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महाभारतः       mahābhārataḥ - book-12, chapter-235

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व्यास उवाच ।
द्वितीयमायुषो भागं गृहमेधी गृहे वसेत् ।
धर्मलब्धैर्युतो दारैरग्नीनुत्पाद्य सुव्रतः ॥१॥
1. vyāsa uvāca ,
dvitīyamāyuṣo bhāgaṁ gṛhamedhī gṛhe vaset ,
dharmalabdhairyuto dārairagnīnutpādya suvrataḥ.
1. vyāsaḥ uvāca | dvitīyam āyuṣaḥ bhāgam gṛhamedhī gṛhe
vaset | dharmalabdhaiḥ yutaḥ dāraiḥ agnīn utpādya suvrataḥ
1. vyāsaḥ uvāca suvrataḥ gṛhamedhī āyuṣaḥ dvitīyam bhāgam dharmalabdhaiḥ dāraiḥ yutaḥ agnīn utpādya gṛhe vaset ।
1. Vyasa said: A virtuous (suvrataḥ) householder (gṛhamedhin) should live in his house during the second stage (part) of life, accompanied by wives acquired through righteous means (dharma), and after establishing the sacred fires.
गृहस्थवृत्तयश्चैव चतस्रः कविभिः स्मृताः ।
कुसूलधान्यः प्रथमः कुम्भीधान्यस्त्वनन्तरम् ॥२॥
2. gṛhasthavṛttayaścaiva catasraḥ kavibhiḥ smṛtāḥ ,
kusūladhānyaḥ prathamaḥ kumbhīdhānyastvanantaram.
2. gṛhasthavṛttayaḥ ca eva catasraḥ kavibhiḥ smṛtāḥ |
kusūladhānyaḥ prathamaḥ kumbhīdhānyaḥ tu anantaram
2. kavibhiḥ gṛhasthavṛttayaḥ catasraḥ eva smṛtāḥ kusūladhānyaḥ prathamaḥ tu anantaram kumbhīdhānyaḥ ।
2. And indeed, four modes of subsistence for a householder (gṛhastha) are enumerated by the sages: the first is the "kusūladhānya" (one who stores grain for a granary, implying a year's supply), and the next is the "kumbhīdhānya" (one who stores grain in jars, implying a six-month supply).
अश्वस्तनोऽथ कापोतीमाश्रितो वृत्तिमाहरेत् ।
तेषां परः परो ज्यायान्धर्मतो लोकजित्तमः ॥३॥
3. aśvastano'tha kāpotīmāśrito vṛttimāharet ,
teṣāṁ paraḥ paro jyāyāndharmato lokajittamaḥ.
3. aśvastanaḥ atha kāpotīm āśritaḥ vṛttim āharet |
teṣām paraḥ paraḥ jyāyān dharmataḥ lokajittamaḥ
3. atha aśvastanaḥ kāpotīm vṛttim āśritaḥ āharet teṣām paraḥ paraḥ dharmataḥ jyāyān lokajittamaḥ ।
3. Then, the "aśvastana" (one who has no provision for tomorrow) and one who adopts the pigeon-like (kāpotī) mode of livelihood should gather their sustenance. Among these, each succeeding type is superior in terms of righteousness (dharma) and is the best conqueror of worlds.
षट्कर्मा वर्तयत्येकस्त्रिभिरन्यः प्रवर्तते ।
द्वाभ्यामेकश्चतुर्थस्तु ब्रह्मसत्रे व्यवस्थितः ।
गृहमेधिव्रतान्यत्र महान्तीह प्रचक्षते ॥४॥
4. ṣaṭkarmā vartayatyekastribhiranyaḥ pravartate ,
dvābhyāmekaścaturthastu brahmasatre vyavasthitaḥ ,
gṛhamedhivratānyatra mahāntīha pracakṣate.
