Chapter Seventeen

Brahmacäré and Gåhastha Conduct

|| 11.17.1-2 ||
çré-uddhava uväca
yas tvayäbhihitaù pürvaà
dharmas tvad-bhakti-lakñaëaù
varëäçamäcäravatäà
sarveñäà dvi-padäm api

yathänuñöhéyamänena
tvayi bhaktir nåëäà bhavet
sva-dharmeëäravindäkña
tan mamäkhyätum arhasi

Uddhava said: O lotus-eyed Lord! Previously you described

dharma of bhakti arising in followers of varëäçrama and even
ordinary human beings. Now you should explain to me how all
human beings can achieve mixed or secondary bhakti for you
by the execution of their prescribed duties.

In the Seventeenth Chapter, Kåñëa, requested by Uddhava, explains to

him about karma mixed with bhakti as described by Haàsa, and the
duties of brahmacärés and householders. Having heard jïäna, bhakti
and añöäìga-yoga from Kåñëa, Uddhava will ask about karma-yoga
while reviewing what was previously explained, in seven verses.
Previously, at the beginning of the kalpa, you said:

kälena nañöä pralaye väëéyaà veda-saàjïitä

mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù

By the influence of time, the Vedic knowledge was lost at the time of
annihilation. Therefore, when the subsequent creation took place, I
spoke to Brahmä the Vedic knowledge in which bhakti is the essence.
SB 11.14.3

That dharma of bhakti has three types: pure bhakti, mixed bhakti and
secondary bhakti. Pure bhakti arises in humans without or without
varëäçrama by association with pure devotees, by good fortune. It
does not arise from varëäçrama or other processes. You have said:

yaà na yogena säìkhyena däna-vrata-tapo-’dhvaraiù

vyäkhyä-svädhyäya-sannyäsaiù präpnuyäd yatnavän api
I cannot be attained by intense efforts of yoga, Säìkhya, charity, vows,
austerity, sacrifices, explaining the Vedas, study of the Vedas, or
sannyäsa. SB 11.12.9

When persons practicing varëäçrama contact pure bhakti by

devotional association, they give up varëäçrama and perform the
dharma of bhakti.

äjïäyaivaà guëän doñän mayädiñöän api svakän

dharmän santyajya yaù sarvän mäà bhajeta sa tu sattamaù

A person who, understanding good and bad aspects of dharma as

taught by me, gives up all his duties and simply worships me is the
best of all. SB 11.1.1132

Mixed bhakti and secondary bhakti arise from one’s dharma and from
association with persons with mixed bhakti or secondary bhakti. How
mixed and secondary bhakti arises, you alone know. Bhaktiù in verse
2 refers to mixed and secondary bhakti.

|| 11.17.3-4 ||
purä kila mahä-bäho
dharmaà paramakaà prabho
yat tena haàsa-rüpeëa
brahmaëe ’bhyättha mädhava

sa idänéà su-mahatä
kälenämitra-karçana
na präyo bhavitä martya-
loke präg anuçäsitaù

O Lord! O mighty-armed one! Previously in your form of Haàsa

you spoke to Brahmä about dharma that brings supreme
happiness to the practitioner. O Mädhava! O subduer of the
enemy! Now much time has passed, and that which you
previously instructed will soon practically cease to exist.

“Have I not explained dharma to you previously?” Paramakam

dharmam means the supreme dharma having the happiness of
liberation (kam). As Haàsa, you spoke not only about yoga, but also
about sva-dharma to Brahmä:

mayaitad uktaà vo viprä guhyaà yat säìkhya-yogayoù

jänéta mägataà yajïaà yuñmad-dharma-vivakñayä
O brähmaëas! Know that it is I, Viñëu, who has come with a desire to
teach you dharma. I have spoken the confidential knowledge of
Säìkhya, and añöäìga-yoga. SB 11.13.38

Though you taught this previously, it will not be present in the future.

|| 11.17.5-6 ||
vaktä kartävitä nänyo
dharmasyäcyuta te bhuvi
sabhäyäm api vairiïcyäà
yatra mürti-dharäù kaläù

karträviträ pravakträ ca
bhavatä madhusüdana
tyakte mahé-tale deva
vinañöaà kaù pravakñyati

O Acyuta! There is no speaker, creator and protector of

dharma other than you, either on the earth or even in the
assembly of Lord Brahmä, where the personified Vedas reside.
O Madhusüdana! When you, who are the very creator,
protector and speaker of spiritual knowledge, abandon the
earth, who will again speak this lost knowledge?

