Muni and Yāti

The Matsya Purāṇa mentions Muni (Sages) and Yātis .^[1] And the are also mentioned in Ṛgveda . In the Ṛgveda , the word Muni refers to a monk who knows magic with divine power (RV 10/136). In the Ṛgveda , Indra is called Muni’s friend (RV 8/17/14) and in another place in the Ṛgveda Muni is said to be the friend of all the gods (RV 10/36.4). It has also been said that Munis has long hair, beard and dirty clothes. The Matsya Purāṇa discusses some of the characteristics and duties of Munis . It is clear in the conversation between Yayāti and Astaka. The Muni who does not covet the forest while living in village and a village when living in a forest.^[2] Muni of course lives in a village but never uses the village objects.^[3] The Muni who has left the fire and the house, has left the tribe and is clothed as much as he needs for his langat.^[4] Muni eats as much food as he needs to sustain his life.^[5] The Muni renounces desire, renounces all action, restrains the senses, and attains absolute fulfillment.^[6] Muni ’s teeth will always be white and clean, his nails and hair will be cut, he will bathe every-day and he will wear yama and niyama (rules) as ornaments, he will conquer temperance and will be a good doer.^[7] Those sages who have become emaciated as a result of austerities, who have overcome all feelings of happiness–sorrow–anger–enmity and have embraced silence, conquer this man and conquer the hereafter.^[8] The sages live in the forest in Bānaprastha , live their hard working lives, stay away from all sins, give to others and do no harm to anyone. This Muni attains absolute salvation.^[9] Munis originated in a Brahmin family and took the fruits of the forest.^[10] Some survive by taking only water and air. They used their teeth as mortars. They ate food cut by stones and they observed Pañcāgnitapaschārya vows, were devoted to truth and religious discipline, observed celibacy and were always engaged in striving for attainment.^[11] If the sages eat only food with their mouths without hands like cows and buffaloes, then they are considered to have conquered all the people and become eligible for salvation.^[12] The Munis who live in the Himālayā are as radiant as fire and the sun.^[13] They worship the sun in the evening^[14] and know the truth.^[15] Munis are mentioned in many places of the Matsya Purāṇa but there is no special mention of their way of life.

There is also a description of Yāti in the Matsya Purāṇa . In the Ṛgveda , Yāti are believed to be associated with Bhṛgu and these are the real historical personalities (RV 8/3/9, 6/18). It is believed that the Yāti had enmity with Indra. The word Yāti has been used in Sutras and Smṛti (MS 6/87) to denote one of the four varṇas . In the Matsya Purāṇa the word ‘Yāti ’ is used to denote the monosyllabic of the four varṇas, and usually the saints were called Yāti. They were called Yāti because they were always engaged in yoga (MP-145/24). According to the Purāṇas , eight months of ‘Vihar ’ have been arranged for the restrained Yātis and they will be able to stay in one place for only two months or four months. But those who live in the sacred Avimuktakṣetra do not have this provision. They always reside only in the Kāśī^[16] and in absolute causes gain absolute sped after death (MP-184/49).

There are also many other castes differences mentioned in the Matsya Purāṇa . such as–Tapasvi , Vaikhānasa etc. The word ‘Tāpasa ’ has been used with the responsibility of the kingdom to Puru, King Yayāti took initiation and went to the forest with the Tapasvi Brahmanas .^[17] The Tapasvi had considerable respect in society. There was a rule for the king that the kings would give up all work and kingdom for the Tapasvi and worship them as their gods forever. This was the duty of kings.^[18] There is also mention of Tāpasa in the context of Sāvitri-Satyavān in the Matsya Purāṇa (MP 2/4/11), Tāpasa are also mentioned in the context of Maidanava (demon) (MP 13/46, 49). On the other hand, the eldest son of Nahusa, Yati, the elder brother of Yayāti, became a yogi in his youth.^[19] The sage Agastya also observed the Vaikhānasa rule with his wife in the Mala Parvata (MP-61/37).