4. ṣaṭkarmā vartayati ekaḥ tribhiḥ anyaḥ
pravartate | dvābhyām ekaḥ caturthaḥ
tu brahmasatre vyavasthitaḥ |
gṛhamedhivratāni atra mahānti iha pracakṣate
4. ekaḥ ṣaṭkarmā vartayati anyaḥ tribhiḥ pravartate ekaḥ dvābhyām (pravartate) tu caturthaḥ brahmasatre व्यवस्थितः atra iha gṛhamedhivratāni mahānti pracakṣate ।
4. One householder (ekaḥ) performs six duties ("ṣaṭkarma"), another (anyaḥ) engages in three, and one in two. But the fourth (caturthaḥ) is devoted to the "Brahmasattra" (a long sacrificial session, here implying constant Vedic study). Here, these great householder (gṛhamedhin) vows are proclaimed.
नात्मार्थं पाचयेदन्नं न वृथा घातयेत्पशून् ।
प्राणी वा यदि वाप्राणी संस्कारं यजुषार्हति ॥५॥
5. nātmārthaṁ pācayedannaṁ na vṛthā ghātayetpaśūn ,
prāṇī vā yadi vāprāṇī saṁskāraṁ yajuṣārhati.
5. na ātma-artham pācayet annam na vṛthā ghātayet paśūn
prāṇī vā yadi vā aprāṇī saṃskāram yajuṣā arhati
5. na ātma-artham annam pācayet na vṛthā paśūn ghātayet
prāṇī vā yadi vā aprāṇī yajuṣā saṃskāram arhati
5. One should not cook food solely for one's own sake (ātman), nor should one needlessly kill animals. Whether it is a living being or a non-living thing, it is worthy of a purificatory rite (saṃskāra) by means of a Yajus mantra.
न दिवा प्रस्वपेज्जातु न पूर्वापररात्रयोः ।
न भुञ्जीतान्तराकाले नानृतावाह्वयेत्स्त्रियम् ॥६॥
6. na divā prasvapejjātu na pūrvāpararātrayoḥ ,
na bhuñjītāntarākāle nānṛtāvāhvayetstriyam.
6. na divā prasvapeț jātu na pūrva-apara-rātrayoḥ na
bhuñjīta antarā-kāle na anṛtām āhvayet striyam
6. jātu na divā prasvapeț na pūrva-apara-rātrayoḥ na
antarā-kāle bhuñjīta na anṛtām striyam āhvayet
6. One should never sleep during the day, nor during the early and late parts of the night (twilight hours). One should not eat between proper meal times, nor should one summon an untruthful woman.
नास्यानश्नन्वसेद्विप्रो गृहे कश्चिदपूजितः ।
तथास्यातिथयः पूज्या हव्यकव्यवहाः सदा ॥७॥
7. nāsyānaśnanvasedvipro gṛhe kaścidapūjitaḥ ,
tathāsyātithayaḥ pūjyā havyakavyavahāḥ sadā.
7. na asya anaśnan vaset vipraḥ gṛhe kaścit apūjitaḥ
tathā asya atithayaḥ pūjyāḥ havya-kavya-vahāḥ sadā
7. kaścit vipraḥ anaśnan apūjitaḥ asya gṛhe na vaset
tathā sadā asya havya-kavya-vahāḥ atithayaḥ pūjyāḥ
7. No Brahmin should ever stay in his house unfed and unhonored. Likewise, his guests, who convey offerings to the gods and ancestors, should always be honored.
वेदविद्याव्रतस्नाताः श्रोत्रिया वेदपारगाः ।
स्वधर्मजीविनो दान्ताः क्रियावन्तस्तपस्विनः ।
तेषां हव्यं च कव्यं चाप्यर्हणार्थं विधीयते ॥८॥
8. vedavidyāvratasnātāḥ śrotriyā vedapāragāḥ ,
svadharmajīvino dāntāḥ kriyāvantastapasvinaḥ ,
teṣāṁ havyaṁ ca kavyaṁ cāpyarhaṇārthaṁ vidhīyate.
