Vayu Purana

अस्तेयं ब्रह्मचर्यञ्च अलोभस्त्याग एव च। व्रतानि चैव भिक्षूणामहिंसा परमार्थिता ।। १६.

Non-stealing, celibacy, absence of greed, renunciation, vows, non-violence, and supreme sincerity are the disciplines of mendicants.

अक्रोधो गुरुशुश्रूषा शौचमाहारलाघवम्। नित्यंस्वाध्याय इत्येते नियमाः परिकीर्तिताः ।। १६.

Absence of anger, service to the teacher, purity, moderation in food, and constant self-study—these are declared to be the observances.

बीचयोनिर्गुणवपुर्बद्धः कर्मभिरेव च। यथा द्विप इवारण्ये मनुष्याणां विधीयते ।। १६.

Bound by actions, with the seed as his origin and qualities as his form, a man is established in the world like an elephant in the forest.

प्राप्यते वाचिरादेवाङ्कुशेनेव निवारितः। एवं ज्ञानेन शुद्धेन दग्धबीचो ह्यकल्मषः। विमुक्तबन्धः शान्तोऽसौ मुक्त इत्यभिधीयते ।। १६.

He may be restrained quickly, like an elephant with a goad; but when his seed is burned by pure knowledge, he is freed from impurity and bondage, becomes peaceful, and is called liberated.

वेदैस्तुत्या सर्वयज्ञक्रियास्तु यज्ञे जप्यं ज्ञानिनामाहुरग्रयम्। ज्ञानाद्धयानं सङ्गरागव्यपेतं तस्मिन् प्राप्ते शाश्वतस्योपलब्धिः ।। १६.

The Vedas praise all sacrificial acts, but among sacrifices, recitation is said to be foremost for the wise; through knowledge, meditation free from attachment arises, and in that, the eternal is attained.

दमः शमः सत्यमकल्मषत्वं मौनं च भूतेष्वखिलेष्वथार्ज्जवम्। अतीन्द्रियज्ञानमिदं तथार्ज्जवं प्राहुस्तथा ज्ञानविशुद्धसत्त्वाः ।। १६.

Self-control, tranquility, truthfulness, purity, silence, straightforwardness toward all beings, and knowledge beyond the senses—these are declared by those of pure understanding to be the virtues.

समाहितो ब्रह्मपरोऽप्रमादी शुचिस्तथैवात्मरतिर्जीतेन्द्रियः। समाप्नुयुर्योगमिमं महाधियो महर्षयश्चैवमनिन्दितामलाः ।। १६.

Those of great intellect, the spotless and blameless sages, who are concentrated, devoted to Brahman, vigilant, pure, delighting in the self, and self-controlled, attain this yoga.

आश्रमत्रयमुत्सृज्य प्राप्तस्तु परमाश्रमम्। अतः संवत्सरस्यान्ते प्राप्य ज्ञानमनुत्तमम् ।। १७.

Having abandoned the three earlier stages of life and reached the highest stage, at the end of the year, he attains unsurpassed knowledge.

अनुज्ञाप्य गुरूंचैव विचरेत् पृथिवीमिमाम्। सारभूतमुपासीत ज्ञानं यज्ज्ञेय साधकम् ।। १७.

Having taken leave of his teachers, he should wander this earth, seeking the essence, and worship the knowledge that leads to what must be known.

इदं ज्ञानमिदं ज्ञेयमिति यस्तुषितश्चरेत् । अपि कल्पसहस्रायुर्न्नैव ज्ञेयमवाप्नुयात् ।। १७.

He who, content, dwells thinking, 'This is knowledge, this is the object to be known,' even if he lives for a thousand aeons, does not attain the true object of knowledge.

त्यक्तसङ्गो जितकोधो लघ्वाहारो जितेन्द्रियः। पिधाय बुद्ध्या द्वाराणि ध्याने ह्येवं मनो दधेत् ।। १७.

Having abandoned attachment, conquered anger, eating lightly, with controlled senses, closing the doors with the intellect, one should fix the mind in meditation in this way.

शून्येष्वेवावकाशेषु गुहासु चवने तथा। नदीनां पुलिने चैव नित्यं युक्तः सदा भवेत् ।। १७.

One should always remain engaged, whether in empty places, open spaces, caves, forests, or on the banks of rivers.

वाग्दण्डः कर्मदण्डश्च मनोदण्डश्च ते त्रयः। यस्यैते नियता दण्डाः स त्रिदण्डी व्यवस्थितः ।। १७.

Speech, action, and mind—these three are the restraints; he in whom these restraints are established is known as a tridaṇḍin.

अवस्थितो ध्यानरतिर्जितेन्द्रियः शुभाशुभे हित्य च कर्मणी उभे । इदं शरीरं प्रविमुच्य शास्त्रतो न जायते म्रियते वा कदाचित् ।। १७.

Established in meditation, with senses subdued, having abandoned both auspicious and inauspicious actions, when one relinquishes this body according to the scriptures, one is never born nor dies again.

इति श्रीमहापुराणे वायुप्रोक्ते परमाश्रमप्राप्तिकथनं नाम सप्तदशोऽध्यायः

Thus ends the seventeenth chapter, named 'The Attainment of the Supreme Āśrama,' spoken by Vāyu in the glorious Mahāpurāṇa.

