Vayu Purana

ततः स्मरति संसारचक्रेण परिवर्त्तितः। तस्मात्तु सततं युक्तो ध्यानतत्परयुञ्जकः। तथा समारभेद्योगं यथात्मानं स पश्यति ।। १५.

Then, being turned by the wheel of saṃsāra, one remembers; therefore, always engaged, devoted to meditation, one should practice yoga in such a way that one perceives the self.

एष आद्यः परं ज्योतिरेष सेतुरनुत्तमः। विवृद्धो ह्येष भूतानां न सम्भेदश्च शाश्वतः ।। १५.

This is the primal, supreme light, this is the highest bridge; it is indeed the source of all beings, and its unity is eternal.

तदेनं सेतुमात्मानं अग्निं वै विश्वतोमुखम्। हृदिस्थं सर्वभूतानामुपासीत विधानवित् ।। १५.

Therefore, one who knows the method should worship that self, the bridge, the fire with faces in all directions, abiding in the heart of all beings.

हुत्वाष्टावाहुतीः सम्यक् शुचिस्तद्गतमानसः। वैश्वानरं हृदिस्थन्तु यथावदनुपूर्वशः। अपः पूर्व सकृत् प्राश्य तुष्णीं भूत्वा उपासते ।। १५.

Having offered eight oblations properly, with purity and a mind absorbed in that, one should meditate on Vaiśvānara residing in the heart, in the prescribed order. Having first sipped water, they sit in silence and worship.

प्राणायेति ततस्तस्य प्रथमा ह्याहुतिः स्मृता। अपानाय द्वितीया तु समानायेति चापरा ।। १५.

The first oblation is remembered as being for Prāṇa; the second is for Apāna, and another is for Samāna.

उदानाय चतुर्थीति व्यानायेति च पञ्चमी। स्वाहा कारैः परं हुत्वा शेषं भुञ्जीत कामतः। अपः पुनः सकृत् प्राश्य त्र्याचम्य हृदयं स्पृशेत् ।। १५.

The fourth is for Udāna, and the fifth for Vyāna. Having offered the rest with the utterance of 'svāhā', one may eat what remains as desired. Again, sipping water once, performing three ācamana, one should touch the heart.

ॐप्राणानां ग्रन्थिरस्यात्मा रुद्रो ह्यात्मा विशान्तकः। स रुद्रो ह्यात्मनः प्राणा एवमाप्याययेत् स्वयम् ।। १५.

Om—the knot of the prāṇas is his self; Rudra is indeed the self, the destroyer of all. That Rudra is the prāṇas of the self; thus, he himself nourishes them.

त्वं देवानामपि ज्येष्ठ उग्रस्त्वं चतुरो वृषा । मृत्युघ्नोऽसि त्वमस्मभ्यं भद्रमेतद्धुतं हविः ।। १५.

You are the eldest among the gods; you are fierce, and you are the four bulls. You are the destroyer of death; for us, may this oblation be auspicious.

एवं हृदयमालभ्य पादाङ्गुष्ठे तु दक्षिणे। विश्राव्य दक्षिणं पाणिं नाभिं वै पाणिना स्पृशेत् । ततः पुनरुपस्पृश्‌य चात्मानमभिसंस्पृशेत् ।। १५.

Thus, after touching the heart, one should touch the right big toe, then pour out with the right hand, and touch the navel with the hand. Then, again performing purification, one should touch oneself.

अक्षिणी नासिका श्रोत्रे हृदयं शिर एव च। द्वावात्मानावुभावेतौ प्राणापानावुदाहृतौ ।। १५.

The eyes, nose, ears, heart, and head—these are mentioned. The two selves are both prāṇa and apāna.

तयोः प्राणोऽन्तरात्मास्य बाह्योऽपानोऽत उच्यते। अन्नं प्राणस्तथापानं मृत्युर्ज्जीवितमेव च ।। १५.

Of these, prāṇa is the inner self, and apāna is the outer, so it is said. Food is prāṇa, and likewise apāna; death and life as well.

अन्नं ब्रह्म च विज्ञेयं प्रजानां प्रसवस्तथा। अन्नाद्भूतानि जायन्ते स्थितिरन्नेन चेष्यते। वर्द्धन्ते तेन भूतानि तस्मादन्नन्तदुच्यते ।। १५.

Food and Brahman should be understood as the source of offspring. From food, beings are born; their existence is sustained by food. Beings grow by it; therefore, it is called 'food'.

तदेवाग्नौ हुतं ह्यन्नं भुञ्जते देवदानवाः। गन्धर्वयक्षरक्षांसि पिशाचाश्चान्नमेव हि ।। १५.

That very food, offered into fire, is eaten by gods and demons, Gandharvas, Yakṣas, Rākṣasas, and Piśācas—all indeed eat food.