Kalä means the eighteen types of knowledge in the Vedas.

åg-yajuù-sämärthaväkhyä vedäç catvära eva ca |

puräëa-nyäya-mémäàsä-dharma-çästräëi cety api ||
çikñä kalpo vyäkaraëaà niruktaà jyotiñaà tathä |
chandaç ceti ñaò ity evaà vidyäù proktäç caturdaça ||
äyur dhanur gänärthaiç ca çästrair añöadaçäpi täù ||

The eighteen scriptures are the Åg, Yajus, Säma and Arthava Vedas,
the Puräëas, sciptures on logic, Mémäàsä, dharma-çästras, çikñä
(pronunciation), kalpa (rules for ritual), grammar, etyiomology,
astronomy, meter, medicine, military arts, music and politics.

|| 11.17.7 ||
tat tvaà naù sarva-dharma-jïa
dharmas tvad-bhakti-lakñaëaù
yathä yasya vidhéyeta
tathä varëaya me prabho

Therefore, my Lord, since you are the knower of all religious

principles, please describe to me how the human beings may
execute dharma to produce bhakti for you.
Explain how dharma should be executed which shows or is a cause of
(mixed) bhakti (tvad-bhakti-lakñaëaù).

|| 11.17.8 ||
çré-çuka uväca
itthaà sva-bhåtya-mukhyena
påñöaù sa bhagavän hariù
prétaù kñemäya martyänäà
dharmän äha sanätanän

Çukadeva Gosvämé said: Uddhava, the best of devotees, thus

inquired from the Lord. Hearing his question, the Lord was
pleased and for the welfare of all conditioned souls spoke
dharmas that are eternal.

|| 11.17.9 ||
çré-bhagavän uväca
dharmya eña tava praçno
naiùçreyasa-karo nåëäm
varëäçramäcäravatäà
tam uddhava nibodha me

The Supreme Lord said: O Uddhava! Your question is faithful to

dharma and thus gives rise to the highest perfection in life, for
both ordinary human beings and the followers of varëäçrama.
Please learn from me that dharma.

Dharmyaù means “faithful to dharma.” Tam refers to dharma.

|| 11.17.10 ||
ädau kåta-yuge varëo
nåëäà haàsa iti småtaù
kåta-kåtyäù prajä jätyä
tasmät kåta-yugaà viduù

In the beginning, in Satya-yuga, there is only one social class,

called haàsa, to which all human beings belong. In that age all
people had accomplished their goal from birth, and thus
learned scholars call this the age of accomplishment, Kåta-
yuga.

Hear about the time at which varëäçrama arose.

|| 11.17.11 ||
vedaù praëava evägre
 dharmo ’haà våña-rüpa-dhåk
upäsate tapo-niñöhä
haàsaà mäà mukta-kilbiñäù

In Satya-yuga the undivided Veda is expressed by the syllable

oà, and I am the only object of mental activities. I become
manifest as the bull of religion with four legs intact, and thus
the inhabitants of Satya-yuga, fixed in austerity and free from
all sins, worship me as Haàsa.

I am the object of the mind (dharmaù). I have four legs (våña-rüpa-

dhåk). This means there are no activities like sacrifice.

|| 11.17.12 ||
tretä-mukhe mahä-bhäga
präëän me hådayät trayé
vidyä prädurabhüt tasyä
aham äsaà tri-vån makhaù

O greatly fortunate Uddhava! In the beginning of Tretä-yuga,

Vedic knowledge appeared from my heart, via the präëa, in
three divisions—as Åg, Säma and Yajur. Then, from that
knowledge I appeared as threefold sacrifice.

