Vratisasana

Vratiśāsana

[VS_00s] ||0|| May there be no hindrance ||0||

[VS_00s] || oṁ namaḥ śivāya ||

[VS_01s-ab] Having bowed to the god Bhāskara, the bestower of worldly enjoyment and liberation,

[VS_01s-cd] for the benefit of all the worlds, I shall proclaim the ordinance for ascetics. ||1||

[VS_01j] Lord Śivāditya is the one I worship. He is the manifest god, who bestows worldly enjoyment and liberation. Worldly enjoyment means worldly prosperity; liberation means the highest good. What is my purpose in worshipping him? "I shall proclaim the ordinance for ascetics." I shall teach the ordinance for the viku (ascetic), "for the benefit of all the worlds," for the purpose of the world's happiness. Here it is as follows.

[VS_02s-ab] When a learned one protects the Yamas and the Niyamas,

[VS_02s-cd] by the very protection of these, his mind is not shaken. ||2||

[VS_02j] The paṇḍita (learned one) protects the vow of Yama and the vow of Niyama. For if the vows of Yama and Niyama are protected, his mind is not shaken. What are the vows of Yama?

[VS_03s-ab] Ahiṁsā, brahmacarya, satya, non-engagement in worldly affairs,

[VS_03s-cd] and astainya—these five are declared by Rudra to be the Yamas. ||3||

[VS_03j] Ahiṁsā (non-violence) is defined as not killing. Brahmacarya (discipline of chastity) means not being touched by a woman from childhood, and for one who knows the mantras of the state of brahmacarya. Satya (truthfulness) means speaking what is true. Non-engagement in worldly affairs means not to pavyavahāra (engage in worldly transactions / litigation). Astainya (non-stealing) means not being deceitful with regard to the dṛvya (property / possessions) of others. These five are called the vows of Yama, according to Lord Rudra.

[VS_04s-ab] Absence of anger, devoted service to the teacher, purity, lightness of diet,

[VS_04s-cd] and vigilance—these five are declared to be the Niyamas. ||4||

[VS_04j§1] Absence of anger means not being entered by wrath. Guruśuśrūṣā (devoted service to the teacher) means diligently carrying out the successful completion of the teacher's personal tasks; devotion to the teacher is its meaning in this context. Its purpose is the desire to hear all the secrets of the teacher's teachings. Śauca (purity) means constantly performing ritual rinsing and sun-worship, and venerating the Lord. Lightness of diet means not eating just anything. Vigilance means not being negligent, but practicing the sacred state of the ascetic. These five are called the vows of Niyama, according to Lord Śiva.

[VS_04j§2] These vows of Yama and Niyama must be protected by the viku day by day, for the purpose of strengthening the sacred vows. For if one of them is not protected, the mind will certainly become unsteady as a result. This is the reason for falling from the state of a viku, culminating in consuming what is forbidden, drinking what is forbidden, and forbidden sexual relations. This is a pantən (a major transgression that nullifies ascetic status), a grave fall from status.

[VS_04j§3] If the vow of ahiṁsā is not protected, due to anger, delusion, intoxication, pride, envy, and especially due to desire, the result is a pantən. However, for one who commits violence for the sake of dharma, that is not a transgression. What is violence for the sake of dharma? In the killing of any creature for the purpose of making an offering in the worship of the gods, the ancestors, guests, or for a balikarma offering, he is not at fault for doing so. Nevertheless, it must be permissible. The one to be killed, such as a duck, goose, chicken, and especially a goat, pig, or buffalo—he should not perform the killing himself; it is proper that he should order someone else to do it.

[VS_04j§4] However, as for game animals that may be killed—all kinds of wild beasts, birds, fish of any kind, and especially grasshoppers, crickets, and so forth—it is not a transgression for a viku to kill them in such a case, if the purpose is to eat them. Furthermore, those that are proper to be killed are all creatures devoid of dharma and devoid of yoga, those which are said to cause bodily harm. What are they like? Lice, bedbugs, mosquitos, and so forth; any kind that causes pain by its bite or its sting, it is permissible to kill them. Furthermore, concerning the killing of those who cause bodily harm: a thief is devoid of dharma. It is proper for a viku to kill him if he enters his house, the house of his child, the house of his relatives and kin, or of his friend, and especially the house of his teacher or his teacher's son. The viku is not at fault for committing violence in such a case. If there is a murderer on the road—a waylayer, a beheader, one running amok, or one who attacks his companion—the viku is not at fault for killing him, for his purpose in doing so is self-protection. If there is a villain of any kind who has been captured by him, it is not proper for the viku to kill him, for there is no danger once he is tied up. It is a pantən for a viku if he kills one who is already tied up and has been captured. It is proper that he order another person to kill him.

[VS_04j§5] If there is a person who plots his death, or that of his wife or child, and it is evident that he is plotting his death, and his evil intention towards him is unwavering, he should order him to be killed. He should not kill him himself. If he does kill him, it is a pantən for him to do so. But if the one who is plotting his death comes to him with clear signs of attack, he is in danger in that situation; he is not at fault for killing him. And if his wife is unfaithful, or his daughter, he should order the killing of the partner of his misbehaving wife. He should not kill him himself. If he kills him, it is a pantən for him to do so. However, if he is overcome in that moment and is driven by great passion to kill him, or even to kill his wife, he is not at fault for doing so.

[VS_04j§6] If he commits violence because of a quarrel, but he was the one who started it, that is a pantən for a viku. But if he was attacked first, and he does not obstruct the one who assaults him, who strikes him with words and with hands, and then he is struck with a sword and he retaliates, he is not at fault for doing so, for that is called protection from danger. What is the meaning of this retaliation? For example, in a quarrel, if he is attacked first and retaliates, it is proper that he be re-consecrated. But if a viku initiates the cause of a quarrel, which culminates in him being attacked because of the extreme injustice of the words he heard, or because he himself was extremely insolent, and he retaliates by killing, it is a pantən for him to do so. He is not fit for re-consecration, for there is no prāyaścitta (penance / atonement ritual) for what is called a pantən. Therefore, the viku must be vigilant in protecting the vow of ahiṁsā.

[VS_04j§7] Now, regarding the brahmacarya, one who is not touched by a woman, what are their types? They are as follows: a śukla-brahmacārī, a kṛṣṇa-brahmacārī, and a śabala-brahmacārī. A śukla-brahmacārī is one who is celibate from childhood until death. A kṛṣṇa-brahmacārī is one who is not touched by a woman during his service to a teacher, because he is afraid of being diverted from performing his guruśuśrūṣā, desiring to know the meaning of the sacred ascetic lore, and striving for mastery of the sacred valavidyā. The remainder of his studies, whether logic, grammar, astrology, or any kind of remaining religious text (āgama) for a viku. But when he reaches the age to enter the householder state, he marries once. He does not marry again and again after the death of his wife. That is called a kṛṣṇa-brahmacārī.

[VS_04j§8] As for the śabala-brahmacārī, he does not marry during his service to his teacher. But during the householder state, he may marry as he wishes, but his purpose is the procreation of children (putravṛddhi). He must know the worship of sexual union, and the proper time and place. He must be knowledgeable of a suitable wife (yogyabhāryā) as his partner in producing descendants. Even if he has a secondary wife, she is a partner for having children, provided the woman who is his partner is of good character, of the same caste, and moreover knows how to follow the proper time for sexual union and the time to abstain from it. He is not addicted to sexual union, because he knows the evil of being attached to sensual objects. For if one is attached to a woman, the sin of desire arises. From desire comes anger; from anger comes greed; [from greed] comes delusion; from delusion comes intoxication; from intoxication comes envy; from envy comes violence. That is why sensual objects are restrained, especially the sensual object of a woman. One should not give in to the act of attachment to a woman, which leads to forbidden sexual relations (agamyāgamana). The mind becomes defiled in such a case, resulting in the viku committing adultery (paradāra), or else agamyāgamana, or else intercourse with the teacher's wife (gurvaṅganāgamana). Agamyāgamana means taking as a wife one who is not fit to be his wife, such as a mother, daughter, granddaughter, niece, sister, or in-law. Such are the women in agamyāgamana. Paradāra means taking as a wife the wife of another man. If a viku does so, he will unfailingly plunge into the world of hell, seized by the soldiers of Yama. In the case of agamyāgamana, the sin is even greater. For a long time he becomes an inhabitant of the cauldron, punished by Lord Yama. After he is released from the cauldron, for every speck of dust in the world he is reborn, for instance as a gecko, leech, irisiris poh (an unidentified creature), earthworm, slug, land-leech, or cricket. He is reborn as whatever is a speck of dust in the world. Even greater is the sin of gurvaṅganāgamana, which is taking as a wife the wife of one's teacher, one who has been touched by the teacher. That is a pantən if one does so. As for a viku who commits agamyāgamana, it is called 'fallen' (patita), included within pantən. That is the reason the paṇḍita is vigilant in protecting brahmacarya. This is the second of the sacred vows of Yama.

[VS_04j§9] Now, as for satya, the viku must be true in speech. He must be careful to guard his words, for fear they are not true, because there are many ways of speaking in the dregs of speech. And let him not use harsh speech. Only pleasant words should be spoken. Do not speak words that are coarse. Do not speak words mixed with anger, especially if accompanied by an oath or curses. For an oath and a curse are deceitful speech. Furthermore, he must be true in his actions, in his vows. For if a viku is not true to his vows, it is a pantən for him.

[VS_04j§10] For example, for one who follows the Siddhānta vow, if he eats what is forbidden to one following the Siddhānta vow, it is a pantən for him to do so. What are the things he may not eat? They are as follows.

[VS_05s-ab] Humans, monkeys, cows, tigers, elephants, horses, dogs, donkeys,

[VS_05s-cd] chickens, pigs, lions—all is impure meat. ||5||

[VS_05j] Such as the flesh of a person, the flesh of a monkey, the flesh of a cow, the flesh of a tiger, the flesh of an elephant, the flesh of a horse, the flesh of a dog, the flesh of a donkey, the flesh of a domestic chicken, the flesh of a domestic pig, and the flesh of a lion. All of these are called impure meat.

[VS_06s-ab] Crocodiles, alligators, monitor lizards, cats, mice, as well as

[VS_06s-cd] mongooses, frogs, snakes—all is impure meat. ||6||

[VS_06j] And furthermore, the flesh of the crocodile, the flesh of the alligator, the flesh of the monitor lizard, the flesh of the cat, the flesh of the mouse—all kinds of mice—the flesh of the mongoose, the flesh of the frog, the flesh of the vihung (an unidentified animal)—all kinds of vihung—and the flesh of the snake—all kinds of snakes. All of these are called impure meat.

