॥ ॐ नमो भगवते वासुदेवाय ॥
॥ सप्तदशोऽध्यायः - १७ ॥
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Discourse XVII
The duties pertaining to the four Varṇas and four Āśramas (Preamble)
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उद्धव उवाच ।
यस्त्वयाभिहितः पूर्वं धर्मस्त्वद्भक्तिलक्षणः ।
वर्णाश्रमाचारवतां सर्वेषां द्विपदामपि ॥ १॥
यथानुष्ठीयमानेन त्वयि भक्तिर्नृणां भवेत् ।
स्वधर्मेणारविन्दाक्ष तत्समाख्यातुमर्हसि ॥ २॥
पुरा किल महाबाहो धर्मं परमकं प्रभो ।
यत्तेन हंसरूपेण ब्रह्मणेऽभ्यात्थ माधव ॥ ३॥
स इदानीं सुमहता कालेनामित्रकर्शन ।
न प्रायो भविता मर्त्यलोके प्रागनुशासितः ॥ ४॥
वक्ता कर्ताविता नान्यो धर्मस्याच्युत ते भुवि ।
सभायामपि वैरिञ्च्यां यत्र मूर्तिधराः कलाः ॥ ५॥
कर्त्रावित्रा प्रवक्त्रा च भवता मधुसूदन ।
त्यक्ते महीतले देव विनष्टं कः प्रवक्ष्यति ॥ ६॥
तत्त्वं नः सर्वधर्मज्ञ धर्मस्त्वद्भक्तिलक्षणः ।
यथा यस्य विधीयेत तथा वर्णय मे प्रभो ॥ ७॥
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Uddhava submitted : The righteous course expressive of and engendering devotion to You and open to those observing the rules of conduct laid down for the (four) Varṇas (grades of society) and Āśramas, nay, to all human beings was taught by You in the foregoing Kalpa (cycle). (1)
(Now) be pleased to tell me in detail, O lotus-eyed One, how Devotion is engendered (in man) through one's own (allotted) duty being (duly) followed. (2)
The supreme and blissful course of conduct, O Lord of mighty arms, which You taught, it is said, to Brahmā in the former days in the form of the divine Swan mentioned before (in Discourse XIII), O Lord of Lakṣmi ! has now disappeared after a very long time, O Chastiser of foes ! and will not ordinarily survive on this mortal plane, even though it was taught (by You) long ago. (3-4)
Other than You, O immortal Lord, there is none to teach, institute or defend this righteous course on earth, (nay) not even in Brahmā's court, where (all) sciences (in the form of the Vedas etc.) are in attendance in a personal form. (5)
When the terrestrial soil is deserted, O Slayer of the demon Madhu ! by You—who institute, maintain and teach this righteous course—O Lord ! who will expound this extinct Dharma ? (6)
Therefore, O Knower of (the secret of) all righteous courses, (pray,) tell me, O Lord, how and on whom among us the Dharma engendering Devotion to You has been enjoined. (7) (1-7)
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श्रीशुक उवाच ।
इत्थं स्वभृत्यमुख्येन पृष्टः स भगवान् हरिः ।
प्रीतः क्षेमाय मर्त्यानां धर्मानाह सनातनान् ॥ ८॥
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Śrī Śuka continued : Thus interrogated by Uddhava (the foremost of His servants), the celebrated Lord Śrī Hari (Śrī Kṛṣṇa) felt (much) delighted and taught (as follows) for the welfare of mortals the courses of conduct which are binding for all times. (8) (8)
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श्रीभगवानुवाच ।
धर्म्य एष तव प्रश्नो नैःश्रेयसकरो नृणाम् ।
वर्णाश्रमाचारवतां तमुद्धव निबोध मे ॥ ९॥
आदौ कृतयुगे वर्णो नृणां हंस इति स्मृतः ।
कृतकृत्याः प्रजा जात्या तस्मात्कृतयुगं विदुः ॥ १०॥
वेदः प्रणव एवाग्रे धर्मोऽहं वृषरूपधृक् ।
उपासते तपोनिष्ठा हंसं मां मुक्तकिल्बिषाः ॥ ११॥
त्रेतामुखे महाभाग प्राणान् मे हृदयात्त्रयी ।
विद्या प्रादुरभूत्तस्या अहमासं त्रिवृन्मखः ॥ १२॥
विप्रक्षत्रियविट् शूद्रा मुखबाहूरुपादजाः ।
वैराजात्पुरुषाज्जाता य आत्माचरलक्षणाः ॥ १३॥
गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो मम ।
वक्षःस्थलाद्वने वासः न्यासःशीर्षणि संस्थितः ॥ १४॥
वर्णानामाश्रमाणां च जन्मभूम्यनुसारिणीः ।
आसन् प्रकृतयो नॄणां नीचैर्नीचोत्तमोत्तमाः ॥ १५॥
शमो दमस्तपः शौचं सन्तोषः क्षान्तिरार्जवम् ।
