mahamuni parasara

3/18/2014 mahamuni parasara

http://www.dharmakshetra.com/sages/Saints/mahamuni%20parasara.html#smriti 1/13

Mahamuni Parasara

Mahamuni parasara, Husband of Satyavati and the father of Vyasadeva. Maitreya wasMahamuni Parasara's diciple, so Vyasa and Maitreya were very close friends.

He was present also during the time of Bhisma’s death. He was spiritual master of MaharajaJanaka and a great devotee of Lord Siva. He is the author of many Vedic scriptures andsociological directions.

Authentic scriptures are compiled by personalities like Vyasadeva, Narada, Asita andParasara, who are not ordinary men. All the followers of the Vedic way of life have acceptedthese famous personalities, whose authentic scriptures conform to the Vedic literature. Hementions in his books of religiosity: aham tvam ca tathanye... "we--you, I and the variousother living entities--are all transcendental, although in material bodies. Now we are fallen intothe ways of the three modes of material nature according to our different karma. As such,some are on higher levels, and some are in the lower nature. The higher and lower naturesexist due to ignorance and are being manifested in an infinite number of living entities. But theSupersoul, which is infallible, is uncontaminated by the three qualities of nature and istranscendental."

He also manifested to the people living in the Kali Yuga his blessings in the scripture calledParasar Smriti.

In the Parasara-smrti, the great sage and father of Vyasadeva, stated:

ksatriyo hi praja raksan



sastra-panih pradandayan

nirjitya para-sainyadi ksitim dharmena palayet

"The ksatriya's duty is to protect the citizens from all kinds of difficulties, and for that reasonhe has to apply violence in suitable cases for law and order. Therefore he has to conquer thesoldiers of inimical kings, and thus, with religious principles, he should rule over the world."

Considering all aspects, Arjuna had no reason to refrain from fighting. If he should conquerhis enemies, he would enjoy the kingdom; and if he should die in the battle, he would beelevated to the heavenly planets whose doors were wide open to him. Fighting would be forhis benefit in either case.

Parashar Smriti

Smriti created by sage Parashar and known by his name as 'Parashar Smriti is the mostbenevolent for the modern Kali Yuga. Parashar has himself said:

KRITE TU MANAVO DHARMASTRETAYAAM GAUTAMO SMRITAH || DWAPARE SHANKHALIKHITAA KALAU PARASHARAH SMRITAH ||

Meaning- Manu Smriti was most relevant in Satya Yuga. In Treta, Smriti created by Gautamhad most relevance whereas in Dwapar, Shankh's Smriti was mostly recognized. But in KaliYuga, it is Parashar Smriti that by and large shows the way to the ignorant people.

Parashar Smriti endorses all those ideologies of human life which are capable of improving thelife of common people in the present fourth age. Paradoxes are the main feature of human lifein Kali Yuga irrespective of region, culture and society.

INDICATIONS OF KALI YUGA

Sage Parashar was the father of Vedvyasa. In the first chapter of this great treatise, MaharshiVedvyasa requests his father to create such an ideologically and morally sufficient disciplinethat will help the people in Kali Yuga to overcome their woes.

SARVADHARMOHA KRITE JATAH SARVE NASHTAH KALAU YUGE || CHAATURVARNYAM SAMAACHAARAM KINCHIT SAADHAARANAM VAD ||

Meaning- All these religions were created in Satya Yuga and would be destroyed in KaliYuga. Hence, kindly outline some ordinary religious norms so that all the four classes couldrun their lives in a religious way.

Sage Parashar too was fully aware of the attenuation that religion would suffer in future on



the basis of his deep knowledge, that great sage contemplated on the problems which hethought would imminently afflict the religion in Kali Yuga. Change is the only thing thatremains constant in nature. Religion is also no exception to this rule.

In twelve chapters, Parashar Smriti preaches its whole moral discourses. Conduct andexpiation are the main subjects of contemplation here.

FIRST CHAPTER

CONDUCT

This chapter describes the conduct and do's and don'ts of all the four classes.

