Shloka 11

Matsya Purana — Duties of the Four Āśramas and the Power of Mauna

Devanagari script

*ययातिरुवाच न ग्राम्यमुपयुञ्जीत य आरण्यो मुनिर्भवेत् तथास्य वसतो ऽरण्ये ग्रामो भवति पृष्ठतः //

Transliteration

*yayātiruvāca na grāmyamupayuñjīta ya āraṇyo munirbhavet tathāsya vasato 'raṇye grāmo bhavati pṛṣṭhataḥ //

Translation

Yayāti said: “A sage who has become a forest-dweller should not indulge in what is ‘village-born’—worldly comforts and habits. For when he lives in the forest, the village, with its ways and attachments, follows close behind him.”

Word by Word

• yayātiḥ uvāca: Yayāti said

• na: not

• grāmyam: village-like, worldly, sensual, belonging to settled society

• upayuñjīta: should use/indulge in

• yaḥ: who

• āraṇyaḥ: forest-dwelling

• muniḥ: sage

• bhavet: may be/is

• tathā: then/indeed

• asya: of him

• vasataḥ: while dwelling

• araṇye: in the forest

• grāmaḥ: the village (social life/attachments)

• bhavati: becomes/is

• pṛṣṭhataḥ: from behind, at one’s back, close following

Speaker

• King Yayāti

Entities Mentioned

• Yayāti
• Muni (forest sage)

Tags

• Vairagya
• Āraṇyaka-dharma
• Sannyasa
• Ethics
• Renunciation

FAQs

What does this verse reveal about the creation or dissolution (Pralaya)?

This verse does not address Pralaya; it teaches inner renunciation—how worldly life can persist as attachment even when one physically withdraws to the forest.

How does this verse relate to the duties of a King or Householder?

It frames a clear boundary between household life and ascetic life: one who adopts forest-sage discipline should avoid grāmya (worldly) enjoyments; for householders and kings, it implies that true duty requires self-restraint and not importing indulgence into sacred vows.

What is the architectural or ritual significance mentioned here?

No Vāstu or ritual procedure is specified; the takeaway is ethical-ritual purity of lifestyle—ascetic practice is undermined if village habits and comforts are carried into the forest.