Adhyaya 17

Verse 1

श्रीउद्धव उवाच यस्त्वयाभिहित: पूर्वं धर्मस्त्वद्भ‍‍क्तिलक्षण: । वर्णाश्रमाचारवतां सर्वेषां द्विपदामपि ॥ १ ॥ यथानुष्ठीयमानेन त्वयि भक्तिर्नृणां भवेत् । स्वधर्मेणारविन्दाक्ष तन् ममाख्यातुमर्हसि ॥ २ ॥

Śrī Uddhava said: My Lord, previously You described the dharma characterized by devotion to You, meant for those who follow varṇāśrama and even for ordinary people. O lotus-eyed one, please tell me how, by performing their own prescribed duties, all human beings may attain loving devotional service unto You.

Verse 2

श्रीउद्धव उवाच यस्त्वयाभिहित: पूर्वं धर्मस्त्वद्भ‍‍क्तिलक्षण: । वर्णाश्रमाचारवतां सर्वेषां द्विपदामपि ॥ १ ॥ यथानुष्ठीयमानेन त्वयि भक्तिर्नृणां भवेत् । स्वधर्मेणारविन्दाक्ष तन् ममाख्यातुमर्हसि ॥ २ ॥

Śrī Uddhava said: My Lord, previously You described the dharma characterized by devotion to You, meant for those who follow varṇāśrama and even for ordinary people. O lotus-eyed one, please tell me how, by performing their own prescribed duties, all human beings may attain loving devotional service unto You.

Verse 3

पुरा किल महाबाहो धर्मं परमकं प्रभो । यत्तेन हंसरूपेण ब्रह्मणेऽभ्यात्थ माधव ॥ ३ ॥ स इदानीं सुमहता कालेनामित्रकर्शन । न प्रायो भविता मर्त्यलोके प्रागनुशासित: ॥ ४ ॥

Uddhava said: O mighty-armed Lord, formerly, in Your Haṁsa form, You spoke to Brahmā that supreme dharma which grants the practitioner the highest happiness. O Mādhava, now a vast time has passed, and thus what You previously taught will almost cease to exist in the mortal world, O subduer of the enemy.

Verse 4

पुरा किल महाबाहो धर्मं परमकं प्रभो । यत्तेन हंसरूपेण ब्रह्मणेऽभ्यात्थ माधव ॥ ३ ॥ स इदानीं सुमहता कालेनामित्रकर्शन । न प्रायो भविता मर्त्यलोके प्रागनुशासित: ॥ ४ ॥

Uddhava said: O mighty-armed Lord, formerly, in Your Haṁsa form, You spoke to Brahmā that supreme dharma which grants the practitioner the highest happiness. O Mādhava, now a vast time has passed, and thus what You previously taught will almost cease to exist in the mortal world, O subduer of the enemy.

Verse 5

वक्ता कर्ताविता नान्यो धर्मस्याच्युत ते भुवि । सभायामपि वैरिञ्च्यां यत्र मूर्तिधरा: कला: ॥ ५ ॥ कर्त्रावित्रा प्रवक्त्रा च भवता मधुसूदन । त्यक्ते महीतले देव विनष्टं क: प्रवक्ष्यति ॥ ६ ॥

Uddhava said: My dear Lord Acyuta, there is no one but You on earth who can speak, establish, and protect the supreme principles of dharma; even in Brahmā’s assembly, where the personified Vedas reside, none is equal to You. Therefore, O Madhusūdana—You who are the creator, protector, and teacher—when You leave this world, who will again proclaim this lost knowledge?

Verse 6

वक्ता कर्ताविता नान्यो धर्मस्याच्युत ते भुवि । सभायामपि वैरिञ्च्यां यत्र मूर्तिधरा: कला: ॥ ५ ॥ कर्त्रावित्रा प्रवक्त्रा च भवता मधुसूदन । त्यक्ते महीतले देव विनष्टं क: प्रवक्ष्यति ॥ ६ ॥

My dear Lord Acyuta, there is no speaker, establisher, or protector of the supreme principles of dharma other than You—neither on the earth nor even in the assembly of Lord Brahmā, where the personified Vedas reside. O Madhusūdana, when You, the very creator, maintainer, and teacher of spiritual knowledge, leave this world, who will again speak this lost wisdom?