KALPE KALPE KSHAYOTPATYAA BRAHMAVISHNU MAHESHWARA || SHRUTI SMRITI SADAACHAAR NIRNETARASCCHA SARVADAA ||

Meaning- At the time of re-genesis after Pralay, Brahma, Vishnu and Mahesh appear anddecide about Shruti (Veda), Smriti (religious text) and moral conduct.Kalp is regarded as asingle night of Brahma. As the night changes, similarly, Yuga also changes. Therefore,religious norms are also subject to change.

KRITE SAMBHAASHNAADEV TRETAAYAAM SPARSHNEN CHA || DWAPARE TVANMAADAAYA KALAU PATATI KARMANA ||

Meaning- In Satya Yuga, a human being would be defiled just by conversing with the sinner.In Treta, a mere touch of sinner was enough to defile a man. In Dwapar, eating the cerealsgiven a sinner defiled a man. But in Kali Yuga, man is subject to sins by his deeds alone.Thus, a curse used to realize in an instant now takes a year to show its effect.

CONDUCT SUITABLE FOR A CLASS

Conduct as per the class increases in the religion for that class. A person engaged in theconducts as per his religion is never at fault. But in Kali Yuga, irreligion is more powerful thanthe religion. Hence it is even more necessary today than ever to abide by the path of religion.

VIPRAKARMA

(Conduct of Brahmin)

SANDHYAA SNAANAM JAPO HOMO DEVTAANAAM CHA PUJANAM || AATHITYAM VAISHVADEVAM CHA SHATKARMAANI DINE DINE ||

Meaning- Six routine tasks like three times bath, prayer at dawn and dusk, recitation, Homa(offerings to sacred fire), worship of deity, treatment of guests and offering sacrifices for thedeceased ancestors are mandatory for a Brahmin daily. Through these actions, a Brahmingets free from the sin he commits unknowingly.



HOSPITALITY

A guest arriving at the end of these daily routine tasks is a means to provide a place inheaven. Hence, such a guest deserves respect no matter whether he is a friend or a foe, a foolor a savant. A cordial welcome should also be extended to such a guest like the ones alreadypresent. Even the guest arriving after dining is over should be welcomed with honour. Such apious conduct of a householder today ensures his right to a place in heaven. A guest shouldnot be asked to reveal his caste and creed for it indents the religion. Smriti also tells that aguest should never be insulted nor should one let a guest go dejected because then thedeceased ancestors of the host starve for fifteen years.

ALMS AND DONATIONS

Recitation of God's name and making donations and giving away alms constitute religion inKali Yuga. Donation is the only intact support of religion today. Hence, it is the moral duty ofthe common householders today that they should recite God's name and make donationswithin their powers. Character of donation has also changed completely today. Sage Parasharsays:

ABHIGAMYA KRITE DAANAM TRETAAYAAMAHUYA DIYATE || DWAPARE YAACHMAANAAYA SEVAYAA DIYATE KALAU ||

Meaning- In Satya Yuga, the donor used to visit the home of the beggar to make donations.In Treta, the donor called the beggar to him, In Dwapar, the donor made donations onlywhen demanded but in Kali Yuga, donor demands service from the beggar before makingdonations.

But one should take care that the donation must be made for good deeds and to a deservingperson only.

SUKSHETRE CHA SUPATRE CHA HYUPTAM DATTAM NA NASHYATI ||

Meaning- Sowing of seeds in a good fertile field and making donation to a deserving personnever go futile. Making donation is an easy and divine measure to ensure success of life inthis world and in another. This dictate of sage Parashar is still being followed faithfully eventoday.

Giving Alms: Like other religious actions, there are certain evolved norms to give away alms.First of all, pour water on the palms of the ascetic and then give him alms. According toParashar, alms given away in such way are as inexhaustible as the Mount Sumeru and thewhole waters of the ocean.

If a beggar arrives when a Brahmin household is offering sacrifices for the solace of hisdeceased ancestors, the Brahmin must divide the cereals in two parts and should reserve oneto make offerings and donate the other as alms to the beggar.



VAISHWADEVKRITAM PAAPAM SHAKTO BHIKSHURVYAPOHITUM || NA HI BHIKSHUKRITANDOSHAANVAISHVADEVO VYAPOHATI ||

Meaning- The sin committed unknowingly while offering sacrifices to the dead ancestors isdone away with by the beggar. But, a crime committed against a beggar at such a moment isnever done away with by the offering of sacrifices to the dead ancestors.

