chapter 14: The Supreme of the Householder's Life
(1) S'rî Yudhishthhira said: 'Can you please explain to me how householders [grihasthas] like me, not conversant with the goal of life, also easily may achieve this position of liberation in accord with the scriptures, oh devarishi.'
Ho
(2) Nârada Muni said: 'Oh King, someone who maintains a household should in direct association with great devotees [or sages] be of service by, according to their instructions, dedicating his activities unto Vâsudeva [the avatâra]. (3-4) When one at the appropriate time, in good association being surrounded by persons of peace, repeatedly listens to the nectar of the narrations about the Lord's avatâras, one will gradually see the bonds slackened of the association with one's wife and children, like one awakens from a dream [see also 5.5: 1 and B.G. 18: 54]. (5) As far as needed endeavoring for the maintenance of one's body and family, one should, in this matter being free from attachment but fully committed, contemplate one's humanity in this human society. (6) Without being selfish one should [try to] have peace with, sympathize with, or even be pleased with, whatever one's relatives, parents, children, brothers, friends and others might say or wish. (7) The intelligent person thereto has to utilize everything that was created by the Infallible One or what one obtained oneself: everything produced by heaven, earth or in between[; all that life produced - like fruits -, all that the earth produced - like minerals - and all that one's fellow man supplied - of culture and donations e.g.]. (8) The stomach one may fill as much as is needed and not more, because claiming more than one is entitled to, makes one a thief deserving punishment. (9) Deer, camels, asses, monkeys, mice, snakes, birds and flies one should [in this respect] consider as one's children. How little difference is there between these animals and children? (10) On the threefold path [of dharma, artha and kâma] not being too zealous [not engaging in ugra-karma or harmful actions], a person, according to time and circumstance, should aspire for only as much as the grace of God would provide [see also 4.8: 54]. (11) Up to the dog, the fallen soul and the outcast, one should distribute what is needed. Even one's wife, so close to one's heart, should be shared, so that she can be there [as a mother] for all the people [e.g. for one's guests]. (12) One may give up the claim of owning one's wife [or husband], a notion for which one was prepared to kill oneself or others or abandon one's parents or spiritual master, for doing so one can conquer Him who cannot be conquered [but by sacrifice]. (13) What is [the value of] the attachment to this insignificant vehicle of time that is doomed to be eaten by the insects, to turn into stool or into ashes? What is the value of being attracted to the body of one's wife, compared to [the value of one's attraction for] the soul that is as all-pervading as the ether? (14) That what the Lord provides, that what one acquires through one's sacrifices, one should consider the means of one's livelihood. They who are wise ultimately give up, for the sake of the soul, all their claims of proprietorship. It is [not about acquiring possessions, it is] about achieving the position of the great souls. (15) With the means one naturally acquired with one's dutiful engagements, one must, next to the daily sacrifices for the gods, the sages, for mankind, all other living beings, the forefathers and for oneself, separately be of worship for the Original Person present in everyone's heart. (16) The moment one [as a householder] has everything under control including oneself, one should, with sacrifices in the fire according to the regulations as laid down in the scriptures, be of worship with all the means available for pleasing the Lord [see B.G. 4: 24-29]. (17) Oh King, the Supreme Lord, the enjoyer of all sacrifices, is not worshiped by the offerings of ghee in the mouth of the fire, as much as he is by offerings to Him through the mouths of the scholars [see also 3.16: 8]. (18) Be therefore, according to your ability, of worship for the knower of the field [the Lord, see B.G. 13: 3], by offering all that is desired first of all to the brahminical demigods, and then to all the ordinary human beings and the other living entities.
(19) During [for instance] the dark fortnight of the month Âs'vina [October-November] the twice-born souls with sufficient wealth should offer oblations to the forefathers, as also make offerings to their relatives during the month Bhâdra [August-September], if they can afford it. (20-23) One is also advised to perform one's ceremonies at the solstices when the sun moves through the south and north or when it enters Aries or Capricorn [during the equinoxes], in the yoga [conjunction of the sun and the moon] named Vyatîpâta, on the days covering three lunar days [tithis] and on days of solar and lunar eclipses and on the twelfth lunar day and when the moon passes the constellation [nakshatra] of S'ravana. Also suitable for the s'raddha-ceremony is the day of Akshaya-tritîyâ, the ninth lunar day of the bright fortnight of the month Kârtika, the four ashthakâs [the 'eight days'] in the winter season and cool season, the seventh lunar day of the bright fortnight of the month of Mâgha, the day of a conjunction of Maghâ-nakshatra and the waxing moon, on the days when the moon is completely full or not completely full when they coincide with the nakshatras from which the names of certain months are derived, on every twelfth lunar day in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ, on the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra.