Verse 7

तत्त्वं न: सर्वधर्मज्ञ धर्मस्त्वद्भ‍‍क्तिलक्षण: । यथा यस्य विधीयेत तथा वर्णय मे प्रभो ॥ ७ ॥

My Lord, You know all religious principles, and true dharma is marked by bhakti—loving devotional service to You. Please describe to me who can practice this path and how that service should be performed.

Verse 8

श्रीशुक उवाच इत्थं स्वभृत्यमुख्येन पृष्ट: स भगवान् हरि: । प्रीत: क्षेमाय मर्त्यानां धर्मानाह सनातनान् ॥ ८ ॥

Śrī Śukadeva Gosvāmī said: Thus Uddhava, the foremost of devotees, inquired from the Lord. Hearing his question, the Supreme Lord Hari, Śrī Kṛṣṇa, was pleased and, for the welfare of all conditioned souls, spoke the eternal principles of dharma.

Verse 9

श्रीभगवानुवाच धर्म्य एष तव प्रश्न‍ो नै:श्रेयसकरो नृणाम् । वर्णाश्रमाचारवतां तमुद्धव निबोध मे ॥ ९ ॥

The Supreme Lord said: My dear Uddhava, your question is in harmony with dharma and brings the highest good to human beings, whether ordinary people or followers of the varṇāśrama order. Now learn from Me these supreme principles of dharma.

Verse 10

आदौ कृतयुगे वर्णो नृणां हंस इति स्मृत: । कृतकृत्या: प्रजा जात्या तस्मात् कृतयुगं विदु: ॥ १० ॥

In the beginning, in Kṛta-yuga (Satya-yuga), there was only one social order among human beings, known as haṁsa. In that age people were kṛta-kṛtya from birth—pure devotees of the Lord—and therefore the learned call that first era Kṛta-yuga, the age in which all duties of dharma are perfectly fulfilled.

Verse 11

वेद: प्रणव एवाग्रे धर्मोऽहं वृषरूपधृक् । उपासते तपोनिष्ठा हंसं मां मुक्तकिल्बिषा: ॥ ११ ॥

At the dawn of Satya-yuga, the undivided Veda was expressed only as the sacred syllable Oṁ, and I alone was the object of the mind. I manifested as the four-legged bull of dharma, and the sinless ascetics worshiped Me as Lord Haṁsa.

Verse 12

त्रेतामुखे महाभाग प्राणान्मे हृदयात्‍त्रयी । विद्या प्रादुरभूत्तस्या अहमासं त्रिवृन्मख: ॥ १२ ॥

O greatly fortunate one, at the dawn of Tretā-yuga Vedic knowledge arose from My heart, the seat of prāṇa, in three divisions—Ṛg, Sāma, and Yajur. From that knowledge I manifested as the threefold sacrifice.

Verse 13

विप्रक्षत्रियविट्‍शूद्रा मुखबाहूरुपादजा: । वैराजात् पुरुषाज्जाता य आत्माचारलक्षणा: ॥ १३ ॥

In Tretā-yuga the four social orders manifested from the Lord’s universal form (Virāṭ Puruṣa): brāhmaṇas from His face, kṣatriyas from His arms, vaiśyas from His thighs, and śūdras from His feet. Each division was known by its particular duties and conduct.

Verse 14

गृहाश्रमो जघनतो ब्रह्मचर्यं हृदो मम । वक्ष:स्थलाद्वनेवास: संन्यास: शिरसि स्थित: ॥ १४ ॥

From the loins of My universal form arose the householder order (gṛhastha), and from My heart the celibate student life (brahmacarya). From My chest appeared the forest-dwelling order (vānaprastha), and renunciation (sannyāsa) was situated in the head of My universal form.