मद्भक्तिश्च दया सत्यं ब्रह्मप्रकृतयस्त्विमाः ॥ १६॥
तेजो बलं धृतिः शौर्यं तितिक्षौदार्यमुद्यमः ।
स्थैर्यं ब्रह्मण्यमैश्वर्यं क्षत्रप्रकृतयस्त्विमाः ॥ १७॥
आस्तिक्यं दाननिष्ठा च अदम्भो ब्रह्मसेवनम् ।
अतुष्टिरर्थोपचयैर्वैश्यप्रकृतयस्त्विमाः ॥ १८॥
शुश्रूषणं द्विजगवां देवानां चाप्यमायया ।
तत्र लब्धेन सन्तोषः शूद्रप्रकृतयस्त्विमाः ॥ १९॥
अशौचमनृतं स्तेयं नास्तिक्यं शुष्कविग्रहः ।
कामः क्रोधश्च तर्षश्च स्वभावोऽन्तेवसायिनाम् ॥ २०॥
अहिंसा सत्यमस्तेयमकामक्रोधलोभता ।
भूतप्रियहितेहा च धर्मोऽयं सार्ववर्णिकः ॥ २१॥
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The glorious Lord began again: This question of yours is full of righteousness in that it leads to Devotion (which is conducive to the highest good of men). (Now) hear from Me (something) about the righteous course followed by those observing the rules prescribed for the (four) Varṇas (grades of society) and Aśramas (stages in life). (9)
In the (very) first Satya Yuga (of the present Kalpa) the caste of men was (only one and) known by the name of Hamsa. People had their object (of life) accomplished by virtue of their (very) birth; hence they understood it by the name of Kṛtayuga (the aeon of blessedness). (10)
In the beginning Praṇava (the mystic syllable OM) alone formed (the text of) the Veda; while I (alone as existing in their thought) constituted their piety appearing in the form of a bull (standing on all its four feet). Firm in askesis (in the shape of one-pointedness* of mind and senses) and free from sin they contemplated on Me, the immaculate Lord. (11)
At the beginning of (the next Yuga known by the name of) Tretā (after the expiry of Kṛtayuga), O highly blessed Uddhava, was revealed from My heart through My respiration the threefold Veda (knowledge consisting of three limbs in the shape of Ṛk, Sāma and Yajus); (and) from the latter appeared I as (the institution of) sacrifice† with its triple functions (of a Hotā, Adhwaryu and Udgātā). (12)
(Again) from Brahmā (born of the Cosmic Person) appeared the (four grades of society under the names of) Brāhmaṇas, the Kṣatriyas, the Vaiśyas and the Śudras, evolved (respectively) from His mouth, arms, thighs and feet and distinguished by their own (respective) conduct. (13)
The householder's order appeared from My hips and loins; the order of (lifelong) celibates, from My heart; forest-life (the order of anchorites) from My chest (below the heart); while the order of recluses (Samnyāsa) was located in (sprang from the) crown of My head. (14)
The nature of men belonging to the (different) Varṇas and Aśramas developed according to the character of their place of origin (the limb of the cosmic body from which they sprang up)—low in the case of those of a low origin and lofty in the case of those sprung of high origin. (15)
Control of mind and the senses, meditation, (external as well as internal) purity, contentment, forgiveness, straightforwardness, devotion to Me, compassion and truthfulness—these are the natural traits of a Brāhmaṇa. (16)
Majesty, strength, fortitude, valour, forbearance, liberality, industry, firmness, devotion to the Brāhmaṇas and rulership—these are the (distinguishing) traits of a Kṣatriya. (17)
Faith (in the scriptures as well as in the words of one's preceptor), firm adherence to liberality, sincerity (absence of hypocrisy) service to the Brāhmaṇas and remaining dissatisfied with hoards of money—these are the inborn characteristics of a Vaiśya. (18)
Sincere (guileless) service to the Brāhmaṇa, the cow and the gods too and contentment with whatever is obtained through such service—these are the inborn characteristics of a Śudra. (19)
