The Law Code of Yājñavalkya 3.3: atha vānaprasthadharmaprakaraṇam

Among the four stages of life, the duties of the student and the householder have been expounded. Now, in order to expound the duties of the forest hermit that have arrived in turn, he says:

Having entrusted his wife to his son, or accompanied by her, / the forest hermit, celibate, keeping his sacred fires, and keeping his domestic fire, should go to the forest.

He who stays or wanders in the forest pre-eminently and with restraint is a vanaprastha. "Vānaprastha" is the same as vanaprastha, with lengthening in the designation; the meaning is: one who intends to set out for the forest, adopting that future mode of life. "Having entrusted his wife to his son" means one by whom his wife has been entrusted, or consigned, to his son with the words, "She must be supported by you." If she herself also desires to go to the forest out of a wish to attend on her husband, then [he goes] "accompanied by her," that is, together [with her]. Likewise, "celibate" means continent. "Keeping his sacred fires" means together with the solemn Vedic fires. Likewise, "keeping his domestic fire" means together with the domestic fire; he should go to the forest. By saying "having entrusted his wife to his son," he shows that one who has completed the stage of householder is qualified for the hermit's life. And this is stated on the view of the successive combination of the stages of life. Otherwise, according to the rule, "Remaining unbroken in student celibacy, he may reside in whichever [stage] he wishes," even one who has not fulfilled the stage of householder is indeed qualified for dwelling in the forest. And this entering into the forest is for one whose body is worn out by old age, or who has a grandson born. As Manu says:

"When a householder sees wrinkles and grey hair on himself, / or the child of his child, then he should take refuge in the forest."

And this entrustment of the wife to the sons applies to one who has a living wife, because the dwelling in the forest is taught by Āpastamba and others even for one whose wife has died. Therefore, the rule for re-establishing the sacred fires, stated in "Having cremated her with the agnihotra fires," pertains to one whose worldly passions are not yet mature [for renunciation]. As for the phrase "keeping his sacred fires, and keeping his domestic fire": when the partial establishment of sacred fires was performed, he should go to the forest accompanied by the solemn Vedic fires and by the domestic fire. But in the case of the full establishment of fires, [he goes] solely with the solemn fires. If somehow the solemn fires were not established because of the elder brother's not having established sacred fires or the like, then he should go solely keeping the domestic fire—thus it should be understood. And the taking along of the fires is for the accomplishment of the rites of the agnihotra and so forth to be performed by them. For this very reason, Manu [says]:

"And he should offer the solemn agnihotra according to rule, / not neglecting the new-moon and the full-moon offerings according to his ability."

[Objection:] But how can one who has entrusted his wife to his sons and is separated from her perform rites such as the agnihotra, since there is the rule of joint qualification, namely, 'One must sacrifice along with one's wife'? [Reply:] That is true. However, here, solely by the force of the rule enjoining the entrusting of one's wife, a qualification is postulated independently of her. Just as when [a wife] is menstruating, on the basis of the injunction of exclusion—'If anyone's wife should be untouchable on the day of an observance, he should sacrifice after confining her'—there is an independence from her; or else, the wife simply consents to the husband departing for the forest, and thus there is no contradiction. Nor should it be suspected that just as for a celibate student or a widower who has departed for the forest there is a cessation of the agnihotra and other rites, so too for one who has entrusted his wife there is an absence of the agnihotra and other rites; for it is heard [in scripture] as not being merely optional. Nor indeed is there a lack of qualification for rites to be accomplished by fire even for a celibate student and a widower, because their qualification is seen after the fifth month for one who has established the śrāvaṇika fire, according to the recollection of Vasiṣṭha: 'A forest-dweller, with matted hair, wearing rags and skins, should not reside upon land tilled by a plough; he should gather uncultivated roots and fruits, chaste, sleeping on the bare ground; he should only give, not accept [gifts]; after five months, having established the fires through the śrāvaṇika [rite], possessing consecrated fires, living at the root of a tree, he should give to the gods, ancestors, and human beings; he attains unending heaven.' Rags (cīra) means a piece of cloth or bark. 'Should not reside upon land tilled by a plough' means he should not dwell upon cultivated land. 'By the śrāvaṇika' means by the Vedic path, not by the worldly one, is the meaning. || 3.45

