"'Bhishma said, "Though hast been told what the duties of domesticity are
as ordained by the wise. Listen now, O Yudhishthira, to what those duties
are that have been next spoken of. Gradually abandoning the domestic
mode, one should enter the third mode which is excellent. It is the mode
in which wives afflict themselves by means of Austerities. It is the mode
practised by those that live as forest recluses. Blessed be thou, O son,
listen to the duties observed by those that lead this mode of life in
which occur the practices of all men and all modes of life. Listen,
indeed, to the duties of those that are denizens of sacred spots and that
have resorted to this mode after proper deliberation!
"'"Vyasa said, 'When the householder beholds wrinkles on his body and white
hair on his head, and children of his children, he should then retire
into the forest. The third part of his life he should pass in the
observance of the Vanaprastha mode. He should attend to those fires to
which he had attended as a householder. Desirous of sacrificing, he
should adore the deities (according to the rituals ordained). Observant
of vows and abstemious in diet, he should eat only once, the time thereof
being the sixth part of the day. He should be always heedful. Attending
to his fires, he should keep some kine, waiting upon them
dutifully.[1005] He should attend to all the rituals of a sacrifice. He
should live upon rice growing indigenously, upon wheat growing under
similar circumstances, upon grain of other kinds, growing wildly (and
belonging to none). He should eat what remains after feeding guests. In
this the third mode of life, he should present offerings of clarified
butter in the five well-known Sacrifices.[1006] Four kinds of courses of
conduct have been laid down for observance in the Vanaprastha mode of
life. Some collect only what is needed for the day. Some collect stores
to last for a month. Some store grain and other necessaries sufficient to
last for twelve years. Forest recluses may act in these ways for
worshipping guests and performing sacrifices. They should during the
season of the rains, expose themselves to rain and betake themselves to
water during the autumn. During the summer they should sit in the midst
of four fires with the sun burning overhead. Throughout the year,
however, they should be abstemious in diet.[1007] They sit and sleep on
the bare earth. They stand on only their toes. They content themselves
with the bare earth and with small mats of grass (owning no other
furniture for seat or bed). They perform their ablutions morning, noon,
and evening (preparatory to sacrifices). Some amongst them use only teeth
for cleaning grain. Others use only stones for that purpose.[1008] Some
amongst them drink, only during the lighted fortnight, the gruel of wheat
(or other grain) boiled very lightly.[1009] There are many who drink
similar gruel only during the dark fortnight. Some eat what only comes by
the way (without seeking to obtain it). Some adopting rigid vows, live
upon only roots, some upon only fruits, some upon only flowers, duly
observing the method followed by the Vaikhanasas. These and other diverse
observances are adopted by those men of wisdom and piety. The fourth is
(the mode called Renunciation) based upon the Upanishads. The duties laid
down for it may be observed in all the modes of life equally. This mode
differing from the others comes _after_ domesticity and forest life. In
this very Yuga, O son, many learned Brahmanas conversant with the truths
of all things, have been known to observe this mode. Agastya, the seven
Rishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, and
Kratu), Madhucchandas, Aghamarshana, Sankriti Sudivatandi who lived
withersoever he pleased and was content to take what came (without ever
seeking for anything),[1010] Ahovirya Kavya, Tandya, the learned
Medhatithi, Karmanirvaka of mighty energy, and Sunyapala who had exerted
himself greatly (for acquiring ascetic puissance) were the authors of
this course of duties, and themselves observing them have all proceeded
to heaven. Many great Rishis, O son, who had the puissance to behold
immediately the fruits of their ascetic merit,[1011] those numerous
ascetics who are known by the name of Yayavaras, many Rishis of very
austere penances and possessed of accurate knowledge in respect of
distinctions of duty, and many other Brahmanas too numerous to mention,
adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, the
Saikatas, all of whom were devoted to austere penances,[1012] who were
steadfast in virtue, who had subdued their senses, and who used to behold
the fruits of their penances immediately, adopted this mode of life and
finally ascended to heaven. Freed from fear and not counted among the
stars and planets, these have become visible in the firmament as luminous
bodies.[1013] When the fourth or last part of life is reached, and when
one is weakened by decrepitude and afflicted by disease, one should
abandon the forest mode of life (for the fourth mode called
Renunciation). Performing a sacrifice that is capable of being completed
in a single day and in which the Dakshina should be everything of which
he may be possessed, he should himself perform his own Sraddha. Withdrawn
from every other object, he should devote himself to his own self, taking
pleasure in himself, and resting also on his own self.[1014] He should
establish all his sacrificial fires (thenceforth) upon his own self, and
give up all kinds of ties and attachments. (In case he fails to attain to
complete Renunciation) he should always perform such sacrifices and rites
as are completed in a single day.[1015] When, however, from performance
of the (ordinary) sacrifices of sacrificers, the Sacrifice in Self
proceeds, then (may he discontinue all ordinary sacrifices, and) unto the
three fires duly sacrifice in his own Self for the sake of his
Emancipation.[1016] Without finding fault with his food he should eat
five or six mouthfuls, offering them duly unto five vital airs uttering
(every time the well-known) mantras of the Yajurveda.[1017] Engaged in
the observance of austerities while leading the life of a forest recluse,
one should shave off one's hair and bristles and pare off one's nails,
and having cleansed oneself by acts, pass into the fourth and last mode
of life that is fraught with great holiness.[1018] That regenerate person
who enters the fourth mode of life, giving pledges of assurance unto all
creatures, succeeds in earning many regions of blazing effulgence
hereafter and ultimately attains to the Infinite.[1019] Of excellent
disposition and conduct, with sins all washed off, the person who is
conversant with his own self never desires to do any act for either this
or the other world. Freed from wrath and from error, without anxiety and
without friendship, such a person lives in this world like one totally
uninterested in its concerns. One (in the observance of Sannyasa) should
not feel reluctant in discharging the duties included in Yama and those
also that walk behind them (and are included in niyama). Such a one
should with energy live according to the ordinances in respect of his own
mode, and throw away Vedic study and the sacred thread that is indicative
of the order of his birth. Devoted to righteousness and with his senses
under complete control, such a one, possessed of knowledge of self,
attains undoubtedly to the end for which he strives.[1020] After the
third is the fourth mode of life. It is very superior, and fraught with
numerous high virtues. It transcends in point of merit the three other
modes of life. It is said to occupy the highest place. Listen to me as I
discourse upon the duties that belong to that mode which is pre-eminent
and which is the high refuge of all!'"'"