8. veda-vidyā-vrata-snātāḥ śrotriyāḥ
veda-pāragāḥ sva-dharma-jīvinaḥ dāntāḥ
kriyā-vantaḥ tapasvinaḥ teṣām havyam ca
kavyam ca api arhaṇa-artham vidhīyate
8. veda-vidyā-vrata-snātāḥ śrotriyāḥ
veda-pāragāḥ sva-dharma-jīvinaḥ dāntāḥ
kriyā-vantaḥ tapasvinaḥ teṣām havyam ca
kavyam ca api arhaṇa-artham vidhīyate
8. Those who have completed their Vedic studies and vows, who are learned in the Vedas and have mastered them, who live according to their inherent nature (dharma), who are self-controlled, dedicated to ritual actions, and practice austerity (tapas) – for them, offerings for the gods and ancestors are indeed prescribed as an act of honor.
न खरैः संप्रयातस्य स्वधर्माज्ञानकस्य च ।
अपविद्धाग्निहोत्रस्य गुरोर्वालीककारिणः ॥९॥
9. na kharaiḥ saṁprayātasya svadharmājñānakasya ca ,
apaviddhāgnihotrasya gurorvālīkakāriṇaḥ.
9. na kharaiḥ saṃprayātasya svadharmājñānakasya
ca apaviddhāgnihotrasya guroḥ vālīkakāriṇaḥ
9. na kharaiḥ saṃprayātasya svadharmājñānakasya
ca apaviddhāgnihotrasya vālīkakāriṇaḥ guroḥ
9. One should not share with a person who associates with ignoble people, or is ignorant of their own intrinsic nature (dharma), or has neglected their "agnihotra" (fire sacrifice), or is a "guru" (teacher) who acts deceitfully.
संविभागोऽत्र भूतानां सर्वेषामेव शिष्यते ।
तथैवापचमानेभ्यः प्रदेयं गृहमेधिना ॥१०॥
10. saṁvibhāgo'tra bhūtānāṁ sarveṣāmeva śiṣyate ,
tathaivāpacamānebhyaḥ pradeyaṁ gṛhamedhinā.
10. saṃvibhāgaḥ atra bhūtānām sarveṣām eva śiṣyate
tathā eva apacamānebhyaḥ pradeyam gṛhamedhinā
10. atra bhūtānām sarveṣām eva saṃvibhāgaḥ śiṣyate
tathā eva gṛhamedhinā apacamānebhyaḥ pradeyam
10. Here, a share is indeed enjoined for all beings. Similarly, a householder should give to those who do not cook (for themselves).
विघसाशी भवेन्नित्यं नित्यं चामृतभोजनः ।
अमृतं यज्ञशेषं स्याद्भोजनं हविषा समम् ।
भृत्यशेषं तु योऽश्नाति तमाहुर्विघसाशिनम् ॥११॥
11. vighasāśī bhavennityaṁ nityaṁ cāmṛtabhojanaḥ ,
amṛtaṁ yajñaśeṣaṁ syādbhojanaṁ haviṣā samam ,
bhṛtyaśeṣaṁ tu yo'śnāti tamāhurvighasāśinam.
11. vighasāśī bhavet nityam nityam ca
amṛtabhojanaḥ amṛtam yajñaśeṣam syāt
bhojanam haviṣā samam bhṛtyaśeṣam
tu yaḥ aśnāti tam āhuḥ vighasāśinam
11. nityam vighasāśī bhavet nityam ca
amṛtabhojanaḥ syāt amṛtam yajñaśeṣam
bhojanam haviṣā samam (ca) tu yaḥ
bhṛtyaśeṣam aśnāti tam vighasāśinam āhuḥ
11. One should always be an eater of remnants ("vighasāśī"), and always consume "amṛta" (nectar-like food). "Amṛta" is considered the remnants of the "yajña" (fire sacrifice), and such food is equivalent to an oblation. However, whoever eats the remnants after his servants have been fed, him they call a "vighasāśin".