[VS_07s-ab] The meat of earth-worms and earth-insects is scorned by all the world;

[VS_07s-cd] and creatures of strange form—all is the lowest meat. ||7||

[VS_07j] Furthermore, the creature called kṛmi or bhūḥkṛmi, such as worms that live in the earth; bhūkīṭa are ants that make their home in the earth. And all kinds of creatures that are disgusting, that are reviled by all the world; creatures of strange form, such as the leech, earthworm, cricket, irisirispoh (an unidentified creature), caterpillars of all kinds, water-beetle, and so forth, which are not pleasing to look at. All of these are called the lowest meat. And also those wild animals called camah (impure / defiled) by one who follows the pure Siddhānta vow, such as the civet (luvak), the vingsang (unidentified), the langkapan (unidentified), the kendo (unidentified), the vantirah (unidentified), the vut (unidentified), the virog (unidentified), the ruti (unidentified), the skunk (taledu), the gibbon (huvahuva), the orangutan (vurangutan), the lizard, the kararap (unidentified), the bat, the gecko, the house lizard, the tilap (unidentified), and the tunggelit (unidentified). It is not proper for these to be eaten by one who follows the pure Siddhānta vow.

[VS_08s-ab] Crows, owls, vultures, hawks, herons, cuckoos, tailorbirds,

[VS_08s-cd] parrots, parakeets, and mynah birds—all is impure meat. ||8||

[VS_08j§1] Such as cruel birds: the crow, owl, wild chicken, eagle, trilaklak (unidentified), kak (unidentified), cuckoo, tailorbird, atat (unidentified), hawk, parrot, cod (unidentified), gagandyan (unidentified), falcon, bibido (unidentified), daryas (unidentified), and the vidu bird. It is not proper for these to be eaten by one following the Siddhānta vow. Furthermore, the bluebird, and birds that can imitate human speech: the mynah bird, cangkilung (unidentified), dedekcu (unidentified), tikustikusan (unidentified), the starling—all kinds of starlings—the tetek (unidentified), and the swallow. These may not be eaten by the viku.

[VS_08j§2] Furthermore, all five-clawed creatures are not proper to be eaten. However, the five-clawed creatures that may indeed be eaten are: the monitor lizard, porcupine, iguana, tortoise, freshwater turtle, land turtle, and sea turtle—all kinds of turtles. Furthermore, those that are proper to be eaten are: the wild pig, jungle fowl, buffalo, goat, goose, duck, and pigeon. And the game animals that may be eaten are: the pangolin, barking deer, sambar deer, and mouse-deer. As for birds other than those forbidden to be eaten before, such as the peacock, adava (unidentified), green pigeon, quail, turtledove, spotted dove, and collared dove. And the birds that are proper to be eaten are: the whistling duck, bayong (unidentified), and flying fox. Such are the ones proper to be eaten. River fish and sea fish, it is proper that they be eaten. But this does not include the crocodile, nor fish that are extremely large and have a very cruel appearance. And furthermore, regarding what is proper to be eaten by one following the pure Siddhānta vow: when it is being cooked, if it is entered by a fly, mosquito, bedbug, gnat, louse, flea, catakcatak (unidentified), limpit (unidentified), or mite, it is mixed in that case. It is not right to eat it.

[VS_08j§3] And furthermore, one of the Siddhānta school, let him not eat the leftovers from any kind of offering. Also, do not eat anything that has been touched by what is camah, or has come into contact with what is mixed. Especially that which has been eaten by a dog, eaten by a chicken, pecked by a bird, or eaten by a pig. And do not eat anything that is doubtful, whether it is camah or śuci (pure). Do not eat leftovers, especially eating the leftovers of a śūdra or any person called a caṇḍāla outcaste. This must be forbidden.

[VS_08j§4] But if he eats what is forbidden according to the Vratiśāsana, it is a pantən for the ascetic to do so. He is not considered a viku if he consumes what is forbidden to be consumed and drinks what is forbidden to be drunk. Drinking what is forbidden means drinking what is not proper to be drunk, such as palm wine from the arenga palm, badyag (a fermented drink), palm wine from the palmyra, or palm wine from the budur palm. These are not to be drunk by one following the pure Siddhānta vow.

[VS_08j§5] As for the drinks he may drink: what is proper to be drunk by one following the Siddhānta vow are brəm (a type of rice wine), kilang (sugarcane juice), honey, tampo (fermented rice), and Chinese brəm. These he is permitted to drink. Nevertheless, if its container is mixed, having previously held palm wine, it is likewise not proper for him to drink, for it is affected by being mixed. But if there is one of the Siddhānta vow who drinks what is not proper for him to drink, if it is because he did not know it was camah, and he eventually finds out it was mixed, he must then perform prāyaścitta. He must receive the prāyaścitta from his own teacher. But if he refuses the prāyaścitta, it is a pantən for him to do so. But if it is due to delusion, pride, or intoxication that he consumes what is camah, and not from ignorance, that is a pantən. It is not permitted for him to be seen by other vikus, let alone be spoken to by his peers. Therefore, the viku must be vigilant in protecting the sacred Siddhāntaśāsana. So that the vow of truthfulness may be firm, he will return to the highest state if he is steadfast in the rules. This is the third of the sacred vows of Yama.

[VS_09s-ab] The topknot, tongue, and orifice of Śiva by women and sons (?), by śūdra boys;

[VS_09s-cd] the food of a corpse (?) should not be eaten, and contact with a corpse should not occur. ||9||

[VS_09j§1] And furthermore, for one of the Siddhānta school, the well-disciplined, pure-vowed one: the topknot, the tongue, and the orifice of Śiva, let them not be touched by those who are called not śuci, nor be handled by a woman who is ritually impure, nor by a person of the śūdra caste, especially a caṇḍāla person, any kind of caṇḍāla birth. For all three of these are the special marks of one following the pure Siddhānta vow.

[VS_09j§2] Furthermore, let him not eat the offerings for a dead person, nor any kind of offering for the dead. He may not go near a dead person. Especially let him not be touched by the implements for a corpse. Let one of the Siddhānta school not do so. Especially if he finds the clothing or any of the offerings for a corpse, along with its provisions, the remnants of the dead. It is not right for him to use any of these things.

[VS_09j§3] And furthermore, thus says the śāstra (sacred text / scripture): he may not pavyavahāra. But he is permitted to pavyavahāra. What is his purpose if he engages in worldly transactions? For the purpose of protecting dṛvya from ancestors of old, inherited dṛvya in the form of land. But this must be a testament to his virtue and his truthfulness. Thus a viku may pavyavahāra, but let him not have a wicked heart. For if he remains completely silent when assaulted by others who try to take his dṛvya, inherited from his ancestors, the inherited dṛvya will surely be lost to others. That is the reason he is permitted to pavyavahāra.

[VS_09j§4] Furthermore, if the purpose is the protection of his wife, his children, all of his dṛvya, the protection of his household and sacrificial area, and the protection of the dṛvya of his teacher, the protection of the wife and family of his teacher, down to his sons and daughters, he may pavyavahāra.

[VS_09j§5] But if he speaks the absolute truth of his own good conduct, it is proper for him to pavyavahāra. But for a viku to pavyavahāra by means of lending or by trade, that is not his practice, for it is not the practice of a viku to buy and sell. If lending, buying, and selling are his practice, he must be vigilant. He may not take interest on silver, compound interest. He must know the rules of buying and selling, and of lending, so that he is not troubled by the actions of the business of buying and selling, and of debt, for it is difficult to determine what is proper for him to lend. Therefore, he must remember: let the mind of the viku not be on debt and lending, nor on buying and selling. Especially if he steals, waylays, robs, ambushes, or beheads—any kind of unvirtuous act is his practice. It is a pantən for him to do so.

[VS_09j§6] If he steals a buffalo, cow, pig, dog, goat, goose, duck, or chicken—any kind of thing that he might steal—if it is in the daytime, he must be re-consecrated. But he must cease that nature of his. But if he does not cease, it is a pantən. The state of the ascetic is lost.

[VS_09j§7] But what a viku may do, if he is short of provisions on a journey, is this: he is not at fault for taking 20 cucumbers, 1 wax gourd, one handful of rice (pari samuṣṭigraha), its greens, any kind of vegetable as available, 1 jackfruit, 5 kalvi (unidentified fruit), and likewise sentul fruit. Whatever fruit he takes, let it not be much. If it is from an abandoned garden far from any house, not a place of dry or wet rice fields, and he gets enough for one meal, he is not called a thief for doing so.

[VS_09j§8] But if he carries it away, in a heavy load, he is called a thief for doing so. It is proper for the owner to seize it. These are cultivated plants. Let the viku not take them if there is no agreement. And as for cultivated plants, if there is no agreement, he will surely find sin. It is better that it be seized from him, and his sin will be removed.

[VS_09j§9] However, if there is a person guarding the garden, whether near or far, it is proper for him to ask the owner. Whatever he is given, let him be content and not greedy. He will surely not find sin. Thus the vow of asteya is protected. This is the fifth of the sacred vows of Yama. || 0 ||

[VS_09j§10] Now, that which is called anger shall be explained, for there is no enemy like anger. There is a śloka that says as follows:

[VS_10s-ab] There is no friend like knowledge, there is no enemy like anger,

[VS_10s-cd] there is no love like that for a child, and there is no power greater than fate. ||10||

[VS_10j§1] The commentary is as follows: ["There is no friend like knowledge."] There is no friend equal to knowledge, for the heart of a friend is plentiful in teaching the sacred scriptures. Because of this, the heart does not experience weariness. It is he who advises on the proper way to practice. ["There is no enemy like anger."] There is no enemy like anger. For an enemy, if he is fierce, can be kept at a distance. But as for wrath, how can one keep it at a distance, when it resides within the heart? Any undertaking will not succeed because of it, unless it is restrained by one who knows how to quell it. What is its harm? The goddess Śrī departs; youthful beauty is lost because of it. ["There is no love like that for a child."] There is no love like that for a child. ["And there is no power greater than fate."] There is no power other than from fate. The decree of fate is indeed supreme. Such is the meaning of the verse's words. To return to the anger spoken of before: it is so that the viku may know the harm of anger that is not eliminated. This is the reason it is difficult to achieve the vow of non-anger, the first of the sacred vows of Niyama.

