Chapter 17 - The Sacred Duties of a Celibate and a Householder

[Sanskrit text for this chapter is available]

Uddhava said:

1. Formerly (in the previous Kalpa), You have proclaimed the righteous course (Dharma) which was chiefly characterised by Devotion to you. It was conducive to the well-being of persons eligible to follow (the duties prescribed by Vedas) for the (four) classes of Society (varṇas) and the (four) stages of life (Āśramas), but also to all human beings in general.^[1]

2. O Lotus-eyed Lord! It behoves you to kindly explain in details the prescribed course of duties (ordained for everyone) by observing which Devotion (Bhakti) maybe developed in men.

3. O mighty-armed Lord of Lakṣmī! It is reported that in times of yore, you assumed that form of a divine swan^[2] and taught this righteous course of a supreme and blissful nature to god Brahmā, O Lord.

4. But, as a pretty long time has elapsed since it was proclaimed by you, it does not at present survive (in human memory) in this mortal world, O slayer of enemies.

5. There is no person other than you who can propound, practise or defend the Dharma in this world, O immortal Lord. Nor was there any in the assembly of god Brahmā which (the presiding deities of) arts and lores attend in a personal form.

6. O Slayer of Madhu! When this terrestrial globe is left by you who are the founder, protector and expounder (of this Dharma) who is there to teach this (practically) inexistent course of righteousness, O Lord?

7. Therefore, O Lord who know all the dharmas, be pleased to expound to me the righteous course characterised by (and leading to) devotion to you, its nature and its procedure as advisedly prescribed- to each of us.

Śrī Śuka said:

8. Thus solicited by the most prominent of his servants (devotee), the glorious Lord Hari was highly pleased and propounded the eternal course of righteous duties conducive to the welfare of mortal beings.

The Lord said:

9. Your query is intimately concerned with and conducive to dharma, inasmuch as it leads to the highest good of men who observe the duties prescribed for (their respective) Āśrama (stage of life) and Varṇa (class in society). Please listen to its exposition, O Uddhava.

10. In the beginning (of this Kalpa), in the Kṛta Age, there was only one class among men^[3] and that class was known as Haṃsa. By their very Birth, people accomplished all their objects in life (by propitiating me and doing nothing else except my devotion). Hence that age came to be known as Kṛta.

11. In that first Age, Praṇava i.e. Oṃ constituted the (entire compilation) of the Vedic text (which thus contained no prescriptions and interdictions).

12. At the beginning of the Tretā Age (after the Kṛta- yuga) the three-fold Vedic lore (consisting of the Ṛgveda, Sāmaveda and Yajurveda) was manifested from my heart through my breath, O blessed Uddhava. Out of that trinity of Vedas, I (who am of the nature of sacrifice) became of threefold (sacrificial) functions (viz. those of Hotṛ, Udgātṛ and Adhvaryu).

13. From the Person of the cosmic Man, the classes of society (varṇas) viz. Brāhmaṇa, Kṣattriya, Vaiśya and Śūdra sprang (respectively) from the mouth, arms, thighs and feet (of the Cosmic Person). And they were severally characterised by their own righteous duties and conduct.

14. The order of householder originated from my loins, and that of life-long celibates from my heart, the order of forest-dwelling hermits from my chest and the order of Sannyāsins from the crown of my head.

15. The natures of persons belonging to the different classes and orders of society follow the source of the limbs (of the Cosmic Man) from which they are evolved. The lower the limb (as source of evolution), the lower the nature of activities, the higher the member of the body (as the source), the nobler the activities.

16. Control over the mind, restraint over senses, austerities, (physical and mental) purity, contentment, forbearance, straightforwardness, devotion to me, mercifulness and truthfulness are the natural qualities of Brāhmaṇas.

17. Majesty, strength, courage, valour, endurance, liberlity, industriousness, firmness, friendliness to Brāhmaṇas—these are natural qualities of Kṣattriyas.

18. Faith (in Vedas and preceptors), firm adherence to liberality, absence of hypocrisy, rendering service to Brāhmaṇas dissatisfaction with amassed wealth (urge to acquire more)—these are the characteristics of the Vaiśyas.