Verse 15

वर्णानामाश्रमाणां च जन्मभूम्यनुसारिणी: । आसन् प्रकृतयो नृणां नीचैर्नीचोत्तमोत्तमा: ॥ १५ ॥

The divisions of varṇa and āśrama in human society arose according to inferior and superior natures, manifest in accordance with one’s condition of birth—some low, some mixed, some elevated, and some supremely elevated.

Verse 16

शमो दमस्तप: शौचं सन्तोष: क्षान्तिरार्जवम् । मद्भ‍‍क्तिश्च दया सत्यं ब्रह्मप्रकृतयस्त्विमा: ॥ १६ ॥

Peacefulness, self-control, austerity, purity, contentment, tolerance, simple straightforwardness, devotion to Me, mercy, and truthfulness—these are the natural qualities of the brāhmaṇas.

Verse 17

तेजो बलं धृति: शौर्यं तितिक्षौदार्यमुद्यम: । स्थैर्यं ब्रह्मण्यमैश्वर्यं क्षत्रप्रकृतयस्त्विमा: ॥ १७ ॥

Radiant power, bodily strength, determination, heroism, tolerance, generosity, great endeavor, steadiness, devotion to the brāhmaṇas, and leadership—these are the natural qualities of the kṣatriyas.

Verse 18

आस्तिक्यं दाननिष्ठा च अदम्भो ब्रह्मसेवनम् । अतुष्टिरर्थोपचयैर्वैश्यप्रकृतयस्त्विमा: ॥ १८ ॥

Faith in the Vedic way, steadfastness in charity, freedom from hypocrisy, service to the brāhmaṇas, and an unceasing desire to increase one’s wealth—these are the natural qualities of the vaiśyas.

Verse 19

शुश्रूषणं द्विजगवां देवानां चाप्यमायया । तत्र लब्धेन सन्तोष: शूद्रप्रकृतयस्त्विमा: ॥ १९ ॥

Service without duplicity to the brāhmaṇas, the cows, the devas, and other worshipable persons, and complete satisfaction with whatever income comes from such service—these are the natural qualities of śūdras.

Verse 20

अशौचमनृतं स्तेयं नास्तिक्यं शुष्कविग्रह: । काम: क्रोधश्च तर्षश्च स भावोऽन्त्यावसायिनाम् ॥ २० ॥

Uncleanliness, dishonesty, theft, faithlessness, barren quarrel, lust, anger, and craving—this is the nature of those in the lowest position, outside the varṇāśrama system.

Verse 21

अहिंसा सत्यमस्तेयमकामक्रोधलोभता । भूतप्रियहितेहा च धर्मोऽयं सार्ववर्णिक: ॥ २१ ॥

Nonviolence, truthfulness, nonstealing, freedom from lust, anger and greed, and the wish for the happiness and welfare of all beings—this is the dharma common to all social orders.

Verse 22

द्वितीयं प्राप्यानुपूर्व्याज्जन्मोपनयनं द्विज: । वसन् गुरुकुले दान्तो ब्रह्माधीयीत चाहूत: ॥ २२ ॥

A dvija attains the “second birth” through the ordered purificatory rites culminating in Gāyatrī initiation (upanayana). When summoned by the spiritual master, he should live in the guru’s āśrama and, with self-control, carefully study the Vedas.

Verse 23

मेखलाजिनदण्डाक्षब्रह्मसूत्रकमण्डलून् । जटिलोऽधौतदद्वासोऽरक्तपीठ: कुशान् दधत् ॥ २३ ॥

A brahmacārī should wear a grass belt and deerskin garments; keep matted hair; carry a staff and waterpot; and be adorned with akṣa beads and the sacred thread. Holding pure kuśa grass in his hand, he should not accept a luxurious seat, nor needlessly polish his teeth or overly whiten and press his clothes.