In the universal form, from the präëa, coming from the heart, arose the
three Vedas. From the three Vedas arose the three aspects of
sacrifice in relation to the hotä, adhvaryu and udgatä priests.

|| 11.17.13 ||
vipra-kñatriya-viö-çüdrä
mukha-bähüru-päda-jäù
vairäjät puruñäj jätä
ya ätmäcära-lakñaëäù

In Tretä-yuga, the four social orders became manifest after

being created from the universal form. The brähmaëas
appeared from the Lord’s face, the kñatriyas from the Lord’s
arms, the vaiçyas from the Lord’s thighs and the çüdras from
his legs. Each social division was recognized by its particular
duties.

The four orders, after being created, became manifest (jätäù). They
were recognized by the qualities of their specific duties (ätmäcära).

|| 11.17.14 ||
 gåhäçramo jaghanato
brahmacaryaà hådo mama
vakñaù-sthaläd vane-väsaù
sannyäsaù çirasi sthitaù

The married order of life appeared from the loins of my

universal form, and the celibate students came from my heart.
The forest-dwelling retired order of life appeared from my
chest, and the renounced order of life was situated within the
head.

The heart is below the chest.

|| 11.17.15 ||
varëänäm äçramäëäà ca
janma-bhümy-anusäriëéù
äsan prakåtayo nènäà
nécair nécottamottamäù

According to the place of birth on the universal form, the

various occupational and social divisions of human society
appeared with inferior and superior natures.

The natures, low or high, appeared according to low or high place of

birth on the body of the universal form. Thus the face and head, being
the highest place on the body, produced the highest natures of
brähmaëas and sannyäsés. Since the feet and loins are the lowest
portion of the body, they produced natures of çüdras and gåhästhas.

|| 11.17.16 ||
çamo damas tapaù çaucaà
santoñaù kñäntir ärjavam
mad-bhaktiç ca dayä satyaà
brahma-prakåtayas tv imäù

Control of the mind, control of the senses, austerity,

cleanliness, satisfaction, tolerance, simplicity, devotion to me,
mercy and truthfulness are the natural qualities of the
brähmaëas.

The bhakti or devotion in the brähmaëa is secondary bhakti.

|| 11.17.17 ||
tejo balaà dhåtiù çauryaà
titikñaudäryam udyamaù
sthairyaà brahmanyam aiçvaryaà
 kñatra-prakåtayas tv imäù

Energy, bodily strength, determination, heroism, tolerance,

generosity, great endeavor, steadiness, devotion to the
brähmaëas and leadership are the natural qualities of the
kñatriyas.

|| 11.17.18 ||
ästikyaà däna-niñöhä ca
adambho brahma-sevanam
atuñöir arthopacayair
vaiçya-prakåtayas tv imäù

Faith in Vedic civilization, dedication to charity, freedom from

hypocrisy, service to the brähmaëas, dissatisfaction and desire
to accumulate money are the natural qualities of the vaiçyas.

|| 11.17.19 ||
çuçrüñaëaà dvija-gaväà
devänäà cäpy amäyayä
tatra labdhena santoñaù
çüdra-prakåtayas tv imäù

Service without duplicity to the higher varëas, cows, devatäs,

and complete satisfaction with whatever income is obtained in
such service, are the natural qualities of çüdras.

|| 11.17.20 ||
açaucam anåtaà steyaà
nästikyaà çuñka-vigrahaù
kämaù krodhaç ca tarñaç ca
sa bhävo ’ntyävasäyinäm

Dirtiness, dishonesty, thievery, faithlessness, useless quarrel,

lust, anger and hankering constitute the nature of those in the
lowest position outside the varëäçrama system.

One should also understand there are natural qualities for the
äçramas, though they not stated here. The qualities of persons outside
the varëas are now stated. Anyävasäyinäm means “of those who are
outside varëäçrama.”

|| 11.17.21 ||
ahiàsä satyam asteyam
akäma-krodha-lobhatä
bhüta-priya-hitehä ca
 dharmo ’yaà särva-varëikaù

Nonviolence, truthfulness, honesty, desire for the happiness

and welfare of all others and freedom from lust, anger and
greed constitute duties for all members of society.

