Adhyaya 60

Verse 1

व्यास उवाच । एवं त्वाश्रमनिष्ठानां यतीनां नियतात्मनाम् । भैक्ष्येण वर्तनं प्रोक्तं फलमूलैरथापि वा

Vyāsa said: “Thus, for renunciants (yatis) devoted to their āśrama-discipline and self-controlled, the proper livelihood is declared to be by alms; or else, by fruits and roots.”

Verse 2

एककालं चरेद्भैक्ष्यं न प्रसज्येत विस्तरम् । भैक्ष्ये प्रसक्तो हि यतिर्विषयेष्वपि सज्जति

A renunciant should go for alms only once a day and should not linger or expand the round. For a mendicant who becomes attached to alms indeed becomes attached to sense-objects as well.

Verse 3

सप्तागारं चरेद्भैक्ष्यमलाभे न पुनश्चरेत् । गोदोहमात्रं तिष्ठेत कालं भिक्षुरधोमुखः

A mendicant should seek alms at seven houses; if he does not obtain (food), he should not go again. He should remain only as long as it takes to milk a cow, with his face turned downward.

Verse 4

भिक्षेत्युक्त्वा सकृत्तूष्णीमादद्याद्वाग्यतः शुचिः । प्रक्ष्याल्य पाणी पादौ च समाचम्य यथाविधि

Having said “Bhikṣā” just once, the pure-minded one, restrained in speech, should silently accept (the alms). Then, having washed the hands and feet, he should perform ācamana in the prescribed manner.

Verse 5

आदित्यं दर्शयित्वान्नं भुंजीत प्राङ्मुखो नरः । हुत्वा प्राणाहुतीः पंच ग्रासानष्टौ समाहितः

After offering the food to the Sun, a man should eat facing east. With a composed mind, he should first offer five mouthfuls as prāṇa-oblations, and then partake of the remaining eight mouthfuls.

Verse 6

आचम्य देवं ब्रह्माणं ध्यायेत परमेश्वरम् । आलाबुदारुपात्रे च मृण्मयं वैणवं तथा

Having sipped water for purification (ācamana), one should meditate upon the divine Brahmā, the Supreme Lord; and then perform the rite using a vessel made of gourd or wood, likewise one made of clay, and also one made of bamboo.

Verse 7

चत्वारि यतिपात्राणि मनुराह प्रजापतिः । प्राग्रात्रे मध्यरात्रे च पररात्रे तथैव च

Prajāpati Manu declared that there are four occasions for an ascetic to receive alms: in the early part of the night, at midnight, in the latter part of the night, and likewise at the remaining proper time.

Verse 8

संध्यासूक्तिविशेषेण चिंतयेन्नित्यमीश्वरम् । कृत्वा हृत्पद्मनिलये विश्वाख्यं विश्वसंभवम्

By the special recitations of the Sandhyā hymns, one should constantly meditate upon the Lord—having installed within the lotus of the heart the One called ‘the Universe,’ from whom the universe arises.

Verse 9

आत्मानं सर्वभूतानां परस्तात्तमसः स्थितम् । सर्वस्याधारमव्यक्तमानंदं ज्योतिरव्ययम्

He is the Self of all beings, abiding beyond darkness; the support of all, unmanifest, bliss itself—an imperishable light.

Verse 10

प्रधानपुरुषातीतमाकाशं दहनं शिवम् । तदंतं सर्वभावानामीश्वरं ब्रह्मरूपिणम्

Beyond Pradhāna (primordial Nature) and Puruṣa (the conscious principle) is ākāśa (ether); beyond even that is fire—the auspicious Śiva, the limit of all states of being, the Lord whose form is Brahman.

Verse 11

ओंकारांतेथवात्मानं समाप्य परमात्मनि । आकाशे देवमीशानं ध्यायीताकाशमध्यगम्

Having concluded with the syllable Oṃ, one should merge the self into the Supreme Self; then, in the sky, one should meditate on the Lord Īśāna, the Divine One abiding in the midst of space.

Verse 12

कारणं सर्वभावानामानंदैकसमाश्रयम् । पुराणपुरुषं विष्णुं ध्यायन्मुच्येत बंधनात्

By meditating on Viṣṇu—the primeval Puruṣa, the cause of all states of existence and the sole abode of bliss—one is released from bondage.

Verse 13

यद्वा गुहादौ प्रकृतौ जगत्संमोहनालये । विचिंत्य परमं व्योम सर्वभूतैककारणम्

Or else, in a cave and the like—within Prakṛti, the dwelling-place of the world’s enchantment—one should contemplate the supreme vyoman (highest expanse), the single cause of all beings.

Verse 14

जीवनं सर्वभूतानां यत्र लोकः प्रलीयते । आनंदं ब्रह्मणः सूक्ष्मं यत्पश्यंति मुमुक्षवः

That reality is the life of all beings, in which the world dissolves; it is the subtle bliss of Brahman beheld by seekers of liberation.