(24) It is by these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved. For the human being during all seasons to have auspiciousness, success and longevity, one therefore on those days must perform all kinds of ceremonies [*]. (25) At all these natural times taking a holy bath, doing japa [the Vedic rosary], performing fire sacrifices and keeping to vows, constitutes a permanent benefit, with whatever that is given in respect of the Supreme Lord, the twice-born souls managing the deities, the forefathers, the godly souls, the human beings in general and all other living beings. (26) Oh King, the purification rituals, which serve the interest of [having days with] the wife, the children and oneself as also serve the interest of having funerals, memorial days and days for doing fruitful labor, must be performed at the [natural] times [relative to sun and moon] meant for them.
(27-28) Let me now describe the places suitable for religious practices. The place most conducive to the sacred purpose is one where a follower of truth is available [the hermitage of a saint, a Vaishnava, a guru], a place [a temple] where an image [a representative form] is available of the Supreme Lord of all the moving and nonmoving entities in this universe, or a place [a school, an âs'rama] where an association of brahmins is found endowed with education, penance and mercy. (29) Every place where the form of the Supreme Lord is worshiped is an all-auspicious refuge, [especially] in combination with a river like the Ganges or one of the other famous rivers that are mentioned in the Purânas. (30-33) Lakes as Pushkara and celebrated places that harbor the saints, like Kurukshetra, Gayâ, Prayâga [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lankâ], Prabhâsa, Dvârakâ, Benares, Mathurâ, Pampâ, Bindu-sarovara, Badarikâs'rama, Nandâ, the places of Sîtâ Devî and Lord Râma like Citrakûtha and, oh King, all hillsides such as Mahendra and Malaya, all belong to the holiest places. These places and all the places where the Lord and His deities are worshiped [thus also places outside of India] should by someone who desires the auspiciousness time and again be visited because the religious activities performed there are a thousand times more effective.
(34) Oh controller of the earth, the Supreme Lord, in whom all that moves and not moves in this unuverse rests, is the only person in the world worthy to receive the honor. This is the conclusion of all scholars expert in determining to whom one should make one's offering [see also 4.31: 14]. (35) The sons of Brahmâ as also others faithful to the truth [present at Yudhishthhira's Râjasûya sacrifice], oh King, decided that from the most venerable, saintly personalities of God, the Infallible One [Krishna] was to be selected as the best one, as the first one among them to be worshiped. (36) Countless souls populate the entire universe that is like a giant tree, and because He is the root of that tree, the worship of the Infallible One will satisfy all living entities [viz. the entire tree is satisfied by watering the root]. (37) He, as the Original Person [the Purusha] lies down among the created beings in the form of their life principle [jîva]. Man, the saints, the gods and the other living beings, whom He gave a place to live in the form of a body, are His residential places [see also B.G. 18: 61]. (38) Oh King, the Lord is present in them in different degrees, so that a person is eligible for being honored as far as the [quality of the] soul [in the sense of understanding and penance and such] is manifest [compare B.G. 15: 15]. (39) When the scholars saw how, since Tretâ-yuga, there was mutual disrespect in human society, oh King, they introduced deities of the Lord in order to exercise respect [see also 12.3: 52]. (40) Since then one worships with great faith and all requirements the deity of the Lord, even though that reverence yields no results, when shown in [combination with] contempt of the person [of one's fellow man, for only loving the person will do so, see also 3.29: 25 and B.G. 18: 68 & 69]. (41) Oh best of kings, know that the brahmin is the most worthy person of all people to receive the grace, for he embodies, with his austerity, education and satisfaction, the Vedic knowledge of Hari, the Supreme Personality. (42) The brahmins are [in the eyes] of Him, Lord Krishna, who is the life and soul of the universe, oh King, the most important and worshipable persons, for they sanctify, by the dust [the grace] of their feet, all the three worlds.'
