SECTION CCXLIII
"Vyasa said, 'Observant of meritorious vows, the householder, for the
second period of life, should dwell in his house, having taken spouses
according to the ways indicated in the ordinance and having established
afire (of his own). As regards the domestic mode of life, four kinds of
conduct have been laid down by the learned. The first consists of keeping
a store of grain sufficient to last for three years. The second consists
of keeping a store to last for one year. The third consists of providing
for the day without thinking of the morrow. The fourth consists of
collecting grain after the manner of the pigeon.[998] Of these, each
succeeding one is superior in point of merit to that which precedes it,
according to what has been laid down in the scriptures.[999] A
householder observing the first kind of conduct may practise all the six
well-known duties (viz., sacrifice on his own account, sacrifice on that
of others, teaching, learning, making gifts, and accepting gifts). He who
observes the second kind of conduct should practise three only, of these
duties (viz., learning, giving, and taking). He who observes the third
kind of conduct should practise only two of the duties of domesticity
(viz., learning and giving). The householder practising the fourth kind
of domesticity should observe only one duty (viz., learning the
scriptures). The duties of the householder are all said to be exceedingly
meritorious. The householder should never cook any food for only his own
use; nor should be slaughter animals (for food) except in
sacrifices.[1000] If it be an animal which the householder desires to
kill (for food), or if it be a tree which he wishes to cut down (for
fuel), he should do either act according to the ritual laid down in the
Yajuses for that much is due to both animate and inanimate existences.
The house-holder should never sleep during the day, or during the first
part of the night, or during the last part thereof. He should never eat
twice between morning and evening, and should never summon his wife to
bed except in her season. In his house, no Brahmana should be suffered to
remain unfed or unworshipped. He should always worship such guests as are
presenters of sacrificial offerings, as are cleansed by Vedic lore and
observance of excellent vows, as are high-born and conversant with the
scriptures, as are observers of the duties of their own order, as are
self-restrained, mindful of all religious acts, and devoted to penances.
The scriptures ordain that what is offered to the deities and the Pitris
in sacrifices and religious rites is meant for the service of guests like
these. In this mode of life the scriptures ordain that a share of the
food (that is cooked) should be given unto every creature (irrespective
of his birth or character), unto one, that is, who for the sake of show
keeps his nails and beard, unto one who from pride displays what his own
(religious) practices are, unto one who has improperly abandoned his
sacred fire, and even unto one who has injured his preceptor. One leading
a domestic mode of life should give (food) unto Brahmacharins and
Sannyasins. The householder should every day become an eater of vighasa,
and should every day eat amrita. Mixed with clarified butter, the remains
of the food that is offered in sacrifices constitute amrita. That
householder who eats after having fed (all relatives and) servants is
said to eat vighasa. The food that remains after the servants have been
fed is called vighasa, and that which is left after the presentation of
sacrificial offerings is called amrita. One leading a domestic mode of
life should be content with his own wedded wife. He should be
self-restrained. He should avoid malice and subdue his senses. He should
never quarrel with his Ritwik, Purohita, and preceptor, with his maternal
uncle, guests and dependants, with the aged and the young in years, with
those that are afflicted with diseases, with those that practise as
physicians, with kinsmen, relatives, and friends, with his parents, with
women that belong to his own paternal family, with his brother and son
and wife, with his daughter, and with his servants. By avoiding disputes
with these, the householder becomes cleansed of all sins. By conquering
such disputes, he succeeds in conquering all the regions of felicity (in
the world hereafter). There is no doubt in this.[1001] The preceptor (if
duly reverenced) is able to lead one to the regions of Brahman. The
father (if reverenced) can lead to the regions of Prajapati. The guest is
puissant enough to lead to the region of Indra. The Ritwik has power in
respect of the regions of the deities. Female relatives of the paternal
line have lordship in respect of the regions of the Apsaras, and kinsmen
(by blood), in respect of the region of the Viswedevas. Relatives by
marriage and collateral kinsmen have power in respect of the several
quarters of the horizon (viz., north, etc.), and the mother and the
maternal uncle have power over the earth. The old, the young, the
afflicted the wasted have power over the sky.[1002] The eldest brother is
like unto the sire himself (to all his younger brothers). The wife and
the son are one's own body. One's menial servants are one's own shadow.
The daughter is an object of great affection. For these reason, a
house-holder endued with learning, observant of duties, and possessed of
endurance, should bear, without warmth or anxiety of heart every kind of
annoyance and even censure from the last named relatives. No righteous
household should do any act, urged by considerations of wealth. There are
three courses of duty in respect of a life of domesticity. Of these, that
which comes next (in the order of enumeration) is more meritorious than
the preceding one.[1003] As regards the four (principal) modes of life
also, the same rule of merit applies, viz., the one that comes after is
superior to the one preceding it. Accordingly, domesticity is superior to
Brahmacharya, forest life is superior to domesticity, and a life of
mendicancy or complete renunciation is superior to a forest life. One
desirous of prosperity should accomplish all those duties and rites that
have been ordained in the scriptures in respect of those modes. That
kingdom grows in prosperity where these highly deserving persons live,
viz., those that lead a life of domesticity according to the Kumbhadhanya
method, they that lead it according to the Unchha method, and they that
lead it according to the Kapoti method.[1004] That man who cheerfully
leads a life of domesticity in the observance of those duties, succeeds
in sanctifying ten generations of his ancestors above and ten generations
of descendants below. A householder, duly observing the duties of
domesticity, obtains an end that yields felicity equal to what occurs in
the regions attained by great kings and emperors. Even this is the end
that has been ordained for those who have subdued their senses. For all
high-souled householders heaven has been ordained. That heaven is
equipped with delightful cars for each (moving at the will of the rider).
Even that is the delightful heaven indicated in the Vedas. For all
householders of restrained souls, the regions of heaven constitute the
high reward. The Self-born Brahman ordained that the domestic mode of
life should be the productive cause of heaven. And since it has been so
ordained, a person, by gradually attaining to the second mode of life,
obtains happiness and respect in heaven. After this comes that high and
superior mode of life, called the third, for those that are desirous of
casting off their bodies. Superior to that of householders, that is the
life of forest recluses,--of those, that is, who waste their bodies (by
diverse kinds of austerities) into skeletons overlaid with dried skins.
Listen as I discourse to thee upon it.'"
