The Mahabharata of Krishna-Dwaipayana Vyasa - Khamkoo

worship the morning and evening twilights, the Sun, his own sacred fire, and the
deities. He should cast off procrastination and idleness. He should cleanse his
soul by saluting his preceptor, by studying the Vedas, and by listening to his
preceptor‟s instructions. He should perform his ablutions thrice (viz., in the
morning, noon, and evening). He should lead a life of celibacy; attend to his
sacred fire; dutifully serve his preceptor; daily go out on a round of mendicancy
(for supporting himself); and give ungrudgingly unto his preceptor the whole of
what is obtained in alms. Willingly accomplishing everything that the commands
of his preceptor may indicate, he should be ready to receive such Vedic
instruction as his preceptor may give him as a favour.[574] On this subject there
is a verse: That Brahmana who obtains his Veda by attending with reverence
upon his preceptor, succeeds in attaining to heaven and obtains the fruition of all
his desires. The domestic mode of life is called the second (in point of time). We
shall explain to you all the pious acts and indications of that mode. Those who
having completed their residence in the preceptor‟s abode return home, who are
of pious conduct, who desire the fruits of a virtuous course of behaviour with
spouses in their company, have this mode of life ordained for them. In it Virtue,
Wealth, and Pleasure, may all be obtained. It is (thus) suited to the cultivation of
the triple aggregate. Acquiring wealth by irreproachable acts, or with wealth of
high efficacy which is obtained from recitation of the Vedas, or living upon such
means as are utilised by the regenerate Rishis,[575] or with the produce of
mountains and mines, or with the wealth represented by the offerings made in
sacrifices and on the termination of vows and other observances, and those
made unto deities, the householder should lead this mode of life. That mode of
life is regarded as the root of all the others. They who are residents in the abodes
of preceptors, they who lead lives of mendicancy, and others who live in the
observance of vows and restraints to which they are pledged, derive from this
mode the means they live upon, the offerings they make unto the Pitris and the
deities, and, in short, their entire support. The third mode of life is called the
Forest-life. For those that lead it, there is no storing of wealth and articles.[576]
Generally, these pious and good men, subsisting upon good food, and engaged
in studying the Vedas, roam ever the earth for journeying to tirthas and visiting
diverse realms. Standing up, advancing forward, sweet speeches uttered in
sincerity, gifts according to the measure of the giver‟s competence, offer of seats
and beds of the best kind, and presents of excellent food, are some of the means
for showing them regard. On this subject there is a verse: If a guest turns away
from a house with expectations unfulfilled, he is supposed to take away the
merits of the householder and leave the latter all his misdeeds. Then again in the
domestic mode of life the deities are gratified by sacrifices and other religious
rites; the Pitris by the performance of obsequial rites; the Rishis by cultivation of
(Vedic) knowledge, by listening to the instructions of preceptors, and by
committing to memory the scriptures; and lastly the Creator by begetting
children.[577] On this subject there are two verses: One in the observance of this
mode of life should speak upon all creatures words breathing affection and
agreeable to the ears. To give pain, to inflict mortifications, and harsh words, are
all censurable. Insult, arrogance, and deceit, also should be avoided. Abstention
Mahabharta of Krishna Dwipayana Vyasa, translated to English by Kesarimohan Ganguli
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