Ho
(2) Nârada Muni said: 'Oh King, someone who maintains a household should in direct association with great devotees [or sages] be of service by, according to their instructions, dedicating his activities unto Vâsudeva [the avatâra]. (3-4) When one at the appropriate time, in good association being surrounded by persons of peace, repeatedly listens to the nectar of the narrations about the Lord's avatâras, one will gradually see the bonds slackened of the association with one's wife and children, like one awakens from a dream [see also 5.5: 1 and B.G. 18: 54]. (5) As far as needed endeavoring for the maintenance of one's body and family, one should, in this matter being free from attachment but fully committed, contemplate one's humanity in this human society. (6) Without being selfish one should [try to] have peace with, sympathize with, or even be pleased with, whatever one's relatives, parents, children, brothers, friends and others might say or wish. (7) The intelligent person thereto has to utilize everything that was created by the Infallible One or what one obtained oneself: everything produced by heaven, earth or in between[; all that life produced - like fruits -, all that the earth produced - like minerals - and all that one's fellow man supplied - of culture and donations e.g.]. (8) The stomach one may fill as much as is needed and not more, because claiming more than one is entitled to, makes one a thief deserving punishment. (9) Deer, camels, asses, monkeys, mice, snakes, birds and flies one should [in this respect] consider as one's children. How little difference is there between these animals and children? (10) On the threefold path [of dharma, artha and kâma] not being too zealous [not engaging in ugra-karma or harmful actions], a person, according to time and circumstance, should aspire for only as much as the grace of God would provide [see also 4.8: 54]. (11) Up to the dog, the fallen soul and the outcast, one should distribute what is needed. Even one's wife, so close to one's heart, should be shared, so that she can be there [as a mother] for all the people [e.g. for one's guests]. (12) One may give up the claim of owning one's wife [or husband], a notion for which one was prepared to kill oneself or others or abandon one's parents or spiritual master, for doing so one can conquer Him who cannot be conquered [but by sacrifice]. (13) What is [the value of] the attachment to this insignificant vehicle of time that is doomed to be eaten by the insects, to turn into stool or into ashes? What is the value of being attracted to the body of one's wife, compared to [the value of one's attraction for] the soul that is as all-pervading as the ether? (14) That what the Lord provides, that what one acquires through one's sacrifices, one should consider the means of one's livelihood. They who are wise ultimately give up, for the sake of the soul, all their claims of proprietorship. It is [not about acquiring possessions, it is] about achieving the position of the great souls. (15) With the means one naturally acquired with one's dutiful engagements, one must, next to the daily sacrifices for the gods, the sages, for mankind, all other living beings, the forefathers and for oneself, separately be of worship for the Original Person present in everyone's heart. (16) The moment one [as a householder] has everything under control including oneself, one should, with sacrifices in the fire according to the regulations as laid down in the scriptures, be of worship with all the means available for pleasing the Lord [see B.G. 4: 24-29]. (17) Oh King, the Supreme Lord, the enjoyer of all sacrifices, is not worshiped by the offerings of ghee in the mouth of the fire, as much as he is by offerings to Him through the mouths of the scholars [see also 3.16: 8]. (18) Be therefore, according to your ability, of worship for the knower of the field [the Lord, see B.G. 13: 3], by offering all that is desired first of all to the brahminical demigods, and then to all the ordinary human beings and the other living entities.
(19) During [for instance] the dark fortnight of the month Âs'vina [October-November] the twice-born souls with sufficient wealth should offer oblations to the forefathers, as also make offerings to their relatives during the month Bhâdra [August-September], if they can afford it. (20-23) One is also advised to perform one's ceremonies at the solstices when the sun moves through the south and north or when it enters Aries or Capricorn [during the equinoxes], in the yoga [conjunction of the sun and the moon] named Vyatîpâta, on the days covering three lunar days [tithis] and on days of solar and lunar eclipses and on the twelfth lunar day and when the moon passes the constellation [nakshatra] of S'ravana. Also suitable for the s'raddha-ceremony is the day of Akshaya-tritîyâ, the ninth lunar day of the bright fortnight of the month Kârtika, the four ashthakâs [the 'eight days'] in the winter season and cool season, the seventh lunar day of the bright fortnight of the month of Mâgha, the day of a conjunction of Maghâ-nakshatra and the waxing moon, on the days when the moon is completely full or not completely full when they coincide with the nakshatras from which the names of certain months are derived, on every twelfth lunar day in conjunction with any of the nakshatras named Anurâdhâ, S'ravana, Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ, on the eleventh lunar day that is in conjunction with either Uttara-phalgunî, Uttarâshâdhâ or Uttara-bhâdrapadâ and on days in conjunction with one's own birth star [janma-nakshatra] or the S'ravana-nakshatra.
