Meditation and Expiation for the Yati

Verse 1 (padma.3.60.1)

व्यास उवाच । एवं त्वाश्रमनिष्ठानां यतीनां नियतात्मनाम् । भैक्ष्येण वर्तनं प्रोक्तं फलमूलैरथापि वा ।

vyāsa uvāca evaṁ tvāśramaniṣṭhānāṁ yatīnāṁ niyatātmanām bhaikṣyeṇa vartanaṁ proktaṁ phalamūlairathāpi vā

Vyasa said: Thus, for ascetics established in this stage of life, self-disciplined, living by alms has been prescribed, or alternatively by fruits and roots.

Verse 2 (padma.3.60.2)

एककालं चरेद्भैक्ष्यं न प्रसज्येत विस्तरम् । भैक्ष्ये प्रसक्तो हि यतिर्विषयेष्वपि सज्जति ।

ekakālaṁ caredbhaikṣyaṁ na prasajyeta vistaram bhaikṣye prasakto hi yatirviṣayeṣvapi sajjati

He should go for alms only once a day, and should not become attached to abundance. For an ascetic attached to alms becomes attached to sense-objects as well.

Verse 3 (padma.3.60.3)

सप्तागारं चरेद्भैक्ष्यमलाभे न पुनश्चरेत् । गोदोहमात्रं तिष्ठेत कालं भिक्षुरधोमुखः ।

saptāgāraṁ caredbhaikṣyamalābhe na punaścaret godohamātraṁ tiṣṭheta kālaṁ bhikṣuradhomukhaḥ

He should beg at seven houses; if he obtains nothing, he should not beg again. The mendicant should stand for the time it takes to milk a cow, with head bowed.

Verse 4 (padma.3.60.4)

भिक्षेत्युक्त्वा सकृत्तूष्णीमादद्याद्वाग्यतः शुचिः । प्रक्ष्याल्य पाणी पादौ च समाचम्य यथाविधि ।

bhikṣetyuktvā sakṛttūṣṇīmādadyādvāgyataḥ śuciḥ prakṣyālya pāṇī pādau ca samācamya yathāvidhi

Having said 'alms' once, he should then take it silently, restrained in speech, pure. Having washed his hands and feet, and duly sipped water,

Verse 5 (padma.3.60.5)

आदित्यं दर्शयित्वान्नं भुंजीत प्राङ्मुखो नरः । हुत्वा प्राणाहुतीः पंच ग्रासानष्टौ समाहितः ।

ādityaṁ darśayitvānnaṁ bhuṁjīta prāṅmukho naraḥ hutvā prāṇāhutīḥ paṁca grāsānaṣṭau samāhitaḥ

having shown the food to the sun, he should eat facing east. Having offered the five oblations to the vital breaths, he should eat eight mouthfuls, composed.

Verse 6 (padma.3.60.6)

आचम्य देवं ब्रह्माणं ध्यायेत परमेश्वरम् । आलाबुदारुपात्रे च मृण्मयं वैणवं तथा ।

ācamya devaṁ brahmāṇaṁ dhyāyeta parameśvaram ālābudārupātre ca mṛṇmayaṁ vaiṇavaṁ tathā

Having sipped water again, he should meditate upon the god Brahma, the supreme Lord. A gourd-vessel, a wooden vessel, an earthen vessel, and a bamboo one —

Verse 7 (padma.3.60.7)

चत्वारि यतिपात्राणि मनुराह प्रजापतिः । प्राग्रात्रे मध्यरात्रे च पररात्रे तथैव च ।

catvāri yatipātrāṇi manurāha prajāpatiḥ prāgrātre madhyarātre ca pararātre tathaiva ca

these four are the vessels of an ascetic, so declared Manu Prajapati. In the first part of the night, at midnight, and likewise in the last part of the night,

Verse 8 (padma.3.60.8)

संध्यासूक्तिविशेषेण चिंतयेन्नित्यमीश्वरम् । कृत्वा हृत्पद्मनिलये विश्वाख्यं विश्वसंभवम् ।

saṁdhyāsūktiviśeṣeṇa ciṁtayennityamīśvaram kṛtvā hṛtpadmanilaye viśvākhyaṁ viśvasaṁbhavam

he should always meditate on the Lord, with the special recitation of the twilight hymns, placing him — the one named 'Vishva,' source of the universe — in the lotus of the heart,

Verse 9 (padma.3.60.9)

