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There arises many an occasion in Indian classical literature to celebrate the centrality of the grhasthasrama amongst the four ashramas, the four stages of life that an Indian is expected to follow sequentially in a lifetime. One of the most attractive statements of this centrality occurs in the Anusasana parva of Mahabharata, where Bhishma narrates how in earlier times Sri Krishna undertakes great austerities on the Himalayas and an episode that occurs one day during the practice of these austerities.   

There arises many an occasion in Indian classical literature to celebrate the centrality of the grihasthasrama amongst the four ashramas, the four stages of life that an Indian is expected to follow sequentially in a lifetime. One of the most attractive statements of this centrality occurs in the Anusasana parva of Mahabharata, where Bhishma narrates how in earlier times Sri Krishna undertakes great austerities on the Himalayas and an episode that occurs one day during the practice of these austerities.   

The great Rishis have assembled and at the urging of the tapasvin Sri Krishna, Narada begins to recall a long discussion on different aspects of dharma that takes place between Sankara and Uma. Both are living the life of a happy man and wife on the Himalayas, which in the presence of the divine couple joyously blossoms with natural splendour and beauty. Narada recounts this episode,<ref name=":0">Bajaj, Jitendra and Mandayam, Srinivas. (1996) ''Annam Bahu Kurvita.'' Madras: Centre for Policy Studies Madras</ref> <blockquote>"''Once Uma, standing behind Sankara, playfully covers his eyes with her hands. Instantly the whole world is enveloped in deep darkness. Soon Sankara opens his third-eye that bathes the world in its brilliant gaze. But the Himalayas, unable to bear the sun-like radiance of Sankara's third-eye, catch fire. And Uma, filled with compassion for the Himalayas, appears in front of Sankara with folded hands. Seeing her thus, Sankara recovers his benign tranquility. He looks at the world with a happy gaze. And the world becomes happy too.''"</blockquote>It is then that Uma begins to ask Sankara various questions about the meaning of his forms and that of the various aspects of dharma.  

The great Rishis have assembled and at the urging of the tapasvin Sri Krishna, Narada begins to recall a long discussion on different aspects of dharma that takes place between Sankara and Uma. Both are living the life of a happy man and wife on the Himalayas, which in the presence of the divine couple joyously blossoms with natural splendour and beauty. Narada recounts this episode,<ref name=":0">Bajaj, Jitendra and Mandayam, Srinivas. (1996) ''Annam Bahu Kurvita.'' Madras: Centre for Policy Studies Madras</ref> <blockquote>"''Once Uma, standing behind Sankara, playfully covers his eyes with her hands. Instantly the whole world is enveloped in deep darkness. Soon Sankara opens his third-eye that bathes the world in its brilliant gaze. But the Himalayas, unable to bear the sun-like radiance of Sankara's third-eye, catch fire. And Uma, filled with compassion for the Himalayas, appears in front of Sankara with folded hands. Seeing her thus, Sankara recovers his benign tranquility. He looks at the world with a happy gaze. And the world becomes happy too.''"</blockquote>It is then that Uma begins to ask Sankara various questions about the meaning of his forms and that of the various aspects of dharma.  

=== Grihasthadharmas ===

=== Grihasthadharmas ===

In the course of this dialogue between the divine husband and wife, Uma also seeks to know the dharma of ashramas, of the way a man ought to lead his life at different stages during a lifetime. And, Sankara begins his answer to Uma's queries with the unequivocal assertion that of the four asramas the grihasthasrama is indeed the foremost and rests on the garhastha dharmas:<blockquote>गृहस्थः प्रवरस्तेषां गार्हस्थ्यं धर्ममाश्रितः। पञ्चयज्ञक्रिया शौचं दारतुष्टिरतन्द्रिता॥ (Maha. Anush. 13.141.60)</blockquote><blockquote>ऋतुकालाभिगमनं दानयज्ञतपांसि च। अविप्रवासस्तस्येष्टः स्वाध्यायश्चाग्निपूर्वकम्॥</blockquote>Conducting Panchamahayajnas, maintaining inner and outer saucha (cleanliness), being faithful to one's wife, devoid of laziness, conducting agnihotra rituals as nityakarma are a few qualities of a grihastha.<ref>Shastri, Ramnarayanadatta Pandey. ''[https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata06_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n561/mode/2up Mahabharata Volume 6 (With Hindi Translation)]'' Gorakhpur : Gita Press</ref>

