यस्त्वाचारविहीनोऽत्र वर्तते द्विजसत्तमः । स शूद्रवद् बहिष्कार्यो यथा शूद्रस्तथैव सः
But the best of the twice-born who lives here without proper conduct is to be expelled like a Śūdra; he is just like a Śūdra.
आचारो द्विविधः प्रोक्तः शास्त्रीयो लौकिकस्तथा । उभावपि प्रकर्तव्यौ न त्याज्यौ शुभमिच्छता
Conduct is said to be of two kinds: scriptural and worldly; both should be practiced and not abandoned by one who desires auspiciousness.
ग्रामधर्मा जातिधर्मा देशधर्माः कुलोद्भवाः । परिग्राह्या नृभिः सर्वैर्नैव ताँल्लङ्घयेन्मुने
The customs of the village, the customs of caste, the customs of the land, and those arising from family—these should be observed by all people, and one should never transgress them, O sage.
दुराचारो हि पुरुषो लोके भवति निन्दितः । दुःखभागी च सततं व्याधिना व्याप्त एव च
A man of bad conduct is reviled in the world, always subject to suffering, and indeed afflicted by disease.
परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्ममप्यसुखोदर्कं लोकविद्विष्टमेव च
One should abandon wealth and desire if they are devoid of righteousness, and even righteousness itself if it leads to unhappiness or is hated by people.
नारद उवाच बहुत्वादिह शास्त्राणां निश्चयः स्यात्कथं मुने । कियत्प्रमाणं तद् ब्रूहि धर्ममार्गविनिर्णये
Nārada said: With so many scriptures here, how can certainty be attained, O sage? Tell me, what is the authority for determining the path of righteousness?
श्रीनारायण उवाच श्रुतिस्मृती उभे नेत्रे पुराणं हृदयं स्मृतम् । एतत्त्रयोक्त एव स्याद्धर्मो नान्यत्र कुत्रचित्
Śrī Nārāyaṇa said: The Veda and Smṛti are the two eyes, and the Purāṇa is said to be the heart; righteousness is declared only as stated by these three, and not anywhere else.
विरोधो यत्र तु भवेत्त्रयाणां च परस्परम् । श्रुतिस्तत्र प्रमाणं स्याद् द्वयोर्द्वैधे स्मृतिर्वरा
Where there is mutual contradiction among these three, the Veda is the authority; if there is a conflict between the other two, Smṛti is preferable.
श्रुतिद्वैधं भवेद्यत्र तत्र धर्मावुभौ स्मृतौ । स्मृतिद्वैधं तु यत्र स्याद्विषयः कल्प्यतां पृथक्
Where there is a divergence in the Veda, both forms of righteousness are found in Smṛti; but where there is divergence in Smṛti, the subject should be considered separately.
पुराणेषु क्वचिच्चैव तन्त्रदृष्टं यथातथम् । धर्मं वदन्ति तं धर्मं गृह्णीयान्न कथञ्चन
And in some places in the Purāṇas, what is seen in the Tantra is stated as it is; that righteousness, as declared, may be accepted, but not otherwise.
वेदाविरोधि चेत्तन्त्रं तत्प्रमाणं न संशयः । प्रत्यक्षश्रुतिरुद्धं यत्तत्प्रमाणं भवेन्न च
If the Tantra does not contradict the Veda, then it is authoritative, without doubt; but what is opposed by direct Vedic statement cannot be considered authoritative.
सर्वथा वेद एवासौ धर्ममार्गप्रमाणकः । तेनाविरुद्धं यत्किञ्चित्तत्प्रमाणं न चान्यथा
In all respects, the Veda alone is the authority for the path of righteousness; whatever is not opposed to it may be accepted as authoritative, but not otherwise.
यो वेदधर्ममुज्झित्य वर्ततेऽन्यप्रमाणतः । कुण्डानि तस्य शिक्षार्थं यमलोके वसन्ति हि
Whoever, abandoning Vedic righteousness, follows another authority, for his correction, cauldrons await him in the world of Yama.
तस्मात्सर्वप्रयत्नेन वेदोक्तं धर्ममाश्रयेत् । स्मृतिः पुराणमन्यद्वा तन्त्रं वा शास्त्रमेव च
Therefore, with every effort, one should adhere to the righteousness taught in the Veda; Smṛti, Purāṇa, or any other scripture or Tantra—
तन्मूलत्वे प्रमाणं स्यान्नान्यथा तु कदाचन । ये कुशास्त्राभियोगेन वर्तयन्तीह मानवान्
—is authoritative only if it is rooted in that; never otherwise. Those who, out of attachment to false scriptures, lead people here—
अधोमुखोर्ध्वपादास्ते यास्यन्ति नरकार्णवम् । कामाचाराः पाशुपतास्तथा वै लिङ्गधारिणः
—will go head downward and feet upward into the ocean of hell: those who act as they please, the Pāśupatas, and those who wear the liṅga.