आत्मानं सर्वभूतानां परस्तात्तमसः स्थितम् । सर्वस्याधारमव्यक्तमानंदं ज्योतिरव्ययम् ।

ātmānaṁ sarvabhūtānāṁ parastāttamasaḥ sthitam sarvasyādhāramavyaktamānaṁdaṁ jyotiravyayam

the self of all beings, situated beyond darkness, the support of all, unmanifest, blissful, the imperishable light,

Verse 10 (padma.3.60.10)

प्रधानपुरुषातीतमाकाशं दहनं शिवम् । तदंतं सर्वभावानामीश्वरं ब्रह्मरूपिणम् ।

pradhānapuruṣātītamākāśaṁ dahanaṁ śivam tadaṁtaṁ sarvabhāvānāmīśvaraṁ brahmarūpiṇam

beyond both Prakriti and Purusha, the ether, the consuming fire, the auspicious one; the end of all existing things, the Lord, of the very form of Brahman.

Verse 11 (padma.3.60.11)

ॐकारांतेथवात्मानं समाप्य परमात्मनि । आकाशे देवमीशानं ध्यायीताकाशमध्यगम् ।

oṁkārāṁtethavātmānaṁ samāpya paramātmani ākāśe devamīśānaṁ dhyāyītākāśamadhyagam

Or, having merged the self at the end of the syllable Om into the Supreme Self, he should meditate on the god Ishana in the ether, dwelling in the midst of space,

Verse 12 (padma.3.60.12)

कारणं सर्वभावानामानंदैकसमाश्रयम् । पुराणपुरुषं विष्णुं ध्यायन्मुच्येत बंधनात् ।

kāraṇaṁ sarvabhāvānāmānaṁdaikasamāśrayam purāṇapuruṣaṁ viṣṇuṁ dhyāyanmucyeta baṁdhanāt

the cause of all existing things, the sole abode of bliss. Meditating on the primeval Person, Vishnu, one is freed from bondage.

Verse 13 (padma.3.60.13)

यद्वा गुहादौ प्रकृतौ जगत्संमोहनालये । विचिंत्य परमं व्योम सर्वभूतैककारणम् ।

yadvā guhādau prakṛtau jagatsaṁmohanālaye viciṁtya paramaṁ vyoma sarvabhūtaikakāraṇam

Or, in the cave of the heart, or in Prakriti, the abode of the world's delusion, reflecting on the supreme ether, the sole cause of all beings,

Verse 14 (padma.3.60.14)

जीवनं सर्वभूतानां यत्र लोकः प्रलीयते । आनंदं ब्रह्मणः सूक्ष्मं यत्पश्यंति मुमुक्षवः ।

jīvanaṁ sarvabhūtānāṁ yatra lokaḥ pralīyate ānaṁdaṁ brahmaṇaḥ sūkṣmaṁ yatpaśyaṁti mumukṣavaḥ

the life of all beings, where the world dissolves — the subtle bliss of Brahman which those seeking liberation behold —

Verse 15 (padma.3.60.15)

तन्मध्ये निहितं ब्रह्म केवलं ज्ञानलक्षणम् । अनंतं सत्यमीशानं विचिंत्यासीत वाग्यतः ।

tanmadhye nihitaṁ brahma kevalaṁ jñānalakṣaṇam anaṁtaṁ satyamīśānaṁ viciṁtyāsīta vāgyataḥ

in the midst of that heart, Brahman is established, alone, characterized by knowledge, infinite, true, the Lord — reflecting upon him, one should remain silent.

Verse 16 (padma.3.60.16)

गुह्याद्गुह्यतमं ज्ञानं यतीनामेतदीरितम् । योवतिष्ठेत्सदानेन सोश्नुते योगमैश्वरम् ।

guhyādguhyatamaṁ jñānaṁ yatīnāmetadīritam yovatiṣṭhetsadānena sośnute yogamaiśvaram

This is declared to be the most secret of secret knowledge for ascetics. Whoever remains constantly established in this attains the divine yoga.

Verse 17 (padma.3.60.17)

तस्माज्ज्ञानरतो नित्यमात्मविद्यापरायणः । ज्ञानं समभ्यसेद्ब्रह्म येन मुच्येत बंधनात् ।

tasmājjñānarato nityamātmavidyāparāyaṇaḥ jñānaṁ samabhyasedbrahma yena mucyeta baṁdhanāt

Therefore, ever devoted to knowledge, wholly given to the science of the self, he should thoroughly practice the knowledge of Brahman, by which he is freed from bondage.

