the Supreme Lord, and worship Him.

Previously, in ancient times, varṇāśrama-dharma was prescribed according to quality and action. Four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacārī, gṛhastha, vānaprastha and sannyāsa) were introduced. This subject is very elaborate and scientific. It is not possible to have an elaborate discussion of it through letters. Many scriptural evidences are to be referred to. There is a gradual procedure to attain the highest spiritual stage.

Due to foreign invasions, the Indian scientific process of social enhancement was disturbed. The social systems are different in foreign countries so it is irrelevant to go into it in detail. Varṇāśrama-dharma is in vogue only in India. In Kaliyuga, varṇāśrama- dharma has deteriorated due to foreign influence.

Incompetent persons, finding difficulty after marriage to lead household life and to maintain family members, give up family life and thereby commit sin. Acceptance of sannyāsa is prohibited for them. There may be some exceptional cases. By providence, some fortunate persons may come in contact with bona fide sādhus and get a chance of developing the temperament for worshipping God and leading restricted lives.

In the third canto of Śrīmad-Bhāgavatam, Kapila Bhagavān, in His instruction to mother Devahūti, talks about the original and concomitant qualities of a bona fide pure devotee (sādhu). He mentions that one of the original qualifications of a sādhu should be mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ. Abandoning of varṇāśrama- dharma and relinquishing of bodily relations and friends are allowed if it is for the propitiation of the Supreme Lord. If there is any other ulterior motive, such as to fulfill material desires, the abandoning of varṇāśrama duties and relations will be considered as a sinful act.

To attain actual knowledge of this, one should study the conversation between Śrī Chaitanya Mahāprabhu and Śrī Rāya Rāmānanda in Kovur, South India, as narrated by Śrīla Kavirāja Goswāmī in Śrī Caitanya-Caritāmṛta.