13.130
umovāca॥
Umā said.
deśeṣu ramaṇīyeṣu girīṇāṃ nirjhareṣu ca। sravantīnāṃ ca kuñjeṣu parvatopavaneṣu ca॥13-130-1॥
In the beautiful regions, at the waterfalls of the mountains, among the streams, in the bowers, and in the mountain groves. (13-130-1)
deśeṣu ca vicitreṣu phalavatsu samāhitāḥ। mūlavatsu ca deśeṣu vasanti niyatavratāḥ॥13-130-2॥
Those with fixed vows, concentrated, dwell in lands that are various and fruitful, and in lands with roots. (13-130-2)
teṣām api vidhiṁ puṇyaṁ śrotum icchāmi śaṅkara. vānaprasthēṣu deveśa svaśarīra-upajīviṣu ॥13-130-3॥
O Śaṅkara, I also wish to hear about the virtuous procedure of those vānaprasthas, O lord of the gods, who sustain themselves by their own labor. (13-130-3)
maheśvara uvāca॥
The great lord said.
vānaprastheṣu yo dharmas taṃ me śṛṇu samāhitā. śrutvā ca ekamanā devi dharmabuddhiparā bhava ॥13-130-4॥
Hear from me attentively the duty among forest-dwellers. Having heard, O goddess, be intent on understanding dharma with one-pointed mind. (13-130-4)
saṁsiddhairniyataiḥ sadbhirvanavāsamupāgataiḥ। vānaprasthairidaṁ karma kartavyaṁ śṛṇu yādṛśam ॥13-130-5॥
Listen to the kind of action that must be performed by perfected, self-controlled, virtuous forest-dwellers who have come to live in the forest. (13-130-5)
trikālamabhiṣekārthaḥ pitṛdevārcanaṃ kriyā। agnihotraparispanda iṣṭihomavidhistathā ॥13-130-6॥
Actions such as thrice-daily ablutions, worship of ancestors and gods, performance of the agnihotra ritual, as well as the procedures for iṣṭi and homa sacrifices, (are prescribed). (13-130-6)
nīvāragrahaṇaṃ caiva phalamūlaniṣevaṇam। iṅgudairaṇḍatailānāṃ snehārthaṃ ca niṣevaṇam॥13-130-7॥
Taking wild rice and also using fruits and roots, and using the oils of iṅgudī and castor for the purpose of unctuousness. (13-130-7)
yogacaryā-kṛtaiḥ siddhaiḥ kāma-krodha-vivarjanam। vīra-śayyām-upāsadbhiḥ vīra-sthāna-upasevibhiḥ ॥13-130-8॥
The abandonment of desire and anger is by the perfected yogis, by those who reside on the warrior's bed, and by those who attend to the warrior's place. (13-130-8)
yuktaiḥ yogavahaiḥ sadbhiḥ grīṣme pañcatapaiḥ tathā। maṇḍūka-yoga-niyataiḥ yathā-nyāya-niṣevibhiḥ ॥13-130-9॥
By people devoted to yoga practices, by the virtuous, in the summer, by five-fire ascetics likewise, and by those disciplined in frog-posture who practice according to proper rules. (13-130-9)
vīrāsanagatair nityaṃ sthaṇḍile śayanais tathā। śītayogo'gniyogaś ca cartavyo dharmabuddhibhiḥ ॥13-130-10॥
Those with a mind intent on righteousness should always practice (austerities) such as sitting in the vīrāsana posture on the floor or on beds; both cold and fire disciplines must be undertaken. (13-130-10)
abbhakṣair vāyubhakṣaiś ca śaivālottarabhojanaiḥ। aśmakuṭṭais tathā dāntaiḥ samprakṣālais tathā paraiḥ॥13-130-11॥
By those who subsist only on water, on air, and on moss, and by those who eat by grinding with stones, as well as by the self-controlled, by those who thoroughly cleanse their food, and by others as well. (13-130-11)
