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Śuka said.
From the perishable, the creation that begins, endowed with qualities and senses, and the meditation of the self which is auspicious, is for the purpose of the creation of intellect and power.
But again, in this world, I wish to describe that good conduct, arising from livelihood, by which the virtuous act.
In the Veda, it is said, "But do action, abandon (action)"; how should I understand this? Please explain that as well. 12-234-3.
Having understood the true nature of worldly affairs and purified by the teacher's instruction, I will, with a detached mind, relinquish my self without suffering.
Vyāsa said.
This very conduct was indeed established in ancient times by Brahmā himself. It was practiced by the virtuous and the greatest sages of the past.
The supreme sages truly conquer the worlds through celibacy. You too, seek the highest good of the self in your heart, using your mind, within your own self.
He lived in the forest, subsisting on roots and fruits, performing intense austerities, wandering among sacred places, and causing no harm to any beings.
When the fire has gone out and the pestle is laid aside in the hermitage of a forest-dweller, at the proper time, wandering for alms, one becomes fit for the attainment of Brahmanhood.
Having given up both auspicious and inauspicious actions, without praise or salutation, wander alone in the forest, subsisting by whatever means are available.
Śuka said.
If this Vedic statement is contradicted in worldly discourse, and is contradicted both by valid and invalid means of knowledge, then from where does scriptural authority arise?
Thus, I wish to hear this; O revered one, may you declare to me how this proceeds without opposition to actions.
Bhīṣma said.
Thus addressed, the son of Gandhavati replied to the son. The sage honored the words of the son of immeasurable brilliance.
Householders, celibate students, forest-dwellers, and mendicants—when all act as instructed, they all attain the supreme state.
He who, without desire or hatred, follows these āśramas as prescribed, is honored in the next world.
This four-stepped ladder to liberation is firmly established in Brahman. Whoever ascends by this ladder is honored in the world of Brahman.
A person learned in dharma and artha, free from envy, should spend one-fourth of his life practicing celibacy, residing either with his teacher or with the teacher's son.
One who desires knowledge should study under the teacher by surpassing mere action. The fee should not be given by one who speaks ill; when called, one should approach the teacher.
He who sleeps last should be the first to rise in the teacher's house; whatever work is to be done by the student or by the servant, he should do it again.
After accomplishing everything, thinking 'it is done', he should stand by the side; a servant who performs all duties and is skilled in every task.
One who is pure, skilful, and endowed with virtues should speak swiftly like an arrow; with steady gaze, he who has conquered his senses should look at the teacher without distraction.
One should not eat when food has not been offered, nor drink when drink has not been offered. One should not sit while standing, nor sleep when not supposed to sleep.
One should gently touch his feet with upturned hands; the right foot only with the right hand, and the left foot with the left hand should be pressed.
After respectfully greeting the teacher, one should say: "Please teach, O revered one." "I will do this, O revered one; and this also has been done by me."
Thus, after obtaining permission, and offering all the wealth to the teacher, one should perform the act, and after completing everything, it should be reported again to the teacher.
It is established in the codes of conduct that the scents and tastes which a celibate student does not enjoy, may be enjoyed by one who has completed his studentship.
Whatever rules of the brahmacārins have been described in detail, he should accept all of them and should never stray from the teacher.
Thus, having offered affection to the teacher according to his ability, the disciple should conduct himself by action in the āśramas.
After observing Vedic vows and fasting, and when a fourth part of one's life has passed, one should give the honorarium to the teacher and return home as prescribed.
For the second stage of life, one should, having married wives in accordance with dharma and having established the sacred fires as prescribed, become a householder and observe the vows of that order.
