12.184
भरद्वाज उवाच॥
Bharadvāja said.
दानस्य किं फलं प्राहुर्धर्मस्य चरितस्य च। तपसश्च सुतप्तस्य स्वाध्यायस्य हुतस्य च ॥१२-१८४-१॥
What, they ask, is the fruit of charity, of righteousness, of good conduct; and of austerity well-performed, of self-study, and of offerings?
भृगुरुवाच॥
Bhṛgu said.
हुतेन शाम्यते पापं स्वाध्याये शान्तिरुत्तमा। दानेन भोग इत्याहुस्तपसा सर्वमाप्नुयात् ॥१२-१८४-२॥
Sin is pacified by offerings; supreme peace is found in self-study. Enjoyment is said to come from giving, and all is attained through austerity.
दानं तु द्विविधं प्राहुः परत्रार्थमिहैव च। सद्भ्यो यद्दीयते किञ्चित्तत्परत्रोपतिष्ठति ॥१२-१८४-३॥
Gift is said to be of two kinds: for the other world and for this very world; whatever is given to the good, that attends (the giver) in the other world.
असत्सु दीयते यत्तु तद्दानमिह भुज्यते। यादृशं दीयते दानं तादृशं फलमाप्यते ॥१२-१८४-४॥
A gift given to the unworthy is enjoyed only in this world. The result of a gift matches the nature of the gift itself.
भरद्वाज उवाच॥
Bharadvāja said.
किं कस्य धर्मचरणं किं वा धर्मस्य लक्षणम्। धर्मः कतिविधो वापि तद्भवान्वक्तुमर्हति ॥१२-१८४-५॥
What is the practice of dharma for whom? What is the characteristic of dharma? Of how many kinds is dharma? You are worthy to speak about that.
भृगुरुवाच॥
Bhṛgu said.
स्वधर्मचरणे युक्ता ये भवन्ति मनीषिणः। तेषां धर्मफलावाप्तिर्योऽन्यथा स विमुह्यति ॥१२-१८४-६॥
Those wise ones who are engaged in performing their own duty attain the fruit of righteousness; but whoever acts otherwise becomes deluded.
भरद्वाज उवाच॥
Bharadvāja said.
यदेतच्चातुराश्रम्यं ब्रह्मर्षिविहितं पुरा। तेषां स्वे स्वे य आचारास्तान्मे वक्तुमिहार्हसि ॥१२-१८४-७॥
You are worthy to tell me here about those practices of each of the four āśramas, which were instituted by the Brahmarṣis in ancient times.
भृगुरुवाच॥
Bhṛgu said.
पूर्वमेव भगवता लोकहितमनुतिष्ठता धर्मसंरक्षणार्थमाश्रमाश्चत्वारोऽभिनिर्दिष्टाः तत्र गुरुकुलवासमेव तावत्प्रथममाश्रममुदाहरन्ति सम्यगत्र शौचसंस्कारविनयनियमप्रणीतो विनीतात्मा उभे सन्ध्ये भास्कराग्निदैवतान्युपस्थाय विहाय तन्द्रालस्ये गुरोरभिवादनवेदाभ्यासश्रवणपवित्रीकृतान्तरात्मा त्रिषवणमुपस्पृश्य ब्रह्मचर्याग्निपरिचरणगुरुशुश्रूषानित्यो भैक्षादिसर्वनिवेदितान्तरात्मा गुरुवचननिर्देशानुष्ठानाप्रतिकूलो गुरुप्रसादलब्धस्वाध्यायतत्परः स्यात् ॥१२-१८४-८॥
In former times, the venerable one, acting for the welfare of the world, specifically prescribed four āśramas for the protection of dharma. Of these, residence in the teacher's house is cited as the first āśrama. In this stage, one who is properly established in purity, refinement, discipline, and observance, with a disciplined mind, worships at both twilights, honors the sun, fire, and divinities, abandons drowsiness and laziness, purifies the inner self through salutation to the teacher, study and listening to the Veda, performs the three sandhyās, is always devoted to celibacy, service to the fire, and service to the teacher, offers all acts such as alms with a dedicated mind, never opposes the teacher's instructions, and is devoted to self-study obtained by the teacher's grace.
भवति चात्र श्लोकः गुरुं यस्तु समाराध्य द्विजो वेदमवाप्नुयात्। तस्य स्वर्गफलावाप्तिः सिध्यते चास्य मानसम् ॥१२-१८४-९॥
Here is a verse: If a twice-born, having thoroughly worshipped his teacher, obtains the Veda, then the attainment of heavenly rewards and the fulfillment of his mind are accomplished for him.
