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Greatness of the Grhasthashrama is described in the conversation between Uma and Shankara occuring in the Anushasana parva of the Mahabharata.<ref name=":7">Bajaj, Jitendra and Mandayam, Srinivas (1996), Annam Bahu Kurvita, Madras:Centre for Policy Studies.</ref> In this dialogue, Uma seeks to know the dharma of ashramas, of the way one ought to lead life at different stages of a lifetime. And Shankara begins his answer to Uma's queries with the unequivocal assertion that of the four ashramas the grhastha ashrama is indeed the foremost.  

Greatness of the Grhasthashrama is described in the conversation between Uma and Shankara occuring in the Anushasana parva of the Mahabharata.<ref name=":7">Bajaj, Jitendra and Mandayam, Srinivas (1996), Annam Bahu Kurvita, Madras:Centre for Policy Studies.</ref> In this dialogue, Uma seeks to know the dharma of ashramas, of the way one ought to lead life at different stages of a lifetime. And Shankara begins his answer to Uma's queries with the unequivocal assertion that of the four ashramas the grhastha ashrama is indeed the foremost.  

In fact, dealing with Vanaprasthashrama and Sannyasashram in just about six and a half verses, Shankara returns to a very detailed description of the grhastha ashrama suggesting that his heart seems to be in describing the grhastha ashrama dharma for Uma. He says that the core of the discipline of a grhastha is in looking after and generously providing for the sustenance of all especially, of the guests who arrive at his door. And this opportunity to look after and sustain others is what makes the grhasthashrama so great that the severest austerities like tapas in cold water and in heat of summer during vanaprasthashrama cannot measure up to even the one-sixteenth part of the merit acquired by properly fulfilling the duties of the grhasthashrama.<ref>Shastri, Ramnarayanadatta Pandey, Mahabharata Volume 6 (With Hindi Translation), Gorakhpur:Gita Press.</ref><blockquote>सम्यक्तपश्चरन्तीह श्रद्दधाना वनाश्रमे॥ गृहाश्रमस्य ते देवि कलां नार्हन्ति षोडशीम्। (Maha. Anush. 141 p.5923)</blockquote>Shankara even provides an expansive listing of the diverse people and other living beings who keep looking up to the grhastha for their livelihood thereby emphasizing on the sustenance that flows from the grhastha in all directions. He concludes by equating the role of grhasthas in the society to protection of mothers. He says, <blockquote>यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः॥ तथा गृहाश्रमं प्राप्य सर्वे जीवन्ति चाश्रमाः।

In fact, dealing with Vanaprasthashrama and Sannyasashram in just about six and a half verses, Shankara returns to a very detailed description of the grhastha ashrama suggesting that his heart seems to be in describing the grhastha ashrama dharma for Uma. He says that the core of the discipline of a grhastha is in looking after and generously providing for the sustenance of all especially, of the guests who arrive at his door. And this opportunity to look after and sustain others is what makes the grhasthashrama so great that the severest austerities like tapas in cold water and in heat of summer during vanaprasthashrama cannot measure up to even the one-sixteenth part of the merit acquired by properly fulfilling the duties of the grhasthashrama.<ref name=":8">Shastri, Ramnarayanadatta Pandey, Mahabharata Volume 6 (With Hindi Translation), Gorakhpur:Gita Press.</ref><blockquote>सम्यक्तपश्चरन्तीह श्रद्दधाना वनाश्रमे॥ गृहाश्रमस्य ते देवि कलां नार्हन्ति षोडशीम्। (Maha. Anush. 141 p.5923)</blockquote>Shankara even provides an expansive listing of the diverse people and other living beings who keep looking up to the grhastha for their livelihood thereby emphasizing on the sustenance that flows from the grhastha in all directions. He concludes by equating the role of grhasthas in the society to protection of mothers. He says, <blockquote>यथा मातरमाश्रित्य सर्वे जीवन्ति जन्तवः॥ तथा गृहाश्रमं प्राप्य सर्वे जीवन्ति चाश्रमाः।

''yathā mātaramāśritya sarve jīvanti jantavaḥ॥ tathā gr̥hāśramaṁ prāpya sarve jīvanti cāśramāḥ।''</blockquote>Meaning: Just as all living beings live under the protection of their mothers, so do all the asramas derive sustenance from the grhastha ashrama. It is no wonder that the merit of a grhastha whose labour sustains so much of life on earth is of course great. Hence it is said, <blockquote>उपयुक्तं च यत्तेषां मतिमान्नानुशोचति। धर्म इत्येव सङ्कल्प्य यस्तु तस्य फलं शृणु॥

''yathā mātaramāśritya sarve jīvanti jantavaḥ॥ tathā gr̥hāśramaṁ prāpya sarve jīvanti cāśramāḥ।''</blockquote>Meaning: Just as all living beings live under the protection of their mothers, so do all the asramas derive sustenance from the grhastha ashrama. It is no wonder that the merit of a grhastha whose labour sustains so much of life on earth is of course great. Hence it is said, <blockquote>उपयुक्तं च यत्तेषां मतिमान्नानुशोचति। धर्म इत्येव सङ्कल्प्य यस्तु तस्य फलं शृणु॥

