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2024-04-19, 9:54 AM |
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Chapter
12: The
Four Âs'ramas and How to
Leave the Body
(1) S'rî Nârada said: 'A celibate
student [brahmacârî] living at the residence of the
guru, should for the sake of his teacher behave like a submissive
servant and stand firm in his friendship with his master. (2) Both in the evening and in the morning he should worship
the
guru,
the
fire,
the
sun
and
the
Best
One
of Enlightenment [Lord
Vishnu], being absorbed in silently murmuring his prayer [the Gâyatrî] during
those
junctions
of the day. (3) When
called by the spiritual
master, he should orderly, to begin with and at the end, offer his obeisances with his head at the
lotus feet and study the mantras. (4) With
a straw rope around his waist, garments of deerskin and matted hair, he should gather kus'a grass [for sitting]
and carry a rod, a water pot and
a
sacred thread as is prescribed. (5) In
the morning and the evening he should go out to collect alms and offer
all that he collected to the guru. He should eat when it is permitted
or otherwise fast at times. (6) He
should behave politely, eat according to necessity,
be industrious, be faithful [and believe in the words of the guru], have his senses under control and only relate
to the other sex and to men controlled by women as far as is needed [compare 3.3:
5]. (7) Anyone
who
is
not
a
householder
[a
grihastha] and does respect the
great vow [of celibacy, yama; see Pat. II: 30],
must
refrain
from
addressing
women
because
of
the
agitating
senses
that
even
carry
away the mind of a renunciate.
(8) Brushing
the
hair,
massaging,
bathing,
rubbing
the
body
with oil and such is
something that a young student should never accept from the wife of the
guru when she is young [see also 1.11: 29]. (9) The
other sex is like fire to the pot of butter that a man is; when he
lives alone he should only
associate with women -
even with his own daughter - as
far as it does good [is properly
settled, is useful]. (10) As
long as one can not remain with oneself nor is convinced that one can
do
something about this [in niyama,
with a good settlement], this [being dominated by illusions of love and
hate] will not cease so that one will not lead a better life [see also
B.G. 5:
18]. (11) The
above [in verse 6] described directions of the guru for
the householder apply equally to the renunciate soul, be it that the householder
can have sexual intercourse for a certain period of time [see also B.G.
7:
11]. (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, wear flower garlands, make use of scents or
scented ointments and to decorate themselves with jewelry. (13-14) This way residing under the care of a guru, they who
started
a new life [as a dvija] attain by their studies, as far as
their talent would allow, a proper understanding of the Vedas, their s'astric
supplements and adherent upanishad philosophies. They reward
the guru
according to his wishes and then with his permission leave him to enter
either a household life [as a grihastha] or enter the forest [as
a vânaprastha or to occupy a withdrawn position in
society] or else renounce all and/or stay there [to become a sannyâsî like him]. (15) Adhokshaja
resides
in the fire, in the guru,
in oneself and in
every other living entity. He, the One beyond it All, one should
consider as both having entered
the living beings with everything that belongs to Him as also [existing there beforehand] as not
having entered them [pravistah/apravistah compare B.G. 9:
4]. (16) When one lives this way [in devotion] as a
celibate student, a withdrawn person, as someone renouncing the world
or as a householder, one becomes conversant with the wisdom [of sanâtana
dharma] and attains the transcendental reality of the Absolute Truth.
(17) Let me now explain to you the rules and
regulations for leading a retired life [for being a vânaprastha] as approved by the seers, in respect of which
a saintly person without
difficulty will be promoted to the world of the sages [Maharloka] oh King. (18) He
should not eat grains from
cultivated fields nor that what is not ripe from non-cultivated fields.
He must also not eat grains or ripe and raw produce that was cooked.
It is prescribed that the vânaprastha
should eat what has ripened naturally by the sun. (19)
From the naturally grown grains
and fruits
the forest provides he should
prepare cakes that can be offered
and obtaining new produce
the old stock should be given up. (20) He
should only take shelter
of a thatched
cottage or a cave for keeping a [sacrificial] fire. Just for himself he has to endure the snow,
the wind, the fire, the rain and the sunshine. (21)
He should also be unconcerned about the hair on his head,
the hair on his body, his nails, his facial hair, his dirt and the
locks of his matted hair. He should keep a water pot and a deerskin, a
rod
and tree bark [to cover himself] and utensils for the fire. (22) He
should remain in the forest
for twelve years, eight years, four years or else for two years or one
year only as a saintly,
thoughtful man who does not lose his mind because of [having to endure
too much] hardship. (23)
When he because of disease or old age cannot perform his duties any
longer for
advancing in knowledge and spiritual life, he must refrain from
taking food. (24) Placing the fire
element within himself he should give up the false self of being
identified with the body and as good as possible fully merge with the
complete of the elements he is composed of. (25) [To lead his functions back] to their causes
he merges the
apertures of his body with the sky, his different vital airs with
the air, his body heat with the fire, his blood, mucus and
urine with water and the
remainder [of his hard tissues] he merges with the earth [compare
with 1.15: 41-42 and 3.6:
12]. (26-28) Speech
and
its
organ
belong
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 their sexual desire belong to the Prajâpati. The
rectum and its bowel activity is of Mrityu [Death] and the
aural sense associated with the sounds should be assigned to the
[deities of the]
directions. Touch and its organ belong to the wind god
[Vâyu]. Eyesight along with its forms oh King, one should assign
to the
sun and the tongue and its rule belong to water while
smell and its
odors should be consigned to the earth. (29-30) The mind and its desires
belong to Candra, the intelligence and its subject matter belong to the
Supreme One of Education [Brahmâ], the false ego of the 'I' and
'mine' actions and
its karma belong to Rudra [S'iva], the consciousness and its concept
of existence belong to the Knower of the Field [the soul, see B.G. 13:
1-4] and the modes
and their modifications belong to the Beyond. The [identification with the element of] earth [must be
lead back] 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 material conception of life, the
false ego
to that what constitutes the material energy: the complete of the
cosmic reality
[the mahat-tattva], and that reality dissolves into the primary
state of nature [the unmanifested energy of pradhâna, see
3.26: 10] which also has its source: the imperishable
[Supersoul]. (31) Thus
understanding that the
imperishable soul, that consists of nothing but the
consciousness that
remains [after this merging], is of the same quality as the Supersoul,
one['s individual, isolated
existence] ceases
like firewood that has
been consumed by fire.'
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