Verse 18 (padma.3.60.18)

मत्वा पृथक्त्वमात्मानं सर्वस्मादेव केवलम् । आनंदमक्षरं ज्ञानं ध्यायेत च ततः परम् ।

matvā pṛthaktvamātmānaṁ sarvasmādeva kevalam ānaṁdamakṣaraṁ jñānaṁ dhyāyeta ca tataḥ param

Having understood the self as distinct and separate from all else, one should meditate upon that blissful, imperishable knowledge, and upon what is beyond even that.

Verse 19 (padma.3.60.19)

यस्माद्भवंति भूतानि यज्ज्ञात्वा नेह जायते । स तस्मादीश्वरो देवः परस्ताद्योधितिष्ठति ।

yasmādbhavaṁti bhūtāni yajjñātvā neha jāyate sa tasmādīśvaro devaḥ parastādyodhitiṣṭhati

That from which beings arise, knowing which one is not born again in this world — that god who is Ishvara stands beyond that source —

Verse 20 (padma.3.60.20)

यदंतरे तद्गमनं शाश्वतं शिवमव्ययम् । य इदं स्वपरोक्षस्तु स देवः स्यान्महेश्वरः ।

yadaṁtare tadgamanaṁ śāśvataṁ śivamavyayam ya idaṁ svaparokṣastu sa devaḥ syānmaheśvaraḥ

in whom is the final destination, the eternal, auspicious, imperishable one — whoever directly perceives this within himself becomes the god Maheshvara.

Verse 21 (padma.3.60.21)

व्रतानि यानि भिक्षूणां तथैवायं व्रतानि च । एकैकातिक्रमेणैव प्रायश्चित्तं विधीयते ।

vratāni yāni bhikṣūṇāṁ tathaivāyaṁ vratāni ca ekaikātikrameṇaiva prāyaścittaṁ vidhīyate

Whatever vows belong to mendicants, and likewise these further vows — for the transgression of each one, a specific expiation is prescribed.

Verse 22 (padma.3.60.22)

उपेत्य च स्त्रियं कामात्प्रायश्चित्तं समाहितः । प्राणायामसमायुक्तं कुर्य्यात्सांतपनं शुचिः ।

upetya ca striyaṁ kāmātprāyaścittaṁ samāhitaḥ prāṇāyāmasamāyuktaṁ kuryyātsāṁtapanaṁ śuciḥ

Having approached a woman out of desire, one composed should, as expiation, joined with pranayama, perform the santapana penance, purely.

Verse 23 (padma.3.60.23)

ततश्चरेत नियमात्कृच्छ्रं संयतमानसः । पुनराश्रममागम्य चरेद्भिक्षुरतंद्रितः ।

tataścareta niyamātkṛcchraṁ saṁyatamānasaḥ punarāśramamāgamya caredbhikṣurataṁdritaḥ

Then, by rule, he should undergo the krichchhra penance, mind restrained. Having returned again to his hermitage, the mendicant should conduct himself without laziness.

Verse 24 (padma.3.60.24)

न धर्मयुक्तमनृतं हिनस्तीति मनीषिणः । तथापि च न कर्तव्यः प्रसंगो ह्येष दारुणः ।

na dharmayuktamanṛtaṁ hinastīti manīṣiṇaḥ tathāpi ca na kartavyaḥ prasaṁgo hyeṣa dāruṇaḥ

The wise say that a falsehood joined with dharma does no harm; nevertheless, this practice should not be indulged in, for it is a terrible entanglement.

Verse 25 (padma.3.60.25)

एकरात्रोपवासश्च प्राणायामशतं तथा । उक्त्वानृतं प्रकर्तव्यं यतिना धर्मलिप्सुना ।

ekarātropavāsaśca prāṇāyāmaśataṁ tathā uktvānṛtaṁ prakartavyaṁ yatinā dharmalipsunā

A one-night fast, and likewise a hundred pranayamas, should be performed by an ascetic desiring dharma, if he has spoken a falsehood.

Verse 26 (padma.3.60.26)

परमापद्गतेनापि न कार्यं स्तेयमन्यतः । स्तेयादभ्यधिकः कश्चिन्नास्त्यधर्म इति स्मृतिः ।

paramāpadgatenāpi na kāryaṁ steyamanyataḥ steyādabhyadhikaḥ kaścinnāstyadharma iti smṛtiḥ

Even one who has fallen into the greatest distress should never commit theft from another. There is no unrighteousness greater than theft — so declares the tradition.