[VS_10j§2] Now, as for guruśuśrūṣā, it shall be spoken of now. It is the constant state of not being far from the feet of the teacher, for the purpose of desiring to be taught the ordinances of the viku, so that one does not encounter the wrong path. For if a viku’s instruction from his teacher is lacking, he will not properly know what is to be rejected and what is to be adopted, nor the five precepts, nor the ten virtues. Even less will he know the meaning of the sacred teachings on ritual action, which is the path to attain worldly prosperity and ultimate liberation. That is why the practice of guruśuśrūṣā must be undertaken by the viku. This is the second of the sacred vows of Niyama.

[VS_10j§3] Now, as for śauca, it is constant pure worship. What are the forms of pure worship? The ritual rinsing before Lord Śivāditya, performing sun-worship (sūryasevana), performing the rites of Śiva, applying sacred ash (bhasma), and repeating mantras (japa). It is fortunate if one knows the rules of ritual bathing (snānavidhi). Such is śauca. It is the third vow of Niyama.

[VS_10j§4] Āhāralāghava is defined as contentment with whatever is eaten. For if a viku only desires food and is attached to fine tastes, he will indulge every wish of his mind, which will inevitably result in him being selective and eating what is not proper to be eaten. That is why one must strive to practice lightness of diet. This is the fourth of the sacred vows of Niyama.

[VS_10j§5] Apramāda is defined as not being negligent, being mindful of all the teacher's instructions concerning what must be done. What are its forms? They are as follows: śivārcana, adhyāya, adhyāpaka, svādhyāya, brata, dhyāna, and yoga. Śivārcana is defined as one who knows the illumination of the praṇava mantra, which is central to the worship of the Lord. Adhyāya is defined as one who studies all sacred texts. Adhyāpaka is defined as one who teaches his disciples to study all sacred texts. Svādhyāya is defined as one who recites what he has learned from studying all the sacred texts with his teacher. Brata is defined as one who undertakes vows, such as fasting. Dhyāna is defined as one who meditates on the Lord, the subtle god who is conceived of in worship. Yoga is the absorption of the life-breath. And he must know the sacred teachings, which are the path to find liberation. That is the purpose of this practice. Therefore, it must be performed by the viku.

[VS_10j§6] But there is one who wishes to be called a viku, who undertakes the consecration, but is lazy to write, lazy to study, lazy to recite, lazy to teach, and lazy to ask questions. There is no doubt in his heart concerning all the sacred texts; his negligence in the practice of dharma is extreme. Furthermore, when he travels, wherever he goes, he does not go to the house of a butcher, a trapper, a hunter, a public performer, or a servant. He does not go to the house of anyone who is despised. And furthermore, he does not sit in a gambling den, even if there are no gamblers there. It must not be entered by a viku, whether he is caught in the rain or in the heat. It is a pantən for him if he enters there. However, if there is a gambling hall where there is no gaming-circle and no mat—meaning it is not a true gambling den, not an established place for gamblers—it is not a transgression for him to take shelter there if he is beset by rain and heat. But if there is a gaming-circle with its mat, it is a pantən for him to enter there, especially if there are gamblers. And furthermore, let the viku not take shelter in a place of commerce, a stall. If it is the stall of one of outcaste birth (caṇḍālajāti), and he is overcome by a time of rain or heat, it is not permissible for him to rest there. Thus say the scriptures. Here is the śloka:

[VS_11s-ab] The liquor-seller, the insect-burner, the life-taker, the potter,

[VS_11s-cd] and the metal-burner—these five are declared to be the outcastes. ||11||

[VS_11j§1] And furthermore, concerning the primary outcastes, they are five in number. It is not proper to go to their stalls, nor to rest there. Who are these five primary caṇḍālas? One who sells liquor, one who is a trapper, one who is a butcher, one who is a potter, and one who is a goldsmith. The places of these five, their stalls, and especially their houses, must be avoided. A viku may not rest in such a place, for they are worse than the eighteen caṇḍālas. Moreover, do not engage with their words if they are quarrelsome; it is better to keep a distance when they are enraged. Therefore, let the viku be mindful of what is to be rejected and what is to be adopted. This is what is called apramāda. It is the fifth of the sacred vows of Niyama.

[VS_11j§2] Now, there is a viku who is firm in his grasp of the essence of the sacred vows of Yama and Niyama. From childhood he has not deviated from proper virtue and proper conduct. He is ever devoted to the feet of his teacher, has received the complete teachings, and there is no fault in his conduct. He is solely dedicated to pursuing the path to sacred liberation, holding fast to the instruction of his venerable teacher. He is diligent in practicing recitation with his teacher. He does not forget teaching and so forth, nor sun-worship, nor worship of the Lord. He is devoted to ritual action, especially the sacred rites of Śiva, the order of worship, worship of the liṅga, the five balikarma offerings, the fire-offering ritual, the rites for the dead, the tilamūrti rite, and the ritual of initiation (dīkṣā). The meaning of the highest sacred teachings, that which is sought by the lord of yogins, is that he is able to remove the impurities of others, let alone the impurities of his own kin. Such a one is fit to be a teacher. He is permitted to perform dīkṣā for others when he has reached the age of sixty years.

[VS_11j§3] But there is one who is negligent in following the instructions of his teacher, the opposite of the conduct of the one just mentioned. It is not proper for him to be initiated, even if he has reached the proper age. For the practice of the sacred dīkṣā ritual cannot be taken lightly. For if a viku is not careful in the performance of the sacred dīkṣā ritual, he will not properly know the essence of its stages.

[VS_11j§4] Especially if he misunderstands the essence and does not grasp the meaning of the sacred dīkṣā ritual, and does not know the sacred ultimate path, nor that which is sought by the highest lord of yogins, and yet he performs dīkṣā, for the purpose of wanting to be considered eminent and desiring to be praised by others—such a person will find the opposite of eminence and praise from others. Let a viku not be like that. He will end up being reviled, and furthermore he will incur a great sin (mahāpātaka), for he deviates from righteous conduct.

[VS_11j§5] Now, the way of one who is fit to perform dīkṣā is this: he truly knows the sacred dīkṣā ritual, he has mastered the practice of the sacred ultimate path, and his knowledge of the sacred teachings is vast. He constantly practices the application of nyāsa, and is also skilled in worship, mantra repetition, fire-offering, yoga, and absorption. He does not forget sun-worship. He frequently performs the sacred rites. He knows the vows of Yama and Niyama. He is attentive to his disciples (śiṣya), not lacking in instruction. He does not spoil his disciples. For if a disciple is spoiled, the disciple will surely deviate from proper conduct. There is a saying as follows:

[VS_12s-ab] From indulgence, many faults; from discipline, many virtues.

[VS_12s-cd] Therefore, upon sons and disciples, the wise one applies discipline. ||12||

[VS_12j] The commentary is as follows: There are many faults if the mind is indulged. Indulgence (lālana) means following the whims of one's own mind. But if the reason is discipline (tāḍana), there will surely be many virtues in it. Therefore, let the chastisement of sons and disciples be carried out by the learned one, so that the virtue of the son and disciple may be great. But let him not have a love that is ruinous and indulgent (asih apuhara lalis). A love that is ruinous and indulgent means being reluctant to apply discipline out of affection, for fear of losing the goodwill of the son and disciple. "As long as he is alive," he says. A person like that will certainly cause a child to go astray.

[VS_13s-a] Thus indeed, some children, undisciplined

[VS_13s-b] due to a father's negligence or excessive affection,

[VS_13s-c] go astray, are shunned by all people,

[VS_13s-d] and bring upon him the fault of great dishonor. ||13||

[VS_13j] The commentary is as follows: The child, from the beginning, is not disciplined from the start, "due to a father's negligence," because of the father's negligence, "or excessive affection," or because of the extreme affection of the father and grandfather, which is the cause of the father's excessive love. If it is so, "go astray," he will surely go astray, for he abandons proper conduct. "Shunned by all people," that is why he is abandoned by all people, on account of his bad character. "And bring upon his father the fault of great dishonor," he brings the dishonor of his father as his fault. What is his fault that causes this? The cause is great evil. A child's behavior will surely imitate that of his elder. That is the ruinous, indulgent love of such a father. There is another saying of the scriptures.

[VS_14s-a] And so, some disciples, well-disciplined,

[VS_14s-b] due to a father's diligence or excessive affection,

[VS_14s-c] of good character, praised by all people,

[VS_14s-d] by their virtues bring to the father great honor. ||14||

[VS_14j§1] The commentary is as follows: "And so," if it is so, even from the beginning of childhood, "well-disciplined," he is disciplined from a young age, "due to a father's diligence," because of the father's diligence in teaching his son, "or because of the father's excessive affection." If the child is like that, "of good character," he is possessed of good character. "Praised by all people," he is praised by the assembly of all people. "Bring to the father honor," he brings the good reputation of his father. "By their virtues," because of his virtue. "Indeed," it is certain to be so. That is why a viku must be strict in the protection of his sons and disciples, so that he does not incur a transgression (pātaka). For if a son strays from proper conduct, especially after he has been consecrated, culminating in a pantən, the father will surely enter the world of hell (nirayaloka) in that case, seized in the cauldron by the soldiers of Yama, brought down by the evil of his child. So it is for a teacher in his conduct towards a disciple.

[VS_14j§2] Especially if it is a pantən, he will enter the world of Yama. That is why a viku must be careful about whom he is to consecrate. He must observe for four years his conduct and his adherence to rules, and his ability to bear the sacred vows. And it must be seen by him that he is truly able to carry out the ritual practices of the sacred ascetic state, and his lineage. Let him not be other than the child of a viku. Let him not be the child of one who has committed a pantən. Especially if it is a pantən, and he consecrates him, he will be fined by the assembly. The one who performs the consecration in such a case will not be allowed to dwell in the land of Java. If it is so, that is why a viku must be careful about whom it is proper to consecrate, so that he may attain the highest state. If he consecrates a son, grandson, or great-grandson who is not strong enough to bear the sacred vows, and especially if his bad conduct is visible, and he consecrates him anyway because of his affection, he will not fail to incur a fine of 6 suvarṇa and 4 māṣa. This is from the venerable masters, the disciples of the Lord Teacher. And furthermore, this is what a viku should do regarding his disciple, when he has previously failed in observing who is proper to be consecrated, because of the difficulty of discerning a person's smile, gesture, form, and intention.

[VS_14j§3] If in the end the one he consecrated misbehaves, because of the temptation of being a viku, and the disciple's conduct is wrong, let him not be too forgiving. Let him not be too quick to admonish him. Let him know he is a teacher. Let him know she is a teacher's wife. Let him know he is a teacher's son. To forgive what is not proper to be forgiven—let him not do so. The middle path is not to stray from the proper ordinances, taking the sacred scriptures and traditions as a guide. Let him not be clouded by pity and affection when forgiving a disciple. Let him not be clouded by great anger when admonishing a disciple. The limit is that his conduct should be solely mindful of his sacred ascetic state. The meaning is that he should only hold fast to pure knowledge.