Verse 15

तन्मध्ये निहितं ब्रह्म केवलं ज्ञानलक्षणम् । अनंतं सत्यमीशानं विचिंत्यासीत वाग्यतः

Within that is set Brahman alone, whose very mark is pure knowledge—endless, real, the Supreme Lord; contemplating Him, he remained with speech restrained.

Verse 16

गुह्याद्गुह्यतमं ज्ञानं यतीनामेतदीरितम् । योवतिष्ठेत्सदानेन सोश्नुते योगमैश्वरम्

This is the most secret knowledge—more secret than all secrets—declared for ascetics. Whoever remains ever established in it attains the sovereign, divine Yoga.

Verse 17

तस्माज्ज्ञानरतो नित्यमात्मविद्यापरायणः । ज्ञानं समभ्यसेद्ब्रह्म येन मुच्येत बंधनात्

Therefore, one should always delight in knowledge and be devoted to the science of the Self; one should diligently cultivate the knowledge of Brahman, by which one may be freed from bondage.

Verse 18

मत्वा पृथक्त्वमात्मानं सर्वस्मादेव केवलम् । आनंदमक्षरं ज्ञानं ध्यायेत च ततः परम्

Having understood the Self to be distinct—alone and separate from everything—one should meditate thereafter upon the supreme: the imperishable consciousness-knowledge that is bliss.

Verse 19

यस्माद्भवंति भूतानि यज्ज्ञात्वा नेह जायते । स तस्मादीश्वरो देवः परस्ताद्योधितिष्ठति

He from whom all beings arise, and by knowing whom one is not born here again—He, that Lord, the divine Īśvara, stands beyond all, established as the Supreme.

Verse 20

यदंतरे तद्गमनं शाश्वतं शिवमव्ययम् । य इदं स्वपरोक्षस्तु स देवः स्यान्महेश्वरः

That movement within the inner interval is eternal—auspicious (Śiva) and imperishable. Whoever is its inward Witness, as oneself and beyond oneself, that Divine One is Mahēśvara.

Verse 21

व्रतानि यानि भिक्षूणां तथैवायं व्रतानि च । एकैकातिक्रमेणैव प्रायश्चित्तं विधीयते

Whatever vows are prescribed for mendicants—and these vows as well—when each is transgressed, an expiation (prāyaścitta) is duly ordained for every individual breach.

Verse 22

उपेत्य च स्त्रियं कामात्प्रायश्चित्तं समाहितः । प्राणायामसमायुक्तं कुर्य्यात्सांतपनं शुचिः

And having approached a woman out of lust, a disciplined person should undertake expiation: being pure, he should perform the Sāṃtapana penance, accompanied by the practice of prāṇāyāma.

Verse 23

ततश्चरेत नियमात्कृच्छ्रं संयतमानसः । पुनराश्रममागम्य चरेद्भिक्षुरतंद्रितः

Then, with a disciplined mind, he should undertake the kṛcchra penance according to rule; and returning again to the āśrama, the mendicant should continue his alms-round without laziness.

Verse 24

न धर्मयुक्तमनृतं हिनस्तीति मनीषिणः । तथापि च न कर्तव्यः प्रसंगो ह्येष दारुणः

The wise say that an untruth aligned with dharma does not cause harm; even so, one should not take up such a practice, for this is a perilous entanglement.

Verse 25

एकरात्रोपवासश्च प्राणायामशतं तथा । उक्त्वानृतं प्रकर्तव्यं यतिना धर्मलिप्सुना

After speaking an untruth, the ascetic who seeks dharma should undertake a fast for a single night, and likewise perform a hundred prāṇāyāmas (breath-restraints).

Verse 26

परमापद्गतेनापि न कार्यं स्तेयमन्यतः । स्तेयादभ्यधिकः कश्चिन्नास्त्यधर्म इति स्मृतिः

Even when fallen into extreme distress, one should not steal from another. The Smṛti declares that there is no adharma greater than theft.

Verse 27

हिंसा चैवापरा तृष्णा याच्ञात्मज्ञाननाशिका । यदेतद्द्रविणं नाम प्राणा ह्येते बहिश्चराः

Violence, and likewise the other fault—craving—together with begging, destroy knowledge of the Self. What people call “wealth” is, in truth, these very life-breaths running outward toward external things.

Verse 28

स तस्य हरते प्राणान्यो यस्य हरते धनम् । एवं कृत्वा स दुष्टात्मा भिन्नवृत्तो व्रतच्युतः

He who steals another’s wealth takes away that person’s very life-breaths. Having acted thus, the wicked-souled man is sundered from right conduct and falls away from his vows.

Verse 29

भूयो निर्वेदमापन्नश्चरेद्भिक्षुरतंद्रितः । अकस्मादेव हिंसां तु यदि भिक्षुः समाचरेत्

Having again come to repentant dispassion, the mendicant should continue his life of alms, vigilant and unslothful. But if a bhikṣu were to commit violence suddenly, without cause,

Verse 30

कुर्यात्कृच्छ्रातिकृच्छ्रं तु चांद्रायणमथापि वा । स्कंदेतेंद्रियदौर्बल्यात्स्त्रियं दृष्ट्वा यतिर्यदि

If, through weakness of the senses, a yati (renunciant) has an involuntary emission upon seeing a woman, he should undertake either the severe penance called Kṛcchrātikṛcchra or the Cāndrāyaṇa vow.

