Chapter 244

“Bhishma said, “Though hast been told what the duties of domesticity areas ordained by the wise. Listen now, O Yudhishthira, to what those dutiesare that have been next spoken of. Gradually abandoning the domesticmode, one should enter the third mode which is excellent. It is the modein which wives afflict themselves by means of Austerities. It is the modepractised by those that live as forest recluses. Blessed be thou, O son,listen to the duties observed by those that lead this mode of life inwhich occur the practices of all men and all modes of life. Listen,indeed, to the duties of those that are denizens of sacred spots and thathave resorted to this mode after proper deliberation!’

“Vyasa said, ‘When the householder beholds wrinkles on his body and whitehair on his head, and children of his children, he should then retireinto the forest. The third part of his life he should pass in theobservance of the Vanaprastha mode. He should attend to those fires towhich he had attended as a householder. Desirous of sacrificing, heshould adore the deities (according to the rituals ordained). Observantof vows and abstemious in diet, he should eat only once, the time thereofbeing the sixth part of the day. He should be always heedful. Attendingto his fires, he should keep some kine, waiting upon themdutifully.[1005] He should attend to all the rituals of a sacrifice. Heshould live upon rice growing indigenously, upon wheat growing undersimilar circumstances, upon grain of other kinds, growing wildly (andbelonging to none). He should eat what remains after feeding guests. Inthis the third mode of life, he should present offerings of clarifiedbutter in the five well-known Sacrifices.[1006] Four kinds of courses ofconduct have been laid down for observance in the Vanaprastha mode oflife. Some collect only what is needed for the day. Some collect storesto last for a month. Some store grain and other necessaries sufficient tolast for twelve years. Forest recluses may act in these ways forworshipping guests and performing sacrifices. They should during theseason of the rains, expose themselves to rain and betake themselves towater during the autumn. During the summer they should sit in the midstof four fires with the sun burning overhead. Throughout the year,however, they should be abstemious in diet.[1007] They sit and sleep onthe bare earth. They stand on only their toes. They content themselveswith the bare earth and with small mats of grass (owning no otherfurniture for seat or bed). They perform their ablutions morning, noon,and evening (preparatory to sacrifices). Some amongst them use only teethfor cleaning grain. Others use only stones for that purpose.[1008] Someamongst them drink, only during the lighted fortnight, the gruel of wheat(or other grain) boiled very lightly.[1009] There are many who drinksimilar gruel only during the dark fortnight. Some eat what only comes bythe way (without seeking to obtain it). Some adopting rigid vows, liveupon only roots, some upon only fruits, some upon only flowers, dulyobserving the method followed by the Vaikhanasas. These and other diverseobservances are adopted by those men of wisdom and piety. The fourth is(the mode called Renunciation) based upon the Upanishads. The duties laiddown for it may be observed in all the modes of life equally. This modediffering from the others comes _after_ domesticity and forest life. Inthis very Yuga, O son, many learned Brahmanas conversant with the truthsof all things, have been known to observe this mode. Agastya, the sevenRishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, andKratu), Madhucchandas, Aghamarshana, Sankriti Sudivatandi who livedwithersoever he pleased and was content to take what came (without everseeking for anything).[1010] Ahovirya Kavya, Tandya, the learnedMedhatithi, Karmanirvaka of mighty energy, and Sunyapala who had exertedhimself greatly (for acquiring ascetic puissance) were the authors ofthis course of duties, and themselves observing them have all proceededto heaven. Many great Rishis, O son, who had the puissance to beholdimmediately the fruits of their ascetic merit,[1011] those numerousascetics who are known by the name of Yayavaras, many Rishis of veryaustere penances and possessed of accurate knowledge in respect ofdistinctions of duty, and many other Brahmanas too numerous to mention,adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, theSaikatas, all of whom were devoted to austere penances,[1012] who weresteadfast in virtue, who had subdued their senses, and who used to beholdthe fruits of their penances immediately, adopted this mode of life andfinally ascended to heaven. Freed from fear and not counted among thestars and planets, these have become visible in the firmament as luminousbodies.[1013] When the fourth or last part of life is reached, and whenone is weakened by decrepitude and afflicted by disease, one shouldabandon the forest mode of life (for the fourth mode calledRenunciation). Performing a sacrifice that is capable of being completedin a single day and in which the Dakshina should be everything of whichhe may be possessed, he should himself perform his own Sraddha. Withdrawnfrom every other object, he should devote himself to his own self, takingpleasure in himself, and resting also on his own self.[1014] He shouldestablish all his sacrificial fires (thenceforth) upon his own self, andgive up all kinds of ties and attachments. (In case he fails to attain tocomplete Renunciation) he should always perform such sacrifices and ritesas are completed in a single day.[1015] When, however, from performanceof the (ordinary) sacrifices of sacrificers, the Sacrifice in Selfproceeds, then (may he discontinue all ordinary sacrifices, and) unto thethree fires duly sacrifice in his own Self for the sake of hisEmancipation.[1016] Without finding fault with his food he should eatfive or six mouthfuls, offering them duly unto five vital airs uttering(every time the well-known) mantras of the Yajurveda.[1017] Engaged inthe observance of austerities while leading the life of a forest recluse,one should shave off one’s hair and bristles and pare off one’s nails,and having cleansed oneself by acts, pass into the fourth and last modeof life that is fraught with great holiness.[1018] That regenerate personwho enters the fourth mode of life, giving pledges of assurance unto allcreatures, succeeds in earning many regions of blazing effulgencehereafter and ultimately attains to the Infinite.[1019] Of excellentdisposition and conduct, with sins all washed off, the person who isconversant with his own self never desires to do any act for either thisor the other world. Freed from wrath and from error, without anxiety andwithout friendship, such a person lives in this world like one totallyuninterested in its concerns. One (in the observance of Sannyasa) shouldnot feel reluctant in discharging the duties included in Yama and thosealso that walk behind them (and are included in niyama). Such a oneshould with energy live according to the ordinances in respect of his ownmode, and throw away Vedic study and the sacred thread that is indicativeof the order of his birth. Devoted to righteousness and with his sensesunder complete control, such a one, possessed of knowledge of self,attains undoubtedly to the end for which he strives.[1020] After thethird is the fourth mode of life. It is very superior, and fraught withnumerous high virtues. It transcends in point of merit the three othermodes of life. It is said to occupy the highest place. Listen to me as Idiscourse upon the duties that belong to that mode which is pre-eminentand which is the high refuge of all!'”