[VS_14j§4] What is not to be forgiven? The report of intoxication, a directly witnessed pantən. For example: one of the Siddhānta school drinking palm wine, eating what is impure, a viku committing brahmahatyā, patitva, gurutalpaka, or steya. Brahmahatyā, thus say the sacred scriptures:

[VS_15s-ab] A child, a woman, a pregnant woman, a cow, a Brahmin woman, a Brahmin, a king,

[VS_15s-cd] a teacher, and a patron—one who kills them is called a slayer of a fetus. ||15||

[VS_15j§1] The meaning is: a person who kills a child, or a child in the womb; who kills a pregnant woman; who kills a cow; who kills a Brahmin woman and a Brahmin man; who kills a king, especially one who has been enthroned; who kills an initiated teacher; who kills a patron, meaning a viku of the priestly class. That is what is called brahmahatyā.

[VS_15j§2] Now, that which is called bhrūṇahatyā (killing of a fetus) is a person who kills a child in the womb. That is what is known as bhrūṇahatyā. The sin of a person who commits brahmahatyā is extremely great. It is truly an abomination. Let it be remembered by the viku. In short, let a viku never kill, even if it is just a person. Let him never kill a fellow human being, if he is without fault.

[VS_15j§3] Patitva means taking as a wife one's mother, grandmother, aunt, sister, niece, daughter-in-law, mother-in-law, sister-in-law, the wife of an uncle, the wife of an elder step-father, the wife of any in-law, a co-wife's mother, an elder step-father, the wife of a nephew, the wife of a son-in-law, or the wife of a sibling. That is patitva, according to the sacred tradition.

[VS_15j§4] Gurutalpaka means having intercourse with the wife of one's teacher, or one who has been touched by the teacher, or the teacher's sister, the teacher's relatives, or his female servants. Especially if one commits adultery with them, and misappropriates his property. Even if he is far from the teacher, if he misappropriates the wife and property of the teacher, as has been described, it is not proper for the teacher to remain silent about the conduct of his disciple. It cannot be forgiven by the teacher. He must be admonished by him. It is a pātaka for the teacher if he forgives such a disciple.

[VS_15j§5] But if there is a woman under the protection of the teacher—be she a sister, daughter, niece, relative, or female servant—and the teacher is fond of his disciple and gives her to the disciple as a boon from the teacher (gurvanugraha), it is for the mutual benefit of the teacher and the disciple. The disciple is permitted to accept her. It is not considered gurutalpaka if the procedure is thus.

[VS_15j§6] Now, there is a disciple who misbehaves not out of malice, but because of his foolishness, and his transgression is not very great. Especially if his bond with the teacher was lacking, which was the cause of his misbehavior, his pantən is not to be equated with that of a disciple who is extremely wicked. If such a disciple is extremely remorseful and wishes to atone for his past error in conduct, the teacher is not permitted to refuse forgiveness. But he must present an offering of contentment to the teacher, performing the rite of honoring the teacher's feet (gurupāduka), with witnesses and the proper ritual procedure.

[VS_15j§7] But if he is unaware of his transgression, and especially if he scorns his teacher, he must be admonished. That is clearly a pantən. That is what is called gurutalpaka.

[VS_15j§8] Steya means to embody thievery: to rob, to pilfer, to waylay, to ambush, to attack, to misappropriate the wife of another, to commit arson, or to abduct. That is steya.

[VS_15j§9] Now, as for the ṣaḍātatāyī (the six types of aggressors), they are six in number. They are as follows: one who uses black magic, one who poisons, one who runs amok, one who commits adultery, an arsonist, and one who slanders to the king. These are the ṣaḍātatāyī. All of these cannot be forgiven by the teacher. There is no penance for them, ever. An ascetic like that is called bhagnabrata (one whose vow is broken), according to the sacred tradition. His crime is to be punished by the king, for such a viku causes the ruin of the realm. That is not the conduct of a learned one. Therefore, let the teacher instruct his disciple to hold fast to proper virtue, so that in the visible and invisible worlds he may find good, with the aim of attaining the eminent state, by means of the supreme secret of knowledge. Such is the conduct of the viku. And furthermore, let him not fail to be diligent in the ritual procedure of bathing, for thus says the sacred tradition:

[VS_16s-ab] Āgneya and Vāruṇa, and also Brāhmya and Vāyavya,

[VS_16s-cd] Mānasa and Pārthiva—bathing is said to be of six kinds. ||16||

[VS_16j] The commentary is as follows: There are six that are called snāna (ritual bathing), according to the learned. They are as follows: Āgneya, Vāruṇa, Brāhmya, Vāyavya, Mānasa, and Pārthiva. These are the six kinds. Let them be carefully practiced.

[VS_17s-ab] Āgneya is bathing with sacred ash, Vāruṇa is immersion in water,

[VS_17s-cd] Brāhmya is indeed bathing with mantra, and Vāyavya is the dust of cows. ||17||

[VS_17j] Āgneya is bathing characterized by sacred ash (bhasma). As for Vāruṇa, its characteristic is immersing oneself in water. Brāhmya is bathing characterized by mantra. As for Vāyavya, it is bathing characterized by covering the body up to the head with the dust from the hooves of cows, when they have trod upon pure ground.

[VS_18s-ab] Japa is the bathing of the mind, which should be the worship at the three junctures.

[VS_18s-cd] The touch of mud from a perfect holy place is called Pārthiva bathing. ||18||

[VS_18j] As for Mānasa bathing, it is characterized by the repetition of mantras (japa) at the time of the worship at the three junctures of the day. As for Pṛthvīsnāna (earth-bathing), it is characterized by being touched by the earth of a holy pilgrimage site. Such are the six types of bathing. Let them be observed by the viku.

[VS_19s-ab] One bathed in knowledge is a supreme bather, and one bathed in vows and observances;

[VS_19s-cd] he should not proceed unbathed, if he is not bathed with sacred ash. ||19||

[VS_19j§1] The commentary is as follows: There is another who does not bathe. But the sacred knowledge is his bathing, because of the purity of the sacred texts that have entered him and are established in the lotus of his heart. And another, there is one whose bathing is the vows of Niyama. That viku does not bathe.

[VS_19j§2] But sacred ash is the most excellent of all baths.

[VS_20s-ab] That which is mixed with hair or insects, and eaten in ignorance,

[VS_20s-cd] sprinkled with sacred ash and blessed by speech, is blameless food for sages. ||20||

[VS_20j] The commentary is as follows: The food that is eaten, if it is mixed with an insect or hair—an insect (kīṭa) is like an ant, caterpillar, fly, gnat, and so forth, any small, impure creature; hair (keśa) is the hair of the head—if their mixture in any food is unknown, because of their smallness, it is not a transgression for the viku to eat what is mixed with them, if he is not aware of it. This is because of the purity of the sacred ash that is touched and worn by the viku, and because he performs prāṇāyāma every day. Here is the scripture for it:

[VS_21s-ab] With prāṇāyāmas one should burn away faults, and with dhāraṇās, sin;

[VS_21s-cd] with pratyāhāra, the objects of the senses, and with dhyāna, the ungodly qualities. ||21||

[VS_21j] For prāṇāyāma burns away faults. The afflictions are burned by dhāraṇa. The objects of the senses are burned by pratyāhāra. Dhyāna eliminates the qualities that are not excellent. Let this be known by the viku, says the scripture.

[VS_22s-ab] Fortitude, forgiveness, self-control, non-stealing, purity, restraint of the senses,

[VS_22s-cd] modesty, knowledge, truth, and absence of anger—this is the tenfold mark of dharma. ||22||

[VS_22j] Dhṛti is clarity of mind. Kṣamā is the quelling of anger. Dama is the power of the intellect. Asteya is not stealing. Śauca is ritual rinsing, bathing with ash, and so forth. Indriyanigraha is the restraint of the active senses. Hrī is shame or modesty. Vidyā is studying. Satya is not being false. Akrodha is not being affected by anger. All of these are called the ten dharmas.

[VS_23s-ab] Purity, sacrifice, austerity, charity, recitation, restraint of the sexual organ,

[VS_23s-cd] vows, fasting, silence, and bathing are the ten niyamas. ||23||

[VS_23j] Śauca is constant purification by ritual rinsing. Ijyā is constant worship. Tapa is disciplining the body and senses. Dāna is giving. Svādhyāya is reciting what one has learned from study. Upasthanigraha is restraint of the sexual organ. Brata is abstaining from meat and so forth. Upavāsa is fasting. Mauna is silence. Snāna is constant bathing. These are ten in number. They are called the Niyamas.

[VS_24s-ab] Non-cruelty, forgiveness, truth, non-violence, self-control, uprightness,

[VS_24s-cd] meditation, grace, sweetness, and gentleness are the ten yamas. ||24||

[VS_24j] Ānṛśaṁsya is not being heavy with praise. Kṣamā is the quelling of anger. Satya is not being deceitful. Ahiṁsā is not killing. Dama is the power of the intellect. Ārjava is uprightness of mind. Dhyāna is meditating on the form of the Lord. Prasāda is grace or affection. Mādhurya is speaking sweetly and being pleasant to behold. Mṛdutā is the quality of being gentle. All of these are ten in number. They are called the Yamas.

[VS_25s-ab] Those twice-born who recite these ten foundations of dharma,

[VS_25s-cd] and having studied, follow them, they go to the supreme state. ||25||

[VS_25j] The commentary is as follows: There are twice-born who study the foundations of the ten dharmas. They study them and then follow the ten dharmas. They are the ones who attain the supreme state, finding the sacred ascetic state. This is the teaching of Lord Maheśvara. It is proper to be contemplated.

[VS_26s-ab] Truth, vow, or austerity—all that is without purpose

[VS_26s-cd] for those content in knowledge and without desire, whose life is imbued with peace. ||26||

[VS_26j§1] The commentary is as follows: The vows to be performed are many in kind. Whichever vow you desire: a vow of flowers and virtue, which is to hold fast to worship; a vow of wakefulness and virtue, which is to hold fast to being awake; a vow of knowledge and virtue, which is to hold fast to offering praise. Especially if one knows the state of the lord of yogins. And as for austerity, that is called tranquility. All these vows and austerities, do not make their fruit the goal. Only the happiness of the mind should be pursued during the time of vows and austerities, for the duration of your life. But as for one who desires the fruit of his vows and austerities, that is a sin. Thus says Lord Maheśvara. Be truly vigilant. || 0 ||

[VS_26j§2] Here is the precious teaching of Lord Śaṅkara to be remembered.

