Vyasadev
Praneetha
The Mad Bhagavatam
Canto 7
Chapter 12
The Four Âs'ramas and How to Leave the Body
This chapter particularly describes the brahmacārī and the person in the vānaprastha stage, and it also gives a general description of the four āśramas — brahmacarya, gṛhastha, vānaprastha and sannyāsa. In the previous chapter, the great saint Nārada Muni has described the varṇa institution of society, and now, in this chapter, he will describe the stages of spiritual advancement in the four āśramas, which are known as brahmacarya, gṛhastha, vānaprastha and sannyāsa.
The brahmacāri should live under the care of the true spiritual master, giving him sincere respect and obeisances, acting as his menial servant, and always carrying out his order. The brahmacārī should engage himself in spiritual activities and study the Vedic literature under the direction of the spiritual master. According to the brahmacarya system, he should dress with a belt, deerskin, and matted hair and should bear a daṇḍa, waterpot and sacred thread. He should collect alms daily in the morning, and in the evening whatever alms he has collected he should offer to the spiritual master. A brahmacārī should accept prasāda upon the order of the spiritual master, and if the spiritual master sometimes forgets to order the disciple to eat, the disciple should not take prasāda on his own initiative; rather, he should fast. The brahmacārī should be trained to be satisfied with eating what is absolutely necessary, he should be very expert in executing responsibilities, he should be faithful, and he should control his senses and try to avoid the association of women as far as possible. A brahmacārī should very strictly abstain from living with women and should not meet with gṛhasthas and those too addicted to women. Nor should a brahmacārī speak in a lonely place with a woman.
After completing one's education as a brahmacārī in this way, one should give dakṣiṇā, an offering of gratitude, to one's guru, and then one may leave for home and accept the next āśrama — the gṛhastha-āśrama — or else one may continue in the brahmacarya-āśrama without adulteration. The duties for the gṛhastha-āśrama and brahmacarya-āśrama, as well as the duties for sannyāsīs, are prescribed in the śāstras. A gṛhastha is not meant to enjoy sex life without restriction. Indeed, the whole purpose of Vedic life is to become free from sexual indulgence. All the āśramas are recognized for spiritual progress, and therefore although the gṛhastha-āśrama gives a kind of license for sex life for a certain time, it does not allow unrestricted sex life. Therefore, in gṛhastha life also, there is no illicit sex. A gṛhastha should not accept a woman for sexual enjoyment. Wasting semen is also illicit sex.
After the gṛhastha-āśrama is another āśrama, known as vānaprastha, which is midway between gṛhastha and sannyāsa. A person in the vānaprastha order is restricted in eating food grains and forbidden to eat fruits that have not ripened on the tree. Nor should he cook food with fire, although he is allowed to eat caru, grains that have been offered in a sacrificial fire. He may also eat fruits and grains that have grown naturally. Living in a thatched cottage, the vānaprastha should endure all kinds of heat and cold. He should not cut his nails or hair, and he should give up cleaning his body and teeth. He should wear tree bark, accept a daṇḍa, and practice life in the forest, taking a vow to live there for twelve years, eight years, four years, two years or at least one year. At last, when because of old age he can no longer perform the activities of a vānaprastha, he should gradually stop everything and in this way give up his body.
7.12.1
ācaran dāsavan nīco
(1) S'rî Nârada said: 'A student [brahmacârî] living at the residence of the guru, should for the sake of his guru practice restraint, humility and obedience and be firm in friendship with his spiritual teacher.
7.12.2
gurv-agny-arka-surottamān
(2) In both the evening and in the morning should he worship the guru, the fire, the sun and the Best One of Enlightenment [Lord Vishnu], silently murmuring absorbed in prayer [the Gâyatrî].
7.12.3
chandāḿsy adhīyīta guror
āhūtaś cet suyantritaḥ
(3) When called by the spiritual master, he should orderly practice the mantras and in the beginning and the end well-behaved offer his obeisances with his head at the lotus feet.
7.12.4
mekhalājina-vāsāḿsi
darbha-pāṇir yathoditam
(4) Equipped with a straw rope around his waist, garments of deerskin, matted hair, a rod, a waterpot and a sacred thread, should he take up the kus'a grass [for sitting] as is prescribed.
7.12.5
sāyaḿ prātaś cared bhaikṣyaḿ
bhuñjīta yady anujñāto
(5) In the morning and the evening he should go out to collect alms and offer all that he collects to the guru. He should eat when ordered or otherwise fast at times.
7.12.6
śraddadhāno jitendriyaḥ
yāvad-arthaḿ vyavaharet
(6) Very polite, only eating as far as needed should he, industrious and full of faith, to necessity relating with the outer life of women and the men they control, be of control over his senses [compare 3.3: 5].