इति श्रीमहापुराणे वायु प्रोक्ते पाशुपतयोगो नाम पञ्चदशोऽध्यायः

Thus ends the fifteenth chapter called 'Pāśupata Yoga', spoken by Vāyu in the glorious Mahāpurāṇa.

अत ऊद्ध्वं प्रवक्ष्यामि शौचाचारस्य लक्षणम्। यदनुष्ठाय शुद्धात्मा प्रेत्य स्वर्गं हि चाप्नुयात् ।। १६.

Now I shall explain the characteristics of the practice of purity, by which, having observed it, one with a purified self attains heaven after death.

उदकार्थी तु शौचानां मुनीनामुत्तमं पदम् । यस्तु तेष्वप्रमत्तः स्यात् स मुनिर्न्नावसीदति ।। १६.

For those seeking water, the highest state of purity among sages is attained. Whoever is vigilant among them, that sage does not fall.

मानावमानौ द्वोवेतौ तावेवाहुर्विषामृते । अवमानं विषं तत्र मानन्त्वमृतमुच्यते ।। १६.

Honor and dishonor—these two are called nectar and poison. Dishonor is poison, and honor is called nectar.

यस्तु तेष्वप्रमत्तः स्यात् स मुनिर्न्नावसीदति । गुरोः प्रियहिते युक्तः स तु संवत्सरं वसेत् ।। १६.

Whoever is vigilant among them, that sage does not fall. Engaged in the welfare and affection of the teacher, he should reside for a year.

नियमेष्वप्रमत्तस्तु यमेषु च सदा भवेत् । प्राप्यानुज्ञान्ततश्चैव ज्ञानागमनमुत्तमम्। अविरोधेन धर्मस्य विचरेत् पृथिवीमिमाम् ।। १६.

One should always be vigilant in observances and restraints. Having obtained permission, one should acquire supreme knowledge, and, without violating dharma, wander this earth.

चक्षुः पूतं व्रजेन्मार्गं वस्त्रपूतं जलं पिबेत्। सत्यपूतां वदेद्वाणीमिति धर्मानुशासनम् ।। १६.

One should travel a path purified by sight, drink water purified by cloth, and speak words purified by truth—thus is the instruction of dharma.

आतिथ्यं श्राद्धयज्ञेषु न गच्छेद्योगवित् व्कचित्। एवं ह्यहिंसको योगी भवेदिति विचारणा ।। १६.

One who knows yoga should not attend hospitality or śrāddha sacrifices. Thus, by such conduct, the yogi becomes nonviolent.

वह्नौ विधूमे व्यङ्गारे सर्वृस्मिन् भुक्तवज्जने। विचरेन्मतिमान् योगी न तु तेष्वेव नित्यशः ।। १६.

The wise yogi should move about among people as one who has eaten, just as fire without smoke or embers remains in all fuel, but he should not remain constantly among them.

यथैवमवमन्यन्ते यथा परिभवन्ति च। युक्तस्तथा चरेद्भैक्षं सतां धर्ममदूषयन् ।। १६.

However he is disregarded or insulted, he should seek alms in that same way, without violating the dharma of the virtuous.

भैक्षं चरेद्गृहस्थेषु यथाचारगृहेषु च। श्रेष्ठा तु परमा चेयं वृत्तिरस्योपदिश्यते ।। १६.

He should seek alms from householders and from those who conduct themselves properly in their homes; but this way of life is taught as the highest and most excellent for him.

अत ऊर्द्ध्वं गृहस्थेषु शालीनेषु चरेद्‌द्विजः। श्रद्दधानेषु दान्तेषु श्रोत्रियेषु महात्मसु ।। १६.

After this, the twice-born should seek alms from householders who are pure, faithful, self-controlled, learned in the Vedas, and of great soul.

अत ऊर्द्ध्वं पुनश्चापि अदुष्टपतितेषु च। भैक्षचर्या विवर्णेषु जघन्या वृत्तिरुच्यते ।। १६.

After this, again, seeking alms from those who are not fallen or wicked, but in houses of lesser virtue, is said to be the lowest way of life.

भैक्षं यवागूं तक्रं वा पयो यावकमेव च। फळमूलं विपव्कं वा पिण्याकं शक्तितोपि वा ।। १६.

He may take as alms barley gruel, buttermilk, milk, barley, fruit, roots, dried cakes, or even flour, according to his ability.

इत्येते वै मया प्रोक्ता योगिनां सिद्धिवर्द्धनाः। आहारास्तेषु सिद्धेषु श्रेष्ठं भैक्षमिति स्मृतम् ।। १६.

Thus, I have described those foods which increase the attainments of yogis; among these, alms are remembered as the best when they are pure.

अब्बिन्दुं यः कुशाग्रेण मासे मासे समश्नुते। न्यायतो यस्तु भिक्षेत स पूर्वोक्ताद्विशिष्यते ।। १६.

He who eats, once a month, a drop of water placed on the tip of a blade of grass, or who begs for alms in the proper way, surpasses what was previously described.