[VS_27s-ab] As the light of the sun and moon is equal by day and by night,

[VS_27s-cd] so should be the bearing of the ascetic, his heart not deviating. ||27||

[VS_27j§1] The commentary is as follows: The mind of equanimity (samatā), that is what you must have as your mind, O viku. Here is the illustration: like the sacred Sun and Moon, who shine upon the whole world. All kinds of stationary and moving beings, the lowest, middle, and highest; bad and good, happiness and sorrow, pure and mixed, foul and fragrant, are all equally illuminated by them. There is no difference in the touch of their bodies. So too should be your mind, O viku. Do not claim knowledge and all virtues. Do not be overcome by the three impurities (trimala): sattva, rajaḥ, tamaḥ. Thus says Lord Śaṅkara. Be truly vigilant.

[VS_27j§2] Here is the precious teaching of Lord Śambhu to be remembered.

[VS_28s-ab] The sacred implements, filth, and excrement,

[VS_28s-cd] sacred ash, liquor, and food—by doing thus (?) he goes to transgression. ||28||

[VS_28j§1] The commentary is as follows: Be ever vigilant with the sacred implements (upākaraṇa), such as sacred ash, palm-leaf manuscripts, rosary, conch shell, and water vessel. Do not let them be brought to a place of urination, or to a place for drinking palm wine, so that it does not cause a great sin. Thus says Lord Śambhu. Be truly vigilant. || 0 ||

[VS_28j§2] Here is the precious teaching of Lord Rudra to be heeded.

[VS_29s-ab] Ahiṁsā, brahmacarya, satya, non-engagement in worldly affairs,

[VS_29s-cd] and astainya—these five are declared by Rudra to be the Yamas. ||29||

[VS_29j§1] The commentary is as follows: Ahiṁsā is defined as not killing any living creature, especially a human being. It is also giving untrue speech, or thinking ill of others. This is forbidden. That is what you must not do, O viku.

[VS_29j§2] And you must practice brahmacarya. A brahmacārī is one who holds fast to reciting the mantra oṁ sa ba ta a i. That is the state of brahmacarya. There are three kinds of brahmacārī. They are the kṛṣṇa-brahmacārī, the śavala-brahmacārī, and the śukla-brahmacārī. Such are the three kinds.

[VS_29j§3] A kṛṣṇa-brahmacārī is one who marries once. When his wife dies, he does not speak of marrying again. He practices dhyāna, yoga, japa, and samādhi. That is what is called a kṛṣṇa-brahmacārī.

[VS_29j§4] A śavala-brahmacārī is one who has children and marries a second or third time. But he may not have sexual relations during the dry season, the ninth month, or on the days of the new and full moon. Especially if he is harsh towards his wife. He only performs yoga, japa, and samādhi at such times. That is what is called a śavala-brahmacārī.

[VS_29j§5] As for the one called a śukla-brahmacārī, he is simply not touched by a woman from childhood. This is not from being unattractive or shy. And he may not go into a deserted place with a woman, even if it is his mother, or a sister or a friend. He does not look at women, let alone speak with them. He only performs dhyāna, yoga, japa, and samādhi. That is a śukla-brahmacārī, the ultimate state of brahmacarya.

[VS_29j§6] Satyaṁ, you must be true: not false in thought, in speech, in action, or in your vows. Whatever your elder commands, obey it.

[VS_29j§7] Avyavahārikaṁ, you must not engage in worldly transactions. Thus, you, O viku, must not buy or sell. It is not a virtue, but a fault.

[VS_29j§8] Astainyaṁ, you shall not be a thief. A thief is of the following kinds:

[VS_30s-ab] The doer, the instigator, the enjoyer, the one who points out, the one who gives shelter,

[VS_30s-cd] the helper, the one who knows, and the concealer—the eight kinds of thieves are remembered. ||30||

[VS_30j§1] The commentary is as follows: There are eight kinds of thieves. One who takes, one who orders it, one who gives food, one who gives shelter, one who helps, one who informs the thief, and one who conceals it. These are called the aṣṭacaurāḥ (the eight types of thieves). That is what you must not do, O viku. This is called the vow of Yama. Thus says Lord Rudra; remember it well.

[VS_30j§2] Here is the precious teaching of Lord Śiva to be heeded.

[VS_31s-ab] Absence of anger, devoted service to the teacher, purity, lightness of diet,

[VS_31s-cd] and vigilance—these five are declared to be the Niyamas by Śiva. ||31||

[VS_31j§1] The commentary is as follows: You must be without anger. Do not feed the fierceness of passion (rajaḥ). Do not be rash in speech. Do not be rash with your hands.

[VS_31j§2] Guruśuśrūṣā is devotion to the teacher. Those who are called 'teacher' are of these kinds: vayovṛddhas tapovṛddho jñānavṛddha iti smṛtāḥ (old in age, old in austerity, and old in knowledge are remembered). Who is a vayovṛddhaḥ? One who is old in age, such as one's father and mother, or one's preceptor. Especially one who performs the consecration and gives instruction. A tapovṛddhaḥ is one who is old in vows and austerities. A jñānavṛddhaḥ is one who is old in sacred knowledge. In short, be reverent to anyone who is called an elder. And you are the younger. That is devotion to the teacher.

[VS_31j§3] Śauca is defined as always being pure. Hold fast to bathing. Always be adorned with sacred ash. Hold fast to sun-worship, wearing sacred ash and sandalwood paste, along with the purifying water of Śiva. The mantra of purity is oṁ sa ba ta a i.

[VS_31j§4] Āhāralāghava is defined as eating lightly, not too attached to fine tastes. Do not be addicted to the pleasure of meat. Do not seek the flesh of any living creature. Simply be content.

[VS_31j§5] Apramāda is defined as not being negligent in anything you do, especially in any command from the teacher.

[VS_31j§6] Such are the vows of Niyama. Thus says Lord Śiva. These vows of Yama and Niyama, their total number is ten. In the end, they are called the daśaśīla (ten virtues).

[VS_32s-a] The sacred thread becomes a fetter on earth,

[VS_32s-b] the sacred ash a fierce fire in hell, as it is here.

[VS_32s-c] Immediately, in the counting of the rosary, a punishment of a hundred faults,

[VS_32s-d] for whoever does not protect the Pāśupata moral conduct. ||32||

[VS_32j] The meaning is: If a viku is not vigilant in the five precepts and the ten virtues, and especially with the sacred implements of Śiva, he will surely cast his body into the cauldron of hell. What are the kinds of implements of Śiva, which are the adornments of a viku? The sacred thread, sacred ash, rosary, and water vessel. That sacred thread will become a club, a mace to beat your body there in the world of Yama, if the śīla is not protected by you. But if the śīla is protected by you, it will be your path to reach the feet of Lord Īśa. Likewise, the sacred ash of the viku will become a mountain of fire, burning your body there in the world of Yama, if the śīla is not protected by you. But if the śīla is protected by you, it will be your radiance day and night, wherever you go. And so too the rosary, which is the counter for the viku, will become an instrument of punishment for your faults. How long will they be counted and laid out? A hundred years of punishment for each bead, if the śīla is not protected by you. But if the śīla is protected by you, it will become a mountain of wish-fulfilling jewels, producing all fruits to be enjoyed for all time. These sacred implements of the viku can create heaven and liberation, if the śīla is protected by you. But if the śīla is not protected by you, you will become a cow, a buffalo, a dog, a pig, a wild boar, a monkey, imprisoned for all time. That is why you must not fail to obey the words of the teacher, for he is the one who truly teaches what is proper. Therefore, the gift for the teacher that I ask of you is that you not be negligent in your conduct. May you be at peace with me. Thus says Lord Paśupati. Be truly vigilant, and listen to this scriptural verse:

[VS_33s-ab] Anger, greed, and delusion, desire and hatred are remembered;

[VS_33s-cd] all these enemies are established within one's own body, five in number. ||33||

[VS_33j] The commentary is as follows: The enemies residing in the body are five in number. What are their kinds? Here is the order of the five enemies: anger, greed, delusion, desire, and hatred. Such are the kinds of the pañcaśatru (five enemies) in the body. Remember this, O viku. In the end, nine are added, which is why they become fourteen. What are they?

[VS_34s-ab] Depravity, deceit, folly, cruelty, slander, and arrogance,

[VS_34s-cd] falsehood, envy, and violence—all five become fourteen. ||34||

[VS_34j§1] The commentary is as follows: Nine are added, which is why they become fourteen. What are the nine? Depravity, deceit, folly, cruelty, slander, arrogance, falsehood, envy, and violence. That makes a total of fourteen. Their place is not far from here, within the body. Therefore, they must be abandoned by the viku. Let him not be other than vigilant in protecting his moral conduct (śīla).

[VS_34j§2] There is a saying of the sacred scriptures to be remembered by the viku.

[VS_35s-ab] Attachment to women, drink, and gambling, attachment to hunting and summoning,

[VS_35s-cd] attachment to sleep, mountains, houses, solitude, food, and water. ||35||

[VS_35j§1] Attachment to women is addiction to sexual union. Attachment to drink is addiction to drinking palm wine. Attachment to gambling is addiction to betting on any kind of game. Attachment to hunting is addiction to the hunt. Attachment to summoning is addiction to calling for any kind of entertainment. Attachment to sleep is addiction to sleeping. Attachment to mountains is addiction to the beauty of mountains. Attachment to a house is addiction to the charm of a house. Attachment to solitude is addiction to the beauty of a lonely place. Attachment to food is addiction to eating fine food. Attachment to water is addiction to the charm of water, such as a bathing place, a lake, a spring, a river, the Narmadā, the Gaṅgā, the Sarayū, or the ocean. Any kind of beautiful river is to be avoided. All of these are called the enemies of the lord of yogins. All the objects of pleasure in the world. That is why a viku must not be addicted to objects of pleasure, for they are the reason he will not find the state of the lord of yogins. And furthermore, whatever your mind desires, O viku, if you wish to find the state of Lord Īśa, let knowledge be your only guide. The state of Śiva will surely be attained by you, for you will be clear-sighted in the knowledge of the formless.

[VS_35j§2] But if that state of emptiness is not attained by you at the time of your dissolution, then you will be reborn among humans. What is the nature of your birth as a human?