Though it says that these are the common rules for all varëas, it also
means that those outside the varëas should follow these rules.

|| 11.17.22 ||
dvitéyaà präpyänupürvyäj
janmopanayanaà dvijaù
vasan guru-kule dänto
brahmädhéyéta cähütaù

A member of the three upper varëas achieves second birth

with Gäyatré mantra after purification. Being summoned by
the guru, residing within the guru’s äçrama, he carefully
studies the Vedas with a controlled mind.

With the intention of describing the duties of the householder, by

which the duties of the varëas are naturally revealed, Kåñëa first
describes the first äçrama in nine verses. The second-born belong to
the three upper varëas. After grabhädhäna--saàskära and then
physical birth (änupürvyät), one attains Gäyatré mantra through the
upanaya-saàskära. One then studies the Vedas, being called by the
guru. The word ca indicates the student should also deliberate on the
meaning.

|| 11.17.23 ||
mekhaläjina-daëòäkña-
brahma-sütra-kamaëòalün
jaöilo ’dhauta-dad-väso
’rakta-péöhaù kuçän dadhat

The brahmacäré should regularly dress with a belt of straw and

deerskin garments. He should wear matted hair, carry a rod
and waterpot and be decorated with beads and a sacred
thread. Carrying pure kuça grass in his hand, he should never
accept a colorful seat. He should not wash his teeth or
clothing.

He wears a belt and carries kuça grass. He wears a string of beads.

His hair is matted because he does not use oil. He does not wash his
teeth or clothing. He should not have a painted seat for show.
 || 11.17.24 ||
snäna-bhojana-homeñu
japoccäre ca väg-yataù
na cchindyän nakha-romäëi
kakñopastha-gatäny api

A brahmacäré should always remain silent while bathing,

eating, attending sacrificial performances, chanting japa or
passing stool and urine. He should not cut his nails and hair,
including the armpit and pubic hair.

|| 11.17.25 ||
reto nävakirej jätu
brahma-vrata-dharaù svayam
avakérëe ’vagähyäpsu
yatäsus tri-padäà japet

One observing the vow of celibate brahmacäré life should

never pass semen. If the semen by chance spills out by itself,
he should take bath in water, control his breath by präëäyäma
and chant the Gäyatré mantra.

He should not intentionally expel his semen. If it happens by chance,

he should bathe and then do präëäyäma and chant the Gäyatré
mantra.

|| 11.17.26 ||
agny-arkäcärya-go-vipra-
guru-våddha-suräï çuciù
samähita upäséta
sandhye dve yata-väg japan

He should worship the fire-god, sun, äcäryas, cows,

brähmaëas, gurus, elderly persons and devatäs at sunrise and
sunset, without speaking but by silently chanting mantras.

He should perform worship at sunrise and sunset chanting silently.

This implies that he can chant loudly during the noon sandhyä.

|| 11.17.27 ||
äcäryaà mäà vijänéyän
nävanmanyeta karhicit
na martya-buddhyäsüyeta
sarva-deva-mayo guruù
One should know the äcärya as myself and never disrespect
him in any way. One should not envy him, thinking him an
ordinary man, for he is the representative of all the devatäs.

|| 11.17.28 ||
säyaà prätar upänéya
bhaikñyaà tasmai nivedayet
yac cänyad apy anujïätam
upayuïjéta saàyataù

In the morning and evening he should collect foodstuffs by

begging or other methods and deliver them to the äcärya. Self-
controlled, he should eat food with the permission of the
äcärya.

He should offer what he received by begging or any other method. He

should eat food when permitted by the äcärya.

|| 11.17.29 ||
çuçrüñamäëa äcäryaà
sadopäséta néca-vat
yäna-çayyäsana-sthänair
näti-düre kåtäïjaliù

With an attitude of service he should serve the guru, walking

behind him when the guru walks, lying down nearby and alert
when the guru sleeps, and standing with folded hands when
the guru sits.