(24) It is by these auspicious times [of being regular to natural occurrences] that the fate of human beings is improved. For the human being during all seasons to have auspiciousness, success and longevity, one therefore on those days must perform all kinds of ceremonies [*]. (25) At all these natural times taking a holy bath, doing japa [the Vedic rosary], performing fire sacrifices and keeping to vows, constitutes a permanent benefit, with whatever that is given in respect of the Supreme Lord, the twice-born souls managing the deities, the forefathers, the godly souls, the human beings in general and all other living beings. (26) Oh King, the purification rituals, which serve the interest of [having days with] the wife, the children and oneself as also serve the interest of having funerals, memorial days and days for doing fruitful labor, must be performed at the [natural] times [relative to sun and moon] meant for them.(27-28) Let me now describe the places suitable for religious practices. The place most conducive to the sacred purpose is one where a follower of truth is available [the hermitage of a saint, a Vaishnava, a guru], a place [a temple] where an image [a representative form] is available of the Supreme Lord of all the moving and nonmoving entities in this universe, or a place [a school, an âs'rama] where an association of brahmins is found endowed with education, penance and mercy. (29) Every place where the form of the Supreme Lord is worshiped is an all-auspicious refuge, [especially] in combination with a river like the Ganges or one of the other famous rivers that are mentioned in the Purânas. (30-33) Lakes as Pushkara and celebrated places that harbor the saints, like Kurukshetra, Gayâ, Prayâga [Allahabad] and Pulaha-âs'rama; Naimishâranya [near Lucknow], Phâlgunam, Setubhanda [towards Lankâ], Prabhâsa, Dvârakâ, Benares, Mathurâ, Pampâ, Bindu-sarovara, Badarikâs'rama, Nandâ, the places of Sîtâ Devî and Lord Râma like Citrakûtha and, oh King, all hillsides such as Mahendra and Malaya, all belong to the holiest places. These places and all the places where the Lord and His deities are worshiped [thus also places outside of India] should by someone who desires the auspiciousness time and again be visited because the religious activities performed there are a thousand times more effective.
(34) Oh controller of the earth, the Supreme Lord, in whom all that moves and not moves in this unuverse rests, is the only person in the world worthy to receive the honor. This is the conclusion of all scholars expert in determining to whom one should make one's offering [see also 4.31: 14]. (35) The sons of Brahmâ as also others faithful to the truth [present at Yudhishthhira's Râjasûya sacrifice], oh King, decided that from the most venerable, saintly personalities of God, the Infallible One [Krishna] was to be selected as the best one, as the first one among them to be worshiped. (36) Countless souls populate the entire universe that is like a giant tree, and because He is the root of that tree, the worship of the Infallible One will satisfy all living entities [viz. the entire tree is satisfied by watering the root]. (37) He, as the Original Person [the Purusha] lies down among the created beings in the form of their life principle [jîva]. Man, the saints, the gods and the other living beings, whom He gave a place to live in the form of a body, are His residential places [see also B.G. 18: 61]. (38) Oh King, the Lord is present in them in different degrees, so that a person is eligible for being honored as far as the [quality of the] soul [in the sense of understanding and penance and such] is manifest [compare B.G. 15: 15]. (39) When the scholars saw how, since Tretâ-yuga, there was mutual disrespect in human society, oh King, they introduced deities of the Lord in order to exercise respect [see also 12.3: 52]. (40) Since then one worships with great faith and all requirements the deity of the Lord, even though that reverence yields no results, when shown in [combination with] contempt of the person [of one's fellow man, for only loving the person will do so, see also 3.29: 25 and B.G. 18: 68 & 69]. (41) Oh best of kings, know that the brahmin is the most worthy person of all people to receive the grace, for he embodies, with his austerity, education and satisfaction, the Vedic knowledge of Hari, the Supreme Personality. (42) The brahmins are [in the eyes] of Him, Lord Krishna, who is the life and soul of the universe, oh King, the most important and worshipable persons, for they sanctify, by the dust [the grace] of their feet, all the three worlds.'
