12.184

Bharadvāja said.

What, they ask, is the fruit of charity, of righteousness, of good conduct; and of austerity well-performed, of self-study, and of offerings?

Bhṛgu said.

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.

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.

A gift given to the unworthy is enjoyed only in this world. The result of a gift matches the nature of the gift itself.

Bharadvāja said.

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.

Bhṛgu said.

Those wise ones who are engaged in performing their own duty attain the fruit of righteousness; but whoever acts otherwise becomes deluded.

Bharadvāja said.

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.

Bhṛgu said.

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.

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.

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.

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.

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.

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.

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.

Ignorance, arrogance, and hypocrisy are condemned. Non-violence, truthfulness, absence of anger, and austerity practiced in all stages of life are praised.

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.

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.

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.