He should follow behind the guru when the guru goes. When the guru
sleeps he should lie down nearby while remaining alert. When the
guru sits, he should remain in front of him with folded hands waiting
for his order.

|| 11.17.30 ||
evaà-våtto guru-kule
vased bhoga-vivarjitaù
vidyä samäpyate yävad
bibhrad vratam akhaëòitam

Until the student has completed his Vedic education, he should

remain engaged in the äçrama of the guru, completely free of
material enjoyment and should not break his vow of celibacy.

|| 11.17.31 ||
yady asau chandasäà lokam
 ärokñyan brahma-viñöapam
gurave vinyased dehaà
svädhyäyärthaà båhad-vrataù

If the brahmacäré desires to ascend to the Brahmaloka, the

planet of the Vedas, then he should completely surrender
himself to the guru for further study of the Vedas, and observe
a vow of permanent celibacy,

Having described the duties of a brahmacäré who takes up household

life, Kåñëa describes the duties of the life-long brahmacäré in six
verses. If he desires to go to Brahma-loka, the planet of the Vedas, he
should remain a brahmacäré for life and offer his body to the guru for
additional study of the Vedas. Viñöapa like piñöapa means “world.”

|| 11.17.32 ||
agnau guräv ätmani ca
sarva-bhüteñu mäà param
apåthag-dhér upaséta
brahma-varcasvy akalmañaù

Endowed with power by study of the Vedas, freed from all sins
and duality, he should worship me, the Lord, within fire, the
guru, himself and all living entities.

The student has power or effulgence from study of the Vedas (brahma-
varcasvé).

|| 11.17.33 ||
stréëäà nirékñaëa-sparça-
saàläpa-kñvelanädikam
präëino mithuné-bhütän
agåhastho ’gratas tyajet

Those who are not married—sannyäsés, vänaprasthas and

brahmacärés—should from the beginning give up associating
with women by glancing, touching, conversing, joking or
sporting. Neither should they ever associate with any living
entity engaged in sexual activities.

Agåhasthaù means a brahmacärs, vänaprastha or sannyäsé. Agrataù

means “from the beginning.” He should avoid living beings like birds
or insects engaged in sex life.

|| 11.17.34-35 ||
 çaucam äcamanaà snänaà
sandhyopästir mamärcanam
tértha-sevä japo ’spåçyä-
bhakñyäsambhäñya-varjanam

sarväçrama-prayukto ’yaà
niyamaù kula-nandana
mad-bhävaù sarva-bhüteñu
mano-väk-käya-saàyamaù

O Uddhava! Cleanliness, äcamana, bathing, performing

sandhyä rites, worshiping me, visiting holy places, chanting
japa, avoiding that which is untouchable, uneatable or not to
be discussed, remembering my existence within all living
entities, and controlling the mind, words and body—these
principles should be followed by all äçramas.

|| 11.17.36 ||
evaà båhad-vrata-dharo
brähmaëo ’gnir iva jvalan
mad-bhaktas tévra-tapasä
dagdha-karmäçayo ’malaù

A brähmaëa observing the great vow of celibacy, brilliant like

fire, burns to ashes the karmas in his heart. This person,
worshipping me, becomes free from all karmas.

The process of becoming free of karma by the celibate brähmaëa is

described.

|| 11.17.37 ||
athänantaram ävekñyan
yathä-jijïäsitägamaù
gurave dakñiëäà dattvä
snäyäd gurv-anumoditaù

A brahmacäré who has completed his Vedic education and

desires to enter household life, taking permission from the
guru, should offer proper remuneration to the guru, bathe, and
return home.