Offering Sacrifices to the dead ancestors: Offering sacrifices to the dead ancestors is one ofthe five great Yagyas. During this ritual, a Brahmin should make offerings to the sacred fire.Then, he should use the remaining cereals to offer to the dead ancestors and also to theanimals and birds. If a Brahmin does not perform this ritual, he is bound to suffer severetorments in hell and take reincarnation as a crow.

Norms for Dining: A Brahmin should dedicate his food to God first. Then he should take it asa pious giving of God. While dining, a Brahmin should not cover his head, should not face thesouth and should not put his hand on the left leg. These are all deeds characteristic ofdemons.

CONDUCT OF KSHATRIYAS

For the people of Kshatriya caste (warrior class), sage Parashar says that they should wieldthe arms and preserve the subjects and punish the culprits to keep them within the religiouspath. Defeating the enemies and preserving the earth, which contains seven oceans and greatmountains are also duties of the Kshatriya.

NA SHRIH KULKRAMAJJAATAA || BHUSHANOLLIKHITAAPI VAA || KHADGENAKRAMYA BHUNJEET || VEERBHOGYA VASUNDHARA ||

Meaning- One doesn't get wealth in legacy nor it is hidden in the jewels. Brave people win itwith the power of their sword and enjoy it because this earth is enjoyable only by enthusiasticbrave people.

Continuous vigilance is the price for complete independence. And one gets real pleasure onlyin independence. In Panchatantra, Vishnu Sharma writes-

UDDYAMEN HI SIDDHYANTI || KARYAANI NA MANORATHAIH || NA HI SUKTASYA SINHASYA || PRAVISHANTI MUKHE MRIGAH ||

Meaning- Only by making efforts, desires are fulfilled and not by thinking and thinking alone.Even, a deer doesn't enter the mouth of a sleeping lion though the lion is the king of beasts.

Preserving of his subjects is the greatest expiation for a king. A king is in fact the true servant



of the people. Like the duties of a servant, duties of a king are also very difficult. Literally,being a king means being an ascetic. Country is the only friend of the king and his family aswell. A king has to constitute a governing body for the preservation of his subjects. Kautilyasays-

SAHAYA SAADHYAM RAAJATVAM || CHAKRAMEKAM NA VARTATE ||

Meaning- Governance is a combined process. It cannot run on a single wheel. Sage Parashardictates a king to realize a little bit of revenue from each of his subjects in order to meet theexpenses of governance. Parashar also describes the glory of a warrior and an ascetic thatboth of them are able to benefit the country.

CONDUCT OF VAISHYA

Parashar says- LAABHKARMA TATHAA RATNAM || GAVAAM CHA PRATIPAALANAM || KRISHIKARMA CHA VAANIJYAM || VAISHYAVRITTIRUDAAHRITAA ||

Meaning- Economic give and take, sale and purchase of gems, rearing of cattle, agricultureand trade are the occupations of the Vaishya.

Sage Parashar regards agriculture as the prime profession of Kali Yuga. Such thinking isabsent in other Smritis. Agriculture is stated to be a duty of the Brahmins also.

CONDUCT OF SHUDRAS

In the opinion of sage Parashar, the first and foremost duty of a Shudra is to serve theBrahmins. Faithful discharge of this duty guarantees success of a Shudra's life.

SHUDRASYA DWIJASHUSHRUSHAA || PARMO DHARMA UCHYATE || ANYATHAA KURUTE KINCHIT || TADBHAVETASYA NISHPHALAM ||

Meaning- Serving the Brahmins is the first duty of the Shudra. All the other actions of aShudra other than this bear no fruit.Besides, serving the Brahmins, a Shudra may also carryout activities like selling salt and honey.

SECOND CHAPTER

In the second chapter, Parashar Smriti describes the norms to be followed by the marriedpeople of all the four classes. Here again, agriculture has been given prominence.



MARRIED LIFE

Apart from the six routine tasks, a Brahmin must also supervise agricultural activities also.

SHATKARMNIRATO VIPRAHA || KRISHIKARMA CHA KAARYET ||

It seems that as if sage Parashar had an anticipation of the population explosion of Kali Yuga.Hence, he had put this responsibility as an extra burden on the Brahmins. Sage Parasharstates that agriculture is the excellent job for the people of all the four castes.