Verse 24

स्‍नानभोजनहोमेषु जपोच्चारे च वाग्यत: । न च्छिन्द्यान्नखरोमाणि कक्षोपस्थगतान्यपि ॥ २४ ॥

A brahmacārī should keep silence while bathing, eating, performing homa, chanting japa, and even while passing stool and urine. He should not cut his nails or hair, including armpit and pubic hair.

Verse 25

रेतो नावकिरेज्जातु ब्रह्मव्रतधर: स्वयम् । अवकीर्णेऽवगाह्याप्सु यतासुस्‍त्रिपदां जपेत् ॥ २५ ॥

One who upholds the brahma-vrata of brahmacarya should never discharge semen. If, by chance, it spills out of its own accord, he should immediately bathe in water, steady the breath through prāṇāyāma, and chant the Gāyatrī mantra in japa.

Verse 26

अग्‍न्यर्काचार्यगोविप्रगुरुवृद्धसुराञ्शुचि: । समाहित उपासीत सन्ध्ये द्वे यतवाग् जपन् ॥ २६ ॥

Purified and steady in consciousness, the brahmacārī should worship the fire-god, the sun, the ācārya, the cows, the brāhmaṇas, the guru, venerable elders, and the devas. At dawn and at dusk he should perform this worship in silence, softly chanting the proper mantras.

Verse 27

आचार्यं मां विजानीयान्नावमन्येत कर्हिचित् । न मर्त्यबुद्ध्यासूयेत सर्वदेवमयो गुरु: ॥ २७ ॥

Know the ācārya to be My very self, and never disrespect him in any way. Do not envy him, thinking him an ordinary man, for the guru is the representative of all the devas.

Verse 28

सायं प्रातरुपानीय भैक्ष्यं तस्मै निवेदयेत् । यच्चान्यदप्यनुज्ञातमुपयुञ्जीत संयत: ॥ २८ ॥

In the morning and in the evening he should collect alms and other items and offer them to the spiritual master. Then, self-controlled, he should accept for himself only what the ācārya permits.

Verse 29

शुश्रूषमाण आचार्यं सदोपासीत नीचवत् । यानशय्यासनस्थानैर्नातिदूरे कृताञ्जलि: ॥ २९ ॥

While serving the ācārya, one should always worship him like a humble servant. When the guru walks, lies down, or sits on his āsana, one should not stay far away; with folded hands one should remain nearby, awaiting his order.

Verse 30

एवंवृत्तो गुरुकुले वसेद् भोगविवर्जित: । विद्या समाप्यते यावद् बिभ्रद् व्रतमखण्डितम् ॥ ३० ॥

Living in this manner, the student should reside in the gurukula, completely free from sense gratification. Until his Vedic education is completed, he must keep the vow of brahmacarya unbroken.

Verse 31

यद्यसौ छन्दसां लोकमारोक्ष्यन् ब्रह्मविष्टपम् । गुरवे विन्यसेद् देहं स्वाध्यायार्थं बृहद्‍व्रत: ॥ ३१ ॥

If a brahmacārī student longs to rise to Maharloka or Brahmaloka, he should surrender all his activities to the spiritual master and, keeping the great vow of perpetual celibacy, devote himself to higher Vedic study.

Verse 32

अग्नौ गुरावात्मनि च सर्वभूतेषु मां परम् । अपृथग्धीरुपासीत ब्रह्मवर्चस्व्यकल्मष: ॥ ३२ ॥

Enlightened in Vedic knowledge by serving the spiritual master, freed from sin and duality, one should worship Me with undivided vision as the Paramātmā present within fire, the guru, one’s own self, and all living beings.

Verse 33

स्‍त्रीणां निरीक्षणस्पर्शसंलापक्ष्वेलनादिकम् । प्राणिनो मिथुनीभूतानगृहस्थोऽग्रतस्त्यजेत् ॥ ३३ ॥

Those who are not householders—sannyāsīs, vānaprasthas, and brahmacārīs—should never associate with women by looking, touching, conversing, joking, or sporting; nor should they associate with any being engaged in sexual activity.