The graduation from studies of the brahmacäré who will become a

householder is described. Desiring to enter household life (ävekñyan),
and having sufficiently deliberated on the meaning of the Vedas, he
should bathe. This means he should anoint his body with oil, etc. and
then return home.
 || 11.17.38 ||
gåhaà vanaà vopaviçet
pravrajed vä dvijottamaù
äçramäd äçramaà gacchen
nänyathämat-paraç caret

A second born person (brahmacäré) becomes a householder,

vänaprastha or sannyäsé in the case of a brähmaëa. He should
progressively move through the äçramas. There is no other
way for a person who has not surrendered to me.

One enters an äçrama according to one’s qualification. If he has

desires he becomes a householder. If he has no desire by having
purified his heart, he becomes a vänaprastha. If he is a brähmaëa, and
is without desire, he becomes a sannyäsé. If some desire to do so,
they may go through all äçramas. After brahmacäré life one becomes
a householder, then vänaprastha and finally a sannyäsé. One should
not enter the äçramas in a reverse order, and one should not be
without äçrama, unless one is my devotee. If one is a devotee, then
one does not have to follow the rules of äçrama. This will be explained
later. If the devotee enters äçramas in a different order, or has no
äçrama, there is no fault.

|| 11.17.39 ||
gåhärthé sadåçéà bhäryäm
udvahed ajugupsitäm
yavéyaséà tu vayasä
yäà sa-varëäm anu kramät

One who desires to establish family life should marry a wife of

his own caste, who is beyond reproach and younger in age. If
one desires to accept many wives they may be of lower caste
than the first wife.

Speaking of the rules for the householder, rules of varëa are discussed.
If he desires to marry a second woman, he should do so after the first
marriage and they may be of lower caste.

tisro varëänupürvyeëa dve tathaikä yathä-kramam |

brähmaëa-kñatriya-viçäm bhäryäù sväh çüdra-janmanaù ||

The brähmaëa can marry women of four castes. The kñatriya can
marry women of three castes. The vaiçya can marry women of two
castes. The çüdra can marry a woman of only one caste. Yäjïavalkya-
småti 1.57
 || 11.17.40 ||
ijyädhyayana-dänäni
sarveñäà ca dvi-janmanäm
pratigraho ’dhyäpanaà ca
brähmaëasyaiva yäjanam

All twice-born men—brähmaëas, kñatriyas and vaiçyas—must

sponsor sacrifice, study the Vedic literature and give charity.
Only the brähmaëas, however, accept charity, teach the Vedic
knowledge and perform sacrifice on behalf of others.

The three upper varëas must sponsor sacrifice, study the Vedas and
give charity. But only the båähmaëa performs sacrifice, teaches the
Vedas and receives charity.

|| 11.17.41 ||
pratigrahaà manyamänas
tapas-tejo-yaço-nudam
anyäbhyäm eva jéveta
çilair vä doña-dåk tayoù

If a brähmaëa considers that accepting charity from others will

destroy his austerity, power and fame, he should maintain
himself by the other two brahminical occupations, namely
teaching Vedic knowledge and performing sacrifice. If the
brähmaëa considers that those two occupations faulty, then he
should live by collecting rejected grains in agricultural fields.

If he considers performing sacrifice and teaching to be faulty, then he

lives by collecting grains which have fallen in the field and are rejected
by the owner.

|| 11.17.42 ||
brähmaëasya hi deho ’yaà
kñudra-kämäya neñyate
kåcchräya tapase ceha
pretyänanta-sukhäya ca

The body of a brähmaëa is not meant for enjoying insignificant

material pleasure; rather, is meant for difficult austerities in
this life, to attain unlimited happiness after death.

“Why does the brähmaëa undergo such pain?” This verse answers.
His body is meant for difficulties caused by maintaining his body, to
attain happiness after death.
 || 11.17.43 ||
çiloïcha-våttyä parituñöa-citto
dharmaà mahäntaà virajaà juñäëaù
mayy arpitätmä gåha eva tiñöhan
näti-prasaktaù samupaiti çäntim

Satisfied by maintenance through collecting grains from the

field or market, engaging in generous acts like receiving
guests, being without material desire, absorbing his mind in
me, the householder, remaining in this äçrama without much
attachment, attains liberation.