=== गृहस्थलक्षणानि ॥ Qualities of a Grhastha ===

=== गृहस्थलक्षणानि ॥ Qualities of a Grhastha ===

<blockquote>अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्ति गार्हस्थ्यो धर्म उत्तमः॥ (Maha. Anush. Parv. 141.25)</blockquote>Maheshvara explains - Ahimsa (refraining from harming any being), speaking satya (truth), compassion towards all creatures, practicing shama (control of mind and indriyas or sense organs) and giving unto others as per one's capacity (dana) are the greatest dharmas to be followed by a grhastha.<ref name=":12">Pt. Ramnarayanadutta Shastri Pandey. ''Mahabharata, Volume 6 (With Hindi Translation)'' Gorakhpur : Gita Press (Page 5918)</ref>

<blockquote>अहिंसा सत्यवचनं सर्वभूतानुकम्पनम्। शमो दानं यथाशक्ति गार्हस्थ्यो धर्म उत्तमः॥ (Maha. Anush. Parv. 141.25)</blockquote>Maheshvara explains - Ahimsa (refraining from harming any being), speaking satya (truth), compassion towards all creatures, practicing shama (control of mind and indriyas or sense organs) and giving unto others as per one's capacity (dana) are the greatest dharmas to be followed by a grhastha.<ref name=":12">Pt. Ramnarayanadutta Shastri Pandey. ''Mahabharata, Volume 6 (With Hindi Translation)'' Gorakhpur : Gita Press (Page 5918)</ref> The Bhagavata Purana says,<blockquote>सुशीलो मितभुग्दक्षः श्रद्दधानो जितेन्द्रियः । यावदर्थं व्यवहरेत्स्त्रीषु स्त्रीनिर्जितेषु च ॥ ६॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref>

The Bhagavata Purana says,<blockquote>सुशीलो मितभुग्दक्षः श्रद्दधानो जितेन्द्रियः । यावदर्थं व्यवहरेत्स्त्रीषु स्त्रीनिर्जितेषु च ॥ ६॥<ref name=":4">Bhagavata Purana, Skandha 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AD/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7%E0%A5%A8 Adhyaya 12].</ref>

''suśīlo mitabhugdakṣaḥ śraddadhāno jitendriyaḥ । yāvadarthaṁ vyavaharetstrīṣu strīnirjiteṣu ca ॥ 6॥''</blockquote>Meaning: He should be of a good character, moderate in eating, alert and prompt (in work), of reverential faith in shastras and self-controlled. It is only when absolutely necessary and to that much extent only that he should deal with women (eg. for getting alms) or with those who are influenced by women.<ref name=":3">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n99 P.no.968-969].</ref>

''suśīlo mitabhugdakṣaḥ śraddadhāno jitendriyaḥ । yāvadarthaṁ vyavaharetstrīṣu strīnirjiteṣu ca ॥ 6॥''</blockquote>Meaning: He should be of a good character, moderate in eating, alert and prompt (in work), of reverential faith in shastras and self-controlled. It is only when absolutely necessary and to that much extent only that he should deal with women (eg. for getting alms) or with those who are influenced by women.<ref name=":3">Ganesh Vasudeo Tagare, The Bhagavata Purana (Part III), Ancient Indian Tradition & Mythology (Volume 9), Edited by J.L.Shastri, New Delhi: Motilal Banarsidass, [https://archive.org/details/in.ernet.dli.2015.150116/page/n99 P.no.968-969].</ref>

According to the Mahabharata, honouring of guests, protection of the 3 fires (ie. garhapatya and others) is the duty of a grhastha. He must also perform the various ishtis and Pashubandhas according to the vidhis.<ref name=":8" />

 

अतिथिप्रियता धर्मो धर्मस्त्रेताग्निधारणम्। इष्टिर्वा पशुबन्धाश्च विधिपूर्वं परंतप।।13.208.18<ref>Mahabharata, Anushasana Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-13-%E0%A4%85%E0%A4%A8%E0%A5%81%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A4%A8%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-208 Adhyaya 208]</ref>

=== Conduct of a Grhastha ===

=== Conduct of a Grhastha ===

It is said that, a householder should earn money by honest means and distribute it in the proper manner. He should spend one-tenth of his income in charity. He should enjoy sensual pleasures within the limits of the moral law.<ref name=":5" /> The Mahabharata says,<blockquote>परदारेष्वसंसर्गो न्यासस्त्रीपरिरक्षणम्। अदत्तादानविरमो मधुमांसस्य वर्जनम् ॥  

It is said that, a householder should earn money by honest means and distribute it in the proper manner. He should spend one-tenth of his income in charity. He should enjoy sensual pleasures within the limits of the moral law.<ref name=":5" /> The Mahabharata says,<blockquote>परदारेष्वसंसर्गो न्यासस्त्रीपरिरक्षणम्। अदत्तादानविरमो मधुमांसस्य वर्जनम् ॥