cīravalkalasaṃvītair mṛgacarmanivāsibhiḥ। kāryā yātrā yathākālaṃ yathādharmaṃ yathāvidhi ॥13-130-12॥
The undertaking should be performed, as prescribed, by those clad in bark garments and deer skins, in accordance with time, dharma, and prescribed rules. (13-130-12)
vananityair vanacarair vanapair vanagocaraiḥ. vanaṃ gurum ivāsādya vastavyaṃ vanajīvibhiḥ ॥13-130-13॥
Those who always live in the forest, forest-dwellers, inhabitants of the woods, and those who move among the forests, having approached the forest as one would a teacher, should dwell in it. (13-130-13)
teṣāṃ homakriyā dharmaḥ pañcayajñaniṣevaṇam। nāgapañcamayajñasya vedoktasyānupālanam ॥13-130-14॥
For them, the ritual of oblation is a duty, along with the performance of the five yajñas and observance of the nāga-pañcama sacrifice as enjoined in the Vedas. (13-130-14)
aṣṭamī-yajña-paratā cāturmāsya-niṣevaṇam। paurṇamāsyāṃ tu yaḥ yajñaḥ nitya-yajñaḥ tathaiva ca॥13-130-15॥
Devotion towards sacrifices on the eighth lunar day and performance of the four-monthly observances; but the sacrifice on the full-moon day is considered a perpetual (nitya) sacrifice in the same way. (13-130-15)
vimuktā dāra-saṃyogair vimuktāḥ sarva-saṅkaraiḥ। vimuktāḥ sarva-pāpaiś ca caranti munayo vane ॥13-130-16॥
Freed from union with wives, from all mixtures, and from all sins, the sages wander in the forest. (13-130-16)
srugbhāṇḍaparamā nityaṃ tretāgniśaraṇāḥ sadā। santaḥ satpathanityā ye te yānti paramāṃ gatim ॥13-130-17॥
Those whose highest goal is the sacrificial ladle and vessel, who always take refuge in the three sacrificial fires, who are ever devoted to the righteous path—such virtuous ones attain the supreme state. (13-130-17)
brahmalokaṁ mahāpuṇyaṁ somalokaṁ ca śāśvatam। gacchanti munayaḥ siddhā ṛṣidharmavyapāśrayāt ॥13-130-18॥
The perfected sages reach the greatly meritorious Brahma-world and the eternal Soma-world by relying upon the dharma of sages. (13-130-18)
eṣa dharmo mayā devi vānaprasthāśritaḥ śubhaḥ। vistareṇārthasampanno yathāsthūlamudāhṛtaḥ ॥13-130-19॥
O goddess, this auspicious duty pertaining to the vānaprastha stage has been stated by me in summary as well as in detail, endowed with meaning. (13-130-19)
umovāca॥
Umā said.
bhagavan deva-deveśa sarva-bhūta-namaskṛta। yo dharmo muni-saṅghasya siddhi-vādeṣu taṁ vada ॥13-130-20॥
O blessed Lord, lord of the lords of the gods, worshipped by all beings, tell me that righteousness of the assembly of sages which prevails in discussions about accomplishment. (13-130-20)
siddhivādeṣu saṃsiddhās tathā vananivāsinaḥ। svairiṇo dārasaṃyuktās teṣāṃ dharmaḥ kathaṃ smṛtaḥ॥13-130-21॥
Among those established in the doctrines of success, and likewise among forest dwellers—those who live independently and with their wives—how is their duty described? (13-130-21)
maheśvara uvāca॥
The great lord Śiva said.