THIRD CHAPTER

This chapter considers the purification of the people from the effects of birth and deathoccurring in the families.

JATE VIPRO DASHAHEN DWADASHAHEN BHUMIPAH || VAISHYAH PANCHDASHAHEN SHUDRO MAASEN SHUDDHATI ||

Meaning- In the case of birth, Brahmin gets purified in ten days, a Kshatriya takes twelvedays, a Vaishya in fifteen days and a Shudra takes one month to get purified.

Similarly, in the case of death, the same principle applies to all the four classes. Of course, inthe case of death of distant relative, people may get purified in three days.

FOURTH CHAPTER

This chapter describes the expiation for the sins arising out of evil deeds. It regards suicide asan abhorrent crime. Even those who carry out the cremation of the person, who hadcommitted suicide, have to expiate for their sin.

DUTIES OF A WOMAN

Regarding the duties of a woman, sage Parashar says that a woman, who doesn’t serve evenher disabled husband faithfully, turns the family into a hell.

DARIDRAM VYAADHITAM MURKHAM || BHARTAARAM YAA NA MANYATE || SAA MRITAA JAYAATE VYAALI || VAIDHAVYANCHA PUNAH PUNAH ||



Meaning- A woman, who doesn’t regard her poor, diseased or ignorant husband, becomes aserpent after her death and faces widowhood again and again.

After her monthly periods, a woman must crave for intercourse only in the company of herhusband.

RHITUSNAATAA TU YAA NAARI BHARTAARAM NOPASARPATI || SAA MRITAA NARKAM YAATI VIDHWAA CHA PUNAH PUNAH ||

Meaning- A woman, who does not dedicate herself after her periods to her husband, goes tohell after her death and faces widowhood in subsequent births.

DUTIES OF A HUSBAND

A husband, who does not accept the desire of his wife of having intercourse after her periods,commits a crime equal to killing an unborn child.Sage Parashar asserts that, killing an unbornchild is more severe sin than killing a Brahmin. A sweet relation between the spouses is thekey to a successful social life. Hence, they should help each other with dedication at the timesof emergency. Husband should also respect his wife and behave accordingly even if she is adisabled person.

FIFTH CHAPTER

This chapter describes the sin related to biting by the animals and the ways to expiate this sin.

SAVRATASTU SHUNADASHTO || YASTRIRAATRAMUPAVASET || GHRITAM KUSHODAKAM PEETVA || VRATSHESHAM SAMAPAYET ||

Meaning- If a dog bites a person during his fast, the person must observe continuous fast forthree days and consume nothing except ghee and juices of the grass. When purified, heshould complete his original fast. If a dog bites a woman, she may get purified instantly bysighting the moon

SIXTH CHAPTER

This chapter describes the sin involved in the killing of birds and the ways to expiate it.

KRONCH SAARAS HANSAASCHA CHAKRAVAAKAM CHA KUKUTAM || JAALPAADAM CHA SHARBHAM HATVAAHORATRAH SHUCHIH ||

Meaning- One must observe a day’s fast to get purified from the sin of killing a heron, crane,



swan, geese, cock, hen, duck and grasshoppers.

Killing of peafowl is even severe sin. One must worship Lord Shankar to get free from the sinof killing a peafowl.

SEVENTH CHAPTER

This chapter deals with the matter of purifying water bodies. In the opinion of sage Parashar,purification of ponds etc. can be achieved thus.

VAAPIKUPTAGESHU DUSHITESHU KATHACHAN || UDDHYATYA VAI KUMBHARAATAM PANCHGYEN SHUDDYATI ||

Meaning- If a small pond, well or tank has been soiled somehow, take out one hundredpitcher full of water from them and add cow’s dung, urine, milk and curd, ghee and honey topurify the water.