Verse 31

तेन धारयितव्या वै प्राणायामास्तु षोडश । दिवास्कंदे त्रिरात्रं स्यात्प्राणायामशतं बुधाः

Therefore one should indeed practice sixteen prāṇāyāmas (breath-regulations). At the time of Divāskanda, for three nights, the wise prescribe one hundred prāṇāyāmas.

Verse 32

एकान्ने मधुमांसे च नवश्राद्धे तथैव च । प्रत्यक्षलवणे चोक्तं प्राजापत्यं विशोधनम्

For one who has taken only a single meal (under restriction), or has consumed honey or meat, or has performed a new śrāddha rite, and likewise in the case of openly taking salt, the Prajāpatya expiation is declared as the purification.

Verse 33

ध्याननिष्ठस्य सततं नश्यते सर्वपातकम् । तस्मान्नारायणं ध्यात्वा तस्य ध्यानपरो भवेत्

For one who is steadily established in meditation, all sin is continually destroyed. Therefore, having meditated on Nārāyaṇa, one should become devoted to His meditation.

Verse 34

यद्ब्रह्मणः परं ज्योतिः प्रविष्टाक्षरमव्ययम् । योंतरात्मा परं ब्रह्म स विज्ञेयो महेश्वरः

That supreme Light beyond Brahmā, entered into the imperishable and undecaying principle; He who is the Inner Self, the Supreme Brahman—He is to be known as Maheśvara.

Verse 35

एष देवो महादेवः केवलः परमं शिवः । तदेवाक्षरमद्वैतं तदा नित्यं परं पदम्

He alone is God—Mahādeva, the supreme Śiva. He indeed is the imperishable, non-dual Reality; He is the eternal highest abode.

Verse 36

तस्मान्महीयते देवे स्वधाम्नि ज्ञानसंज्ञिते । आत्मयोगात्परे तत्वे महादेवस्ततः स्मृतः

Therefore, in that divine, self-abiding realm known as Knowledge, he is greatly revered; and because, through the yoga of the Self, he is established in the supreme Reality, he is remembered as Mahādeva.

Verse 37

नान्यं देवं महादेवाद्व्यतिरिक्तं प्रपश्यति । तमेवात्मानमन्वेति यः स याति परं पदम्

He does not perceive any other deity as separate from Mahādeva. Whoever seeks Him alone as the very Self attains the supreme state.

Verse 38

मन्यंते ये स्वमात्मानं विभिन्नं परमेश्वरात् । न ते पश्यंति तं देवं वृथा तेषां परिश्रमः

Those who imagine their own Self to be separate from the Supreme Lord do not perceive that Divine; their effort is in vain.

Verse 39

एकमेव परं ब्रह्म विज्ञेयं तत्त्वमव्ययम् । स देवस्तु महादेवो नैतद्विज्ञाय बध्यते

The Supreme Brahman is one alone—an imperishable reality to be realized. That very God is Mahādeva; without realizing this, one remains bound.

Verse 40

तस्माद्यतेत नियतं यतिः संयतमानसः । ज्ञानयोगरतः शांतो महादेवपरायणः

Therefore the ascetic should strive constantly—self-disciplined and with a restrained mind—devoted to the yoga of knowledge, tranquil, and wholly dedicated to Mahādeva (Śiva).

Verse 41

एष वः कथितो विप्रा यतीनामाश्रमः शुभः । पितामहेन मुनिना विभुना पूर्वमीरितः

O brāhmaṇas, this auspicious āśrama of the renunciants has been described to you—formerly proclaimed by the venerable Pitāmaha, the mighty sage.

Verse 42

नापुत्रशिष्ययोगिभ्यो दद्यादेवमनुत्तमम् । ज्ञानं स्वयंभुवा प्रोक्तं यतिधर्म्माश्रयं शिवम्

One should not give this unsurpassed teaching to those unfit as a son, a disciple, or a yogin. This auspicious knowledge—taught by Svayambhū (Brahmā)—is grounded in the dharma of renunciants and is Śiva-like: pure and beneficent.

Verse 43

इति यतिनियमानामेतदुक्तं विधानं सुरवरपरितोषे यद्भवेदेकहेतुः । न भवति पुनरेषामुद्भवो वा विनाशः प्रतिहितमनसो ये नित्यमेवाचरंति

Thus has been stated this prescribed rule of conduct for ascetics—whose single purpose is to please the best of the gods. For those whose minds are held steady and who practice it constantly, there is no further arising of bondage, nor any destruction of their spiritual attainment.

Verse 60

इति श्रीपाद्मे महापुराणे स्वर्गखंडे षष्टितमोऽध्यायः

Thus ends the sixtieth chapter in the Svarga-khaṇḍa of the glorious Padma Mahāpurāṇa.