[VS_36s-a] Again of good family, handsome form, virtuous, wealthy, glorious, an ascetic, a man,

[VS_36s-b] master of knowledge, wise, of good mind, meritorious, forgiving and steadfast,

[VS_36s-c] selfless, fortunate, enjoying pleasure (?), generous, of established fame, righteous, a protector,

[VS_36s-d] a yogin of the formless, in a birth from the three times, to pervade the abode of Īśa. ||36||

[VS_36j§1] The commentary is as follows: If a yogin does not find the state of Śiva, nevertheless his yoga, fire-offerings, and so forth will not be without fruit. He will be reborn, because of his knowledge of the three junctures of the day. What will he become as a human? He will have great power in the world. First, his family will be noble. Furthermore, he will be handsome and of good conduct, possessed of glory, and wealthy, for he is an ascetic. Such is the nature of this man. He is a master of knowledge, able to study all scriptures. He is wise and has a good memory. He is of good mind and righteous in thought. He is meritorious. His body is pure. He does not possess fickle wealth. He is forgiving, his mind is tranquil. He is steadfast, extremely brave. He is selfless, without desire for property or his own life. He is fortunate, finding all that is good in the world, possessed of happiness for the duration of his life. He is wealthy, rich in gold and silver. He is of great fame, his renown is great. He is righteous, knowing the good dharma. He is a protector, protecting the entire world. He is a friend, knowing how to treat a friend, not to mention his relatives. Furthermore, if there is a human like that, a living being who, upon death, returns to the abode of Rudra, it is because he has practiced the state of the lord of yogins. In essence, a person like that is a living Lord Rudra. He is called a mahāpuruṣa (Great Man). ||0||

[VS_36j§2] This is the Vratiśāsana. Let it not fail to be known by the viku, the one who desires to know the five precepts and the ten virtues. Such is the conduct of a bhujaṅga (ascetic): not to be constantly bowed to, not to be constantly approached, not to be constantly sat with. Do not be aware that you are hot, or that it is raining. Do not be aware that you are weary. Do not be aware that you are hungry. Be selective in your food. Be selective in your drink. Be selective in the place where you rest. Do not fail to have awareness of proper time and place (kāladeśāpekṣī). Such is the conduct of a bhujaṅga, in the knowledge that he is of Brahmin lineage. There is a saying of the scriptures:

[VS_37s-ab] Those who have deviated from their own duties, who live by the duties of others,

[VS_37s-cd] disdaining their twice-born status, those Brahmins act like śūdras. ||37||

[VS_37j§1] The commentary is as follows: If a person has fallen from his own duty, which is his livelihood, and he eats by performing the work of other people; for instance, a Brahmin, whose body is truly of Brahmin origin, a true twice-born, and he follows all the work of a śūdra as his livelihood, if it is so, his twice-born status is lost. If there is a Brahmin like that, he is like a śūdra, he is the same as a śūdra or a caṇḍāla, because his conduct is like that of a śūdra.

[VS_37j§2] Let this not fail to be known by one who wishes to consecrate a bhujaṅga. He must first instruct the person who wishes to be initiated by him. If the disciple does not agree to the release of the sacred Vratiśāsana, cancel the consecration. If he does consecrate such a person, he shall be fined by the assembly of his initiated peers 3 suvarṇa and 2 māṣa. If he knows the sacred Vratiśāsana, but does not teach it before his consecration, the fine is 1 suvarṇa and 4 māṣa. Let this be known to the entire community of masters. Be you vigilant. || 0 || This is the Vratiśāsana. || Finished. || 0 ||

Appendix: The text of the 'ga' lontar

Sharada Rani: We have above given the text of ka kha gha. The root verses of the lontar 'ga' are different in every case, starting from 4. So this text is here given separately, in the form of an appendix. Important variant readings are indicated here and there by writing lo. inside parentheses. The particular variant readings of the Sanskrit verses have already been given above in the main text. For convenience, the number of the main text has been joined to the verses. In the present text, there is no appearance at all of the sixteenth verse. After the the 25th verse, there is one more verse which is not found in the main text: to indicate it we have numbered it 25ka. Going forward from verse 25, in the main text there is up to verse 37, but in the present text the end falls precisely at 25ka. The available text, being brief, is in general very well organized.

[VS_appendix-04s-ab] Absence of anger, devoted service to the teacher, purity, non-engagement in worldly affairs,

[VS_appendix-04s-cd] and vigilance—these five are declared to be the Niyamas by Śiva.

[VS_appendix-04j§1] Absence of anger is not being entered by anger. Devoted service to the teacher is being diligent in serving the teacher, for the purpose of desiring to hear the teachings, the teachings of the teacher. Purity is constant pure worship of the Lord. Non-engagement in worldly affairs is not engaging in worldly transactions. Vigilance is not being negligent in practicing the sacred state of the bhujaṅga. These five are called the vow of Niyama, says Lord Śiva.

[VS_appendix-04j§2] The vow of Yama must be protected by the viku day by day, for the purpose of strengthening the sacred vows. For if one of them is not protected, the mind will certainly become unsteady. This will surely lead to straying from the state of a viku, culminating in consuming what is forbidden, drinking what is forbidden, and forbidden sexual relations. This is a pantən, a grave fall from status.

[VS_appendix-04j§3] For if the vow of ahiṁsā is not protected, due to anger, delusion, intoxication, pride, and envy, and especially due to desire, that is a pantən. However, if one commits violence for the sake of dharma, he is not at fault. What is that? Killing for the purpose of an offering to the gods, an offering to the ancestors, an offering for guests, or a bhūta offering. He is not at fault for committing violence in such a case. Nevertheless, it must be permissible to kill it, such as a duck, chicken, or pig, and especially a buffalo. He should not perform the killing himself; it is proper that he should order someone else to do it.

[VS_appendix-04j§4] However, as for game animals that may be killed, such as all kinds of wild beasts, birds, and fish of any kind, and especially grasshoppers and crickets, it is not a transgression for a viku to kill them. Furthermore, those that are proper to be killed are those devoid of dharma and devoid of yoga, those which cause bodily harm. What are they like? Mosquitos, bedbugs, stinging insects. Those that cause bodily harm are those that bite. A thief is proper for a viku to kill if he comes to his house, the house of his child, relative, or friend. Especially if he comes to the house of his teacher, the viku is not at fault for committing violence. If there is a murderer on the road—a waylayer, a beheader, one running amok, or one who attacks the viku or his companion—the viku is not at fault for committing violence, for that is called self-protection. If there is a villain who has been captured, it is not proper for the viku to kill him, for there is no danger to his person. It is a pantən for a viku if he commits violence in such a case.

[VS_appendix-04j§5] If there is a person who plots his death, or that of his wife or child, and it is evident, and his evil intention towards him is unwavering, he should order him to be killed. He should not kill him himself. If he does kill him, it is a pantən for him to do so. But if the one who is plotting comes to him with clear signs of attack, he is in danger in that situation; he is not at fault for committing violence. And if his wife is unfaithful, or his daughter, he should order the partner of his misbehaving wife to be killed. He should not kill him himself. If he kills him, it is a pantən for him to do so. However, if he is overcome in that moment and is driven by great passion to kill him, or even to kill his wife, he is not at fault for doing so.

[VS_appendix-04j§6] If he commits violence because of a quarrel, but he was the one who started it, that is a pantən. But if he was attacked first, and he does not obstruct the one who assaults him, is not shaken, and is then struck with words because of the extreme injustice of the words he heard, or because he himself was extremely insolent, and he does not retaliate against the one who commits violence, it is a pantən for him to do so. He is not fit for re-consecration, for there is no penance for what is called a pantən. That is why the viku must be vigilant in protecting the vow of ahiṁsā, the first of the sacred vows of Yama.

[VS_appendix-04j§7] Now, as for brahmacarya, not being touched by a woman, what are its kinds? They are as follows: a śukla-brahmacārī, a śavala-brahmacārī. A kṛṣṇa-brahmacārī is one who is not touched by a woman during his service to a teacher, because he is afraid of being diverted from performing his devoted service to the teacher, desiring to know the meaning of the sacred lore of the bhujaṅga, and striving for mastery of the sacred valavidyā. The remainder of his studies, whether logic, grammar, or astrology. Whatever is the remainder for a viku. When he reaches the age to enter the householder state, he marries once. He does not marry again after the death of his wife. That is called a kṛṣṇa-brahmacārī.

[VS_appendix-04j§8] As for the śabala-brahmacārī, he does not take a wife during his service to his teacher. During the householder state, he may marry as he wishes, but his purpose is the procreation of children. He must know his partner in producing descendants. Even if he has a secondary wife, she is not a partner for having children. For every one of his good deeds, he must know the time for sexual union. Whatever is a good time for sexual union, and the bad time to be avoided for sexual union. He is not addicted to sexual union, because he knows the evil of being attached to sensual objects. For if one is attached to a woman, the sin of desire arises. From desire comes anger; from anger comes greed; from that comes delusion; from that comes intoxication; from that comes envy. That is why sensual objects are restrained, especially that of a woman. If one gives in to the act of attachment to a woman, the mind becomes defiled, resulting in the viku committing adultery, or else agamyāgamana, or else intercourse with the teacher's wife. Agamyāgamana means taking as a wife one who is not fit to be his wife. What are they like? Taking as a wife one's mother, step-mother, daughter, granddaughter, niece, sister, or in-law. Such are the primary women in agamyāgamana. Paradāra means taking as a wife the wife of another man. One who does so will unfailingly plunge into the world of hell, seized in the cauldron by the soldiers of Yama. In the case of agamyāgamana, the sin is even greater. For a long time he becomes an inhabitant of the cauldron of Lord Yama. After he is released from the cauldron, for every speck of dust in the world he is reborn, for instance as a gecko, leech, hirispoh (an unidentified creature), cricket, earthworm, slug, or land-leech. He is reborn as whatever is a speck of dust. Even greater is the sin of gurvaṅganāgamana. What is it like? Taking as a wife the wife of one's teacher, one who has been touched by the teacher, his daughter, or his granddaughter. Such is the nature of agamyāgamana. That is called 'fallen' (patita). Its gravity is included within pantən for a viku if he does so. That is why the learned one is vigilant in protecting brahmacarya. This is the second of the sacred vows of Yama.

[VS_appendix-04j§9] Now, as for satya, the viku must be true in speech. He must be careful to guard his words, for fear they are not true, because there are many ways of speaking in the dregs of speech. And let him not use harsh speech. Only pleasant words should be spoken. Do not speak words that are coarse. Do not speak words mixed with anger, especially if accompanied by an oath, or a curse, for a curse and an oath are deceitful speech. Furthermore, he must be true in his actions, and in his vows. For if a viku is not true to his vows, it is a pantən for him. ||

Editor's Note (Sharada Rani): there is only the gist of verses 5, 6, 7, 8 and 9 of the main text. The verses have been omitted and the Old Javanese commentary is somewhat abbreviated and somewhat rearranged.