svairiṇas tāpasā devi sarve dāravihāriṇaḥ। teṣāṃ mauṇḍyaṃ kaṣāyaś ca vāsa-rātriś ca kāraṇam॥13-130-22॥
O goddess, the ascetics are independent—indeed, all of them live with wives. For them, being shaven-headed, wearing ochre robes, and both day and night, are merely causes (for such behavior). (13-130-22)
trikālam abhiṣekaś ca hotraṃ tu ṛṣikṛtaṃ mahat | samādhiḥ satpathasthānaṃ yathoditaniṣevaṇam ॥13-130-23॥
Consecration performed three times daily and sacrificial offering—especially as carried out by the great sages—concentration, abiding in the true path, and observance as prescribed. (13-130-23)
ye ca te pūrvakathitā dharmā vananivāsinām। yadi sevanti dharmāṃstānāpnuvanti tapaḥphalam॥13-130-24॥
If the forest-dwellers practice those previously mentioned dharmas, they attain the fruit of austerity. (13-130-24)
ye ca dampatidharmāṇaḥ svadāraniyatendriyāḥ। caranti vidhidṛṣṭaṃ tadṛtukālābhigāminaḥ॥13-130-25॥
And those who observe duties of married couples, approach only their own wives, control their senses, and act according to prescribed rules—approaching at the proper season—are such as described. (13-130-25)
teṣām ṛṣikṛto dharmo dharmiṇām upapadyate। na kāmakārāt kāmo'nyaḥ saṃsevyo dharmadarśibhiḥ॥13-130-26॥
The dharma established by sages is proper for the righteous; those who understand dharma should not pursue any desire arising from mere desire. (13-130-26)
sarvabhūteṣu yaḥ samyagdadātyabhayadakṣiṇām। hinsāroṣavimuktātmā sa vai dharmeṇa yujyate॥13-130-27॥
Whoever rightly gives the gift of fearlessness to all beings, whose self is free from violence and anger, he indeed is truly united with dharma. (13-130-27)
sarvabhūtānukampī yaḥ sarvabhūtārjavavrataḥ। sarvabhūtātmabhūtaśca sa vai dharmeṇa yujyate ॥13-130-28॥
He who is compassionate to all beings, who is devoted to honesty towards all beings, and who regards himself as the self of all beings—indeed, he is united with righteousness. (13-130-28)
sarvavedeṣu vā snānaṃ sarvabhūteṣu cārjavam। ubhe ete same syātām ārjavaṃ vā viśiṣyate॥13-130-29॥
Bathing in all the Vedas and straightforwardness towards all beings—these two may be considered equal, but straightforwardness is regarded as superior. (13-130-29)
ārjavaṃ dharma ity āhur adharmo jihma ucyate। ārjavena iha saṃyukto naro dharmeṇa yujyate ॥13-130-30॥
They say that straightforwardness is virtue, and that crookedness is called vice. A man endowed with straightforwardness here is united with virtue. (13-130-30)
ārjavo bhuvane nityaṃ vasaty amarasaṃnidhau। tasmād ārjavanityaḥ syād ya icched dharmam ātmanaḥ ॥13-130-31॥
Straightforwardness always resides in the world in the presence of the immortals; therefore, one who desires virtue for himself should always be steadfast in straightforwardness. (13-130-31)
kṣānto dānto jitakrodho dharmabhūto'vihiṁsakaḥ। dharme ratamanā nityaṁ naro dharmeṇa yujyate ॥13-130-32॥
A man who is patient, self-controlled, free from anger, abides in righteousness, is non-violent, and whose mind is always devoted to righteousness, is united with righteousness. (13-130-32)
vyapetatandro dharmātmā śakyā satpatham āśritaḥ| cāritraparamo buddho brahmabhūyāya kalpate ॥13-130-33॥
A person who is free from drowsiness, whose nature is righteousness, who has resorted to the good path, who is supremely devoted to conduct and is wise, becomes eligible for attaining the state of Brahman. (13-130-33)
umovāca॥
Umā said.