स्वदारनिरतो दान्तो ह्यनसूयुर्जितेन्द्रियः ।
ऋत्विक्पुरोहिताचार्यैर्मातुलातिथिसंश्रितैः ॥१२॥
12. svadāranirato dānto hyanasūyurjitendriyaḥ ,
ṛtvikpurohitācāryairmātulātithisaṁśritaiḥ.
12. svadāranirataḥ dāntaḥ hi anasūyuḥ jitendriyaḥ
ṛtvikpurohitācāryaiḥ mātulātithisaṃśritaiḥ
12. svadāranirataḥ dāntaḥ hi anasūyuḥ jitendriyaḥ
ṛtvikpurohitācāryaiḥ mātulātithisaṃśritaiḥ
12. One who is devoted to his own wife, self-controlled, not envious, and has conquered his senses, (should act) with priests ("ṛtvik"), chaplains ("purohita"), teachers ("ācārya"), maternal uncles, guests, and dependents.
वृद्धबालातुरैर्वैद्यैर्ज्ञातिसंबन्धिबान्धवैः ।
मातापितृभ्यां जामीभिर्भ्रात्रा पुत्रेण भार्यया ॥१३॥
13. vṛddhabālāturairvaidyairjñātisaṁbandhibāndhavaiḥ ,
mātāpitṛbhyāṁ jāmībhirbhrātrā putreṇa bhāryayā.
13. vṛddhabālāturaiḥ vaidyaiḥ jñātisaṃbandhibāndhavaiḥ
mātāpitṛbhyām jāmībhiḥ bhrātrā putreṇa bhāryayā
13. vṛddhabālāturaiḥ vaidyaiḥ jñātisaṃbandhibāndhavaiḥ
mātāpitṛbhyām jāmībhiḥ bhrātrā putreṇa bhāryayā
13. One should not engage in dispute with the old, children, the sick, physicians, blood-relatives (jñāti), relatives by marriage, friends, mother, father, sisters-in-law, brother, son, or wife.
दुहित्रा दासवर्गेण विवादं न समाचरेत् ।
एतान्विमुच्य संवादान्सर्वपापैः प्रमुच्यते ॥१४॥
14. duhitrā dāsavargeṇa vivādaṁ na samācaret ,
etānvimucya saṁvādānsarvapāpaiḥ pramucyate.
14. duhitrā dāsavargeṇa vivādam na samācaret
etān vimucya saṃvādān sarvapāpaiḥ pramucyate
14. duhitrā dāsavargeṇa vivādam na samācaret
etān saṃvādān vimucya sarvapāpaiḥ pramucyate
14. One should not engage in dispute with a daughter, or servants. Having avoided such disputes with these individuals, one is freed from all sins.
एतैर्जितैस्तु जयति सर्वाँल्लोकान्न संशयः ।
आचार्यो ब्रह्मलोकेशः प्राजापत्ये पिता प्रभुः ॥१५॥
15. etairjitaistu jayati sarvāँllokānna saṁśayaḥ ,
ācāryo brahmalokeśaḥ prājāpatye pitā prabhuḥ.
15. etaiḥ jitaiḥ tu jayati sarvān lokān na saṃśayaḥ
ācāryaḥ brahmalokeśaḥ prājāpatye pitā prabhuḥ
15. etaiḥ jitaiḥ tu sarvān lokān jayati saṃśayaḥ na
ācāryaḥ brahmalokeśaḥ pitā prājāpatye prabhuḥ
15. Indeed, by pleasing and winning over these individuals (previously listed), one conquers all worlds; there is no doubt about it. The preceptor is considered the lord of the Brahma (brahman) world, and the father is the lord in the Prajāpati world.
अतिथिस्त्विन्द्रलोकेशो देवलोकस्य चर्त्विजः ।
जामयोऽप्सरसां लोके वैश्वदेवे तु ज्ञातयः ॥१६॥
16. atithistvindralokeśo devalokasya cartvijaḥ ,
jāmayo'psarasāṁ loke vaiśvadeve tu jñātayaḥ.
