हिन्दी
When the stage of celibacy is over, study on Vedas is completed and the teacher has allowed the person to return his home by taking a leave from his service such a man is called Ashrami.
A prudent man should accept the wife matching with him and by entertaining the fire according to his power, he should earn his livelihood keeping him adhered to the offering of Brahma.
The wealth earned till then should be divided among the sons, all affairs relating to the home and house (domestic) should be assigned to the sons and should depart for the forest by moving through the holy places.
The recluse should protect his body by inhaling the air and drinking water or the roots and the fruits as prescribed by the shastras. He should not wail considering the world of all confined to his body viz., he should not lament for his near and dears.
Nobody can be recluse by attending to or executing all these ordinary affairs. It is merely an observance of the ordinary rules and the rules made for recluse are more typical and best than it. In Order to observe these rites, one should enter into past-couple life (Vanaprastha Asrama) by duly giving up the fire and the provision of varņāśrama as a result of attaining to the emancipation through the life of a recluse.
One should enter into past-couple stage not desiring for fruit of action, giving up the fire and abandoning the system to varnāśrama thereby attain to emancipation through process of renouncement.
What is the benefit for performing the ceremonies in the forest by resorting to it and giving up the worldly pleasures and like ordinary people?
Further why the man threatened of the vicissitudes of life, feeling of cold and the heat as also apprehension of sprouting within the womb, abandon the worldly enjoyments?
The reason behind performing these activities is that the recluse desires to enter into that supreme and mighty position. He always and continuously remembers the Mahakala that conquers the death. He recites the metaphysical hymns always and entertains consecration after putting up the saffron cloths. He cuts clean all hair. He wanders voluntarily by uplifting his both arms towards the sky. He lives on alms and thus survives having no home of his own. He should do Nididhyasna continuously. He should hold (a stick) for protection from the animals. He should keep with him a Kamandala, Camasa (spoon), Śikya, Trivişțapa, a quilt for defence from the water,
a Langott (nicker), a dhotf for bathing and a towel, all other things except these, should be abandoned by recluse.
He should sleep at the bank of a river voluntarily if he may do. The body should not be in pain without any specific reason, therefore.
He should use the pure water for bathing, drinking and cleaning purposes. He should neither be happy if praise is made nor curse any person if he condemns him.
A vessel for alms and water for bathing should be acquired by applications of all efforts (because these are mandatory) to do physical cleaning. Thus, the saint should always keep oneself engrossed on silent reciting and do all whatever is ideal.
The scholars should develop propensity of mind that the Brahma in garb of universe and the latter Brahma i.e. Pranava or Manu both are the same and there is no distinction between them. I have attained the state of the Brahma, an omnipresent and everlasting among the elements in an orderly manner the sky, the wind, the fire, the water, and the earth. I have acquired the state of immortality, everlasting, integrate and free from the impact of old age.
(A picturesque or concentration on or at the systematic origin of the Brahmi sensitivity from micro to formidable form has been described here in. In the successive hymns, the process of moving sensitivity from formidable to the micro form has been highlighted)
As the cloud has no nexus with sky, I have in the similar fashion no nexus with the body, what relation I could have then with the dormancy, dreaming, and awakening stage of this body?
I (the living soul) am beyond the imagination like the sky and distinct from the attractive matters shining gold like the sun. I remain stable like the mountain and inaccessible like the sea.
I myself is Narayana. I am Narkāntaka (one who stained the Asur Naraka), Purantaka (killer or Tripurasura), the man and the god too. I am known to un-rebuttable knowledge, witness to all creatures without Isvara (nobody is my administrator), without ego and affection.
Now, we describe about the exercise of Prana and Apana. He should put his both hands at the middle place of testis and anus. He should gradually push his tongue by the teeth and take it out equal to the length of a barley seed.
He should make stable his sight on the airs and earth by investigating the aim equal to the length of a Urad seed.
(The successive hymns i.e., 20, 21, 22 explains the manner of penance in which all Tanmåträs are restricted, the sound generated as a result of the exercise made in the heart and adding by this procedure the self-sensitivity to the sensitivity of Brahma. The sage has given the hints for the process of self-perceiving by establishing control on all Tanmatray existing process in the body in the hymn 18 and 19. A combination of the formidable and micro processes is existed in it. The inner perceiving can be obtained only with the five Tanmåtrås i.e. the word, the touch complexion, essence and smell. That iota may be at the somewhere place in the mind and at the adjunction of the nose root and the ear root. Where the sensing cells for the smell are existed, concentration through inner eyes cannot get any place due to presence of smell into nostrils and words in the air. Thus, a strong perceiving of the sensitivity of Brahma viz. the inner most position can only be possible when all Tanmäträs of exterior world are set aside.)
The person engrossed with Brahma attains the complexion of Brahma himself and he is Šiva. A continuous practise and the great deeds performed in the previous birth are the only means for availing that everlasting Brahma.
The origin of sound through wind is called the penance of heart. It accesses to the mind by uplifting and penetrating the body.
(Smell arises as a result of the conduction of the earth element in common life. The taste gets excitement as a result of activated water and the essence through the perceiving of smell. As a result of excitement through essence, the power of digestion (Jatharägni) increases. The circulation of wind and the breathing increases due to acuteness of fire. The power of enjoying various worldly pleasures increases due to dynamicity of the breathing. At the state of meditation of yoga, a restriction is imposed on Tanmåtrås and these are proceeded to the innermost pleasure by reducing their acuteness towards perceiving the physical pleasures. Having the breathing and the wind existed in the body, dynamic, the perceiving of immortal Anahata Nada generates. This sound activates the Sahasrara and Brahmarandhra existing in the mind and thus opens the way of supreme position)
To obtain mental power in this body is called the supreme position. The person who successfully attains this position, is liberated from the cycle of the birth and death.
As nobody can influence the lamp lighted in the home, the defects of witness or evidence doesn't even touch the witness who is unbiased and without any defect.
(The persons residing in a home perform all their activities in the light of the lamp, but the lamp has nothing to bear with their activities. The same way the sensitivity of a yogin originates the situation of performing various activities through the body yet it remains uninfluenced itself)
I (the living Soul) am sensitive therefore, not under affection of this inert body either it lays on water or on the land.
I am inactive, without defects, artless, without any particular shape, exclusive, immortal, sovereign, unique, soul of all organisms,
beyond the ties of time and only one. I am in the form of integrated knowledge and I myself is always in pleasure.
I only see myself at all moments, realize myself single, enjoy the pleasure and I am exclusive (strong resolute).
This Upnanişad pronounces that such a scholar always lives in contentment, with sources of survival voluntarily chosen and everywhere and every time he feels satisfaction irrespective of his posture and activity.
