01.086
aṣṭaka uvāca॥
Aṣṭaka said.
caran-gṛhasthaḥ katham-eti devāḥ; kathaṃ bhikṣuḥ katham-ācārya-karmā. vānaprasthaḥ sat-pathe saṃniviṣṭaḥ; bahūni asmin samprati vedayanti ॥01-86-1॥
How does the householder who lives in the world attain the gods? Indeed, how does the mendicant? How the one engaged in the teacher's duties? The forest-dweller established on the true path—many now explain these things. (01-86-1)
yayātir uvāca॥
Yayati said.
āhūtādhyāyī gurukarmasvacodyaḥ; pūrvotthāyī caramaṃ copaśāyī. mṛdurdānto dhṛtimānapramattaḥ; svādhyāyaśīlaḥ sidhyati brahmacārī ॥01-86-2॥
A student who studies when called upon, helps his teacher in duties, rises early and retires last, is gentle, self-controlled, steady, attentive, and devoted to self-study—such a brahmacārin succeeds. (01-86-2)
dharmāgataṃ prāpya dhanaṃ yajeta; dadyātsadaivātithīnbhojayec ca. anādadānaś ca parair adattaṃ; saiṣā gṛhasthopaniṣat purāṇī ॥01-86-3॥
After obtaining wealth acquired by righteousness, one should perform sacrifices; always give and feed guests, and not accept what is not given by others. This is the ancient householder's upanishad. (01-86-3)
svavīryajīvī vṛjinānnivṛtto; dātā parebhyo na paropatāpī. tādṛṅmuniḥ siddhimupaiti mukhyāṃ; vasannaranye niyatāhāraceṣṭaḥ ॥01-86-4॥
One who lives by his own strength, avoids sin, gives to others without causing harm, and dwells in the forest with regulated food and conduct—such a sage attains the highest perfection. (01-86-4)
aśilpajīvī nagṛhaś ca nityaṁ; jitendriyaḥ sarvato vipramuktaḥ। anokasārī laghuralpacāra;ś carandeśānekacaraḥ sa bhikṣuḥ॥01-86-5॥
A mendicant is one who does not live by skilled crafts, who is always without a house; who has mastered his senses and is fully liberated everywhere. He is unattached to any dwelling, moves lightly and sparingly, wanders, and roams through many regions. (01-86-5)
rātryā yayā cābhijitāś ca lokāḥ; bhavanti kāmā vijitāḥ sukhāś ca। tām eva rātriṃ prayateta vidvā; naraṇyasaṃstho bhavituṃ yatātmā ॥01-86-6॥
The wise man, self-restrained and living in the forest, should strive for that very night (spiritual discipline) by which worlds are conquered, desires and pleasures are subdued, and happiness arises. (01-86-6)
daśa eva pūrvān daśa ca aparāṁs tu; jñātīn saha ātmānam athaika-viṁśam. araṇya-vāsī sukṛte dadhāti; vimucya araṇye sva-śarīra-dhātūn ॥01-86-7॥
The forest-dweller, having already offered ten former and ten latter relatives along with himself, thus making twenty-one, ultimately renounces the elements of his own body in the forest for the sake of merit. (01-86-7)
aṣṭaka uvāca॥
Aṣṭaka said.
kati svid eva munayo maunāni kati cāpy uta। bhavantīti tad ācakṣva śrotum icchāmahe vayam ॥01-86-8॥
How many kinds of silence do sages observe, and how many are there? Please declare that to us, for we wish to hear. (01-86-8)
yayātiruvāca॥
King Yayāti said.
araṇye vasato yasya grāmo bhavati pṛṣṭhataḥ। grāme vā vasato'raṇyaṁ sa muniḥ syājjanādhipa ॥01-86-9॥
One for whom, dwelling in the forest, the village lies behind, or dwelling in the village, the forest lies behind—that person may be either a sage or a ruler of people. (01-86-9)
aṣṭaka uvāca॥
Aṣṭaka said.
kathaṁ svid vasato'raṇye grāmo bhavati pṛṣṭhataḥ। grāme vā vasato'raṇyaṁ kathaṁ bhavati pṛṣṭhataḥ॥01-86-10॥
How can the village be behind for someone dwelling in the forest? Or, when dwelling in the village, how can the forest be behind? (01-86-10)
yayātiruvāca॥
King Yayati said.
na grāmyam-upayuñjīta ya āraṇyo munir-bhavet। tathāsya vasato'raṇye grāmaḥ bhavati pṛṣṭhataḥ॥01-86-11॥
One who is to be a sage living in the forest should not make use of anything associated with the town. Thus, for him living in the forest, the village remains behind. (01-86-11)
anagnir-aniketaś-ca agotra-caraṇo muniḥ। kaupīna-acchādanaṁ yāvat tāvat icchet ca cīvaram ॥01-86-12॥
The sage who keeps no sacred fire, has no fixed dwelling, who wanders without family ties—so long as he wears only a loincloth, may wish for a robe. (01-86-12)
yāvat-prāṇābhisandhānaṃ tāvad-icchecc bhojanam। tathāsya vasato grāme'raṇyaṃ bhavati pṛṣṭhataḥ ॥01-86-13॥
As long as one is intent on sustaining life, so long should one desire food; likewise, for one residing in the village, the forest remains behind. (01-86-13)
yastu kāmān parityajya tyakta-karmā jitendriyaḥ। ātiṣṭheta munir maunaṃ sa loke siddhim āpnuyāt॥01-86-14॥
But he who, having abandoned desires, has renounced actions and controlled his senses, the sage who observes silence—he attains perfection in this world. (01-86-14)
dhautadantaṁ kṛttanakhaṁ sadā snātam alaṅkṛtam. asitaṁ sitakarmasthaṁ kastaṁ nārcitum arhati ॥01-86-15॥
Who does not deserve to worship him who has cleansed teeth, trimmed nails, is always bathed and adorned, is black in color, and engaged in pure deeds? (01-86-15)
tapasā karṣitaḥ kṣāmaḥ kṣīṇamāṃsāsthiśoṇitaḥ। yadā bhavati nirdvandvo munir maunaṃ samāsthitaḥ ॥01-86-16॥
When, by austerity, the sage becomes emaciated, lean, with flesh, bones, and blood diminished, and is freed from dualities, he attains silence. (01-86-16)
atha lokam imaṃ jitvā lokaṃ vijayate param ॥01-86-16॥
Now, after conquering this world, he attains victory over the higher world. (01-86-16)
āsyena tu yad-āhāraṃ go-van-mṛgayate muniḥ। atha asya lokaḥ pūrvaḥ yaḥ saḥ amṛtatvāya kalpate॥01-86-17॥
But the food which the sage seeks by the mouth, the former world of his becomes fit for immortality. (01-86-17)