āśramābhiratā deva tāpasā ye tapodhanāḥ। dīptimantaḥ kayā caiva caryayātha bhavanti te ॥13-130-34॥
O divine one, those ascetic sages, attached to āśramas, whose wealth is austerity and who shine with radiance—by what conduct do they become so? (13-130-34)
rājāno rājaputrāś ca nir-dhanā vā mahā-dhanāḥ। karmaṇā kena bhagavan prāpnuvanti mahā-phalam ॥13-130-35॥
O Lord, by what action do kings, princes, the poor or the very wealthy attain great benefit? (13-130-35)
nityaṁ sthānam-upāgamya divya-candana-rūṣitāḥ। kena vā karmaṇā deva bhavanti vana-gocarāḥ॥13-130-36॥
O god, having always come to the place, smeared with divine sandalwood, by what action do they become forest-dwellers? (13-130-36)
etaṃ me saṃśayaṃ deva tapaś-caryāgatam śubham। śaṃsa sarvamaśeṣeṇa tryakṣa tripura-nāśana ॥13-130-37॥
O three-eyed one, O destroyer of Tripura, please declare fully and without omission this auspicious doubt of mine that has arisen from ascetic practice. (13-130-37)
maheśvara uvāca॥
The great lord spoke.
upavāsavratair dāntā ahiṃsrāḥ satyavādinaḥ। saṃsiddhāḥ pretya gandharvaiḥ saha modanty anāmayāḥ॥13-130-38॥
Those who are self-restrained by fasting and vows, non-violent, truth-speaking, and perfected, after death rejoice together with the Gandharvas, free from all affliction. (13-130-38)
maṇḍūka-yoga-śayano yathā-sthānaṃ yathā-vidhi। dīkṣāṃ carati dharmātmā sa nāgaiḥ saha modate ॥13-130-39॥
He who lies in the frog posture, at the proper place and in the proper manner, practises initiation righteously; he rejoices together with the nāgas. (13-130-39)
śaṣpaṃ mṛgamukhotsṛṣṭaṃ yo mṛgaiḥ saha sevate. dīkṣito vai mudā yuktaḥ sa gacchaty amarāvatīm ॥13-130-40॥
He who, being consecrated and rejoicing, partakes together with the deer of the tender grass left by their mouths, goes to Amaravati (the city of the immortals). (13-130-40)
śaivālaṃ śīrṇaparṇaṃ vā tadvvrato yo niṣevate। śītayogavaho nityaṃ sa gacchet paramāṃ gatim ॥13-130-41॥
Whoever practises the vow of subsisting only on water-plants or dried leaves, constantly cultivating union with cold, he attains the highest goal. (13-130-41)
vāyubhakṣo’mbubhakṣo vā phalamūlāśano’pi vā। yakṣeṣvaiśvaryamādhāya modate’psarasāṃ gaṇaiḥ ॥13-130-42॥
Whether living on air, on water, or even on fruits and roots, he enjoys sovereignty among the Yakṣas, delighting in the company of the Apsarases. (13-130-42)
agniyogavaḥo grīṣme vidhidṛṣṭena karmaṇā। cīrtvā dvādaśa varṣāṇi rājā bhavati pārthivaḥ ॥13-130-43॥
He who bears the connection to fire in summer and performs the prescribed ritual for twelve years becomes a king, a ruler. (13-130-43)
āhāra-niyamaṁ kṛtvā muniḥ dvādaśa-vārṣikam। maruṁ saṁsādhya yatnena rājā bhavati pārthivaḥ ॥13-130-44॥
Having observed food regulation, the sage for twelve years, having accomplished austerities in the desert by effort, becomes an earthly king. (13-130-44)
sthaṇḍile śuddham-ākāśam parigṛhya samantataḥ। praviśya ca mudā yukto dīkṣāṃ dvādaśa-vārṣikīm॥13-130-45॥
He, having surrounded himself with pure ether on all sides on the ground, entered therein, and, endowed with joy, undertook the twelve-year initiation. (13-130-45)
sthaṇḍilasya phalāny āhur yānāni śayanāni ca। gṛhāṇi ca mahārhāṇi candraśubhrāṇi bhāmini॥13-130-46॥
O splendid lady, they say the results for Sthaṇḍila are vehicles, beds, and houses that are very costly and shining white like the moon. (13-130-46)