Impurity, mendacity, thieving, want of faith, quarrelling without cause, concupiscence, anger and cupidity are the inborn characteristics of the casteless.(20)
Non-violence, truthfulness, abstaining from theft, freedom from lust, anger and greed and doing what is pleasing and good to living beings—this constitutes the sacred duty of all the Varnas (grades of society). (21) (9-21)
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- मन्मथोऽन्वितानां च मेकासुर परमं तपः।
† The Sruti says - 'यज्ञो वै विष्णुः।'
द्वितीयं प्राप्यानुपूर्व्याज्जन्मोपनयनं द्विजः ।
वसन् गुरुकुले दान्तो ब्रह्माधीयीत चाहुतः ॥ २२॥
मेखलाजिनदण्डाक्षब्रह्मसूत्रकमण्डलून् ।
जटिलोऽधौतदद्वासोऽरक्तपीठः कुशान् दधत् ॥ २३॥
स्नानभोजनहोमेषु जपोच्चारे च वाग्यतः ।
नच्छिन्द्यान्नखरोमाणि कक्षोपस्थगतान्यपि ॥ २४॥
रेतो नावकिरेज्जातु ब्रह्मव्रतधरः स्वयम् ।
अवकीर्णेऽवगाह्याप्सु यतासुस्त्रिपदीं जपेत् ॥ २५॥
अग्न्यर्काचार्यगोविप्रगुरुवृद्धसुराञ्शुचिः ।
समाहित उपासीत सन्ध्ये च यतवाग्जपन् ॥ २६॥
आचार्यं मां विजानीयान्नावन्मन्येत कर्हिचित् ।
न मर्त्यबुद्ध्यासूयेत सर्वदेवमयो गुरुः ॥ २७॥
सायं प्रातरुपानीय भैक्ष्यं तस्मै निवेदयेत् ।
यच्चान्यदप्यनुज्ञातमुपयुञ्जीत संयतः ॥ २८॥
शुश्रूषमाण आचार्यं सदोपासीत नीचवत् ।
यानशय्यासनस्थानैर्नातिदूरे कृताञ्जलिः ॥ २९॥
एवंवृत्तो गुरुकुले वसेद्भोगविवर्जितः ।
विद्या समाप्यते यावद्बिभ्रद्व्रतमखण्डितम् ॥ ३०॥
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Having undergone in due course (viz., after the purificatory rites relating to birth etc., have been gone through) a second birth in the shape of investiture with the sacred thread, and dwelling in the house of a preceptor with his senses (duly) controlled, the twice-born (male child) should (learn to) recite the Vedas (with due intonation) and reflect on their meaning (with the help of the guru) when called upon (to do so). (22)
A Brahmacāri (religious student) should wear a girdle (of Muñja grass) and deerskin (round his loins), a string of Rudraksā beads (about his neck) and the sacred thread (baldric-wise across his left shoulder), should carry a staff (of the Palāśa tree) and a water-pot (made of the shell of a wild cocoanut or gourd) and a bunch of Kuśa grass (in the palm of his hand) and grow matted locks (for want of proper care). He should never scrub his teeth (with a brush etc.) nor apply soap etc., to his clothes and should never use a coloured seat. (23)
He should remain silent while bathing, taking his meals, pouring oblations into the sacred fire, doing Japa (muttering a prayer) and answering the calls of nature. He should never pare his nails nor remove the hair even in his arm-pits and on his private parts. (24)
Observing a (strict) vow of celibacy, he should never voluntarily allow his seed to escape; and if it (ever) escapes anyhow (in spite of himself in a dream etc.), he should (proceed to) take a plunge bath and, going through a course of Prāṇāyama (inhaling the air through his right nostril, holding it as long as one can and exhaling it through the left), should repeat the Gāyatri-Mantra (at least 108 times on his rosary). (25)
Pure of body and calm of mind he should (both morning and evening) worship the fire (by pouring oblations into it), the sun-god (by offering Arghya or oblations of water to him), the Acārya (who has invested him with the sacred thread and taught him the Gāyatri), the cow (by offering handfuls of grass to her), the Brāhmanas, the preceptor (who has merely instructed him in the Śāstras), the elders and the gods and should wait upon both the twilights, silently muttering the Gāyatri-Mantra. (26)
