AFTER hearing of the various forms of Dharma, Bhavani, Mother of the worlds, Destructress of all worldly bonds, spoke again to Shankara (1).

Shri Devi said:

I have heard of the different Dharma, which bring happiness in this world and the next, and bestow piety, wealth, fulfilment of desire, ward off danger, and are the cause of union with the Supreme (2). I wish now to hear of the castes and of the stages of life. Speak in Thy kindness, O Omnipresent One! of these, and of the mode of life which should be observed therein (3).

Shri Sadashiva said:

O Thou of auspicious Vows! in the Satya and other Ages there were four castes; in each of these were four stages of life, and the rules of conduct varied according to the caste and stages of life. In the Kali Age, however, there are five castes, namely, Brahmana, Kshatriya, Vaishya, Shudra, and Samanya. Each of these five castes, O Great Queen! have two stages of life. Listen, then, Adye! whilst I narrate to Thee their mode of life, rites, and duties (4-6). I have already spoken to Thee of the incapacity of men born in the Kali Age. Unused as they are to penance, and devoid of learning in the Vedas, short-lived, and incapable of strenuous effort, how can they endure bodily labour? (7).

O Beloved! there is in the Kali Age no Brahmacharya nor Vanaprastha. There are two stages only, Grihastha and Bhikshuka (8). O Auspicious One! In the Kali Age the householder should in all his acts be guided by the rules of the Agamas. He will never attain success by other ways (9). And, O Devi! at the stage of the mendicant the carrying of the staff is not permitted, since, O Thou of Divine Knowledge! both that and other practices are Vedic (10). In the Kali Age, O Gentle One! the adoption of the life of an Avadhuta, according to the Shaiva rites, is in the Kali Age equivalent to the entry into the life of a Sannyasin (11). When the Kali Age is in full sway, the Vipras and the other castes have equal right to enter into both these stages of life (12) The purificatory rites of all are to be according to the rules ordained by Shiva, though the particular practices of the Vipras and other castes vary (13).

A man becomes a householder the moment he is born. It is by Sangskara that he enters upon any of the other stages of life. For this reason, O Great Queen! One should first be a householder, following the rules of that mode of life (14). When, however, one is freed of worldly desires by the knowledge of the Real, it is then that one should abandon all and seek refuge in the life of an ascetic (15). In childhood one should acquire knowledge; in youth, wealth and wife. The wise man in middle age will devote himself to acts of religion, and in his old age he should retire from the world (16).

No one should retire from the world who has an old father or mother, a devoted and chaste wife, or young and helpless children (17). He who becomes an ascetic, leaving mothers, fathers, infant children, wives, agnates and cognates, is guilty of a great sin (18). He who becomes a mendicant without first satisfying the need of his own parents and relatives is guilty of the sins of killing his father and mother, a woman, and a Brahmana

(19). The Brahmanas and men of other castes should perform their respective purificatory rites according to the ordinances laid down by Shiva. This is the rule in the Kali Age (20).

Shri Devi said:

O Omnipresent One! tell Me what is the rule of life for the householder and mendicant, and what are the purificatory rites for the Vipras and other castes (21).

Shri Sadashiva said:

The state of an householder is for all the descendants of Manu the first duty. I shall, therefore, first speak of it, and do Thou listen to Me, O Lady of the Kaulas (22). A householder should be devoted to the contemplation of Brahman and possessed of the knowledge of Brahman, and should consign whatever he does to Brahman (23). He should not tell an untruth, or practise deceit, and should ever be engaged in the worship of the Devatas and guests (24). Regarding his father and mother as two visible incarnate deities, he should ever and by every means in his power serve them (25). O Shiva! O Parvati! if the mother and father are pleased, Thou too art pleased. and the Supreme Being is propitious to him (26). O Primeval One! Thou art the Mother of the Worlds, and the Supreme Brahman is the Father; what better religious act can there be than that which pleases You both? (27). According to their requirements, one should offer seats, beds, clothes, drink, and food to mother and father. They should always be spoken to in a gentle voice, and their children's demeanour should ever be agreeable to them. The good son who ever obeys the behests of his mother and father hallows the family (28-29). If one desires one's own welfare, all arrogance, mockery, threats, and angry words should be avoided in the parents. presence (30). The son who is obedient to his parents should, out of reverence to them, bow to them and stand up when he sees them, and should not take his seat without their permission (31). He who, intoxicated with the pride of learning or wealth, slights his parents, is beyond the pale of all Dharma, and goes to a terrible Hell (32). Even if the vital breath were to reach his throat, the householder should not eat without first feeding his mother, father, son, wife, guest, and brother (33). The man who, to the deprivation of his elders and equals, fills his own belly is despised in this world, and goes to Hell in the next (34). The householder should cherish his wife, educate his children, and support his kinsmen and friends. This is the supreme eternal duty (35). The body is nourished by the mother. It originates from the father. The kinsmen, out of love, teach. The man, therefore, who forsakes them is indeed vile (36). For their sake should an hundred pains be undergone. With all one's ability they should be pleased. This is the eternal duty (37). That man who in this world turns his mind to Brahman and adheres faithfully to the truth is above all a man of good deeds, and knows the Supreme, and is blest in all the worlds (38). The householder should never punish his wife, but should cherish her like a mother. If she is virtuous and devoted to her husband, he should never forsake her even in times of greatest misfortune (39). The wise man, whilst his own wife is living, should never with wicked intent touch another woman, otherwise he will go to hell (40). The wise man should not, when in a private place, live and sleep or lie down close to other men's wives. He should avoid all improper speech and braggart boldness in their presence (41). By riches, clothes, love, respect, and pleasing words should one's wife be satisfied. The husband should never do anything displeasing to her (42). The wise man should not send his wife to any festival, concourse of people, pilgrimage, or to another's house, except she be attended by his son or an inmate of his own house (43).

O Maheshvari! that man whose wife is both faithful and happy is surely looked upon as if he had performed all Dharma, and is truly Thy favourite also (44). A father should fondle and nurture his sons until their fourth year, and then until their sixteenth they should be taught learning and their duties (45). Up to their twentieth year they should be kept engaged in household duties, and thenceforward, considering them as equals, he should ever show affection towards them (46). In the same manner a daughter should be cherished and educated with great care, and then given away with money and jewels to a wise husband (47).

The householder should thus also cherish and protect his brothers and sisters and their children, his kinsmen, friends, and servants (48). He should also maintain his fellow-worshippers, fellow-villagers, and guests, whether ascetics or others (49). If the wealthy householder does not so act, then let him be known as a beast, a sinner, and one despised in the worlds (50). The householder should not be inordinately addicted to sleep, idling, care for the body, dressing his hair, eating or drinking, or attention to his clothes (51). He should be moderate as to food, sleep, speech, and sexual intercourse, and be sincere, humble, pure, free from sloth, and persevering (52). Chivalrous to his foes, modest before his friends, relatives, and elders, he should neither respect those who deserve censure nor slight those who are worthy of respect (53). Men should only be admitted to his trust and confidence after association with them and observation of their nature, inclination, conduct, and friendly character (54). Even an insignificant enemy should be feared, and one's own power should be disclosed only at the proper time. But on no account should one deviate from the path of duty (55). A religious man should not speak of his own fame and prowess, of what has been told him in secret, nor of the good that he has done for others (56). A man of good name should not engage in any quarrel with an unworthy motive, nor when defeat is certain, nor with those who are superior or inferior to himself He should diligently earn knowledge, wealth, fame, and religious merit, and avoid all vicious habits, the company of the wicked, falsehood, and treachery (58). Ventures should be undertaken according to the circumstances and one's condition in life, and actions should be done according to their season. Therefore, in everything that a man does he should first consider whether the circumstances and time are suitable (59). The householder should employ himself in the acquisition of what is necessary and in the protection of the same. He should be judicious, pious, good to his friends. He should be moderate in speech and laughter, in particular in the presence of those entitled to his reverence (60). He should hold his senses under control, be of cheerful disposition, think of what is good, be of firm resolve, attentive, far-sighted, and discriminating in the use of his senses (61).