7.12.7
agṛhastho bṛhad-vrataḥ
(7) He, not belonging to the householders life, must, to the as good as invincible senses that even take away the mind of a renunciate, give it up to address women with the observance of the great vow of celibacy [the yama of astânga-yoga].
Brahmacarya essentially means the vow not to marry but to observe strict celibacy (bṛhad-vrata). A brahmacārī or sannyāsī should avoid talking with women or reading literature concerning talks between man and woman. The injunction restricting association with women is the basic principle of spiritual life. Associating or talking with women is never advised in any of the Vedic literatures. The entire Vedic system teaches one to avoid sex life so that one may gradually progress from brahmacarya to gṛhastha, from gṛhastha to vānaprastha, and from vānaprastha to sannyāsa and thus give up material enjoyment, which is the original cause of bondage to this material world. The word bṛhad-vrata refers to one who has decided not to marry, or in other words, not to indulge in sex life throughout his entire life.
7.12.8
keśa-prasādhanonmarda-
snapanābhyañjanādikam
guru-strībhir yuvatibhiḥ
kārayen nātmano yuvā
(8) To brush the hair, massage the body, to bathe and rub it with oil is something that the still young wife of the guru should never be allowed to do as a service if the adept is still young [see also 1.11: 29].
The relationship between the student or disciple and the wife of the spiritual master or teacher is like that between son and mother. A mother sometimes cares for her son by combing his hair, massaging his body with oil, or bathing him. Similarly, the wife of the teacher is also a mother (guru-patnī), and therefore she may also care for the disciple in a motherly way. If the wife of the teacher is a young woman, however, a young brahmacārī should not allow such a mother to touch him. This is strictly prohibited. There are seven kinds of mothers:
ātma-mātā guroḥ patnī
These mothers are the original mother, the wife of the teacher or spiritual master, the wife of a brāhmaṇa, the king's wife, the cow, the nurse and the earth. Unnecessary association with women, even with one's mother, sister or daughter, is strictly prohibited. This is human civilization. A civilization that allows men to mix unrestrictedly with women is an animal civilization. In Kali-yuga, people are extremely liberal, but mixing with women and talking with them as equals actually constitutes an uncivilized way of life.
7.12.9
(9) Especially the bewildered worship [of her] is like fire to the pot of butter that a man is; with other women, even with his own daughter, should he, living in seclusion, not associate more than is needed.
If a butter pot and fire are kept together, the butter within the pot will certainly melt. Woman is compared to fire, and man is compared to a butter pot. However advanced one may be in restraining the senses, it is almost impossible for a man to keep himself controlled in the presence of a woman, even if she is his own daughter, mother or sister. Indeed, his mind is agitated even if one is in the renounced order of life. Therefore, Vedic civilization carefully restricts mingling between men and women. If one cannot understand the basic principle of restraining association between man and woman, he is to be considered an animal. That is the purport of this verse.
7.12.10
kalpayitvātmanā yāvad
tato hy asya viparyayaḥ
(10) As long as one in one's reflection is ascertaining this positively in self-realization is there, for that time, freedom from illusion with the duality, but not detaching with that duality arrives one with the person at the contrary [see also B.G. 5: 18].
7.12.11
samāmnātaḿ yater api
gṛhasthasyartu-gāminaḥ
(11) It is for a householder as necessary as for a renunciate to follow all the directions of the guru, be it that the householder can have sex for a certain period of time [also: B.G. 7: 11].
7.12.12
añjanābhyañjanonmarda-
srag-gandha-lepālańkārāḿs
(12) Those who have taken the vow of celibacy must give it up to make up their eyes, massage the head and the body, crave after the female image, to eat meat, indulge in intoxicating beverages, make use of scents or scented ointments and to decorate themselves with jewelry and flowers.
Brahmacārīs or gṛhasthas who have taken the vow of celibacy as described above should not indulge in the following: applying powder or ointment to the eyes, massaging the head with oil, massaging the body with the hands, seeing a woman or painting a woman's picture, eating meat, drinking wine, decorating the body with flower garlands, smearing scented ointment on the body, or decorating the body with ornaments. These they should give up.
7.12.13-14
dvijo 'dhītyāvabudhya ca
trayīḿ sāńgopaniṣadaḿ
(13-14) This way residing under the care of a guru do those who started a new life studying, to their talent, as far as possible, come to the proper understanding of the Vedas and their s'astric supplements and adherent upanishad philosophies. Knowing what the guru wants do they, as far as they can, provide according to his wishes and enter they either a household life [grihastha] or the forest [vânaprastha or a withdrawn position in the community] once leaving his company, or do they stay with him [be like him, as a sannyâsî].