19. Rendering sincere service to twice-born castes (Brāhmaṇas, Kṣattriyas and Vaiśyas), cows and gods and satisfaction with what one gets therein are the natural characteristics of Śūdras.

20. Absence of cleanliness, falsehood, thieving, heterodoxy or want of faith, quarrelsomeness (without a proper cause) strong lust and violent anger and inordinate covetiousness—these are found in the nature of the lowest castes.

21. Non-violence (in thought, word and deed) truthfulness, abstention from taking what is not given, freedom from lust, anger and greed, desire to work for the happiness and welfare of all beings—these constitute the righteous duties of all classes of society.

22. Having undergone purificatory rites since his conception and having obtained the second birth through the investiture of the sacred thread (upanayana), the twice-born boy should control his senses and reside in the house of his preceptor and recite the Vedas, study the interpretation thereof as per instructions of the preceptor.

23. (During celibacy) he should wear a girdle of the sacred (Muñja) grass (round his waist), a deer-skin, and have a staff, a string of beads, the sacred thread and a jar of water (made of gourd) and matted locks of hair; he should not brush his teeth nor use clothes washed at a laundry). He should not use a painted seat but should hold sacred grass in his hands (as a symbol of Purity and humble approach to the teacher).

24. He should observe silence at the time of bath, taking meals, offering oblations to the sacred fire, repeating sacred syllables (japa) and at the time of excretion. He should not pare his nails nor remove the hair from the armpits and secret parts of his body.

25. He should observe strict celibacy and should not voluntarily allow his semen to escape. In case of involuntary escape (as in wet-dreams), he should take bath, perform breath control and repeat the Gāyatrī mantra.

26. Pure of body and with concentrated mind, he should silently repeat the Gāyatrī mantra (while performing sandhya) both in the morning and in the evening^[4] and should worship the Fire god (by offering oblations), the Sun-god (by performing sandhya) and other gods and wait upon the preceptor (who initiated him with the Gāyatrī-mantra), the cows, Brāhmaṇas, elderly men.

27. He should look upon his preceptor as myself (god himself) and should never disrespect him in any way. He should not peep into his weak points considering him an ordinary mortal, for the preceptor represents all gods in himself.

28. He should offer to his preceptor whatever alms and anything else he gets, both in the morning and in the evening. Observing self-control, he should use only what is permitted by his teacher.

29. While rendering service to the preceptor, he (the pupil) should wait upon him with humility (as one of his subordinates), (following him) when he goes out, (resting vigilantly) while he sleeps,^[5] (shampooing his feet) when he sits to rest, standing nearby with folded palms when he sits.

30. Behaving himself in this manner and observing strictly his vow of celibacy, he should live in the preceptor’s house without indulging into pleasure, till his course of studies is completed.

31. If he is desirous of attaining Maharloka and the Brahmaloka (or god Brahmā’s region where Vedas attend in person as stated in verse 5 above), he should adopt the vow of life-long celibacy and dedicate his person^[6] to his preceptor for advanced course of studies.

32. Resplendent with Vedic lustre and cleansed of all sins, he should entertain the notion of non-ḍifference (with the universe) and worship me, the Supreme Lord in the sacrificial fire, the preceptor, himself and in all beings.

33. A person who is not a householder (i.e. a celibate or a recluse) should scrupulously avoid (lustful) look, touch, conversation of jokes and such other contacts with women. Nay he should avoid the sight to a sexual intercourse of animals.

34-35. (Physical and mental) purity, Ācamana (sipping water before beginning a sacred rite, etc.) bathing, offering twilight-prayers (to the sun both in the morning and in the evening), straight-forwardness, visiting sacred places, repeating (silently) sacred syllables (mantras), abstention from touching the untouchable, from eating the forbidden articles of food and from speaking with the un-speechworthy, firm faith that I abide in all beings and control over the mind, speech and the body—This rule of discipline^[7] is enjoined to all stages of life (Āśrama), O delight of your family.

36. In this way, the life-long celibate (Brāhmaṇa) who has burnt down all the seeds of Karmas by his rigorously austere penance, and had become absolutely pure and is devoted to me becomes resplendent like fire.