16. atithiḥ tu indralokeśaḥ devalokasya ca ṛtvijaḥ
jāmayaḥ apsarasām loke vaiśvadeve tu jñātayaḥ
16. atithiḥ tu indralokeśaḥ ṛtvijaḥ ca devalokasya
jāmayaḥ apsarasām loke jñātayaḥ tu vaiśvadeve
16. Furthermore, a guest is the lord of Indra's world, and priests are the lords of the world of gods. Sisters-in-law are revered in the world of the Apsaras, and kinsmen (jñāti) are honored through the Vaiśvadeva ritual.
संबन्धिबान्धवा दिक्षु पृथिव्यां मातृमातुलौ ।
वृद्धबालातुरकृशास्त्वाकाशे प्रभविष्णवः ॥१७॥
17. saṁbandhibāndhavā dikṣu pṛthivyāṁ mātṛmātulau ,
vṛddhabālāturakṛśāstvākāśe prabhaviṣṇavaḥ.
17. sambandhibāndhavā dikṣu pṛthivyām mātṛmātulau
vṛddhabālātūrakṛśāḥ tu ākāśe prabhaviṣṇavaḥ
17. sambandhibāndhavā dikṣu mātṛmātulau pṛthivyām
tu vṛddhabālātūrakṛśāḥ ākāśe prabhaviṣṇavaḥ
17. Relatives and kinsmen are (found) in all directions, and one's mother and maternal uncle are on earth. However, the elderly, children, the sick, and the weak are highly revered (prabhaviṣṇavāḥ), as if they belong to the heavens.
भ्राता ज्येष्ठः समः पित्रा भार्या पुत्रः स्वका तनुः ।
छाया स्वा दाशवर्गस्तु दुहिता कृपणं परम् ॥१८॥
18. bhrātā jyeṣṭhaḥ samaḥ pitrā bhāryā putraḥ svakā tanuḥ ,
chāyā svā dāśavargastu duhitā kṛpaṇaṁ param.
18. bhrātā jyeṣṭhaḥ samaḥ pitrā bhāryā putraḥ svakā
tanuḥ chāyā svā dāśavargaḥ tu duhitā kṛpaṇaṃ param
18. jyeṣṭhaḥ bhrātā pitrā samaḥ bhāryā putraḥ svakā tanuḥ
duhitā svā chāyā tu dāśavargaḥ duhitā kṛpaṇaṃ param
18. An elder brother is equal to a father. A wife and a son are like one's own self. A daughter is like one's own shadow. However, the class of servants and a daughter are supremely pitiable.
तस्मादेतैरधिक्षिप्तः सहेन्नित्यमसंज्वरः ।
गृहधर्मरतो विद्वान्धर्मनित्यो जितक्लमः ॥१९॥
19. tasmādetairadhikṣiptaḥ sahennityamasaṁjvaraḥ ,
gṛhadharmarato vidvāndharmanityo jitaklamaḥ.
19. tasmāt etaiḥ adhikṣiptaḥ sahet nityam asaṃjvaraḥ
gṛhadharmarataḥ vidvān dharmanityaḥ jitaklamaḥ
19. tasmāt vidvān gṛhadharmarataḥ dharmanityaḥ
jitaklamaḥ etaiḥ adhikṣiptaḥ nityam asaṃjvaraḥ sahet
19. Therefore, a wise man (vidvān) who is devoted to the duties of a householder, constantly firm in his natural law (dharma), and one who has overcome weariness, should always endure (any affront) from these (relatives) without distress.
न चार्थबद्धः कर्माणि धर्मं वा कंचिदाचरेत् ।
गृहस्थवृत्तयस्तिस्रस्तासां निःश्रेयसं परम् ॥२०॥
20. na cārthabaddhaḥ karmāṇi dharmaṁ vā kaṁcidācaret ,
gṛhasthavṛttayastisrastāsāṁ niḥśreyasaṁ param.
