May 30, 2020 — CANADA (SUN) — "The Necklace of the Gaudiya Bhaktas" in 18 chapters, the instructions of HDG Srila Bhaktisiddhanta Sarasvati, compiled by his diksa disciple, Atulakrsna Datta.
THE FIFTEENTH JEWEL – ASRAMA-DHARMA-TATTVA
The Principle of ASHRAMA-DHARMA – Part One
Every Soul is in One of the Four Asramas
15.1
sa hovaca yajnavalkyo brahmacaryaṃ
isamapya grhi bhavet grhi bhutva vani bhavet.
vani bhutva pravrajet.
yadi' vetaratha brahmacaryadeva pravrajed-grhad vavanad va.
atha punara vrati va vrat vasnatako va snatako va utsannagnir anagniko va yadahareva virajet tadahareva pravrajet
[Janaka, the sage amongst kings, asked Yajnavalkya, the sage among rsis, "O great souled sage, please instruct me on the qualifications of sannyasa and the rules and regulations for following that asrama]. Yajnavalkya said, "Upon completing one's life as a brahmacari, one should accept the gnhastha-asrama. Having completed one's life as a gnhastha, one should accept the asrama of vanaprastha. After living for some time as a detached vanaprastha, one should accept the sannyasa asrama.
Of course, if renunciation awakens in a person earlier in his life, he may take sannyasa directly from the brahmacari asrama, or even from the gnhastha asrama, without having to first pass though all the asramas and become a vanaprastha. In any asrama, when one becomes anxious to renounce material enjoyment and render exclusive service to the Lord in divine love, then whether he has completed the religious practices that should be performed in the asrama or not, whether he has completed his Vedic study or not, whether he has completed the studies or not, and whether he has performed the fire sacrifice or not as soon as that powerful tendency to renounce material enjoyment and serve the Lord awakens in his heart that very day let him give up his family, that very day let him accept the life of a wandering mendicant and go away as a sannyasi. (Jabalopanisad 4.1)
Definition of the Four Asramas
15.2
grhasramo jaghanato brahmacaryaṃ hrdo mama
vaksah-sthalad vane-vasah sannyasah sirasi sthitah
Out of My universal form the gnhastha asrama originated from the loins, brahmacṃrya from the heart, vanaprastha from the chest, and sannyasa from the head. (Bhag. 11.17.14)
Rules for the Different Asramas
15.3
savitraṃ prajapatyaṃ ca brahmaṃ catha brhat tatha
varta sancaya-salina-siloncha iti vai grhe
Then the thread ceremony for the twice-born was inaugurated as were the rules to be followed for at least one year after acceptance and study of the Vedas, including rules for observing brahmacṃrya, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood by picking up rejected grains left behind in the fields. (Bhag. 3.12.42)
15.4
vaikhanasa valakhilyau-dumbarah phenapa vane
nyase kuticakah purvaṃ bahvodo haṃsa-niskriyau
The four divisions of vanaprastha, or retired life, are the vaikanasṃs (those who retire from active life and live on half-boiled meals), valakhilyas (those who quit their former stock of grains upon receipt of more), audumbara (those who live on what they get from the direction towards which they start after rising from bed), and phenapas (those who live on fruits that fall from the trees). The four divisions of sannyasa, or the renounced order of life are kuticakas (one who has just left the family, but who lives nearby in a kutira or hut, without attachment to his family), bahvodas (those who give up all material activities and engage in transcendental service), haṃsas (swanlike souls) and ninriyas (those whose actions are completely spiritual). (Bhag. 3.12.43)
Rules for Brahmacaris
15.5
dvitiyaṃ prapyanupurvyaj janmopanayanaṃ dvijah
vasan guru-kule danto brahmadhiyita cahutah
Having undergone all the necessary purificatory rites since conception, and having attained the status of the twice-born by initiation in the gayatri mantra and investment with the sacred thread, brahmana boy should reside in the gurukula (as a brahmacṃri), control his senses and mind, and carefully study the Vedas as explained by the guru. (Bhag. 11.17.22)
15.6
acaryaṃ maṃ vijaniyan navamanyeta karhicit
na martya-buddhyasuyeta sarva-deva-mayo guruh
[Krsna said] The acarya is My very Self. One should never envy the acarya or never blaspheme him or consider him an ordinary man, for he is the sum total of the demigods. (Bhag. 11.17.27)
15.7
sayaṃ pratar upaniya bhaiksyaṃ tasmai nivedayet
yac canyad apy anujnatam upayunjita saṃyatah
In the morning and evening one should collect foodstuffs and other articles and deliver them to the spiritual master. Then, being self-controlled, one should accept only what the acarya permits. (Bhag. 11.17.28)
15.8
susrusamana acaryaṃ sadopasita nica-vat
yana-sayyasana-sthanair nati-dure krtanjalih
The brahmacari, should always serve the acarya and follow him in walking, in resting, standing by with folded hands when he sits, and by attending him humbly in all circumstances. (Bhag. 11.17.29)
15.9
evaṃ-vrtto guru-kule vased bhoga-vivarjitah
vidya samapyate yavad bibhrad vratam akhanditam
Behaving in this way, and strictly following a vow of celibacy, the brahmacari should avoid sensual pleasures and reside in the asrama of the acarya to the end of his studies. (Bhag. 11.17.30)
15.10
evaṃ brhad-vrata-dharo brahmano 'gnir iva jvalan
mad-bhaktas tivra-tapasa dagdha-karmasayo 'malah
Observing the principles, such a brahmana and life-long brahmacari, who is My devotee, burns all the seeds of karma to ashes by his devotional austerity. Spotless and pure, free of material contamination, such a devotee brahmacari is as brilliant as fire. (Bhag. 11.17.36)
All Asramas are Meant for Serving Hari
15.11
brahmacaryaṃ tapah saucaṃ santoso bhuta-sauhrdam
grhasthasyapy rtau gantuh sarvesaṃ mad-upasanam
Chastity, penance, purity, peacefulness, and kindness to all living beings constitute gnhastha-dharma. A gnhastha who approaches his wife for procreating children only on those days sanctioned by scripture is considered chaste. Worship of Hari should be practiced by everyone, regardless of their position in society; it is the duty of all varnas and asramas. (Bhag. 11.18.43)
Scriptures Make Concessions for Materialistic People
15.12
loke vyavayamisa-madya-seva nitya hi jantor na hi tatra codana
vyavasthitis tesu vivaha-yajna-sura-grahair asu nivrttir ista
Everyone is naturally inclined to have sex, eat meat, and drink wine. There is no need for the scripture to encourage these things. The scriptures do, however, give concessions to people who are determined to do these things. They grant license to enjoy sex by allowing sexual intercourse with one's lawfully wedded wife at the proper time of the month. They grant a license to eat meat to those who perform a certain kind of sacrifice, and a license to drink wine to those who perform the Sautramari sacrifice. The purpose of granting these licenses for sense gratification is only to restrict these activities and encourage people to give them up altogether. The real intention of the Vedic injunctions regarding sex, meat-eating, and wine-drinking is to make one abstain from these activities. (Bhag. 11.5.11)