To study the Vedas and understand them, of course, requires some special intelligence, but the members of the three higher sections of society — namely the brāhmaṇas, kṣatriyas and vaiśyas — must learn the Vedic literatures according to their capability and power to understand. In other words, studying the Vedic literatures is compulsory for everyone but the śūdras and antyajas. The Vedic literature gives the knowledge that can lead one to understand the Absolute Truth — Brahman, Paramātmā or Bhagavān. Guru-kula, or the reformatory educational institution, should be used only to understand Vedic knowledge. At the present time there are many educational institutions for training and technology, but such knowledge has nothing to do with understanding of the Absolute Truth. Technology, therefore, is meant for the śūdras, whereas the Vedas are meant for the dvijas. Consequently this verse states, dvijo 'dhītyāvabudhya ca trayīḿ sāńgopaniṣadam. At the present time, in the age of Kali, practically everyone is a śūdra, and no one is a dvija. Therefore the condition of society has very much deteriorated.
Another point to be observed from this verse is that from the brahmacārī-āśrama one may accept the sannyāsa-āśrama, vānaprastha-āśrama or gṛhastha-āśrama. It is not compulsory for a brahmacārī to become a gṛhastha. Because the ultimate aim is to understand the Absolute Truth, there is no necessity of going through all the different āśramas. Thus one may proceed to the sannyāsa-āśrama directly from the brahmacārī-āśrama. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura accepted the sannyāsa-āśrama directly from the brahmacārī-āśrama. In other words, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura did not think it compulsory to accept the gṛhastha-āśrama or vānaprastha-āśrama.
7.12.15
sarva-bhūteṣv adhokṣajam
bhūtaiḥ sva-dhāmabhiḥ paśyed
apraviṣṭaḿ praviṣṭavat
(15) In the fire, in the guru, in oneself and in every living entity resides Adhokshaja, the One beyond it All, and one should consider Him as having as well entered as not having entered the living beings and everything that belongs to Him [pravistah/apravistah compare B.G. 9: 4].
Realization of the Supreme Personality of Godhead's omnipresence is the perfect realization of the Absolute Truth to be attained through the study of the Vedic literatures. As stated in the Brahma-saḿhitā (5.35), aṇḍāntara-stha-paramāṇu-cayāntara-stham: the Lord is situated within the universe, within the heart of every living entity and also within the atom. We should understand that whenever the Supreme Personality of Godhead is present, He is present with all His paraphernalia, including His name, form, associates and servants. The living entity is part and parcel of the Supreme Personality of Godhead, and thus one should understand that since the Supreme Lord has entered the atom, the living entities are also there. One must accept the inconceivable quality of the Supreme Personality of Godhead, for no one can understand from the material point of view how the Lord is all-pervasive and yet is situated in His own abode, Goloka Vṛndāvana. This realization is possible if one strictly follows the regulative principles of āśrama (brahmacārī, gṛhastha, vānaprastha and sannyāsa). Śrīla Madhvācārya says in this regard:
apraviṣṭaḥ sarva-gataḥ
praviṣṭas tv anurūpavān
harir eko janārdanaḥ
The Supreme Personality of Godhead, in His original form, has not entered everything (apraviṣṭaḥ), but in His impersonal form He has entered (praviṣṭaḥ). Thus He has entered and not entered simultaneously. This is also explained in Bhagavad-gītā (9.4), wherein the Lord says:mayā tatam idaḿ sarvaḿ
na cāhaḿ teṣv avasthitaḥ
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." The Lord can defy Himself. Thus there is variety in unity (ekatvaḿ bahutvam).7.12.16
evaḿ vidho brahmacārī
vānaprastho yatir gṛhī
paraḿ brahmādhigacchati
(16) This way whether being a student, withdrawn, renunciate or a householder, can one, of one's selfrealisation being fully conversant with the wisdom, understand the Supreme of the Spiritual, the Absolute Truth.
This is the beginning of self-realization. One must first understand how Brahman is present everywhere and how He is acting. This education is called brahma jijñāsā and is the real concern of human life. Without such knowledge, one cannot claim to be a human being; rather, he remains in the animal kingdom. As it is said, sa eva go-kharaḥ: [SB 10.84.13] without such knowledge, one is no better than a cow or an ass.
7.12.17
(17) Let me now explain you the rules and regulations of the retired life [vânaprastha] as recognized by the saintly of which a holy man situated in it without difficulty is promoted to the world of the sages [Maharloka].
7.12.18
akṛṣṭaḿ cāpy akālataḥ
(18) He should not eat grains from cultivated fields nor the unripe from non-cultivated fields and either grains or riped produce that was prepared; it is so enjoined that the vânaprastha should eat what has ripened naturally by the sun.
7.12.19
vanyaiś caru-puroḍāśān
(19) From the naturally grown grains and fruits the forest provides he should prepare cakes and obtaining new produce should the old stock be given up.