37. If a celibate student who has completed the study and investigation of the Śāstras (according to his need in life), wishes to enter the next stage of life viz. that of a householder, he should pay the educational fees to his preceptor and with, the permission of his preceptor, he should take the bath (for terminating his celibate stage, technically known as the Samāvartana saṃskāra).

38. He should enter the house (i.e. householder’s stage of life, if sexually inclined) or the forest (i.e. the life of a Vānaprastha, if he desires to purify his mind). If that excellent Brāhmaṇa is already of pure heart, he should renounce the world (and become a sannyāsin). Or (if he so pleases) he may pass from one stage of life to another but never in the reverse order e.g. from Sannyāsa to Vānaprastha^[8] etc. (The āśramic order is not binding on my devotees).

39. A person wishing to enter the householder’s stage should espouse a befitting girl, with no defect (in heredity, habits or character), junior to him in age and belonging to his own caste (class, varṇas).

(It is only after marrying the girl of his own caste if he be sexually unsatisfied) he should take a girl from a class in the prescribed serial order.^[9]

40. (The duties of) performance of sacrifices, Vedic study and conferring charitable gifts are binding on all twice- born classes (viz. Brāhmaṇa, Kṣattriya and Vaiśya) but acceptance of gifts, teaching of Vedas and (actual) performance of sacrifices are the (additional) duties of Brāhmaṇas.

41. A Brāhmaṇa who considers that acceptance of gifts from others is detrimental to his austerities, Brahmanical (i.e. spiritual) power and glory, should live by the other two means of livelihood (viz. teaching the Vedas and acting as a sacrificial priest). He who feels these two vocations as detracting (to his spiritual position or power,) should live by gleaning grains of corn from the field (when the owner has taken away the produce).

42. This body of a Brāhmaṇa is not certainly meant for trivial enjoyments. It is intended for undergoing distress and austere penance in this world, and infinite bliss (of Mokṣa) after death.

43. He whose mind is content with (what he gets by) gleaning grains of corn (from the fields after the owner had reaped and taken home the food-grains and from the marketplace when the market day is over) and who observes the pure and noble duty of offering hospitality to guests and has dedicated his heart to me and is not much addicted to his house (though himself a householder) attains to eternal spiritual peace.

44. Like unto a boat saving a man drowning into a sea, I promptly save from calamities those persons who redeem a Brāhmaṇa devoted to me or as a matter of that anyone who has dedicated himself to me but is undergoing hardships.

45. Like a father protecting his children from difficulties a king should defend his subjects against all calamities. Just as a king-elephant lifts out (of mire) other elephants of his group and comes out of it by dint of his own power, the wise and courageous king should (after redeeming his subject) extricate himself out of the difficulty by his own efforts.

46. A king who discharges his duties in this manner, shakes off in this very life, whatever inauspiciousness and evil (that has clung to him), by the merit accruing to him by his just rule over his kingdom and in a celestial car brilliant like the sun, he goes to heaven and enjoys heavenly pleasures in the company of Indra (king of gods).

47. In times of adversity, a Brāhmaṇa should take to the commercial profession and should surmount the difficult times by selling non-prohibited articles.^[10] If, however, he still gets into difficulties (by suffering a loss in his business), he should make his way through that emergency by taking to the sword,^[11] but he should never resort to a dog’s way of life (by undertaking lower jobs).

48. During distress, a Kṣattriya should adopt the profession of a Vaiśya or live by hunting or should take to livelihood of a Brāhmaṇa (by accepting a teaching job, but he should never take to the life of a Śūdra.

49. Under adverse circumstance, a person from Vaiśya community should follow the vocations of a Śūdra-artisans like mat-weaving. But once he had overcome the difficulty, he should not hanker after the censurable calling (recommended by Dharmaśāstra to the lower strata of society).

50. A house-holder should according to his financial position, look upon gods, sages, manes and other beings as my embodiments and every day worship them by offering oblations in sacrificial fires uttering the word svāhā at every oblation to a particular deity in the case of gods. Study and recitation of Vedas (technically known as Brahma-yajña, meant for sages), oblations (of water known as Tarpaṇa and Śrāddha for departed ancestors) accompanied with the pronunciations of the word svadhā, offering of food (bali) to living beings and serving of food to guests (known as Manuṣya-yajña.