Verse 27 (padma.3.60.27)

हिंसा चैवापरा तृष्णा याच्ञात्मज्ञाननाशिका । यदेतद्द्रविणं नाम प्राणा ह्येते बहिश्चराः ।

hiṁsā caivāparā tṛṣṇā yācñātmajñānanāśikā yadetaddraviṇaṁ nāma prāṇā hyete bahiścarāḥ

Violence indeed is a further form of craving, and begging destroys one's self-knowledge. This thing called 'wealth' is indeed one's very life-breaths existing externally;

Verse 28 (padma.3.60.28)

स तस्य हरते प्राणान्यो यस्य हरते धनम् । एवं कृत्वा स दुष्टात्मा भिन्नवृत्तो व्रतच्युतः ।

sa tasya harate prāṇānyo yasya harate dhanam evaṁ kṛtvā sa duṣṭātmā bhinnavṛtto vratacyutaḥ

therefore whoever steals another's wealth steals his very life-breaths. Having done this, that evil-souled man, of broken conduct, fallen from his vow —

Verse 29 (padma.3.60.29)

भूयो निर्वेदमापन्नश्चरेद्भिक्षुरतंद्रितः । अकस्मादेव हिंसां तु यदि भिक्षुः समाचरेत् ।

bhūyo nirvedamāpannaścaredbhikṣurataṁdritaḥ akasmādeva hiṁsāṁ tu yadi bhikṣuḥ samācaret

overcome again with remorse, should conduct himself as a mendicant without laziness. And if a mendicant should commit violence entirely by accident,

Verse 30 (padma.3.60.30)

कुर्यात्कृच्छ्रातिकृच्छ्रं तु चांद्रायणमथापि वा । स्कंदेतेंद्रियदौर्बल्यात्स्त्रियं दृष्ट्वा यतिर्यदि ।

kuryātkṛcchrātikṛcchraṁ tu cāṁdrāyaṇamathāpi vā skaṁdeteṁdriyadaurbalyātstriyaṁ dṛṣṭvā yatiryadi

he should perform the kricchra-atikricchra penance, or else the chandrayana. If, on account of weakness of the senses, an ascetic, seeing a woman, experiences an involuntary emission —

Verse 31 (padma.3.60.31)

तेन धारयितव्या वै प्राणायामास्तु षोडश । दिवास्कंदे त्रिरात्रं स्यात्प्राणायामशतं बुधाः ।

tena dhārayitavyā vai prāṇāyāmāstu ṣoḍaśa divāskaṁde trirātraṁ syātprāṇāyāmaśataṁ budhāḥ

he should perform sixteen pranayamas. If the emission occurs by day, the learned prescribe a three-night fast and a hundred pranayamas.

Verse 32 (padma.3.60.32)

एकान्ने मधुमांसे च नवश्राद्धे तथैव च । प्रत्यक्षलवणे चोक्तं प्राजापत्यं विशोधनम् ।

ekānne madhumāṁse ca navaśrāddhe tathaiva ca pratyakṣalavaṇe coktaṁ prājāpatyaṁ viśodhanam

For food from a single household, for honey and meat, for food from a shraddha rite when the deceased is recently dead, and for openly eating salt — the Prajapatya penance is prescribed for purification.

Verse 33 (padma.3.60.33)

ध्याननिष्ठस्य सततं नश्यते सर्वपातकम् । तस्मान्नारायणं ध्यात्वा तस्य ध्यानपरो भवेत् ।

dhyānaniṣṭhasya satataṁ naśyate sarvapātakam tasmānnārāyaṇaṁ dhyātvā tasya dhyānaparo bhavet

For one constantly established in meditation, all sin is destroyed. Therefore, having meditated upon Narayana, one should become devoted to meditation on him.

Verse 34 (padma.3.60.34)

यद्ब्रह्मणः परं ज्योतिः प्रविष्टाक्षरमव्ययम् । योंतरात्मा परं ब्रह्म स विज्ञेयो महेश्वरः ।

yadbrahmaṇaḥ paraṁ jyotiḥ praviṣṭākṣaramavyayam yoṁtarātmā paraṁ brahma sa vijñeyo maheśvaraḥ

That supreme light of Brahman, entered into the imperishable syllable, the inner self, the supreme Brahman — he is to be known as Maheshvara.