He should know the Acārya to be (no other than) Myself (the Supreme Lord) and should never disregard him nor should he pry into his faults taking him to be a mortal; for the preceptor represents all the gods (in his person). (27)
Bringing alms (from other houses) (both) morning and evening, he should offer it to the preceptor as also whatever else he might have received and make use of only what is permitted (by the preceptor) keeping himself fully under control. (28)
Doing service to the preceptor, the student should always wait upon him with joined palms like a menial by following him (wherever he goes), lying down (full of vigilance when he is asleep), sitting (when he is taking rest after being relieved of his fatigue by kneading his feet etc.) and standing (when he is comfortably seated) not far from him.(29)
Conducting himself as aforesaid and maintaining his vow (of celibacy uninterrupted till his course of learning is completed, he should (continue to) live in the preceptor's house, completely weaned from all luxuries. (30) (22-30)
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यद्यसौ छन्दसां लोकमारोक्ष्यन् ब्रह्मविष्टपम् ।
गुरवे विन्यसेद्देहं स्वाध्यायार्थं बृहद्व्रतः ॥ ३१॥
अग्नौ गुरावात्मनि च सर्वभूतेषु मां परम् ।
अपृथग्धीरुपासीत ब्रह्मवर्चस्व्यकल्मषः ॥ ३२॥
स्त्रीणां निरीक्षणस्पर्शसंलापक्ष्वेलनादिकम् ।
प्राणिनो मिथुनीभूतानगृहस्थोऽग्रतस्त्यजेत् ॥ ३३॥
शौचमाचमनं स्नानं सन्ध्योपासनमार्जवम् ।
तीर्थसेवा जपोऽस्पृश्याभक्ष्यासम्भाष्यवर्जनम् ॥ ३४॥
सर्वाश्रमप्रयुक्तोऽयं नियमः कुलनन्दन ।
मद्भावः सर्वभूतेषु मनोवाक्कायसंयमः ॥ ३५॥
एवं बृहद्व्रतधरो ब्राह्मणोऽग्निरिव ज्वलन् ।
मद्भक्तस्तीव्रतपसा दग्धकर्माशयोऽमलः ॥ ३६॥
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If the student seeks to ascend (after death) to (the highest heaven, viz..) Satyaloka (the realm of Brahmā),* the home of the Vedas (living in a personal form), he should completely dedicate his body (life) to the preceptor for (further) study of the Vedas (as well as to repay his debt to the preceptor), observing the vow of lifelong celibacy. (31)
Full of splendour born of a study of the Vedas and devoid of (all) sin, the Brahmacāri should have no sense of diversity (left in him) and should worship Me, the Supreme, (alone) in (the sacred) fire, the preceptor, his own self and in all created beings. (32)
He who is not a householder (a Brahmacāri, an anchorite or a recluse) should give up the sight and touch of womankind, conversation and joking etc., with them and should (even) avoid coming face to face with living beings sexually united. (33)
Purity (of body and mind), rinsing one's mouth with water (after answering the calls of nature and taking one's meals or refreshment and sipping water before commencing a sacred rite or devotions or taking one's meals etc.), bathing (after passing stool and shaving oneself and on ceremonial occasions as well as on touching an untouchable person or object, and on the expiry of a period of impurity caused by birth or death in one's family and so on), saying the Sandhyā prayers (both morning and evening as well as at midday), straightforwardness, resorting to holy places and sacred waters, muttering sacred texts (such as the Gāyatri) and keeping aloof from untouchable persons and objects, prohibited food (and drink) and people who are not worth speaking to, looking upon all created beings as (no other than) Myself and control of mind, speech and body—this constitutes the Dharma (sacred duty) prescribed for all the Aśramas (stages of life pertaining to the first three Varnas), O Uddhava (the delight of your race)! (34-35)