20. na ca arthabaddhaḥ karmāṇi dharmaṃ vā kaṃcit ācaret
gṛhasthavṛttayaḥ tisraḥ tāsāṃ niḥśreyasaṃ param
20. arthabaddhaḥ kaṃcit karmāṇi vā dharmaṃ na ca ācaret
tisraḥ gṛhasthavṛttayaḥ tāsāṃ param niḥśreyasaṃ
20. One should not perform any actions (karma) or observe any natural law (dharma) if one is bound by (the desire for) material gain. There are three modes of livelihood for a householder; among them, the supreme highest good (niḥśreyasa) is paramount.
परस्परं तथैवाहुश्चातुराश्रम्यमेव तत् ।
ये चोक्ता नियमास्तेषां सर्वं कार्यं बुभूषता ॥२१॥
21. parasparaṁ tathaivāhuścāturāśramyameva tat ,
ye coktā niyamāsteṣāṁ sarvaṁ kāryaṁ bubhūṣatā.
21. parasparam tathā eva āhuḥ ca cāturāśramyam eva tat
ye ca uktāḥ niyamāḥ teṣām sarvam kāryam bubhūṣatā
21. tat cāturāśramyam eva parasparam tathā eva āhuḥ
ca ye teṣām niyamāḥ uktāḥ sarvam bubhūṣatā kāryam
21. In the same manner, they declare this very system of the four stages of life (āśrama) to be mutually interdependent. And all the rules that have been prescribed for them must be fulfilled by one who desires to thrive.
कुम्भीधान्यैरुञ्छशिलैः कापोतीं चास्थितैस्तथा ।
यस्मिंश्चैते वसन्त्यर्हास्तद्राष्ट्रमभिवर्धते ॥२२॥
22. kumbhīdhānyairuñchaśilaiḥ kāpotīṁ cāsthitaistathā ,
yasmiṁścaite vasantyarhāstadrāṣṭramabhivardhate.
22. kumbhīdhānyaiḥ uñchaśilaiḥ kāpotīm ca āsthitaiḥ tathā
yasmin ca ete vasanti arhāḥ tat rāṣṭram abhivardhate
22. tathā ca yasmin ete kumbhīdhānyaiḥ uñchaśilaiḥ ca
kāpotīm āsthitaiḥ arhāḥ vasanti tat rāṣṭram abhivardhate
22. And similarly, the kingdom (rāṣṭra) in which these worthy individuals reside – those who subsist on grains gathered for a pot, who live by gleaning (uñchaśila), and who have adopted a pigeon-like (austere) lifestyle – that state flourishes.
दश पूर्वान्दश परान्पुनाति च पितामहान् ।
गृहस्थवृत्तयस्त्वेता वर्तयेद्यो गतव्यथः ॥२३॥
23. daśa pūrvāndaśa parānpunāti ca pitāmahān ,
gṛhasthavṛttayastvetā vartayedyo gatavyathaḥ.
23. daśa pūrvān daśa parān punāti ca pitāmahān
gṛhasthavṛttayaḥ tu etāḥ vartayet yaḥ gatavyathaḥ
23. yaḥ gatavyathaḥ etāḥ gṛhasthavṛttayaḥ tu vartayet
daśa pūrvān daśa parān ca pitāmahān punāti
23. He who, free from distress (gatavyatha), conducts himself according to these duties of a householder (gṛhastha), purifies ten ancestors, ten descendants, and also (his) grandfathers.
स चक्रचरलोकानां सदृशीं प्राप्नुयाद्गतिम् ।
यतेन्द्रियाणामथ वा गतिरेषा विधीयते ॥२४॥
24. sa cakracaralokānāṁ sadṛśīṁ prāpnuyādgatim ,
yatendriyāṇāmatha vā gatireṣā vidhīyate.