It has been stated that 'he should depart with his fires and with the domestic fire' (YDh 3.45) is for the purpose of performing Śrauta and Smārta rites to be accomplished by fire. In that regard, he states a subsidiary rule:

With uncultivated produce, he should satisfy the fires, ancestors, gods, and guests,
and his servants; keeping beard, matted locks, and body hair, self-controlled. || 3.46

The mention of 'plough' is an illustrative designation for an instrument of tilling. With what is grown in an unploughed field, such as wild rice (nīvāra), bamboo seed, and barnyard millet (śyāmāka), he should satisfy the fires—he should perform the rites to be accomplished by fire. From the word 'and' (ca), he should also give alms with that alone. Likewise, he should satisfy the ancestors, the gods, and guests, and from the word 'even' (api), spirits as well, with that alone. Likewise, his servants, and from the word 'and' (ca), those who have arrived at the hermitage as well. And so Manu says:

'Whatever food he eats, from that he should give an offering and alms according to his capacity; / he should honor those who arrive at the hermitage with water, roots, fruits, and alms.' / Thus. (MDh 6.7)

Having thus performed the five great sacrifices, he should himself eat only their remnants,

'And having offered that forest food, a most pure oblation, to the deities, / he should partake of the remnant for himself, and of salt made by himself.' / (MDh 6.12)

—according to the recollection of Manu. 'Made by himself' means salt from saline soil. Thus, because wild grain is prescribed for the purpose of food and for meditation and the like, the abandonment of village food is established as a matter of course. For this very reason Manu says:

'Having abandoned village food and all household gear...' / Thus. (MDh 6.3)

[Objection:] But since the new- and full-moon sacrifices and the like are to be accomplished with village materials such as rice grains, how can there be an abandonment of them? Nor can it be said that by the force of the specific statement, 'and the fires with uncultivated produce' (VaDh 9.3), there is an annulment of rice grains and the like, because it is improper for a Śruti text to be annulled by a Smṛti text, even one dealing with a specific matter; and the rule concerning uncultivated produce is logically applicable also as having the scope of rites to be accomplished with the domestic fire. [Reply:] True indeed. However, here, because it is also possible for rice grains and the like to be uncultivated, there is no contradiction. For this very reason it is said by Manu:

'With spring and autumn wild grains, pure, gathered by himself, / he should offer separately sacrificial cakes and porridge according to rule.' / Thus. (MDh 6.11)

Even though wild rice and the like, when gathered, are already established to be inherently pure, the mention of 'pure' again is made for the purpose of obtaining rice and the like suitable for sacrifice; 'medha' means sacrifice, and what is suitable for it is 'medhya' (pure/sacrificial). Likewise, he should maintain beard—the hair growing on the face—and hair on the head in the form of matted locks, as well as armpit hair and the like. The mention of body hair is also an illustrative designation for nails. And so Manu says:

'And he should always keep matted locks, as well as beard, body hair, and nails.' / Thus. (MDh 6.6)

Likewise, 'self-controlled' means he should be devoted to contemplation of the Self. || 3.46

He states the rule concerning the accumulation of the aforementioned materials:

For a day, for a month, or for six [months], or likewise for a year,
he may make a store of provision; what is accumulated he should discard in the month of Āśvayuja. || 3.47

He may make a store of provision pertaining to one day, sufficient for seen and unseen rites such as eating and sacrificing. Or he may make a store sufficient for rites pertaining to a month, or six months, or a year; not more. If, even when doing so, it somehow exceeds that, then he should discard what is in excess in the month of Āśvayuja. || 3.47

Furthermore:

Subdued, bathing at the three pressings, and abstaining from accepting gifts,
devoted to Vedic study, habituated to giving, intent on the welfare of all beings. || 3.48

'Subdued' means free from pride. 'Bathing at the three pressings' means accustomed to bathing at morning, midday, and afternoon. Likewise, 'abstaining from accepting gifts' means turning away from receiving gifts. From the word 'and' (ca), he also desists from officiating at sacrifices and the like. 'Devoted to Vedic study' means intent on the study of the Veda. Likewise, he should be habituated to giving alms of fruit, roots, and the like, and intent on practicing the welfare of all living creatures. || 3.48

