12.237
Shuka said.
Here, as one lives in the hermitage of forest-dwellers, the self should be yoked to the best of one's ability, always desiring the supreme goal.
Vyāsa said.
Having attained purification through these two āśramas, then comes the higher stage. Now, with single-minded attention, listen here to that action which is for the highest purpose.
After preparing the dye for robes, in the three ranks, one should renounce and attain the supreme state of unsurpassed wandering life.
Therefore, you should practice in this manner and conduct yourself accordingly; listen to this as well: one should always act alone, without assistance, for the sake of accomplishment.
One who wanders alone, ever watchful, does not abandon nor is diminished. He should be without fire and without a fixed abode, and should go to the village for food.
A sage should maintain an orderly dwelling like a horse's stable, be endowed with inner feeling, eat lightly, regulate his food, and partake of food only once a day.
The use of a skull, subsisting on tree roots, wearing tattered clothes, being without help, and showing indifference to all beings—these are the characteristics of a mendicant.
One should reside in the hermitage of liberation where, like stones dropped into a well, words once spoken do not return to the speaker.
One should never see or hear anything improper about anyone; especially, one should never speak anything improper about Brāhmaṇas in any way.
One should always speak only what is for the welfare of a brāhmaṇa; in the face of blame, one should remain silent, applying a remedy for oneself.
The gods know that brāhmaṇa by whom, even when alone, the sky seems full, and even when crowded with people, it seems empty.
The gods recognize as a brāhmaṇa the one who, no matter by whom he is covered, by whom he is fed, or where he lies.
The gods know the brāhmaṇa to be one to be avoided, just as one is afraid of a snake from a group, from close association as from hell, and from women as from a corpse.
The gods recognize as a brāhmaṇa that person who neither becomes angry nor rejoices, whether honored or dishonored, and who grants fearlessness to all beings.
One should neither rejoice in death nor in life; one should simply wait for the appointed time, just as a hired servant awaits his employer's command.
One whose mind and speech are untroubled, who is freed from all sins—what fear can there be for one who has no enemies?
He who gives fearlessness to all beings, from whom beings have no fear; for him, who is liberated from the body, there is no fear from anywhere.
Just as all the footprints of other creatures that walk on foot are indeed placed within the footprint of the elephant, so too...
Thus, in all forms of non-violence, dharma is also established. The immortal one always dwells who adopts non-violence.
One who is non-violent, even-minded, truthful, steadfast, with controlled senses, and who is a refuge to all beings, attains the highest goal.
Thus, one who is satisfied with wisdom, fearless, and wise does not attain the state of transcending death; he attains death.
The gods recognized as a knower of Brahman that sage who, liberated from all attachments, dwells like space, belongs to no one, moves alone, and is peaceful.
The gods recognize as a brāhmaṇa that person whose life is for the sake of dharma, whose dharma is for the sake of non-attachment, and whose days and nights are for the sake of merit.
The gods recognize as a true brāhmaṇa the one who is without desire for blessings, does not undertake actions, offers no salutations or praise, is undiminished, and whose actions are exhausted.
All beings take delight in happiness and are greatly distressed by suffering. Therefore, a person of faith should not perform actions that cause fear and distress among them. (12-237-25)
Indeed, the gift given to remove fear from living beings surpasses all other gifts in this world. Whoever first abandons the fierce body attains infinite fearlessness for all beings.
With his face turned upward, he offers the oblation; the navel of the world is the foundation of the universe. All his limbs, both accomplished and unaccomplished, Vaiśvānara attained entirely.
Whoever, having established the self in the heart of the size of a span, offers the vital breaths as a sacrifice—his Agnihotra, the offering established in the self, is present in all worlds and among all the gods.
Those who know the divine, threefold, triple, and beautiful-winged nature, and the highest reality, are honored in all worlds; the capable gods proceed to virtuous deeds.
The gods always desire him who knows thoroughly the Vedas, that which is to be known, the entire procedure, the etymology, and the highest reality, all in the embodied self.
He who is attached to the earth, immeasurable in the sky, golden in the midst of the cosmic egg; who is the bird, the winged one in the atmosphere, who knows the enjoyer-self with blazing rays.
The ever-revolving, ageless, and turning wheel, with six spokes and twelve rims, well-jointed, in whose mouth the entire universe moves; that wheel of time is established in the cave.
He who attains the pure consciousness that is the body of the universe, here reaches all those worlds. In him, the offering satisfies the gods here; and those gods, being satisfied, in turn satisfy his offering.
He is made of light, has an eternal body, and is ancient; he enters endless, fearless worlds. No beings ever fear him, nor does he ever fear any beings.
He who is not to be censured and does not censure others, who is a sage, should indeed contemplate the supreme self; whose delusion is subdued, whose sins are removed, and who does not desire objects either in this world or the next.
This mendicant, free from anger and delusion, viewing clod and gold with equal regard, having abandoned sorrow, transcending alliance and conflict, unaffected by blame and praise, treating the pleasant and unpleasant alike, wanders about like one indifferent.
