The Mahabharata/Book 1: Adi Parva/Section 91

Section LXLI. ( Sambhava Parva continued. )

Ashtaka said, 'Those congnisant with the Vedas differ in opinion as to how the followers of each of the four modes of life, viz, Grihastas, Bhilshus, Brahmacharis, and Vanaprashtas, are to conduct themselves in order to acquire religious merit.'

"Yayati answered, 'These are what a Brahmachari must do. While dwelling in the abode of his preceptor, he must receive lessons only when his preceptor summons him to do so; he must attend to the service of his preceptor without waiting for the commands of the latter; he must rise from bed before his preceptor riseth, and go to bed after his preceptor goeth thereto. He must be humble, must have his passions under complete control, must be patient, vigilant, and devoted to study. It is then only that he can achieve success. It hath been said in the oldest Upanishada that a grihastā acquiring wealth by honest means should perform sacrifices; he should ever give in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others. A Muni without search for food should live in the woods depending on his own vigour; should abstain from all vicious acts; should give away in charity, should never inflict pain on any creature. It is then only that he can achieve success. He, indeed, is a true Bhikshu who doth not support himself by any manual arts, who possesseth numerous accomplishments, who hath his passions under complete control, who is unconnected with all worldly concerns, who sleepeth not under the shelter of a house-holder's roof, who is without wife, and who going a little way every day, travelleth over a large extent of country. A learned man should adopt the Vanaprashta mode of life after performance of the necessary rites, when he hath been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dieth in the woods while leading the Vanaprashta mode of life, he maketh his ancestors and succesors, numbering ten generations including himself, fuse with the Divine essence.'

"Ashataka asked, 'How many kinds of Munis are there, and how many kinds of Mounis (observers of the vow of silence)?'

"Yayati answered, 'He, indeed, is a Muni who, though dwelling in the woods, hath an inhabited place near, or who, though dwelling in an inhabited place, hath the woods near.'

"Ashtaka enquired what it meant. Yayati replied, 'A Muni withdrawing himself from all worldly objects liveth in the woods. And though he might never seek to surround himself with those objects that are procurable in inhabited places he might yet obtain them all by virtue of his ascetic power. He may truly be said to dwell in the woods having an inhabited place near to himself. Again, a wise man withdrawn from all earthly objects might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth, or learning. Clad in the scantiest robes he may yet regard himself as attired in the richest vestments. He may be content with food just enough for supporting life. Such a person, though dwelling in an inhabited place, liveth yet in the woods.

"The person again who, with passions under complete control, adopteth the vow of silence, refraining from action and entertaining no desire, achieveth success. Why shouldst thou not, indeed, reverence the man who liveth on clean food, who refraineth from ever injuring others, whose heart is ever pure, who is displayed in the splendour of ascetic attributes; who is free from the leaden weight of desire, who abstaineth from injury even when sanctioned by religion? Emaciated by austerities, and reduced in flesh, marrow, and blood, such a one conquereth not only thus but the highest world as well. And when the Muni sits in yoga meditation becoming indifferent to happiness and misery, honor and insult, he then leaveth this world and enjoyeth communion with Brahma. When the Muni taketh food like kine and other animals, i. e, without providing for it beforehand and without any relish (like a sleeping infant feeding on the mother's pap) then like the all-pervading spirit he becometh identified with the whole universe and attaineth to salvation.'

And so ends the ninety-first Section in the Sambhava of the Adi Parva.