Chapter 191

“Bharadwaja said, ‘What has been said to be the consequence of gift? Whatof Righteousness? What of conduct? What of Penances well-performed? Whatof the study and recitation of the Vedas? And what of pouring libationsupon the fire?’

‘Bhrigu said, ‘By pouring libations on the sacred fire, sin is burnt. Bystudy of the Vedas one obtains blessed tranquillity. By gift, one obtainspleasure and articles of enjoyment. By Penances, one acquires blessedheaven. Gift is said to be of two kinds: gifts for the other world, andthose for this. Whatever is given to the good attends the giver in theother world. Whatever is given to those that are not good producesconsequences enjoyable here. The consequences of gifts are commensuratewith the gifts themselves.’

“Bharadwaja said, ‘What course of duties should be performed by whom?What also are the characteristics of duty? How many kinds of duty arethere? It behoveth thee to tell me these.'[572]

“Bhrigu said, ‘Those wise men who are engaged in practising the dutieslaid down for them succeed in obtaining heaven as their reward. By doingotherwise people become guilty of folly.’

“Bharadwaja said, ‘It behoveth thee to tell me about the four modes oflife that were formerly laid down by Brahman, and the practices ordainedfor each of them.’

“Bhrigu said, ‘In days of yore, the divine Brahman, for benefiting theworld, and for the protection of righteousness, indicated four modes oflife.[573] Amongst them, residence in the abode of the preceptor ismentioned as the first (in order of time). He who is in this mode of lifeshould have his soul cleansed by purity of conduct, by Vedic rites, andby restraints and vows and humility. He should worship the morning andevening twilights, the Sun, his own sacred fire, and the deities. Heshould cast off procrastination and idleness. He should cleanse his soulby saluting his preceptor, by studying the Vedas, and by listening to hispreceptor’s instructions. He should perform his ablutions thrice (viz.,in the morning, noon, and evening). He should lead a life of celibacy;attend to his sacred fire; dutifully serve his preceptor; daily go out ona round of mendicancy (for supporting himself); and give ungrudginglyunto his preceptor the whole of what is obtained in alms. Willinglyaccomplishing everything that the commands of his preceptor may indicate,he should be ready to receive such Vedic instruction as his preceptor maygive him as a favour.[574] On this subject there is a verse: ThatBrahmana who obtains his Veda by attending with reverence upon hispreceptor, succeeds in attaining to heaven and obtains the fruition ofall his desires. The domestic mode of life is called the second (in pointof time). We shall explain to you all the pious acts and indications ofthat mode. Those who having completed their residence in the preceptor’sabode return home, who are of pious conduct, who desire the fruits of avirtuous course of behaviour with spouses in their company, have thismode of life ordained for them. In it Virtue, Wealth, and Pleasure, mayall be obtained. It is (thus) suited to the cultivation of the tripleaggregate. Acquiring wealth by irreproachable acts, or with wealth ofhigh efficacy which is obtained from recitation of the Vedas, or livingupon such means as are utilised by the regenerate Rishis,[575] or withthe produce of mountains and mines, or with the wealth represented by theofferings made in sacrifices and on the termination of vows and otherobservances, and those made unto deities, the householder should leadthis mode of life. That mode of life is regarded as the root of all theothers. They who are residents in the abodes of preceptors, they who leadlives of mendicancy, and others who live in the observance of vows andrestraints to which they are pledged, derive from this mode the meansthey live upon, the offerings they make unto the Pitris and the deities,and, in short, their entire support. The third mode of life is called theForest-life. For those that lead it, there is no storing of wealth andarticles.[576] Generally, these pious and good men, subsisting upon goodfood, and engaged in studying the Vedas, roam ever the earth forjourneying to tirthas and visiting diverse realms. Standing up, advancingforward, sweet speeches uttered in sincerity, gifts according to themeasure of the giver’s competence, offer of seats and beds of the bestkind, and presents of excellent food, are some of the means for showingthem regard. On this subject there is a verse: If a guest turns away froma house with expectations unfulfilled, he is supposed to take away themerits of the householder and leave the latter all his misdeeds. Thenagain in the domestic mode of life the deities are gratified bysacrifices and other religious rites; the Pitris by the performance ofobsequial rites; the Rishis by cultivation of (Vedic) knowledge, bylistening to the instructions of preceptors, and by committing to memorythe scriptures; and lastly the Creator by begetting children.[577] Onthis subject there are two verses: One in the observance of this mode oflife should speak upon all creatures words breathing affection andagreeable to the ears. To give pain, to inflict mortifications, and harshwords, are all censurable. Insult, arrogance, and deceit, also should beavoided. Abstention from injury, truth, and absence of wrath, produce themerit of penances in all the (four) modes of life. In the domestic modeof life these are allowed, viz., the use and enjoyment of floralgarlands, ornaments, robes, perfumed oils and unguents; enjoyment ofpleasures derived from dancing and music, both vocal and instrumental,and all sights and scenes that are agreeable to the sight; the enjoymentof various kinds of viands and drinks belonging to the principal ordersof edibles, viz., those that are swallowed, those that are lapped, thosethat are quaffed, and those that are sucked; and the enjoyment ofpleasures derivable from sports and every kind of amusement and thegratification of desires. That man who in the observance of this mode oflife seeks the acquisition of the triple aggregate (viz., Religion,Wealth, and Pleasure), with that of the great end of the three attributesof Goodness and Passion and Darkness,[578] enjoys great happiness hereand at last attains to the end that is reserved for persons that arevirtuous and good.[579] Even that householder who observes the duties ofhis mode of life by following the practice of picking up fallen grains ofcorn from the cracks of fields and who abandons sensual pleasure andattachment to action, does not find it difficult to obtain heaven.'”