24. saḥ cakracaralokānām sadṛśīm prāpnuyāt gatim
yatendriyāṇām atha vā gatiḥ eṣā vidhīyate
24. saḥ cakracaralokānām sadṛśīm gatim prāpnuyāt
atha vā yatendriyāṇām eṣā gatiḥ vidhīyate
24. He will attain a destiny (gati) similar to that of the beings who move in the cosmic cycle of existence. Alternatively, this very destiny is prescribed for those who have restrained their senses.
स्वर्गलोको गृहस्थानामुदारमनसां हितः ।
स्वर्गो विमानसंयुक्तो वेददृष्टः सुपुष्पितः ॥२५॥
25. svargaloko gṛhasthānāmudāramanasāṁ hitaḥ ,
svargo vimānasaṁyukto vedadṛṣṭaḥ supuṣpitaḥ.
25. svargalokaḥ gṛhasthānām udāramanasām hitaḥ
svargaḥ vimānasaṃyuktaḥ vedadṛṣṭaḥ supuṣpitaḥ
25. svargalokaḥ udāramanasām gṛhasthānām hitaḥ
svargaḥ vedadṛṣṭaḥ vimānasaṃyuktaḥ supuṣpitaḥ
25. The celestial realm (svargaloka) is beneficial for generous-hearted householders. This heaven (svarga) is revealed by the Vedas, adorned with celestial chariots, and full of prosperity.
स्वर्गलोके गृहस्थानां प्रतिष्ठा नियतात्मनाम् ।
ब्रह्मणा विहिता श्रेणिरेषा यस्मात्प्रमुच्यते ।
द्वितीयं क्रमशः प्राप्य स्वर्गलोके महीयते ॥२६॥
26. svargaloke gṛhasthānāṁ pratiṣṭhā niyatātmanām ,
brahmaṇā vihitā śreṇireṣā yasmātpramucyate ,
dvitīyaṁ kramaśaḥ prāpya svargaloke mahīyate.
26. svargaloke gṛhasthānām pratiṣṭhā
niyatātmanām brahmaṇā vihitā śreṇiḥ
eṣā yasmāt pramucyate dvitīyam
kramaśaḥ prāpya svargaloke mahīyate
26. niyatātmanām gṛhasthānām svargaloke
pratiṣṭhā eṣā brahmaṇā vihitā
śreṇiḥ yasmāt pramucyate kramaśaḥ
dvitīyam prāpya svargaloke mahīyate
26. For self-controlled householders (gṛhastha), an established position in the celestial realm (svargaloka) is secured. This is a path ordained by Brahmā, by following which one is ultimately liberated (mokṣa). Having successively attained the second stage (gṛhastha-āśrama), one is glorified in the celestial realm.
अतः परं परममुदारमाश्रमं तृतीयमाहुस्त्यजतां कलेवरम् ।
वनौकसां गृहपतिनामनुत्तमं शृणुष्वैतत्क्लिष्टशरीरकारिणाम् ॥२७॥
27. ataḥ paraṁ paramamudāramāśramaṁ; tṛtīyamāhustyajatāṁ kalevaram ,
vanaukasāṁ gṛhapatināmanuttamaṁ; śṛṇuṣvaitatkliṣṭaśarīrakāriṇām.
27. ataḥ param paramam udāram āśramam
tṛtīyam āhuḥ tyajatām kalevaram
vanaukasām gṛhapatīnām anuttamam
śṛṇuṣva etat kliṣṭaśarīrakāriṇām
27. ataḥ param tṛtīyam paramam udāram
āśramam āhuḥ tyajatām kalevaram
vanaukasām gṛhapatīnām anuttamam
etat kliṣṭaśarīrakāriṇām śṛṇuṣva
27. Hereafter, they declare the third stage of life (āśrama) to be supreme and noble for those who abandon their bodies (i.e., worldly life). This unsurpassed path, suitable for forest-dwellers (vānaprastha) and householders (gṛhapati) alike, is undertaken by those who subject their bodies to severe austerities; listen to it.