EIGHTH CHAPTER

This chapter describes the expiation for the sins committed unknowingly. It asserts that suchsins should not be hidden because such a practice only adds to the sins. If a cow or an ox dieswhile tethering or yoking, expiation is necessary because those animals were under the honourand assisting him. Religious polymaths say:

SACHAILAM VAGYATAH SNAATVAA KILANVAASAA SAMAAHITAH || KSHATRIYO VAATH VAISHYO VAA TATAH PARSHADMAAVRAJET ||

Meaning- To expiate for the sin, a Kshatriya and a Vaishya must take a bath fully dressedsilently and appear as such before the jury. If the same is suspected, sage Parashar dictatesthat it must be expiated for leaving the food.

NINTH CHAPTER

In this chapter, sage Parashar writes about the expiation for the sin of killing a cow.

RODHABANDHAN YOKTRAANI GHAATASCHETI CHATURVIDHAM || EKPAADAM CHARET RODHE DWAU PAADAU BANDHANE CHARET ||

Meaning- If the cow or an ox dies due to forceful enclosure, tethering, yoking and killeddeliberately, a sin equal to killing a cow results. One must observe a fast for a quarter of a dayif death of the cow is due to forceful enclosure. For the death due to tethering, fast for half aday is required. If yoking is the cause of death, fast for three-quarters of a day and fordeliberate killing, fast for a full day.

MUNDAN (shaving of head hair) : During the fast for a quarter of a day, removal of bodily



hairs is required. For the fast of half day, shaving of the bodily hair, moustache and beard isrequired. Donation of a bull is required for the fast of three-quarters of a day while donationof two cows is required for a full day fast.

DONATION: One must donate a pair of clothes- (dhoti and kurta) to a Brahmin to completethe fast of a quarter day and a saucer of bronze to complete the fast of half day.

TENTH CHAPTER

The tenth chapter describes the expiation required to wash the sins of having illegal carnalrelations with women other than the wife. Sage Parashar, it seems, had known that it wouldbe a characterizing feature of Kali Yuga. Hence, he says

AGAMYAA GAMANE CHAIV SHUDDHAU CHAANDRAYANAAM CHARET ||

Meaning- A man who has relations with other women than his wife, can get purified only byobserving Chandrayan Vrata (a fast devoted to the moon). Those Brahmins, who have illegal carnal relations with the women of low caste must observea fast for three days and three nights continuously. Then, he must get shaven of his head hairincluding the normal tuft of hair left otherwise. And ultimately, he should observe toPrajapatya Vrata .

ELEVENTH CHAPTER

Sage Parashar has prohibited the intake of polluted food and cereals of Shudras. Provision ofexpiating the sins related to these two activities has therefore come into practice.

AMEDHYA RETO GOMANSAM CHAANDAALANMATHAAPI VAA || YADI BHUKTAM TU VIPREN KRICHCHHAM CHAANDRAAYANAM CHARET ||

Meaning- If a Brahmin consumes the food polluted by the flesh of a human being, cow,latrine etc. he should voluntarily observe Chaandrayan Vrata.

There is a provision of half of this expiation for the people of Kshatriya and Vaishya classeswhile a Shudra must observe Praajapatya Vrata to eliminate the sins of eating polluted food.

Similarly, regarding intake of Shudra’s cereals, sage Parashar says:

SHUDRAANAM SUKTAANNANCH HYABHOJYASYANNMEV CHA || SHANKITAM PRATISHIDDHAANNAM PURVOCHCHHISHTAM TATHAIV CHA ||

Meaning- A man must expiate for the sins of eating cereals of Shudra, Sutak, downtrodden,of suspicious origin, forbidden otherwise, or defiled food. There is a provision of KrichchhaVrata.



TWELFTH CHAPTER

Nightmares: According to Parashar Smriti, nightmares are akin to the sins and require properexpiation by taking a bath.

DUHSWAPNAM YADI PASHYEDWA VANTE VAA KSHURKARMANI || MATHUNEY PRETADHUME CHA SNANAMEV VIDHIYATE ||

Meaning- If one has a nightmare in which he sees himself vomiting, getting shaven, havingintercourse or sees smokes rising above a cremation ground, one should get purified by takingproper bath. Taking a proper bath, ill effects of a nightmare are removed.