ātmānam upajīvan-yo niyataḥ niyatāśanaḥ। dehaṃ vā anaśane tyaktvā sa svargaṃ samupāśnute॥13-130-47॥
He who sustains himself, is self-controlled, eats regulated food, and giving up the body by fasting, attains heaven. (13-130-47)
ātmānam-upajīvan-yo dīkṣāṃ dvādaśa-vārṣikīm। tyaktvā mahārṇave dehaṃ vāruṇaṃ lokam-aśnute ॥13-130-48॥
Who, subsisting on himself, undertakes a twelve-year discipline, and after abandoning his body in the great ocean, attains the world of Varuṇa. (13-130-48)
ātmānam upajīvanyo dīkṣāṃ dvādaśa-vārṣikīm। aśmanā caraṇau bhittvā guhyakeṣu sa modate ॥13-130-49॥
He who must support himself, after undergoing the twelve-year initiation, piercing his feet with a stone in secret places, rejoices. (13-130-49)
sādhayitvātmana ātmānaṃ nirdvaṃdvo niṣparigrahaḥ। cīrtvā dvādaśa varṣāṇi dīkṣāmekāṃ manogatām ॥ svargalokam avāpnoti devaiś ca saha modate ॥13-130-50॥
Having achieved self-mastery through his own effort, being free from duality and without possessions, having observed a single initiation resolved in his mind for twelve years, he attains the heavenly world and enjoys bliss together with the gods. (13-130-50)
ātmānam upajīvan-yo dīkṣāṃ dvādaśa-vārṣikīm। hutvā agnau deham utsṛjya vahni-loke mahīyate ॥13-130-51॥
One who, having sustained himself, undergoes consecration for twelve years, and after offering oblations into the fire abandons his body, becomes glorified in the world of fire. (13-130-51)
yastu devi yathānyāyaṃ dīkṣito niyato dvijaḥ। ātmanyātmānam-ādhāya nirdvandvo niṣparigrahaḥ॥13-130-52॥
But he, O goddess, who, being consecrated and self-controlled as per right procedure, is a twice-born, having placed the self within the self, free from dualities and without possessions. (13-130-52)
cīrtvā dvādaśa varṣāṇi dīkṣām ekāṃ manogatām। araṇī-sahitaṃ skandhe baddhvā gacchati anāvṛtaḥ ॥13-130-53॥
After completing twelve years of the single vow contemplated in his mind, having fastened the araṇi fire-sticks to his shoulder, he proceeds without covering. (13-130-53)
vīrādhvānamanā nityaṃ vīrāsanaratastathā। vīrasthāyī ca satataṃ sa vīragatim āpnuyāt ॥13-130-54॥
He who always keeps his mind intent on the heroic path, who is engaged in heroic postures, and who constantly abides in heroism—he attains the way of the hero. (13-130-54)
sa śakralokago nityaṃ sarvakāmapuraskṛtaḥ। divyapuṣpasamākīrṇo divyacandanabhūṣitaḥ॥ sukhaṃ vasati dharmātmā divi devagaṇaiḥ saha॥13-130-55॥
He, having reached the world of Indra, ever attended by all enjoyments, surrounded by divine flowers and adorned with divine sandalwood, dwells in happiness in heaven together with the groups of gods, being a righteous soul. (13-130-55)
vīralokagato vīro vīrayogavahaḥ sadā। sattvasthaḥ sarvam utsṛjya dīkṣito niyataḥ śuciḥ॥ vīrādhvānaṃ prapadyed yas tasya lokāḥ sanātanāḥ॥13-130-56॥
He who, having gone to the world of heroes, always bears the union of heroism, established in purity, having abandoned all, who is initiated, self-controlled, and pure, should attain the heroic path; his worlds are eternal. (13-130-56)
kāmagena vimānena sa vai carati chanda taḥ। śakralokagataḥ śrīmān modate ca nirāmayaḥ ॥13-130-57॥
He travels at will in a wish-fulfilling chariot; reaching the sphere of Indra, the fortunate one rejoices and is free from suffering. (13-130-57)