[VS_appendix-05-09j§1] For example, for one who follows the Siddhānta vow, if he eats what is forbidden to be eaten by one following the Siddhānta vow, such as the wild pig, jungle fowl, dog, and also the cat, civet, mongoose, viṅsaṅ (an unidentified animal), mouse, snake, tiger, laṅkapa (unidentified), ruti (unidentified), tḍak (unidentified), galiṅ (unidentified), rathe (unidentified), vipra (unidentified), gibbon, vuk (unidentified), virog (unidentified), viyuṅ (unidentified), tiṅkəl (unidentified), nīla (unidentified), badal (unidentified), kararap (unidentified), bat, tken (unidentified), vulun (unidentified), or tuṅhin? (unidentified)—these are not to be eaten by one of the Siddhānta school. || Now, as for those that are truly not to be eaten, cruel creatures are the first kind, all those that eat their own kind: the bibidho (an unidentified bird), dok (unidentified), daryas (unidentified), hawk, trilaklak (unidentified), cod (unidentified), gagaṇḍan (unidentified), and the viḍu bird. These are not to be eaten. Furthermore, the nīlapakṣī (blue bird), such as the crow, kak (an unidentified bird), caṅkiluṅ (an unidentified bird), and especially birds that can imitate human speech, such as the atat (an unidentified bird), parrot, and starling. These and others like them are not to be eaten.

[VS_appendix-05-09j§2] Furthermore, all five-clawed creatures are not to be eaten. However, the five-clawed creatures that are indeed proper to be eaten are as follows: the porcupine (varak laṇḍak), monitor lizard, and tortoise. These may be consumed. Now, as for earth-worms (bhūhkṛmi) and living insects (prāṇikṛmi), they are not to be eaten. Their kinds are: caterpillars, creatures that dwell in the earth, kutis (an unidentified insect), and so forth; these are not to be eaten. The kinds of living insects are: stinging insects, flies, mosquitos, gnats, bedbugs, lice, fleas, and limpit (an unidentified insect); these are not to be consumed by one of the Siddhānta school. Likewise, beef, gaur meat, horse, konta (unidentified), and donkey are not to be consumed. Now, as for the cow and the gaur, their milk and hides are sacred. If these are used, they are not proper to be eaten. Now, as for what may be consumed by one of the Siddhānta school, from the four mentioned before, they are as follows: the pig, porcupine, tortoise, sea turtle, freshwater turtle, land turtle, sea turtle, and pḍok (unidentified). As for game animals: the wild boar, jungle fowl, buffalo, goat, goose, duck, pigeon, pangolin, barking deer, bəmḍiśil (unidentified), mouse-deer, and sambar deer are proper to be consumed by one of the Siddhānta school. Now, as for birds, those other than the ones forbidden to be eaten before are the ones to be eaten, such as the peacock, kadaba (unidentified), vantən (unidentified), green pigeon, quail, whistling duck, trabāyak (unidentified), and flying fox. These and others like them are proper to be eaten. As for river fish and sea fish, they are proper to be eaten. This does not include the crocodile, nor fish that are extremely large, especially if they are cruel-looking fish; these are not to be eaten. And let one of the Siddhānta school not eat leftovers from any kind of offering. Do not eat anything that has been placed with what is impure, or has come into contact with what is impure. Especially if it has been eaten by a dog, a chicken, or a pig; it is not to be eaten. And do not eat anything that is doubtful, whether it is impure or pure. Do not eat leftovers. Now, if he eats what is forbidden to be eaten by one of the Siddhānta school, it is a pantən for him. That is what is called eating the forbidden, and it is the same as drinking the forbidden. Its kind is drinking what is not proper to be drunk, such as badeg palm wine, palmyra palm wine, or budur palm wine. These are not to be drunk by one of the Siddhānta school. Now, as for the drinks for one of the Siddhānta school, they are Chinese brəm and honey. Now, if there is one of the Siddhānta school who eats what is impure because he did not know it was impure, he must then perform prāyaścitta. He must receive the prāyaścitta from his teacher. Now, if he refuses the prāyaścitta, it is a pantən for him. Especially if it is because of delusion, pride, or intoxication that he eats what is impure, it is a pantən. The meaning of pantən is that he is not fit to be seen by... the sacred Siddhāntaśāsana. So that the vow of truthfulness may be firm, this is the third of the sacred vows of Yama. ||

[VS_appendix-05-09j§3] What is non-engagement in worldly affairs? It is as follows: let the viku not engage in worldly transactions. However, if his purpose is the protection of property from ancestors of old, inherited property in the form of land, wife, or children, he may engage in worldly transactions. But let him take his stand on his virtue, for if he remains completely silent in the face of the misdeeds of others, the property of the viku will surely be lost. The meaning is, if the purpose is the protection of his wife, property, land, male servants, female servants, children, grandchildren, descendants, and future descendants, he may engage in worldly transactions. And if it is to declare his own good conduct, it is proper for him to engage in worldly transactions. But for a viku to engage in worldly transactions by means of trade, that is not his practice. For it is not the practice of a viku to buy and sell, or to lend. If he does buy and sell, and if he does lend, he must be careful in his selling and buying, and careful in his lending and borrowing, so that he is not troubled by the business of buying and selling, and by all the procedures of debt and credit. The meaning is that it is difficult to determine what is proper for him to lend and borrow. The same is true for what is to be sold and bought. Therefore, let the viku be mindful of this, so that the vow of non-engagement in worldly affairs may be protected. This is the fourth of the sacred vows of Yama. ||

[VS_appendix-05-09j§4] What is non-stealing? It is as follows: let the viku not pilfer. Especially let him not steal, filch, waylay, ambush, or rob on the road. It is a pantən if he does so. If he pilfers a buffalo or cow, a pig, a dog, or anything at all, if it is in the daytime, he must be re-consecrated. And then he must cease that nature of his. But if his conduct does not change, it is a pantən. What may a viku do if he is short of provisions on a journey? He is not at fault for taking 10 cucumbers, 1 wax gourd, one handful of rice, its greens, any kind of vegetable as available, 4 kaləvih (unidentified fruit), and 4 wax gourds. Especially if it is fruit: sentul, langsəb, or vuṅlvan fruit. If it is from an abandoned garden far from any house, a place of dry or wet rice fields far from any house, and he gets enough for one meal for his sustenance, and especially if he eats it there, then if he carries it away in a heavy load, he is a thief. It is proper for the owner of the cultivated plants to seize it. If the owner who is guarding it does not know, he should ask. If it is seized from him, his sin will be removed. But if there is an owner guarding it, he should ask. Let him be content with what he is given, so that the vow of non-stealing may be protected. This is the fifth of the sacred vows of Yama. ||

[VS_appendix-05-09j§5] Here are the vows of Niyama. Absence of anger means not being entered by anger, for there is no enemy like anger. There is a śloka of mine that says as follows: ||

[VS_appendix-10s-ab] There is no friend like knowledge, there is no enemy like anger,

[VS_appendix-10s-cd] there is no love like that for a child, and there is no power greater than fate. ||

[VS_appendix-10j§1] There is no equal to knowledge as a friend, for however much a friend may give instruction, the sacred teaching does not experience weariness in teaching what is right, if it is practiced. There is no equal to anger as an enemy. It cannot be kept at a distance. For a fierce enemy can be kept at a distance, but as for anger, it cannot be defeated, because it is not far from the heart. It is certain that any undertaking will not succeed because of it. The goddess Śrī departs; that is the harm of anger if it is not restrained. || There is no love like that for a child. There is no power like that of a god. Such is the meaning of the śloka. To return to anger: it is so that you may know its harm if it is not prevented. It is very difficult to achieve the vow of non-anger. This is the first of the sacred vows of Niyama. ||

[VS_appendix-10j§2] Now, as for devoted service to the teacher, day by day one should not be far from the teacher, for the purpose of desiring to be taught the ordinances of the viku, the reason being not to encounter the wrong path. For if a viku’s instruction from his teacher is lacking, he will not properly know what is to be rejected and what is to be adopted, especially the five precepts and the ten virtues, let alone the meaning of the sacred teachings on ritual action, which is the path to pursue worldly prosperity and ultimate liberation. That is why the practice of devoted service to the teacher must be undertaken. This is the second of the sacred vows of Niyama. ||

[VS_appendix-10j§3] Now, as for purity, it is constant pure worship. One should perform the worship of Lord Śivāditya, perform sun-worship, perform the sacred rites, apply sacred ash, and repeat mantras. It is fortunate if one knows the rules of ritual bathing. Such is purity. This is the third of the sacred vows of Niyama. |

[VS_appendix-10j§4] Lightness of diet means contentment with whatever is eaten. For if a viku only desires pleasure, and indulges every wish of his mind, it will inevitably result in him being in debt and borrowing, or else stealing, or else eating what is not proper to be eaten. That is the reason one must strive for lightness of diet. This is the fourth of the sacred vows of Niyama. |

[VS_appendix-10j§5] Now, vigilance is not being negligent, being mindful of the teacher's instructions concerning what must be done and what is not proper to be done. All worship, study, teaching, recitation, vows, meditation, and yoga. Worship of Śiva is the first of all worship. Its kind is to undertake the performance of worship to the Lord day by day; that is worship. Study is the name for studying sacred texts. Teaching is the name for giving instruction. Recitation is the name for uttering the subtle essence of what one has studied. A vow is fasting and so forth. Meditation is contemplating the form of the Lord, and the inner form of the sacred one worshipped by all the worlds. Yoga is the control of the breath and so forth. And one must know the sacred teachings, which are the path to find liberation. That is what the viku must practice. Now, what the viku must not practice is being lazy to write, lazy to recite, lazy to ask questions if he has any doubts, and all kinds of laziness. If it is a means to dharma, it is proper to be practiced. Wherever he goes, let him not go to the house of a butcher, a trapper, a public performer, a servant, one who reviles, or one who carves. These and others like them whose houses are forbidden, let him not go there. Especially, let him not eat at their houses; let him not go there. And do not sit in a gambling den. Even if there are no gamblers there, it must not be entered. Whether caught in the rain or in the heat, it is a pantən for him to enter there. However, if it is a hall for gambling where there is no gaming-circle and no mat, it is not a transgression for the viku to take shelter there. But if there is a gaming-circle and a mat, it is a pantən for him to enter there, especially if there are gamblers. ||

Editor's Note (Sharada Rani): After this, the lontar ga started to give the gist of the 11th śloka, although it left out the Sanskrit of the 11th śloka.