51. Without causing any hardship to his dependants (wife, children, servant, etc.), one should perform sacrifices as per proper rites and formalities with the wealth got without any efforts (as by legal inheritance) or with money earned by following one’s profession or with the wealth obtained by fair means.

52. One should not entertain attachment to the members of one’s family. Even though one be a householder, he should not be negligent in his devotion to Goḍ. An intelligent person should realize that the unseen enjoyments in heaven (promised by the Pūrva Mīmāṃsā) are as momentary as the visible world.

53. Companionship and association with one’s sons, wives, kith and kin is momentary like the get-together of travellers (for drinking water). With the change of one’s body (in the next birth), they part company like a dream that disappears with the sleep.

54. Having thus realized the truth after deep thought, and staying in his house (unconcerned) like a stranger or a guest, he, being devoid of the notion of ‘I-ness’ and ‘mine-ness’ (with reference to his body, relatives and property) is not bound by (and attached to) his household property and leads the life of one liberated while alive.^[12]

55. Having propitiated me alone through devout worship in the form of performance of duties prescribed for a house-holder, my devotee may continue to stay at home (as a house-holder) or live in a forest as an anchorite (Vānaprastha) or become a recluse (sannyāsin) if he has got children (and a continuation of his race).

56. But he whose heart is deeply attached to his household and eagerly pines for getting money and children and is obsessed with sex, is a man of poor understanding. Such a fool is bound with the notions of ‘I-ness’ and ‘mine-ness’.

57. “Alas! My parents are aged. My wife and my young children—all of them have no protector without me! How can those helpless and miserable persons live without me?”

58. With his heart thus overwhelmed and distracted with anxious attachment to his house, this dull-witted fellow remains dissatisfied and dies while brooding over them and enters the blinding darkness (of hell after death).

Footnotes and references:

[1]:

dvipadāmapi—This implies that men who do not belong to any varṇa or āśrama (are beyond the pale of Hinduism) may be benefited by developing devotion to the Supreme Self—Padaratnāvalī

[2]:

vide Supra XI.13

[3]:

EK: The society was class-less as there was no division of men in four classes. No recitation of Vedas of different brandies and no Karma; were prescribed for observance. The one-class society was called Haṃsa as all men were always engaged in the uninterrupted japa of so'ham (their identity with Brahman)—EB. 17.63-64.

[4]:

Silence need not necessarily be observed during the sandhyā-performance at noon Bhāvāratha Dīpikā EK.

[5]:

When the teacher is in bed, the pupil should not be there but rest vigilantly somewhere nearby to be able to attend if called.—EB. 17.320.

[6]:

With a view to repay the debt of the preceptor—Bhāvāratha Dīpikā

[7]:

EK takes the last two, viz. Faith in the immanence of Brahman in all beings and control over mind, speech and the body as common to all Varṇas and Āśramas.

[8]:

Unless a person is absolutely devoted to me, the āśramic order is binding on him. This rule is not binding on my devotees (Bhāvāratha Dīpikā).

[9]:

Bhāvāratha Dīpikā quotes a Smṛti which allows the anuloma order in marriage: Thus a Brāhmaṇa can marry a girl from Kṣattriya, Vaiśya and Śūdra classes; a Kṣattriya from Vaiśya and Śūdra varṇas and a Śūdra can marry only a Śūdra girl.

[10]:

A Brāhmaṇa is not allowed to sell articles like salt, wine etc. (by Dharmaśāstra)—Bhāvāratha Dīpikā To this list EK adds—Ghee, oil, sesamum, cotton (EB. 17.457).

[11]:

Gautamasmṛti regards a soldier’s profession superior to that of a merchant but soldierly profession involves hiṃsā (injury to life). Hence Lord’s preference to the Vaiśya way of life—SR.

[12]:

Siddhāntapradīpa ‘free from desires and attachment’

EK. ‘Is automatically liberated even as a householder’ Bhāgavata Candrikā, Padaratnāvalī, Bhaktamanorañjanī read yukta for mukta and interpret as ‘one who has concentrated his mind in me (samāhita).