Chapter 60 - Restraints for a Sannyāsī

[Sanskrit text for this chapter is available]

Vyāsa said:

1-15. Thus the livelihood of the sages who have controlled themselves and are in the (fourth) stage of life is said to be (had) by means of begging or fruits and roots. He should beg for one time only; he should not be attached to expansion (of begging). An ascetic attached to begging, becomes also attached to objects of senses. He should beg from seven houses. He should not move again (for alms) if he does not get it (during the first round). An ascetic should wait (for alms at a door) with his face hung down for the time required for milking a cow. Saying, ‘Alms (please)’, he, pure and controlled in speech, should remain silent. The man, having washed his hands and feet and sipped water according to proper rite, and having presented the food to the sun, facing the east, should eat it. Having offered oblations to the five vital airs, he, being calm, should eat eight morsels. Having sipped water, he should meditate upon the highest lord, Brahma. Manu Prajāpati has mentioned four (kinds of) pots for an ascetic: pumpkin gourd, wooden, made of clay and of bamboo. Before the fall of night, at midnight, during the last part of the night, he should everyday meditate upon the lord with special hymns at the twilights, after bringing to the lotus of his heart the lord called Viśva, the source of everything, the soul of all creatures dwelling beyond the darkness, the prop of all, the unmanifest, the joy, the immutable light, the one beyond Prakṛti and Puruṣa, the ether, fire and the auspicious one, that essence of all beings, the god of the form of Brahman. At the end of Oṃkāra, and having offered himself into the highest soul, he should meditate upon the lord, the ruler, living in the midst of the sky. He, meditating upon the ancient Puruṣa Viṣṇu, the cause of all objects and the only receptacle of joy, would be free from bondage. Or he should meditate in the heart, (on) the primal nature, the only cause of all beings, the abode of the illusion of the world, the life of all beings, where the world merges. The subtle joy of Brahman which those desiring salvation obtain, in that is placed Brahman—absolute and having knowledge as its characteristic. Having thought over the endless, true lord he should remain controlled in speech.

16-28a. This is said to be the most secret knowledge for the ascetics. He who always remains in this obtains the contemplation of the Supreme Spirit. Therefore, he should always be intent upon (securing) knowledge, should be greatly devoted to metaphysical knowledge, should study the Brahmanic knowledge, by which he becomes free from bondage. Regarding his being separate from all (else), he should meditate upon the absolute joy, the immutable one and the knowledge which is beyond that. Beyond that, from whom the beings originate, and knowing whom a man is not born here (i.e. in this world), stands one, the lord, the ruler. The man’s entering him is eternal, auspicious and unchanging. He that is away from this is the lord, the great god. For the violation of each of the vows laid down for the ascetics and other vows an expiation is enjoined. A man having through lust, gone to (i.e. cohabited with) a woman, should being calm and pure practise the expiation called Kṛcchra-sāntapana,^[1] along with the restraining of his breath. Then, with his mind controlled, the ascetic should practise bodily mortification; and then having again come back to the hermitage, he should behave carefully. Falsehood that is not against Dharma, is not harmful—so say the wise. Yet such a horrible attachment should not be indulged in. An ascetic desiring religious merit, should observe fast for a night, and practise the restraint of breath a hundred times after having told a lie. Even if he is in a great calamity he should not steal (a thing) from others. The Smṛti says that there is no worse sin than stealing. Doing harm to others, extreme avidity, solicitation destroy the knowledge of the soul. That which is (called) wealth, is the outward life. He, whose wealth a man snatches, takes away his life.

28b-40. The ascetic of a wicked mind, violating his (usual) mode of life, and fallen from his vow, being again depressed, should behave carefully. If an ascetic would cause harm accidentally, he should perform the expiation (called) Atikṛcchra^[2] or Cāndrāyaṇa^[3]. If through the weakness of his senses, he emits (semen) on seeing a woman, he should have the sixteen kinds of restraints of breath. The wise go through the restraint of breath a hundred times for three nights if there is an emission by day. The expiation called Prājāpatya^[4] is enjoined for taking food from one (house only), (eating) honey and flesh at the first śrāddha and on actually cognizing salt (pratyakṣalavaṇaḥ). All the sin of him who is always given to meditation, perishes. Therefore, a man should meditate upon Viṣṇu and be engaged in meditating upon him. He the great god should be known—that is the highest light of Brahman, that has entered the indestructible and the immutable, and that is the inner soul, the highest Brahman. That alone is the indestructible, unchangeable, eternal, highest position. So he is worshipped and is called Mahādeva, in his abode called knowledge, the highest principle due to his contact with the soul. He does not recognize any other god than Mahādeva. He, who follows him—the soul—goes to the highest position. Those who regard themselves as different from the lord, do not realize that absolute highest Brahman, the indestructible principle. That god is Mahādeva. Knowing this, he is not bound. Therefore, an ascetic, with his mind restrained, engaged in (obtaining) knowledge and deep meditation, calm, and devoted to Mahādeva, should strive.

41-43. O brāhmaṇas, I have described to you the auspicious stage (i.e. the way of life) of the ascetics, which was formerly told by the lord, the sage, viz. the Grandsire. A man should not give this auspicious knowledge about the way of life of ascetics, told by the Self-born one, to him who is not his son, or disciple or a meditating sage. Thus is made the statement about the restraints of an ascetic, which would be the only cause of the joy of the best of gods. Those whose minds are set upon (the lord) are neither born nor do they perish.

Footnotes and references:

[1]:

Kṛcchra-sāntapana: Drinking the mixture of cow’s urine, cowdung, milk, curd, ghee, water (flowing) from kuśa, and fastting [fasting?] the next day. (See Manu. 11.212)

[2]:

Atikṛcchra: Eating one morsel for three days in the morning, three days in the evening, and eating whatever is obtained without begging for three days, and fasting for the remaining three days. (See Manu. 11.213)

[3]:

Cāndrāyaṇa: Bathing thrice a day, reducing one morsel on each day of the dark fortnight, and increasing one morsel on each day of the bright fortnight. (See Manu. 11.217)

[4]:

Prājāpatya: Eating for three days in the morning, three days in the evening, and three days without begging. (See Manu. 11.211)