Furthermore:

Using his teeth as a mortar, or eating what is ripened by time, or crushing with a stone;
he should perform Śrauta and Smārta rites, as well as bodily actions, with the oils of fruits. || 3.49

One whose teeth alone are his mortar—the instrument for husking—is a 'tooth-mortar user' (dantolūkhalika). 'Ripened by time' means ripened solely by time, such as wild rice, bamboo seed, barnyard millet, and fruits like jujube and ingudī; one who is accustomed to eating that is 'one who eats what is ripened by time'. The word 'or' (vā) refers to the intention expressed by Manu:

'He may be one who eats food cooked by fire, or one who eats only what is ripened by time.' / (MDh 6.17)

Or he may be 'one who crushes with a stone'. One whose crushing or pounding is done by means of a stone is termed thus. Likewise, he should perform Śrauta and Smārta rites and bodily actions for seen purposes, such as eating and anointing, with oily substances originating from the fruits of pure trees such as lakuca and madhūka, but not with clarified butter and the like. And so Manu says:

"He should eat [the fruits] produced from pure trees, and oils produced from fruits."
Thus. (MDh 6.13) || 3.49

In order to preclude eating twice a day, which is enjoined as an aim of human life, he says:

He should pass his time with Cāndrāyaṇa penances, or maintain himself constantly with Kṛcchra penances; / or he may eat when a fortnight has passed, or when a month has passed, or when a day has passed.

"He should pass his time with Cāndrāyaṇa penances"—that have the characteristics to be stated later. "Or he should maintain himself with Kṛcchra penances"—such as the Prājāpatya and the like. Alternatively, he may eat when a fortnight consisting of fifteen days has elapsed. Or when a month, or a day has passed, he should eat at night. By the word "or" (api), [he may eat] also every fourth mealtime and so on. As Manu says:

"Or he may eat food at night, having brought it by day according to his ability; / or he may eat at the fourth mealtime, or even at the eighth mealtime."
Thus. (MDh 6.19)

And there is an optional alternative among these regulations of time according to one's own capability. || 3.50

Furthermore:

Pure, he should sleep on the ground at night; by day he should spend [the time] on the tips of his feet, / or with the movements of standing and sitting, or likewise through the practice of yoga.

Except during the time of eating and roaming about, he should sleep at night, pure and restrained; he should neither sit nor stand. Since sleeping during the day is prohibited for all persons as such, this [instruction] does not aim at precluding that. Likewise, he should sleep on the ground alone; and that means on the bare ground, not on a bedstead or a cot placed between. But he should spend the day moving about on the tips of his feet; or he should spend the day through activities consisting of standing and sitting, that is, standing for some time and sitting for some time; or through the practice of yoga. And so Manu says:

"And [he should recite] various Upaniṣadic Vedic texts for the attainment of self-realization."
Thus. (MDh 6.29)

"For the attainment of self-realization" means for the attainment of Brahman-hood. From the word "likewise" (tathā), he may also pass [the day] rolling on the ground,

"He should roll about on the ground, or stand on the tips of his feet through the day."
(MDh 6.22)

According to this smṛti text of Manu. "On the tips of his feet" (prapadaiḥ) means on the foreparts of the feet. || 3.51

Furthermore:

In summer, standing in the midst of five fires; in the rainy season, lying on the bare ground; / but in winter, wearing wet clothes—or he should practice asceticism according to his ability.

Based on the view that "the year consists of three seasons: summer, rains, and winter," in the summer—during the four months beginning with Caitra—he should stand in the midst of five fires: four fires in the four directions and the sun above. Likewise, in the rainy season—during the four months beginning with Śrāvaṇa—"lying on the bare ground" means he should dwell on the bare earth without protection from streams of rain. In winter—during the four months beginning with Mārgaśīrṣa—he should wear wet clothing. If he is incapable of performing such austerities, he should practice asceticism in accordance with his own strength. He should strive in such a way that his body is emaciated,

"And practicing more severe austerity, he should dry up his body."
(MDh 6.28)

According to this smṛti text of Manu. || 3.52

Furthermore:

Toward him who pierces him with thorns, and him who smears him with sandalwood, / neither angry nor pleased, he should be equal toward the one and the other.