Verse 34

शौचमाचमनं स्‍नानं सन्ध्योपास्तिर्ममार्चनम् । तीर्थसेवा जपोऽस्पृश्याभक्ष्यासम्भाष्यवर्जनम् ॥ ३४ ॥ सर्वाश्रमप्रयुक्तोऽयं नियम: कुलनन्दन । मद्भ‍ाव: सर्वभूतेषु मनोवाक्कायसंयम: ॥ ३५ ॥

My dear Uddhava, cleanliness, ācaman (ritual washing), bathing, sandhyā worship at sunrise, noon, and sunset, worship of Me, service to holy places, japa, and avoiding what is untouchable, uneatable, or unfit to discuss—these regulations apply to all āśramas; and by controlling mind, speech, and body one should remember My presence as Paramātmā within all beings.

Verse 35

शौचमाचमनं स्‍नानं सन्ध्योपास्तिर्ममार्चनम् । तीर्थसेवा जपोऽस्पृश्याभक्ष्यासम्भाष्यवर्जनम् ॥ ३४ ॥ सर्वाश्रमप्रयुक्तोऽयं नियम: कुलनन्दन । मद्भ‍ाव: सर्वभूतेषु मनोवाक्कायसंयम: ॥ ३५ ॥

O Uddhava, pride of your lineage, this rule is meant for all āśramas: remember My presence as Paramātmā within all beings, and restrain mind, speech, and body—practising it with bhakti.

Verse 36

एवं बृहद्‍व्रतधरो ब्राह्मणोऽग्निरिव ज्वलन् । मद्भ‍क्तस्तीव्रतपसा दग्धकर्माशयोऽमल: ॥ ३६ ॥

Thus a brāhmaṇa who upholds the great vow of brahmacarya blazes like fire. By intense austerity he burns to ashes the tendency toward material action and, free from the taint of worldly desire, becomes My devotee.

Verse 37

अथानन्तरमावेक्ष्यन् यथा जिज्ञासितागम: । गुरवे दक्षिणां दत्त्वा स्‍नायाद् गुर्वनुमोदित: ॥ ३७ ॥

Then, having completed his Vedic study and wishing to enter household life, the brahmacārī should offer proper dakṣiṇā to the spiritual master. With the guru’s approval he should bathe, cut his hair, don suitable garments, and then return home.

Verse 38

गृहं वनं वोपविशेत् प्रव्रजेद् वा द्विजोत्तम: । आश्रमादाश्रमं गच्छेन्नान्यथामत्परश्चरेत् ॥ ३८ ॥

A brahmacārī seeking to fulfill material desires should live at home with family; a householder eager to purify his consciousness should enter the forest as a vānaprastha; and a purified brāhmaṇa should accept sannyāsa. One not surrendered to Me must progress from one āśrama to the next, never acting otherwise.

Verse 39

गृहार्थी सद‍ृशीं भार्यामुद्वहेदजुगुप्सिताम् । यवीयसीं तु वयसा यां सवर्णामनुक्रमात् ॥ ३९ ॥

One who desires to establish household life should marry a wife of his own varṇa, beyond reproach and younger in age. If he desires many wives, he must marry them after the first marriage, in order, and each wife should be of a successively lower varṇa.

Verse 40

इज्याध्ययनदानानि सर्वेषां च द्विजन्मनाम् । प्रतिग्रहोऽध्यापनं च ब्राह्मणस्यैव याजनम् ॥ ४० ॥

Sacrifice (yajña), Vedic study, and charity are duties for all twice-born men—brāhmaṇas, kṣatriyas, and vaiśyas. But accepting charity, teaching Vedic knowledge, and performing sacrifice on behalf of others are the prerogatives of the brāhmaṇa alone.