Having mastered the Vedas and with the seeds of his Karma burnt by intense Tapas (askesis), the Brahmacāri observing the vow of perpetual celibacy and resplendent like fire becomes My devotee (and attains to Me) if he is devoid of impurity (in the shape of interested motives). (36) (31-36)
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अथानन्तरमावेक्ष्यन् यथा जिज्ञासितागमः ।
गुरवे दक्षिणां दत्त्वा स्नायाद्गुर्वनुमोदितः ॥ ३७॥
गृहं वनं वोपविशेत्प्रव्रजेद्वा द्विजोत्तमः ।
आश्रमादाश्रमं गच्छेन्नान्यथा मत्परश्चरेत् ॥ ३८॥
गृहार्थी सदृशीं भार्यामुद्वहेदजुगुप्सिताम् ।
यवीयसीं तु वयसा तां सवर्णामनुक्रमात् ॥ ३९॥
इज्याध्ययनदानानि सर्वेषां च द्विजन्मनाम् ।
प्रतिग्रहोऽध्यापनं च ब्राह्मणस्यैव याजनम् ॥ ४०॥
प्रतिग्रहं मन्यमानस्तपस्तेजोयशोनुदम् ।
अन्याभ्यामेव जीवेत शिलैर्वा दोषदृक् तयोः ॥ ४१॥
ब्राह्मणस्य हि देहोऽयं क्षुद्रकामाय नेष्यते ।
कृच्छ्राय तपसे चेह प्रेत्यानन्तसुखाय च ॥ ४२॥
शिलोञ्छवृत्त्या परितुष्टचित्तो
धर्मं महान्तं विरजं जुषाणः ।
मय्यर्पितात्मा गृह एव तिष्ठन्
नातिप्रसक्तः समुपैति शान्तिम् ॥ ४३॥
समुद्धरन्ति ये विप्रं सीदन्तं मत्परायणम् ।
तानुद्धरिष्ये न चिरादापद्भ्यो नौरिवार्णवात् ॥ ४४॥
सर्वाः समुद्धरेद्राजा पितेव व्यसनात्प्रजाः ।
आत्मानमात्मना धीरो यथा गजपतिर्गजान् ॥ ४५॥
एवंविधो नरपतिर्विमानेनार्कवर्चसा ।
विधूयेहाशुभं कृत्स्नमिन्द्रेण सह मोदते ॥ ४६॥
सीदन् विप्रो वणिग्वृत्त्या पण्यैरेवापदं तरेत् ।
खड्गेन वाऽऽपदाक्रान्तो न श्ववृत्त्या कथञ्चन ॥ ४७॥
वैश्यवृत्त्या तु राजन्यो जीवेन्मृगययाऽऽपदि ।
चरेद्वा विप्ररूपेण न श्ववृत्त्या कथञ्चन ॥ ४८॥
शूद्रवृत्तिं भजेद्वैश्यः शूद्रः कारुकटक्रियाम् ।
कृच्छ्रान्मुक्तो न गर्ह्येण वृत्तिं लिप्सेत कर्मणा ॥ ४९॥
वेदाध्यायस्वधास्वाहा बल्यन्नाद्यैर्यथोदयम् ।
देवर्षिपितृभूतानि मद्रूपाण्यन्वहं यजेत् ॥ ५०॥
यदृच्छयोपपन्नेन शुक्लेनोपार्जितेन वा ।
धनेनापीडयन् भृत्यान् न्यायेनैवाहरेत्क्रतून् ॥ ५१॥
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He who, having duly investigated the purport of the Vedas, forthwith seeks to enter the next Āśrama (stage of life, viz., the life of a householder) should after offering Daksīṇa (a parting present by way of gratitude) to the preceptor perform the ceremony known as the Samāvartana-Sarīskāra (marking the completion of his studies and coming back home from the preceptor's house) with the approval of the preceptor. (37)
A Brahmaṇāri may enter the life of a householder (if he has the sexual urge) or the life of an anchorite (if he is keen on self-purification) or (if he is pure-minded already and), if he is a Brāhmaṇa (the foremost of the twice-born classes), he may (even) renounce the world and go about as a mendicant recluse. (Or) he should (in the regular course) pass from one stage to another. He who is devoted to Me should in no case act otherwise (i.e., remain without embracing any Āśrama or return from a higher Āśrama to a lower one). (38)
A Brahmaṇāri desiring to enter the life of a householder should take a wife belonging to his own Varṇa (grade of society); Unblemished (in point of pedigree and bodily and other characteristics), and younger (than himself) in age. If, however, he takes a wife belonging to a Varṇa different from his own, he should marry her after he has espoused a girl belonging to the same Varṇa as his won and that too in the proper order. (39)
Performance of sacrifices, study of the Vedas and bestowal of gifts are the duties of all the twice-born; whereas to accept gifts, to teach the Vedas and to officiate as a priest in sacrifices constitute the vocation of a Brāhmaṇa alone. (40)