AGNYAANAAT PRASHYA VISHMUTRAM SURASANSPRISHTHAMEV CHA || PUNAH SANSKAARAMARHANTI TREYO VARNA DWIJAATAYAH ||

Meaning- If someone of Brahmin, Kshatriya and Vaishya class consumes urine or wineunknowingly, he must begin his consecrations afresh. In the purification rituals, one doesn’thave to wear buck’s skin, waistline, stick, fast etc. Prajaapatya Vrata is sufficient to get freefrom such sin. Bath: Five types of bath have been identified.

SNAANANI PANCHA PUNYAANI KIRTITAANI MANISHIBHI || AAGNEYAM VAARUNAM BRAHMAM VAYAVYAM DIVYAMEVA CHA ||

Meaning- Five types of bath like Agneya, Vaarun, Braahma, Vayavya and Divya have beendescribed as sacred by our great sages.

Smearing of whole body with ash is Agneya bath. Bathing in water is known as Vaarun bath.Sprinkling of water on the body is known as Braahma bath whereas exposing the body to thedust rising due to impact of cow’s hooves is known as Vayavya bath. Bathing in rainfall underthe sun is Divya bath.

STUDY OF VEDAS BY UNDESERVING PEOPLE

If a Brahmin doesn’t make offering to the sacred fire regularly, doesn’t pray every eveningand morning and doesn’t study the Vedas, he is more a Shudra than a Brahmin. Such aBrahmin is powerless and Smriti allows certain flexibility to such a Brahmin for the study ofthe Vedas.

TASMAAD VRISHALBHEETEN BRAHMANEN VISHESHTAH || ADHYETAVYO APYEKDESHO YADI SARVA NA SHAKTAYATE ||

Meaning- If complete study of Vedas is out of power, a Brahmin must necessarily study apart of Veda.

PROHIBITION OF SHUDRA’S CEREALS



A Brahmin has a glory equal to fire. If he consumes cereals of a Shudra or lives in thecompany of Shudra, his glory is tarnished.

SHUDRAANNARASAPUSHTAASYAA APYADHEEYAANASYA NITYASHAH || JAPATO JUHATO VAAPI GATIRURDHVAA NA VIDYATE ||

Meaning- A man, though healthy and sound because of eating Shudra’s cereals, cannot meetfortune no matter how much he studies Vedas or makes offering to the sacred fire.

NORMS FOR EATING

If a person, who has resolved to dine silently, speaks or has to speak during his meal must getup at once. All the people dining together must stand up together after finishing their meal.

ASNAATVAA NAIV BHUNJEET HYAJAPTVAAGNIMAHUYA CHA || PARNAPRISHTHE NA BHUNJEET RATRAU DEEPAM VINA TATHAH ||

Meaning- It is not proper to dine without taking bath, reciting the name of God and makingofferings to the sacred fire. One should not eat on the reverse side of plantain and withoutproper lighting during the night.

NORMS FOR EARNING MONEY

One should not take to just any means to earn money. Wisdom is said to be earning with duecontemplation on religion and only as much as is required to raise the family.

NYAYOPAARJITVITTEN KARTAVYAM HYATMARAKSHANAM || ANYAAYEN TU YO JIVETSARVKARMABAHISHKRITAH ||

Meaning- Religion is earning money by just means to preserve one’s soul and foster one’sfamily. One, who runs his life by unjust means stays away from the pious deeds. Unjustmeans add to irreligion and irreligion leads to loss of life.

DECISION OF EXPIATIONS

The sin of snatching the land from the powerless people cannot be washed away from digginghundreds of ponds. Drinking water directly immersing mouth in the river is also forbidden.

VIDYAMAANESHU HASTESHU BRAHMANO GYAANDURBALAH || TOYAM PEEVATI VAKTRENA SHVAYONAU JAAYATE DHRUVAM ||

Meaning- If a stupid Brahmin drinks water directly immersing his mouth in the river despitehaving hands, he certainly takes birth in a dog’s incarnation.

One should observe a fast for a day for having eaten cereals of a characterless Brahmin. If awoman comes in menses within eighteen days of the previous one, she can get purified bytaking a bath. A Brahmin, who has stolen gold must go to the court with a mortar and confess



his crime before the king. He is purified now, whether or not the king hits him with themortar. Thus, Parashar Smriti shows the people of Kali Yuga, the way of religious conduct.And the people follow the dictates of this Smriti with respect.

mahamuni parasara

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