तप्तमुद्राङ्किता ये च वैखानसमतानुगाः । ते सर्वे निरयं यान्ति वेदमार्गबहिष्कृताः
Those marked with heated brands, and followers of the Vaikhānasa path—all these, excluded from the Vedic path, go to hell.
वेदोक्तमेव सद्धर्मं तस्मात्कुर्यान्नरः सदा । उत्थायोत्थाय बोद्धव्यं किं मयाद्य कृतं कृतम्
Therefore, a man should always practice only the true righteousness taught in the Veda; rising again and again, he should reflect: 'What have I done today? What remains to be done?'
दत्तं वा दापितं वापि वाक्येनापि च भाषितम् । उपपापेषु सर्वेषु पातकेषु महत्स्वपि
Whether something has been given, or caused to be given, or spoken by word—regarding all minor and major transgressions—
अवाप्य रजनीयामं ब्रह्मध्यानं समाचरेत् । ऊरुस्थोत्तानचरणः सव्ये चोरौ तथोत्तरम्
Having completed the duties of the night, one should practice meditation on Brahman, with the thighs and feet extended, the left foot placed over the right.
उत्तानं किञ्चिदुत्तानं मुखमवष्टभ्य चोरसा । निमीलिताक्षः सत्त्वस्थो दन्तैर्दन्तान्न संस्पृशेत्
Lying slightly on the back, with the face supported by the chest, the eyes closed, established in steadiness, one should not let the teeth touch each other.
तालुस्थाचलजिह्वश्च संवृतास्यः सुनिश्चलः । सन्निरुद्धेन्द्रियग्रामो नातिनिम्नस्थितासनः
With the tongue touching the palate, mouth closed, body unmoving, all the senses restrained, and the seat not too low, one should remain steady.
द्विगुणं त्रिगुणं वापि प्राणायाममुपक्रमेत् । ततो ध्येयः स्थितो योऽसौ हृदये दीपवत्प्रभुः
One should begin the practice of breath control in double or triple measure; then, one should meditate on that Lord who remains in the heart like a lamp.
धारयेत्तत्र चात्मानं धारणां धारयेद्बुधः । सधूमश्च विधूमश्च सगर्भश्चाप्यगर्भकः
There, one should hold the self and maintain concentration; the wise should practice retention, with smoke or without smoke, with retention or without retention.
सलक्ष्यश्चाप्यलक्ष्यश्च प्राणायामस्तु षड्विधः । प्राणायामसमो योगः प्राणायाम इतीरितः
With object or without object, breath control is of six kinds; there is no yoga equal to breath control, which is thus declared.
प्राणायाम इति प्रोक्तो रेचपूरककुम्भकैः । वर्णत्रयात्मका ह्येते रेचपूरककुम्भकाः
Breath control is said to be by exhalation, inhalation, and retention; these three—exhalation, inhalation, and retention—are composed of the three syllables.
स एव प्रणवः प्रोक्तः प्राणायामश्च तन्मयः । इडया वायुमारोप्य पूरयित्वोदरे स्थितम्
That very syllable Om is declared, and breath control is of its nature; having drawn the breath through the left channel and filled the belly,
शनैः षोडशमात्राभिरन्यया तं विरेचयेत् । एवं सधूमः प्राणानामायामः कथितो मुने
One should gently exhale with the other nostril for sixteen counts; thus is described, O sage, the smoky type of breath control.
आधारेलिङ्गनाभिप्रकटितहृदये तालुमूले ललाटे द्वे पत्रे षोडशारे द्विदशदशदलद्वादशार्धे चतुष्के । वासान्ते बालमध्ये डफकतसहिते कण्ठदेशे स्वराणां हंक्षंतत्त्वार्थयुक्तं सकलदलगतं वर्णरूपं नमामि
I bow to that form of sound, pervading all petals, endowed with the meaning of the principles, present in the root, the sign, the manifest heart, the root of the palate, the forehead, the two petals, the sixteen-spoked wheel, the twelve, ten-petalled, and twelve-and-a-half, the fourfold, at the end of the residence, in the middle of the child, with ḍa, pha, ka, ta, in the region of the throat.
अरुणकमलसंस्था तद्रजःपुञ्जवर्णा हरनियमितचिह्ना पद्मतन्तुस्वरूपा । रविहुतवहराकानायकास्यस्तनाढ्या सकृदपि यदि चित्ते संवसेत्स्यात्स भुक्तः
Established in the red lotus, colored like a mass of dust, marked by the sign of Hari, having the form of the lotus-fiber, pervading the channels of the sun, fire, and moon, even if it abides in the mind but once, it is enjoyed.