अत ऊर्द्ध्वं प्रवक्ष्यामि यतीनामिह निश्चयम्। प्रायश्चित्तानि तत्त्वेन यान्यकामकृतानि तु। अथ कामकृतेप्याहुः सूक्ष्मधर्मविदो जनाः ।। १८.

Now I shall declare, in truth, the determinations regarding expiations for ascetics here, for those acts done unintentionally, and also, say the knowers of subtle dharma, for those done intentionally.

पापञ्च त्रिविधं प्रोक्तं वाङ्मनःकायसम्भवम्। सततं हिदिवा रात्रौ येनेदं बध्यते जगत् ।। १८.

Sin is said to be threefold, arising from speech, mind, and body; by which, day and night, this world is bound.

न कर्माणि न चाप्येष तिष्ठ तीतिपरा श्रुतिः। क्षणमेव प्रयोज्यन्तु आयुषस्तु विधारणात् ।। १८.

Neither actions nor even this (body) remains, so says the highest scripture; only for a moment should it be employed, for the maintenance of life.

भवेद्धीरोऽप्रमत्तस्तु योगो हि परमं बलम्। न हि योगात्परं किञ्चिन्नराणामिह दृश्यते। तस्माद्योगं प्रशंसन्ति धर्मयुक्ता मनीषिणः ।। १८.

One should be steadfast and vigilant, for yoga is the highest strength; indeed, nothing is seen here among men higher than yoga; therefore, the wise who are devoted to dharma praise yoga.

अविद्यां विद्यया तीर्त्वा प्राप्यैश्वयर्मनुत्तमम्। दृष्ट्वा परापरं धीराः परं गच्छन्ति तत्पदम् ।। १८.

Having crossed ignorance by knowledge and attained unsurpassed sovereignty, the steadfast, seeing the higher and the lower, reach that supreme state.

व्रतानि यानि भिक्षूणां तथैवोपव्रतानि च। एकैकापक्रमे तेषां प्रायश्चित्तं विधीयते ।। १८.

Whatever vows and subsidiary vows there are for mendicants, for each transgression of them, expiation is prescribed.

उपेत्य तु स्त्रियं कामात् प्रायश्चित्तं विनिर्दिशेत् । प्राणायामसमायुक्तं कुर्यात्सान्तपनं तथा ।। १८.

If, out of desire, one approaches a woman, expiation should be prescribed; one should perform the Sāntapana penance, accompanied by breath control.

तत श्चरति निर्द्देशं कृच्छ्रस्यान्ते समाहितः। पुनराश्रममागम्य चरेद्भिक्षुरतन्द्रितः । न मर्मयुक्तं वचनं हिनस्तीति मनीषिणः ।। १८.

Then, having performed the prescribed penance, with mind collected at the end of the hardship, returning again to the āśrama, the mendicant should practice diligently; the wise say that speech not connected to a vital point does not cause harm.

तथापि च न कर्त्तव्यः प्रसङ्गो ह्येष दारुणः। अहोरात्राधिकः कश्चिन्नास्त्यधर्म इति श्रुतिः ।। १८.

Nevertheless, such association should not be pursued, for it is dreadful; the scripture declares that there is no unrighteousness greater than this, day or night.

हिंसा ह्येषा परा सृष्टा दैवतैर्मुनिभिस्तथा। यदेत[https://puranastudy.freeoda.com/pur_index14/dravina.htm द्द्रविणं] नाम प्राणा ह्येते बहिश्चराः। स तस्य हरति प्राणान् यो यस्य हरते धनम् ।। १८.

This is the highest violence, established by the gods and sages: that which is called wealth—these are indeed moving lives; he who takes another's wealth takes his life.

एवं कृत्वा स दुष्टात्मा भिन्नवृत्तो व्रताच्च्युतः। भूयो निर्वेदमापन्नश्चरेच्चान्द्रायणं व्रतम् ।। १८.

Having done so, that wicked one, deviating from his conduct and fallen from his vow, should, having become remorseful, observe the Cāndrāyaṇa vow.

विधिना शास्त्रदृष्टेन संवत्सरमिति श्रुतिः। ततः संवत्सरस्यान्ते भूयः प्रक्षीणकल्मषः। भूयो निर्वेदमापन्नश्चरेच्चान्द्रायणं व्रतम् ।। १८.

According to the prescribed rule seen in the scriptures, for a year, so says the tradition; then, at the end of the year, his sin having diminished, again, having become remorseful, he should observe the Cāndrāyaṇa vow.

अहिंसा सर्वभूतानां कर्मणा मनसा गिरा । अकामादपि हिंसेत यदि भिक्षुः पशून् मृगान्। कृच्छ्रातिकृच्छ्रं कुर्वीत चान्द्रायणमथीपि वा ।। १८.

Nonviolence toward all beings must be observed in action, thought, and speech. If a mendicant, even unintentionally, harms animals or wild creatures, he should undertake the most severe penance, or the Chandrayana vow.

स्कन्देदिन्द्रियदौर्बल्यात् स्त्रियं दृष्ट्वा यतिर्यदि। तेन धारयितव्या वै प्राणायामास्तु षोडश ।। १८.

If, due to weakness of the senses, an ascetic sees a woman and loses self-control, he must perform sixteen rounds of breath control exercises.