Uïcha means collecting grains which fall in the market. Çila is collecting
grains from the field. Satisfied with these occupations, he attains
liberation. He should engage in (juñänaù) receiving guests
(mahäntam) and be without desires (virajam). Remaining in the
household äçrama, he attains liberation.

|| 11.17.44 ||
samuddharanti ye vipraà
sédantaà mat-paräyaëam
tän uddhariñye na ciräd
äpadbhyo naur ivärëavät

Just as a ship rescues those who have fallen into the ocean,
similarly, I very quickly rescue from all calamities those
persons who uplift suffering brähmaëas who are my devotees.

The result of serving with devotion brähmaëas by giving wealth is

described. The Lord saves not only persons who save brähmaëas who
are devotees, but also saves those who save any devotee.

|| 11.17.45 ||
sarväù samuddhared räjä
piteva vyasanät prajäù
ätmänam ätmanä dhéro
yathä gaja-patir gajän

Just as the chief bull elephant protects all other elephants in

his herd and defends himself as well, similarly, a determined
king, just like a father, must save all of the citizens from
difficulty and also protect himself.

The actions of the kñatriyas are described. Dhéraù here means a king
who has determination.
 || 11.17.46 ||
evaà-vidho nara-patir
vimänenärka-varcasä
vidhüyehäçubhaà kåtsnam
indreëa saha modate

An earthly king who protects himself and all citizens by

removing all sins from his kingdom will certainly enjoy with
Indra in airplanes as brilliant as the sun.

|| 11.17.47 ||
sédan vipro vaëig-våttyä
paëyair eväpadaà taret
khaògena väpadäkränto
na çva-våttyä kathaïcana

A suffering brähmaëa can overcome difficulties by acting as a

merchant, or in times of danger he can take up the occupation
of a kñatriyas. But he should not take an occupation of
serving low persons.

Occupations during calamity are described in three verses. He may

engage in selling, but not selling liquor or salt or other forbidden items.
In times of danger he takes up the duties of a kñatriya. It is said that
Gautama took up a sinful occupation when in danger. One may think
that taking up kñatriya duties would be superior to vaiçyas duties, but
according to the Lord, vaiçya occupation is superior to the kñatriya
occupation for the brähmaëa because there is violence in kñatriya
duties. One should not maintain oneself by serving low persons.

|| 11.17.48 ||
vaiçya-våttyä tu räjanyo
jéven mågayayäpadi
cared vä vipra-rüpeëa
na çva-våttyä kathaïcana

A king or other member of the royal order who cannot maintain

himself by his normal occupation may act as a vaiçya, or by
hunting, or may act as a brähmaëa by teaching others Vedic
knowledge. But he may not under any circumstances adopt the
profession of a çüdra.

He may teach others the Vedas as a brähmaëa does.

|| 11.17.49 ||
 çüdra-våttià bhajed vaiçyaù
çüdraù käru-kaöa-kriyäm
kåcchrän mukto na garhyeëa
våttià lipseta karmaëä

A vaiçya, or mercantile man, who cannot maintain himself may

adopt the occupation of a çüdra, and a çüdra who cannot find a
master can engage in simple activities like making baskets and
mats of straw. However, all members of society must give up
those substitute occupations when the difficulties have
passed.

All these people, when free of difficulties, must revert to their original
occupation.

|| 11.17.50 ||
vedädhyäya-svadhä-svähä-
baly-annädyair yathodayam
devarñi-pitå-bhütäni
mad-rüpäëy anv-ahaà yajet

According to ones wealth, the householder should daily

worship the sages by Vedic study, the forefathers by making
offerings with the word svadhä, the devatäs by making
offerings with the word svähä, all living entities by offering
shares of one’s meals, and human beings by offering grains
and water. The sages, Pitås, devatäs, humans and other
entities are my forms.