In the course of this dialogue between the divine husband and wife, Uma also seeks to know the dharma of ashramas, of the way a man ought to lead his life at different stages during a lifetime. And, Sankara begins his answer to Uma's queries with the unequivocal assertion that of the four asramas the grihasthasrama is indeed the foremost and rests on the garhastha dharmas:<blockquote>गृहस्थः प्रवरस्तेषां गार्हस्थ्यं धर्ममाश्रितः। पञ्चयज्ञक्रिया शौचं दारतुष्टिरतन्द्रिता॥ (Maha. Anush. 13.141.60)</blockquote><blockquote>ऋतुकालाभिगमनं दानयज्ञतपांसि च। अविप्रवासस्तस्येष्टः स्वाध्यायश्चाग्निपूर्वकम्॥ </blockquote>Conducting Panchamahayajnas, maintaining inner and outer saucha (cleanliness), being faithful to one's wife, devoid of laziness, conducting agnihotra rituals as nityakarma are a few qualities of a grihastha.<ref name=":1">Shastri, Ramnarayanadatta Pandey. ''[https://archive.org/stream/Mahabharata04SanskritHindiPanditRamnarayanGitaPress/Mahabharata06_Sanskrit-hindi_panditRamnarayan_gitaPress#page/n561/mode/2up Mahabharata Volume 6 (With Hindi Translation)]'' Gorakhpur : Gita Press</ref>

Sankara then briefly describes the discipline of the four asramas, but his heart seems to be in describing the grihastha ashramadharma for Uma. Dealing with vanaprasthasrama, the discipline of the forest-dweller, and the sannyasasrama, the discipline of the renouncer, in just six and a half verses, Sankara soon returns to a very detailed description of the grhasthasrama. And the core of the discipline of grhastha that Sankara describes is in looking after and generously providing for the sustenance of all, and especially of the guests who arrive at the door of the householder. This opportunity to look after and sustain others is what makes the grhasthasrama so great that, as Sankara says, the severest austerities of vanaprasthasrama cannot measure up to even the one-sixteenth part of the merit acquired by properly fulfilled grhasthasrama:  

Sankara then briefly describes the discipline of the four asramas, but his heart seems to be in describing the grihastha ashramadharma for Uma. Dealing with vanaprasthasrama, the discipline of the forest-dweller, and the sannyasasrama, the discipline of the renouncer, in just six and a half verses, Sankara soon returns to a very detailed description of the grhasthasrama. And the core of the discipline of grihastha that Sankara describes is in looking after and generously providing for the sustenance of all, and especially of the guests who arrive at the door of the householder. This opportunity to look after and sustain others is what makes the grihasthasrama so great that, as Sankara says, the severest austerities like tapas in cold water and in heat of summer during vanaprasthasrama cannot measure up to even the one-sixteenth part of the merit acquired by properly fulfilled grihasthasrama: <blockquote>सम्यक्तपश्चरन्तीह श्रद्दधाना वनाश्रमे॥ गृहाश्रमस्य ते देवि कलां नार्हन्ति षोडशीम्। (Maha. Anush. 141 Page number 5923)<ref name=":1" /></blockquote>

== '''Yagya of the grihasthas''' ==

== '''Yagya of the grihasthas''' ==

Sankara of course also describes in detail the various observances and fasts that a grhastha is expected to undertake, and even the rules of personal hygiene and social practice that he is expected to scrupulously follow. But he reverts again and again to the sustenance that flows from the grhastha in all directions, and concludes by an expansive listing of the diverse people and other living beings who keep looking up to the grhastha for their livelihood. Thus, says Sankara:3  

Sankara of course also describes in detail the various observances and fasts that a grhastha is expected to undertake, and even the rules of personal hygiene and social practice that he is expected to scrupulously follow. But he reverts again and again to the sustenance that flows from the grhastha in all directions, and concludes by an expansive listing of the diverse people and other living beings who keep looking up to the grhastha for their livelihood. Thus, says Sankara:3