The Narada Purana (abridged)

2010 | 18,115 words

The Narada Purana (Nārada Purāṇa) is one of the major eighteen Mahapuranas, a genre of Hindu religious texts. It deals with the places of pilgrimages and features a dialogue between the sage Narada, and Sanatkumara. During the course of the dialogue between the two, Narada explains to Sanatkumara the major places of piligrimages, their location, ...

Varnashrama Dharma

There are four classes (varna) and these are brahmanas, kshatriyas, vaishyas and shudras. The brahmanas class is superior to the other three. Brahmanas, kshatriyas and vaishyas are sometimes also referred to as dviya or trija. The word dvija signifies a person who is born twice and the word trija is used for a person who is born thrice. When the word dvija is used, one refers to two births that these three classes go through. The first is the act of physical birth and the second is the sacred-thread ceremony (upanayana). When the word trija is used, a third birth is included. This the act of initiation (diksha). Shudras do not have upanayana or diksha.

Dharma means that each class must perform the duties that are prescribed for it. Any deviation from this principle leads to adharma (sin). The primary duties of a brahmana are donating alms, performing yajnas, worshipping the gods and reciting the Vedas. He should also be devoted to Vishnu and should never use harsh words. And he should regard other people’s property as being as worthless as stones. The primary duties of a kshatriya are donating alms to brahmanas, reciting the Vedas and performing yajnas. A kshatriya also has to take up arms and protect the world. He is entrusted with the responsibility of punishing the evil and protecting the good. A vaishya must study the Vedas. That apart, the duties of a vaishya are animal husbandry, agriculture and trade. The shudras are permitted to donate alms, but their primary duty is to serve the other three classes. All four classes should be pleasant of speech and should try to do good to others. No individual should be overly addicted to sloth or to sensual pleasures.

In times of danger or calamity, it is permitted that a brahmana take up the occupation of a kshatriya or a vaishya. Similarly, it is permitted that a kshatriya take up the occupation of a vaishya. But under no circumstances should an individual belonging to one of the first three classes take up the occupation of a shudra. A person who does this is to be regarded as a chandala (outcast).

When a son is born, a father has to perform a ceremony named nandimukha. It is only after this that the boy can be named. A brahmana should have his upanayana ceremony when he is eight years of age, a kshatriya when he is eleven and a vaishya when he is twelve. A brahmana ties his sacred thread around his waist, a kshatriya uses the string of his bow for the same purpose, and a vaishya uses sheepskin. Brahmanas can wear the skins of black buck, kshatriyas are meant to wear the skin of a deer named ruru, and goatskin is indicated for vaishyas. If a brahmana carries a stick, it can be so long that it extends upto his hair. But a kshatriya’s stick should not extend beyond is forehead and a vaishya’s beyond his nose.

There are four ashramas (stages of life). The first is called brahmacharya (stage of celibate studenthood). During this period, an individual studies the Vedas in his guru’s house and serves his guru well. He lives only on food that he has obtained through begging. There are some objects that are forbidden for such an individual. He is not permitted to eat honey, meat, salt and betel leaf. Nor is he allowed to sleep during the day, wear garlands or slippers or use an umbrella. He has to stay away from gambling, singing and dancing. When he has studied the Vedas well, the student is ready to step into the next stage of life. But prior to that, he has to pay a fee (dakshina) to his teacher.

The second ashrama is garhasthya (householder stage). The individual has to get married before he can enter the second stage of life. The bride and the groom should not be related to one another, upto seven generations on the father’s side and upto five generations on the mother’s side. Cleaniness brings great punya to a householder. He also has to serve his guests well. A guest who goes away dissatisfied leaves his papa with the householder and takes the householder’s punya away.

The third ashrama is vanaprastha (forest-dwelling stage). A householder embarks on this when he discovers that his hair is turning grey and his skin is getting wrinkled. He leaves his wife with his grown-up sons or takes her with him and retires to the forest. He is no longer permitted to clip his nails or shave his hair and he has to sleep on the ground. For food, he is allowed fruit and roots. Under no circumstances should he eat at night. His entire time is taken up with meditating on Vishnu.

The fourth and final ashrama is sannyasa (hermit stage). This should only be embarked upon when one’s mind is completely detached from the world. It is pointless to become a hermit if one is still addicted to material pursuits. A hermit should completely shave off his head. He has no friends and no enemies. Insults or praise mean nothing to him. He obtains his food by begging for alms. A hermit should not spend more than one night at a stretch in a village or more than three nights at a stretch in a city.

The Narada Purana next describes funeral (shraddha) ceremonies.

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