गार्हस्थ्यं खलु द्वितीयमाश्रमं वदन्ति तस्य समुदाचारलक्षणं सर्वमनुव्याख्यास्यामः समावृत्तानां सदाराणां सहधर्मचर्याफलार्थिनां गृहाश्रमो विधीयते धर्मार्थकामावाप्तिर्ह्यत्र त्रिवर्गसाधनमवेक्ष्यागर्हितेन कर्मणा धनान्यादाय स्वाध्यायप्रकर्षोपलब्धेन ब्रह्मर्षिनिर्मितेन वा अद्रिसारगतेन वा हव्यनियमाभ्यासदैवतप्रसादोपलब्धेन वा धनेन गृहस्थो गार्हस्थ्यं प्रवर्तयेत् तद्धि सर्वाश्रमाणां मूलमुदाहरन्ति गुरुकुलवासिनः परिव्राजका ये चान्ये सङ्कल्पितव्रतनियमधर्मानुष्ठायिनस्तेषामप्यत एव भिक्षाबलिसंविभागाः प्रवर्तन्ते ॥॥१२-१८४-१०॥
The householder's stage is indeed regarded as the second āśrama. We shall explain in detail all the characteristics of its general conduct. For those who have completed their studentship, are married, and seek the fruits of joint performance of duty, the householder's āśrama is prescribed. Here, the attainment of dharma, artha, and kāma is considered, and by blameless actions, having acquired wealth—whether through excellence in self-study, by means created by brahmarṣis, by resources from the mountains, or by the favor of deities through the practice of offerings and regulations—the householder should maintain the householder's state. This is indeed declared as the root of all āśramas. Those living in the teacher's house, wandering ascetics, and others who perform vowed and regulated duties—for all of them, therefore, the distribution of alms and offerings is practiced.
वानप्रस्थानां द्रव्योपस्कार इति प्रायशः खल्वेते साधवः साधुपथ्यदर्शनाः स्वाध्यायप्रसङ्गिनस्तीर्थाभिगमनदेशदर्शनार्थं पृथिवीं पर्यटन्ति तेषां प्रत्युत्थानाभिवादनानसूयावाक्प्रदानसौमुख्यशक्त्यासनशयनाभ्यवहारसत्क्रियाश्चेति ॥१२-१८४-११॥
Generally, the material equipment of those who have entered the forest is indeed these good men, who see the path of virtue and are engaged in self-study, wander the earth for the purpose of visiting holy places and seeing lands. To them, rising in respect, greeting, freedom from envy, offering words, friendliness, ability, providing a seat, bed, food, and respectful acts are to be offered.
भवति चात्र श्लोकः अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिवर्तते। स दत्त्वा दुष्कृतं तस्मै पुण्यमादाय गच्छति ॥१२-१८४-१२॥
Here is a verse: If a guest, whose expectations are disappointed, returns from a house, he gives his sin to the householder and takes away the householder's merit.
अपि चात्र यज्ञक्रियाभिर्देवताः प्रीयन्ते निवापेन पितरो वेदाभ्यासश्रवणधारणेन ऋषयः अपत्योत्पादनेन प्रजापतिरिति ॥१२-१८४-१३॥
Indeed, here, the deities are pleased by sacrificial acts; the ancestors by the offering of oblations; the sages by study, hearing, and retention of the Veda; and Prajāpati by the production of offspring—thus it is said.
श्लोकौ चात्र भवतः वत्सलाः सर्वभूतानां वाच्याः श्रोत्रसुखा गिरः। परिवादोपघातौ च पारुष्यं चात्र गर्हितम् ॥१२-१८४-१४॥
Here, the verses you compose should be affectionate to all beings, spoken words that are pleasing to the ear; slander, injury, and harshness are condemned here.
अवज्ञानमहङ्कारो दम्भश्चैव विगर्हितः। अहिंसा सत्यमक्रोधः सर्वाश्रमगतं तपः ॥१२-१८४-१५॥
Ignorance, arrogance, and hypocrisy are condemned. Non-violence, truthfulness, absence of anger, and austerity practiced in all stages of life are praised.
अपि चात्र माल्याभरणवस्त्राभ्यङ्गगन्धोपभोगनृत्तगीतवादित्रश्रुतिसुख- नयनाभिरामसंदर्शनानां प्राप्तिर्भक्ष्यभोज्यपेयलेह्यचोष्याणामभ्यवहार्याणां विविधानामुपभोगः स्वदारविहारसन्तोषः कामसुखावाप्तिरिति ॥१२-१८४-१६॥
Here, there is also the attainment of garlands, ornaments, clothes, anointing, fragrances, enjoyments, dances, songs, musical instruments, pleasures of hearing, pleasing sights for the eyes, the enjoyment of various foods to be eaten, enjoyed, drunk, licked, sucked, and consumed, contentment in recreation with one's own wife, and the attainment of pleasures of desire—thus.
त्रिवर्गगुणनिर्वृत्तिर्यस्य नित्यं गृहाश्रमे। स सुखान्यनुभूयेह शिष्टानां गतिमाप्नुयात् ॥१२-१८४-१७॥
He whose life as a householder is always marked by the fulfillment of the qualities of the three aims (dharma, artha, kāma), after enjoying happiness here, may attain the path of the virtuous.
उञ्छवृत्तिर्गृहस्थो यः स्वधर्मचरणे रतः। त्यक्तकामसुखारम्भस्तस्य स्वर्गो न दुर्लभः ॥१२-१८४-१८॥
A householder who lives by gleaning, devoted to his own duty and free from the pursuit of pleasure and desire, does not find heaven difficult to attain.