Looking upon acceptance of gifts as (something) detracting from his austerity, (Brahmanical) glory and renown, a Brāhmaṇa should live by the other two (vocations) alone or, perceiving the drawbacks of those vocations (too), should live by (gleaning) the food-grains left by the owner of a field after reaping the crop. (41)
This body of a Brāhmaṇa is surely not intended for trivial enjoyment but for (undergoing) hardship and investigation of truth in this life and for (attaining) everlasting happiness (in the shape of final beatitude) after death. (42)
With his mind fully satisfied by living on the food-grains gleaned (partly) from the fields and (partly) from the grain market (when the stock has been removed or sold at the end of a day), and with his soul dedicated to Me, nay, following his noble duty (of a householder in the shape of entertaining a newcomer and so on) in a disinterested spirit and continuing to live at home, though never deeply attached (to its inmates or things), a Brāhmaṇa duly attains (abiding) peace. (43)
(Even) as a vessel rescues a drowning man from the sea, I deliver without delay from straits those who duly redeem a Brāhmaṇa or (for that matter) anyone (solely) depending on Me and suffering hardship. (44)
(Just) as a father would save his progeny from woes (of every kind) or (just) as a king elephant would lift up (fellow) elephants as well as himself (from a pit into which they have fallen), a sagacious king should deliver all (classes of) people from calamities (of every description) and save himself (too) by himself (his own efforts). (45)
Shaking off all sin (that he might have incurred in his past lives) in this (very) life, such a (benevolent) king ascends to heaven (after death) in an aerial car, brilliant like the sun, and revels in the company of Indra (the lord of paradise). (46)
A Brahmaṇa in distress may (try to) get over it by taking to the calling of a merchant, dealing in such goods only as are worth selling (and not in prohibited articles such as spirituous liquor, salt etc.) or (as a third alternative), when overwhelmed with adversity, he may live even by the sword, but under no circumstance by service to a man of lower grade. (47)
A Kṣatriya too may live by the trade of a Vaiśya or (even) by hunting in (times of) adversity or he may live by teaching etc., (the pursuit of a Brahmaṇa), but in no case by menial service. (48)
(Even so) a Vaiśya (in adversity) may adopt the calling of a Śudra and the latter, the craft of an artisan †, such as making mats and so on. When rid of adversity (of course) a man belonging to a higher caste should no longer seek his living by a reproachful pursuit (prescribed for men of a lower grade). (49)
A householder (belonging to the twice-born classes) should according to his means daily worship the gods, the Rṣis, the manes and (other) living beings (including men) as My (own) manifestations, through oblations into the sacred fire, recitation of the sacred texts (technically known by the name of Brahmayajña), Śrāddha and Tarpaṇa, Bali or Bhutayajña (offering before the daily meals morsels of cooked food to birds and animals, nay, all other creatures including lifeless objects) and offering food and water etc., to newcomers respectively. (50)
With the wealth got without effort or earned (by pursuing one's own avocation) and (therefore) free from blemish he should perform sacrifices with due ceremony alone without putting his dependents to hardship. (51)