Verse 35 (padma.3.60.35)

एष देवो महादेवः केवलः परमं शिवः । तदेवाक्षरमद्वैतं तदा नित्यं परं पदम् ।

eṣa devo mahādevaḥ kevalaḥ paramaṁ śivaḥ tadevākṣaramadvaitaṁ tadā nityaṁ paraṁ padam

This god, Mahadeva, alone, the supreme auspicious one; that very imperishable, non-dual reality — that is the eternal, supreme state.

Verse 36 (padma.3.60.36)

तस्मान्महीयते देवे स्वधाम्नि ज्ञानसंज्ञिते । आत्मयोगात्परे तत्वे महादेवस्ततः स्मृतः ।

tasmānmahīyate deve svadhāmni jñānasaṁjñite ātmayogātpare tatve mahādevastataḥ smṛtaḥ

From that, one is glorified in that god, in his own abode called knowledge. Through union of the self with the supreme reality, he is thereafter remembered as Mahadeva.

Verse 37 (padma.3.60.37)

नान्यं देवं महादेवाद्व्यतिरिक्तं प्रपश्यति । तमेवात्मानमन्वेति यः स याति परं पदम् ।

nānyaṁ devaṁ mahādevādvyatiriktaṁ prapaśyati tamevātmānamanveti yaḥ sa yāti paraṁ padam

He sees no other god apart from Mahadeva. Whoever follows that Mahadeva as his own self attains the supreme state.

Verse 38 (padma.3.60.38)

मन्यंते ये स्वमात्मानं विभिन्नं परमेश्वरात् । न ते पश्यंति तं देवं वृथा तेषां परिश्रमः ।

manyaṁte ye svamātmānaṁ vibhinnaṁ parameśvarāt na te paśyaṁti taṁ devaṁ vṛthā teṣāṁ pariśramaḥ

Those who consider their own self as distinct from the Supreme Lord — they do not behold that god; their effort is in vain.

Verse 39 (padma.3.60.39)

एकमेव परं ब्रह्म विज्ञेयं तत्त्वमव्ययम् । स देवस्तु महादेवो नैतद्विज्ञाय बध्यते ।

ekameva paraṁ brahma vijñeyaṁ tattvamavyayam sa devastu mahādevo naitadvijñāya badhyate

The one supreme Brahman alone is to be known, the imperishable truth. That god is indeed Mahadeva; knowing this, one is no longer bound.

Verse 40 (padma.3.60.40)

तस्माद्यतेत नियतं यतिः संयतमानसः । ज्ञानयोगरतः शांतो महादेवपरायणः ।

tasmādyateta niyataṁ yatiḥ saṁyatamānasaḥ jñānayogarataḥ śāṁto mahādevaparāyaṇaḥ

Therefore an ascetic, disciplined, of restrained mind, devoted to the yoga of knowledge, tranquil, wholly given to Mahadeva, should strive constantly.

Verse 41 (padma.3.60.41)

एष वः कथितो विप्रा यतीनामाश्रमः शुभः । पितामहेन मुनिना विभुना पूर्वमीरितः ।

eṣa vaḥ kathito viprā yatīnāmāśramaḥ śubhaḥ pitāmahena muninā vibhunā pūrvamīritaḥ

This, O Brahmins, is the auspicious stage of the ascetic, declared to you — as formerly proclaimed by the great sage and lord, the Grandsire.

Verse 42 (padma.3.60.42)

नापुत्रशिष्ययोगिभ्यो दद्यादेवमनुत्तमम् । ज्ञानं स्वयंभुवा प्रोक्तं यतिधर्म्माश्रयं शिवम् ।

nāputraśiṣyayogibhyo dadyādevamanuttamam jñānaṁ svayaṁbhuvā proktaṁ yatidharmmāśrayaṁ śivam

This unsurpassed knowledge should not be given to one who is not a son, disciple, or yogi. It was declared by the Self-Existent one, the auspicious refuge of the ascetic's dharma.

Verse 43 (padma.3.60.43)

इति यतिनियमानामेतदुक्तं विधानं सुरवरपरितोषे यद्भवेदेकहेतुः । न भवति पुनरेषामुद्भवो वा विनाशः प्रतिहितमनसो ये नित्यमेवाचरंति ।

iti yatiniyamānāmetaduktaṁ vidhānaṁ suravaraparitoṣe yadbhavedekahetuḥ na bhavati punareṣāmudbhavo vā vināśaḥ pratihitamanaso ye nityamevācaraṁti

Thus has been declared this rule of the ascetic's disciplines, which becomes the one cause of the pleasure of the best of the gods. For those whose minds are firmly fixed and who ever practice it constantly, there is never again either birth or destruction.