7.12.20
varṣārkātapa-ṣāṭ svayam
(20) Personally enduring the snow, wind, fire, rain and the sunshine, should he take shelter of a thatched cottage or a cave only for keeping his fire.
7.12.21
valkalāgni-paricchadān
(21) Also unconcerned about the hair on his head, the hair on his body, his nails, his facial hair, his dirt and the matted of his locks, he should keep a waterpot and a deerskin, a rod and treebark [for covering him] and fire colored garments.
7.12.22
cared vane dvādaśābdān
(22) He should remain in the forest for either twelve years, eight years or four years as a saintly, thoughtful man or else for two years or one year as well, in his intelligence not being bewildered about the hardship.
7.12.23
vyādhibhir jarayāthavā
kuryād anaśanādikam
(23) When either diseased or too old being unable to do his duties for advancing in knowledge and the spiritual life, must he refrain from taking food.
7.12.24
sannyasyāhaḿ mamātmatām
sańghātaḿ tu yathārhataḥ
(24) Properly placing the fire element within himself he should give up the false self of being identified with the body and merge completely in, as it is, the combined of the five elements only.
7.12.25
tejaḥsūṣmāṇam ātmavān
(25) A person knowing the self finds the cause of his apertures in the sky; the different airs moving within in the air; the cause of the body heat he finds in fire; the blood, mucus and urine find with him their cause in the water, and the cause of the remainder [of the hard tissues] is found in the earth [compare with 1.15: 41-42 and 3.6: 12].
7.12.26-28
ratyopasthaḿ prajāpatau
sparśenādhyātmani tvacam
jyotiṣy abhiniveśayet
(26-28) The speech with its organ belongs to the God of Fire, the hands and their dexterity belong to Indra, the legs and their power to move belong to Vishnu and the genitals with the sexual desire belong to the Prajâpati. The rectum and its bowel activity is of Mrityu [Death] and also should the aural sense to the sounds be assigned to the [deities of the] directions and the touch and its organ be assigned to the windgod [Vâyu]. Eyesight with its forms, o King, one should assign to the Sun and to water and its ruler belong the tongue while smell and its odors should be consigned to the earth.
Thereafter, the object of speech, along with the sense of speech [the tongue], should be bestowed upon fire. Craftsmanship and the two hands should be given to the demigod Indra. The power of movement and the legs should be given to Lord Viṣṇu. Sensual pleasure, along with the genitals, should be bestowed upon Prajāpati. The rectum, with the power of evacuation, should be bestowed, in its proper place, unto Mṛtyu. The aural instrument, along with sound vibration, should be given to the deities presiding over the directions. The instrument of touch, along with the sense objects of touch, should be given to Vāyu. Form, with the power of sight, should be bestowed upon the sun. The tongue, along with the demigod Varuṇa, should be bestowed upon water, and the power of smell, along with the two Aśvinī-kumāra demigods, should be bestowed upon the earth.
7.12.29-30
karmāṇy adhyātmanā rudre
guṇair vaikārikaḿ pare
(29-30) The mind with its desires belongs to Candra, the intelligence and its subject matter to the Supreme of Education, the false ego of the 'I' and 'mine' actions with its karma belongs to Rudra [S'iva], the consciousness with its concept of existence belongs to the Knower of the Field [see B.G. 13: 1-4] and the modes and their entities belong to the Beyond. The earth to the water, the water to the lights of the luminaries, the brightness to the air, the air to the sky, the sky to the materialistic conception, the false ego to that: the material energy, that into the complete of the reality [the mahat-tattva], and the reality into the primary nature [with the unmanifest the pradhâna, see 3.26: 10], and that together belongs to the Supersoul.
The mind, along with all material desires, should be merged in the moon demigod. All the subject matters of intelligence, along with the intelligence itself, should be placed in Lord Brahmā. False ego, which is under the influence of the material modes of nature and which induces one to think, "I am this body, and everything connected with this body is mine," should be merged, along with material activities, in Rudra, the predominating deity of false ego. Material consciousness, along with the goal of thought, should be merged in the individual living being, and the demigods acting under the modes of material nature should be merged, along with the perverted living being, into the Supreme Being. The earth should be merged in water, water in the brightness of the sun, this brightness into the air, the air into the sky, the sky into the false ego, the false ego into the total material energy, the total material energy into the unmanifested ingredients [the pradhāna feature of the material energy], and at last the ingredient feature of material manifestation into the Supersoul.
7.12.31
ity akṣaratayātmānaḿ
cin-mātram avaśeṣitam
jñātvādvayo 'tha viramed
dagdha-yonir ivānalaḥ
(31) Thus is one of the Supreme of one's soul, being of the same quality in understanding the equilibrium that remains, completely spiritual and so should one thus cease his existence like flames of which the source has burnt up.
(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection)
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