This chapter prescribes the rules of conduct to be followed by Pashupata yogins. The term ‘Shaucachara’ corresponds to Sadachara’ in Dharma Shastra. These are usages practised by one’s ancestors (Manu) or by Shishtas under the belief that they are part of Dharma (Kumarila). Some of the rules (as noted below) are adopted from those prescribed for samnyasins. Some of the verses are adapted from Smrutis.
Vayu said:
1. Henceforth I shall explain the characteristics of purity and conduct of life, the observance of which purifies the Atman and leads a person to heaven after death.
2. Seeking of water for purity is the excellent state of sages. He who is not negligent in regard to these comes to no trouble.
3. Insult and honour, they say, constitute (what is called) poison and nectar. Insult is poison; honour is nectar.
4. The sage who does not err in regard to these comes to no trouble. He should remain with the preceptor for a year engaged in what is pleasing and beneficial to him.
5. He should not be negligent in the observance of vows, major (Yamas) or minor (Niyamas). After attaining supreme knowledge, he should seek permission from his preceptor and move about the earth consistently with Dharma.
6. This is the holy dictate of Dharma, viz. one should go along the path purified by (i.e. observed carefully by) the eyes; one should drink water filtered with a cloth; and one should utter words purified by truth i.e. state the truth only.2
2. An echo of Manu VI. 46. Cf. also Shankhasmruti. VII.7. Vishnu Dh. S. 96. 14-17 and KP. II. 28. 19.
7. It is the considered opinion that the knower of Yoga should never accept hospitality in Shraddhas and Yajnas and that it is only thus that a Yogin becomes non-violent.
8-9. An intelligent Yogin should go out (for alms) when the fires (in the kitchen) have become smokeless3 and have been extinguished and the people have practically taken their meals. He should not constantly beg in the same houses lest he should get insulted or people offended. It is thus without violating the code of conduct of the good, that he should carefully go out for alms.
3. Cf. Manu VI, 56, Shankha. VII. 2.
10. First of all, he should go to the houses of only those householders who maintain good conduct. Such begging for alms is said to be an excellent means of livelihood advised to the Yogin.
11. Secondly, he should go to the abodes of modest house holders who are faithful, self-controlled, learned and noble.
12. Last of all he should go to the residence of non-defiled and unfallen people. Begging for alms in the abodes of lower catste is considered mean,
13. The alms received may be gruel, butter-milk, milk, barley-water, cooked or uncooked fruits, roots, oil-cake or anything offered in accordance with the householder’s ability.
14. Thus the foodstuffs conducive to the increase in Siddhis of Yogins have been proclaimed by me. Among these the most excellent is that which is received by way of alms.
15. He who begs alms in a righteous manner, is better than the person who drinks a drop of water from the tip of the Kusha grass once in a month.
16. The observance of the Chandrayana1 vow is the most excellent for the Yogin. He should perform it once, twice, thrice, four times successively or as many times as he can.
1. Chandrayana is an expiation (Prayashchitta) for all lapses for which no specific penance is prescribed. It is also for accruing merits. It is so called as the intake of morsels of food increases or decreases in imitation of the course of the phases of the moon. Thus, if he cats one morsel on the 1st Tithi, he is to increase one more morsel the next day eating 15 morsels on the Full Moon day. And thus he is to decrease by one morsel everyday and observe fast on the New Moon day.
17-18. Non-stealing, celibacy, non-covetousness and renunciation are the holy rites of recluses (Bhikshus). The restraints (Niyamas) are non-violence, truthfulness; non-furiousness, service to the preceptor, purity of body, light diet and daily study of the Vedas.
19-20. Just as an elephant is caught in the forest, is then controlled, so man with the seeds (of Karmas) as his source of birth, body as guras, is bound by Karmas. Soon he is trapped and is disciplined like a (wild) elephant. In this way, with the seeds of his Karmas having been burnt by the fire of pure knowledge, he becomes free from bondage and quiescent. He is called the liberated (soul).
21. By Vedas, by means of eulogies, all rites in a sacrifice (are performed). Japa is regarded more important than knowledge. Meditation free from association with attachment is better than jnana. When that is achieved, the eternal (Moksha) is obtained.
22. The Yogin possesses these attributes: control of sense organs, quiescence, truthfulness, sinlessness, silence, straight forwardness towards all living beings, knowledge of things beyond the scope of sense-organs, uprightness etc. Those purified by means of knowledge have declared thus.
23. Composed in mind, absorbed in Brahma (or the Veda), un-erring and alert, pure, delighting in the Atman, with senses controlled-such pure, unsullied, highly intelligent, praise worthy (un-censurable) and pure (yogins) achieve (master) this Yoga.