- According to another interpretation the words अन्वेषा मत्परः should be split up as अन्वेषा अपत्यारः, taking the intervening 'अ' as dropped according to the rules of Sandhī. That would mean that the interdiction is binding only on these who are not devotees, devotees being exempted from this rule
(37-51)
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कुटुम्बेषु न सज्जेत न प्रमाद्येत्कुटुम्ब्यपि ।
विपश्चिन्नश्वरं पश्येददृष्टमपि दृष्टवत् ॥ ५२॥
पुत्रदाराप्तबन्धूनां सङ्गमः पान्थसङ्गमः ।
अनुदेहं वियन्त्येते स्वप्नो निद्रानुगो यथा ॥ ५३॥
इत्थं परिमृशन् मुक्तो गृहेष्वतिथिवद्वसन् ।
न गृहैरनुबध्येत निर्ममो निरहङ्कृतः ॥ ५४॥
कर्मभिर्गृहमेधीयैरिष्ट्वा मामेव भक्तिमान् ।
तिष्ठेद्वनं वोपविशेत्प्रजावान् वा परिव्रजेत् ॥ ५५॥
यस्त्वासक्तमतिर्गेहे पुत्रवित्तैषणातुरः ।
स्त्रैणः कृपणधीर्मूढो ममाहमिति बध्यते ॥ ५६॥
अहो मे पितरौ वृद्धौ भार्या बालात्मजात्मजाः ।
अनाथा मामृते दीनाः कथं जीवन्ति दुःखिताः ॥ ५७॥
एवं गृहाशयाक्षिप्तहृदयो मूढधीरयम् ।
अतृप्तस्ताननुध्यायन् मृतोऽन्धं विशते तमः ॥ ५८॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां एकादशस्कन्धे सप्तदशोऽध्यायः ॥ १७॥
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A sane householder too should not get attached to the members of his family nor should he be unmindful of his goal (i.e., Myself). (Nay,) he should realize even the invisible (worlds) to be (as) perishable as the visible. (52)
Association with one's sons, wife, friends and relations is no better than the coming together of travellers (in a rest-house). With every change of body they vanish like a dream seen during sleep. (53)
Pondering thus and living (unattached) in his house like a stranger and having no sense of "I" and "mine" (with regard to the body and those connected with it), he does not get bound by his household but remains free (from all bondage). (54)
Worshipping Me alone through his household duties, a devotee may stay in his house (continue to be a householder) or retire into the forest (enter the order of an anchorite) or renounce the world and go about as a mendicant recluse if he has a male issue. (55)
The fool whose mind is attached to the house and who is afflicted with the hankering for progeny and wealth, (nay,) who is domineered over by his wife and whose intellect is (ever) bewildered by the notion of "I" and "mine" gets bound. (56)
He remains engrossed in thought as follows:—"Alas! my aged parents, my wife, whose children are (yet) very young, and my children (too) (—all these) will be left without a protector and will feel (very) miserable and afflicted without me. How will they survive?" (57)
With his mind wholly distracted thus through excessive attachment to his household and his judgment clouded, (nay,) unsated with the pleasures of sense and thinking of them all the time, this fellow, when dead, descends into (the) blinding darkness (of hell). (58)
Thus ends the seventeenth discourse in Book Eleven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.
* Although the law-giver Gautama enjoins a Brahmaṇa in straitened circumstances to take to the military profession in preference to trade, the Lord permits him to do so only as a third alternative and gives preference to trade obviously because it is a peaceful pursuit and does not involve destruction of life
† Lord Manu classifies Karus or artisans under the following five heads - (52-58)
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तथा च तन्तुवाच्यश्च नापितो रजकस्यथा । पञ्चमश्चमकारश्च कारवः शिन्यन्तो मताः ॥
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"The five varieties of Karus are - carpenters, weavers, barbers, washermen and shoemakers or tanners of leather" (Preamble)
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