Verse 41

प्रतिग्रहं मन्यमानस्तपस्तेजोयशोनुदम् । अन्याभ्यामेव जीवेत शिलैर्वा दोषद‍ृक् तयो: ॥ ४१ ॥

A brāhmaṇa who deems accepting charity to destroy his austerity, spiritual potency, and good name should live by the other two brahminical duties—teaching Vedic knowledge and performing sacrifice. If he sees fault even in those, then he should gather discarded grains from fields and marketplaces and live without dependence on anyone.

Verse 42

ब्राह्मणस्य हि देहोऽयं क्षुद्रकामाय नेष्यते । कृच्छ्राय तपसे चेह प्रेत्यानन्तसुखाय च ॥ ४२ ॥

A brāhmaṇa’s body is not meant for petty sense enjoyment; rather, by accepting difficult austerities in this life, he attains unlimited happiness after death.

Verse 43

शिलोञ्छवृत्त्या परितुष्टचित्तो धर्मं महान्तं विरजं जुषाण: । मय्यर्पितात्मा गृह एव तिष्ठ- न्नातिप्रसक्त: समुपैति शान्तिम् ॥ ४३ ॥

A brāhmaṇa householder should keep his mind content by living on gleaned, discarded grains from fields and marketplaces. Free from personal desire, he should practice great, spotless dharma with his consciousness offered to Me; thus, remaining at home without excessive attachment, he attains peace and liberation.

Verse 44

समुद्धरन्ति ये विप्रं सीदन्तं मत्परायणम् । तानुद्धरिष्ये नचिरादापद्‍भ्यो नौरिवार्णवात् ॥ ४४ ॥

Just as a ship rescues those who have fallen into the ocean, so I swiftly deliver from all calamities those who uplift and support brāhmaṇas and My devotees suffering in poverty.

Verse 45

सर्वा: समुद्धरेद् राजा पितेव व्यसनात् प्रजा: । आत्मानमात्मना धीरो यथा गजपतिर्गजान् ॥ ४५ ॥

Just as a father rescues his children from distress, a king must save all citizens from hardship. And as the leader bull elephant protects the herd and also safeguards himself, so a steady, fearless king should protect the people and also protect himself.

Verse 46

एवंविधो नरपतिर्विमानेनार्कवर्चसा । विधूयेहाशुभं कृत्‍स्‍नमिन्द्रेण सह मोदते ॥ ४६ ॥

An earthly king who protects himself and his citizens by cleansing his realm of all sin will surely rejoice with Lord Indra in airplanes brilliant as the sun.

Verse 47

सीदन् विप्रो वणिग्वृत्त्या पण्यैरेवापदं तरेत् । खड्‍गेन वापदाक्रान्तो न श्ववृत्त्या कथञ्चन ॥ ४७ ॥

If a brāhmaṇa cannot maintain himself by his prescribed duties and thus suffers, he may take up trade and cross beyond distress by buying and selling. If even then he is pressed by extreme poverty, he may take up the sword and act as a kṣatriya; but he must never, in any circumstance, live like a dog by serving an ordinary master.

Verse 48

वैश्यवृत्त्या तु राजन्यो जीवेन्मृगययापदि । चरेद् वा विप्ररूपेण न श्ववृत्त्या कथञ्चन ॥ ४८ ॥

O King, if a member of the royal order cannot maintain himself by his normal occupation, in an emergency he may act as a vaiśya, live by hunting, or act as a brāhmaṇa by teaching Vedic knowledge; but under no circumstances may he adopt the profession of a śūdra.

Verse 49

शूद्रवृत्तिं भजेद् वैश्य: शूद्र: कारुकटक्रियाम् । कृच्छ्रान्मुक्तो न गर्ह्येण वृत्तिं लिप्सेत कर्मणा ॥ ४९ ॥

A vaiśya who cannot maintain himself may adopt the work of a śūdra, and a śūdra who cannot find a master may take up simple crafts such as making baskets and straw mats. But when the hardship has passed, those who adopted inferior occupations in an emergency must give them up and return to their proper duties, not seeking livelihood through blameworthy work.