Toward anyone who pierces and torments his limbs with thorns and the like, he should not be angry. Toward him who smears him with sandalwood and the like and comforts him, he should not be pleased. Rather, he should be equal toward both of them, that is, indifferent. || 3.53

With respect to one who is incapable of attending to the sacred fires, he says:

Or having assimilated the fires into himself, dwelling at the root of a tree, eating moderately, / he should collect alms for sustenance only in the houses of forest hermits.

"Having assimilated the fires into himself," meaning having transferred them internally; "dwelling at the root of a tree," that is, one whose dwelling or hut is the tree itself; "eating moderately," having small meals. From the word "or" (api), he should also be an eater of fruits and roots. As Manu says:

“Having ritually placed the sacrificial fires within himself, / he should be without fire and without a home, a sage living on roots and fruits.” / (MDh 6.25)

“Sage” means observant of the vow of silence. And if roots and fruits are unavailable, he should beg for alms at the homes of forest hermits only to the extent necessary to sustain life. || 3.54

To explain what is to be done when even that is unavailable or when he is overcome by disease, he says:

Or, having brought eight mouthfuls from a village, he should eat, restraining his speech.

Or, having brought alms from a village, remaining restrained in speech and silent, he should eat eight mouthfuls. By the prescription of alms from a village, the rule of eating sage’s food is cancelled for practical reasons. When, however, life cannot be sustained with eight mouthfuls, then,

“Eight mouthfuls are the alms for a sage; sixteen for a forest hermit.”

—this statement from another traditional law text should be consulted.

Regarding one who is incapable of performing all the duties, he says:

Feeding on air, he should walk towards the northeast until the dissolution of his body.

Or else, one whose food is air alone is “feeding on air”; he should walk towards the northeast, the direction of Īśāna. “Until the dissolution of his body”: walking straight forward until the fall of his body, [that is,] his physical frame. As Manu says:

“Or taking the invincible direction, he should walk straight on.” / (MDh 6.31)

If he is incapable even of the great departure, he may cast himself from a precipice or the like, according to the traditional text: “A forest hermit should undertake the heroic path, entering fire or water, or casting himself from a precipice.” The duties such as bathing and sipping water that were mentioned in the section on the student and other sections, and are not inconsistent, apply to him as well, according to Gautama's traditional text: “And to the subsequent [stages], whatever is not inconsistent with this” (GDh 3.10). Thus, performing [practices] from the lunar vow and other observances mentioned earlier up to the great departure ending in abandoning the body, he attains honor in the world of Brahmā. As Manu says:

“Having cast off the body by any one of these modes of living practiced by great seers, / free from sorrow and fear, the Brahmin is honored in the world of Brahmā.” / (MDh 6.31)

The “world of Brahmā” is a specific realm, not the eternal Brahman, because the word “world” is not used for the latter, and because liberation is not accepted without the fourth stage of life. Nor should it be suspected that absorption into Brahman occurs due to the impossibility [otherwise] of the injunction to meditate on Brahman in the verse “or again through the practice of yoga,” because that [injunction] is accounted for by the attainment of dwelling in the same world as the deity and similar states. For this very reason, the Veda, beginning with “Three are the branches of duty,” states the nature of the householder, the forest hermit, and the perpetual student with: “Sacrifice, study, and charity are the first; austerity alone is the second; a student residing in the family of the teacher is the third, severely mortifying himself only in the family of the teacher”; and having stated the attainment of meritorious worlds by the three orders of life with “All these become possessors of meritorious worlds,” it states that the attainment of immortality characterized as liberation belongs exclusively to the wandering mendicant who is firmly established in Brahman, by the principle of residue, with: “One firmly established in Brahman attains immortality” (ChU 2.23.1). As for what is said:

“Even a householder who performs ancestral rites and speaks the truth is liberated.” (YDh 3.205)

This teaching of liberation even for a householder is to be understood as applying to one who has experienced the state of a wandering mendicant in another birth. || 3.55

Thus ends the section on the duties of a forest hermit.