Occupations during calamity were described. Now the obligatory

actions of the householder are described. One worships the sages by
study of the Vedas, the Pitås by offerings with svadhä, the devatäs by
offerings with svähä, all beings by an offering, and humans by giving
food and water, according to one’s wealth. One should see them as
the Lord.

|| 11.17.51 ||
yadåcchayopapannena
çuklenopärjitena vä
dhanenäpéòayan bhåtyän
nyäyenaiväharet kratün

A householder should comfortably maintain his dependents

either with money that comes of its own accord or with that
gathered by honest execution of his duties. According to one’s
means, one should perform sacrifices.
This verse describes optional duties.

|| 11.17.52 ||
kuöumbeñu na sajjeta
na pramädyet kuöumby api
vipaçcin naçvaraà paçyed
adåñöam api dåñöa-vat

A householder taking care of many dependent family members

should not become materially attached to them, nor should he
become inattentive to worship of the Lord. An intelligent
householder should see that all possible future happiness, just
like that which he has already experienced, is temporary.

Four verses describe the life of a householder who is a jïäné,

unattached to his duties. Being unattached, he should not be
inattentive to hearing and remembering the Lord. He should see that
his family is perishable. He sees that future birth in heaven is as
temporary as present life. He gives up desire for both.

|| 11.17.53 ||
putra-däräpta-bandhünäà
saìgamaù päntha-saìgamaù
anu-dehaà viyanty ete
svapno nidränugo yathä

The association of children, wife, relatives and friends is just

like the brief meeting of travelers. With each change of body
one is separated from all such associates, just as one loses the
objects one possesses in a dream when the dream is over.

Association with family is like a meeting of travelers. Sons and other

objects of affection are destroyed with every new body we take, just
as, after sleeping, the objects of a dream perish. The example is used
to show temporary nature of relationships, not show that the world is
false, or it is used to show that the world is false like a dream because
possessiveness is false.

|| 11.17.54 ||
itthaà parimåçan mukto
gåheñv atithi-vad vasan
na gåhair anubadhyeta
nirmamo nirahaìkåtaù
Deeply considering the actual situation, an unattached person
should live at home just like a guest, without any sense of
proprietorship or false ego. In this way he will not be bound or
entangled by domestic affairs.

Muktaù simply means “unattached.”

|| 11.17.55 ||
karmabhir gåha-medhéyair
iñövä mäm eva bhaktimän
tiñöhed vanaà vopaviçet
prajävän vä parivrajet

A devotional householder who worships me by execution of his

family duties may remain at home, may take vänaprastha or, if
he has a responsible son, take sannyäsa.

The householder desiring jïäna can choose his äçrama. A devotee,

leaving his family members, may also choose another äçrama, to
attain an opportunity for bhakti.

|| 11.17.56 ||
yas tv äsakta-matir gehe
putra-vittaiñaëäturaù
straiëaù kåpaëa-dhér müòho
mamäham iti badhyate

But a householder whose mind is attached to his home and

who is thus disturbed by ardent desires to enjoy his money
and children, who is lusty after women, who miserly and who
unintelligently thinks, “Everything is mine and I am
everything,” is certainly bound in illusion.

The faults of attachment to the house are described in three verses.

|| 11.17.57 ||
aho me pitarau våddhau
bhäryä bälätmajätmajäù
anäthä mäm åte dénäù
kathaà jévanti duùkhitäù

“O my poor elderly parents, and my wife with a mere infant,

and my other young children! Without me, they have no one to
protect them and will suffer unbearably. How can they live
without me?”
Bondage is shown by a dramatic depiction. I have a baby one month
old. Without me, the baby cannot survive, being attacked by enemies.
I have children two years old. Without me, without a protector, how
can they live?

|| 11.17.58 ||
evaà gåhäçayäkñipta-
hådayo müòha-dhér ayam
atåptas tän anudhyäyan
måto ’ndhaà viçate tamaù

Thus, because of his foolish mentality, a householder whose

heart is overwhelmed by family attachment is never satisfied.
Constantly meditating on his relatives, he dies and enters into
the darkest ignorance.

Thus ends the commentary on the Seventeenth Chapter of the

Eleventh Canto of the Bhägavatam for the pleasure of the devotees, in
accordance with the previous äcäryas.