Verse 50

वेदाध्यायस्वधास्वाहाबल्यन्नाद्यैर्यथोदयम् । देवर्षिपितृभूतानि मद्रूपाण्यन्वहं यजेत् ॥ ५० ॥

One in the gṛhastha order should daily worship the sages by Vedic study, the forefathers by offering the mantra svadhā, the demigods by chanting svāhā, all living beings by sharing portions of one’s meal, and human beings by offering grains and water. Seeing the demigods, sages, forefathers, living entities and humans as manifestations of My potency, one should perform these five sacrifices each day.

Verse 51

यद‍ृच्छयोपपन्नेन शुक्लेनोपार्जितेन वा । धनेनापीडयन् भृत्यान् न्यायेनैवाहरेत् क्रतून् ॥ ५१ ॥

A householder should maintain his dependents in comfort, using wealth that comes of its own accord or that is honestly and purely earned by dutiful work, without oppressing anyone. According to his means, he should perform yajñas and other sacred rites in a just manner.

Verse 52

कुटुम्बेषु न सज्जेत न प्रमाद्येत् कुटुम्ब्यपि । विपश्चिन्नश्वरं पश्येदद‍ृष्टमपि द‍ृष्टवत् ॥ ५२ ॥

Even while caring for many dependent family members, a householder should not become materially attached to them, nor lose balance by thinking, “I am the lord.” An intelligent householder should see that all happiness—past and future, even what is not yet seen—is temporary, like happiness already experienced.

Verse 53

पुत्रदाराप्तबन्धूनां सङ्गम: पान्थसङ्गम: । अनुदेहं वियन्त्येते स्वप्नो निद्रानुगो यथा ॥ ५३ ॥

Association with children, wife, relatives, and friends is like the brief meeting of travelers. With each change of body one is separated from all such companions, just as the objects enjoyed in a dream vanish when sleep comes to an end.

Verse 54

इत्थं परिमृशन्मुक्तो गृहेष्वतिथिवद् वसन् । न गृहैरनुबध्येत निर्ममो निरहङ्कृत: ॥ ५४ ॥

Thus, deeply reflecting on the true situation, a liberated soul should live at home like a guest, without possessiveness or false ego. In this way he will not be bound or entangled by domestic affairs.

Verse 55

कर्मभिगृहमेधीयैरिष्ट्वा मामेव भक्तिमान् । तिष्ठेद् वनं वोपविशेत् प्रजावान् वा परिव्रजेत् ॥ ५५ ॥

A devoted householder who worships Me through the performance of family duties may remain at home, go to a holy place or the forest, or—if he has a responsible son—accept sannyāsa and become a wandering renunciant.

Verse 56

यस्त्वासक्तमतिर्गेहे पुत्रवित्तैषणातुर: । स्‍त्रैण: कृपणधीर्मूढो ममाहमिति बध्यते ॥ ५६ ॥

A householder whose mind clings to home, agitated by craving for children and wealth, lustful toward women, miserly and deluded, thinking, “Everything is mine, and I am everything,” is certainly bound by illusion (māyā).

Verse 57

अहो मे पितरौ वृद्धौ भार्या बालात्मजात्मजा: । अनाथा मामृते दीना: कथं जीवन्ति दु:खिता: ॥ ५७ ॥

“Alas! My aged parents, my wife with an infant in her arms, and my other young children—without me they are helpless, poor, and distressed. How will they possibly live?”

Verse 58

एवं गृहाशयाक्षिप्तहृदयो मूढधीरयम् । अतृप्तस्ताननुध्यायन् मृतोऽन्धं विशते तम: ॥ ५८ ॥

Thus, with foolish intelligence, the householder whose heart is seized by family attachment is never satisfied. Meditating constantly on his relatives, he dies and enters the darkness of ignorance.