[VS_appendix-11j§1] Therefore, let the viku be mindful of what is to be rejected and what is to be adopted. That is what is called vigilance. This is the fifth of the sacred vows of Niyama. ||

[VS_appendix-11j§2] Now, there is a viku who has properly grasped the sacred vows of Yama and Niyama. From childhood he has not strayed from proper virtue and proper conduct. He is ever devoted to his teacher, has received the complete teachings, and there is no fault in his conduct. He is extremely diligent in pursuing the sacred path to liberation, holding fast to the instruction of his venerable teacher. He practices recitation, teaching, writing, and so forth. He does not forget sun-worship, nor worship of the Lord. He is devoted to ritual action, especially the sacred rites of Śiva, the order of worship, worship of the liṅga, the five balikarma offerings, the fire-offering ritual, the rites for the dead (?), the tilamūrti rite, and the ritual of initiation. The meaning of the sacred teachings, that which is sought by the supreme lord of yogins, is that he is able to remove the impurities of others and the impurities of his own kin. He is fit to be a teacher. He is permitted to perform initiation when he has reached the age of fifty years. Now, there is one who is negligent in following the instructions of his teacher, the opposite of the conduct of the one just mentioned. He is not fit to perform initiation, even if he has reached the proper age. For the practice of the sacred fire-offering, initiation, and so forth cannot be taken lightly. For if a viku is not careful in the performance of the sacred initiation ritual, he will not properly know the essence of its stages. Especially if he misunderstands the essence and does not grasp the meaning of the sacred initiation ritual, and does not know the sacred ultimate path, nor that which is sought by the supreme lord of yogins, and yet he performs initiation for the purpose of wanting to be considered eminent and desiring to be praised, such a one will find the opposite of eminence and the supreme ultimate goal. It will turn to revilement, and furthermore he will incur a great sin, for he deviates from righteous conduct. Now, as for one who is fit to perform initiation, he is one who truly knows the teachings of the sacred initiation ritual. He has mastered the practice of the sacred ultimate path. His knowledge of the sacred teachings is vast. He constantly undertakes the practice of application. He is skilled in mantra repetition, in worship, fire-offering, and absorption. He does not forget sun-worship. He performs the sacred rites every day. He knows the vows of Yama and Niyama. He is strict with his disciples, not lacking in instruction. For if a disciple is spoiled, he will surely stray from proper conduct. Here is the scripture for it:

[VS_appendix-12s-ab] From indulgence, many faults; from discipline, many virtues.

[VS_appendix-12s-cd] Therefore, upon sons and disciples, the wise one applies discipline. ||

[VS_appendix-12j§1] Commentary: If the mind is indulged, following the whims of one's own mind, there will certainly be many faults. But if the reason is discipline, there will be many, many virtues. Therefore, let the disciplining of sons and disciples be carried out. Thus should the learned one act, so that the virtue of both may be great. Let him not have a love that is ruinous and indulgent. What is that? Being reluctant to apply discipline because of affection, for fear of losing the goodwill of the child. "As long as he is alive," he says. If it is so, the child will certainly go astray. ||

[VS_appendix-13s-ab] Thus indeed, some children, undisciplined due to a father's negligence or excessive affection,

[VS_appendix-13s-cd] go astray, are shunned by all people, and bring upon the father the fault of great dishonor. ||

[VS_appendix-13j§1] Commentary: The state of the child, "undisciplined," not taught from the very beginning, "due to a father's negligence," because of the father's negligence, or else because of the father's affection. If the child is like that, "go astray," he will certainly stray from proper conduct. "Shunned by all people," he is abandoned by all people, on account of the child's bad character. That is what brings dishonor to the father, caused by a great fault. In short, if a child's behavior is bad, it will certainly bring dishonor to his parents. That is a ruinous, indulgent love, if it is so. ||

[VS_appendix-14s-ab] And so, some disciples, well-disciplined, due to a father's diligence or excessive affection,

[VS_appendix-14s-cd] of good character, praised by all people, by their virtues bring to the father great honor indeed. ||

[VS_appendix-14j§1] Even if it is the state of a child, if he is "well-disciplined," taught from the very beginning, "due to a father's diligence," because of the father's diligence, "or excessive affection," or else because of the father's extreme affection, if the child is like that, he will certainly be "of good character," possessed of good character. "Praised by all people," he is praised by the assembly of all people. He brings honor to his father, on account of his virtue. "Indeed," it is certain to be so. That is why a viku must not fail to be strict in the protection of his sons and disciples, so that he does not incur a transgression. For if a son strays from proper conduct, especially after he has been consecrated, culminating in a pantən, the father will surely enter the world of hell. If it is so, he will be seized in the cauldron by the soldiers of Yama, brought down by the evil of his child. So it is for a teacher in his conduct towards a disciple. Especially if it is a pantən, the teacher will follow him to the world of Yama. That is why a viku must not fail to be careful about whom he is to consecrate. He must observe for seven years his conduct, his adherence to rules, and his ability to bear the sacred vows. And it must be seen by him that he is truly able to carry out the sacred state of the ascetic. And his lineage: let him not be other than the child of a viku. Let him not be the child of one who has committed a pantən whom he consecrates. The one who has committed a pantən will be fined if it is so. He will not be allowed to dwell in the land of Java. Therefore, let the viku be careful about whom it is proper to consecrate, so that he may attain the supreme state. If he consecrates a son, grandson, or great-grandson who is not strong enough to bear the sacred vows, and especially if his bad conduct is visible, and he consecrates him anyway because of his affection, he will not fail to be fined 6 suvarṇa and 4 māṣa. Such is the fine from the venerable masters, the disciples of the Lord Teacher. And furthermore, this is what a viku should do regarding his disciple, when he has previously failed in observing who is proper to be consecrated, because of the difficulty of perceiving one's gesture, or because of wrong conduct due to deceit. If the disciple is like that, let him not be too forgiving. Let him not be too quick to admonish him again. Let him know he is a teacher, and a teacher's son. To forgive what is not proper to be forgiven—let him not do so. And if he admonishes a disciple, it is not proper to admonish him. Let him know he is a kinsman. Let him not do so. Now, what should he do? Not to stray from the proper ordinances, taking the sacred scriptures and traditions as a guide. Let him not be clouded by pity and affection when forgiving. Let him not be clouded by anger when admonishing. He should be mindful only of his sacred ascetic state. He alone should hold fast to the pure knowledge of the viku.

[VS_appendix-14j§2] What is not to be forgiven is the report of pride, a pantən. Its kind is if there is one of the Siddhānta school who eats what is impure, drinks palm wine, a viku who commits brahmahatyā, patita, gurutalpaka, or steya. ||

[VS_appendix-15j§1] A viku who commits brahmahatyā is one who kills a fellow human being. Patita means taking as a wife one's mother, grandmother, sister, relative, in-law, step-mother, co-wife, sister-in-law, daughter-in-law, or elder step-father's wife, the wife of any in-law. Gurutalpaka is the name for having intercourse with the wife of one's teacher, wherever she may be. Steya means to steal, to rob on the road, to waylay, especially to commit rape, to run amok, or to violate. All of these cannot be forgiven. Furthermore, if he violates the child, wife, grandchild, or relative of the teacher, any kind of woman protected by the teacher, even if the woman he violates is far from the teacher, but she is a relative of the teacher, such a one must be admonished. It is a transgression for the teacher if he forgives him. ||

[VS_appendix-15j§1] Now, if there is a disciple who misbehaves because of his foolishness, and especially if his bond with the teacher was lacking, which was the cause of his misbehavior, his conduct does not constitute a pantən. And if he is extremely remorseful and wishes to atone for his past error in conduct, it is not proper for the teacher not to forgive him. But if he is unaware of his transgression, and especially if he scorns and turns his back on his teacher, such a one must be admonished. That is the conduct of a viku towards his disciple. Such are the six from the scriptures. What is bathing?

Editor's Note (Sharada Rani): Here, śloka 16 is absent.

[VS_appendix-17s-ab] Āgneya is bathing with sacred ash, Vāruṇa is with a flood of water,

[VS_appendix-17s-cd] Brāhmya is indeed bathing with mantra, and Vāyavya is the dust of cows. ||

[VS_appendix-17j§1] Āgneya is bathing characterized by sacred ash. Vāruṇa is bathing characterized by immersing oneself in water. Brāhmya is bathing characterized by mantra. Now, as for Vāyavya, it is bathing characterized by covering the body up to the head, caused by the dust from the hooves of cows. ||

[VS_appendix-18s-ab] Japa is the bathing of the mind, which should be the worship at the three junctures.

[VS_appendix-18s-cd] The touch of mud from a perfect holy place is called Pārthiva bathing. ||

[VS_appendix-18j§1] There is a bathing characterized by mantra repetition and worship at the junctures of the day; that is called Mānasa. || Bathing caused by being touched by the earth of a holy pilgrimage site; that is called Pārthiva. || Such are the kinds of worship at the junctures of the day. Let them be observed by the viku. ||

[VS_appendix-19s-ab] One bathed in knowledge is a supreme bather, and one bathed in vows and observances;

[VS_appendix-19s-cd] he should not proceed unbathed, if he is not bathed with sacred ash. ||

[VS_appendix-19j§1] There is one who does not bathe, but knowledge is his bathing. Another bathes in the vows of Niyama. These two, however, cannot be a perfect bathing for the learned one if he does not bathe with sacred ash. The meaning is that sacred ash is the most excellent of baths. ||

[VS_appendix-20s-ab] And foods mixed with worms, insects, and hairs,

[VS_appendix-20s-cd] which are subtle and unseen, the wise one should purify with sacred ash and eat. ||

[VS_appendix-20j§1] The food that is eaten, if it is mixed with an insect, hair, or worm—its kind being mixed with an ant, hair, caterpillar, fly, gnat, or bedbug, and so forth—if this is unknown because it is not seen due to its subtlety, it is not a transgression for the viku to eat what is mixed with it. For it is pure, caused by being touched by sacred ash, along with the performance of breath control. ||

[VS_appendix-21s-ab] With prāṇāyāmas one should burn away faults, and with dhāraṇās, sin;

[VS_appendix-21s-cd] with pratyāhāra, the objects of the senses, and with dhyāna, the ungodly qualities. ||

[VS_appendix-21j§1] Breath control is what burns away faults. The afflictions are burned by concentration. The objects of the senses are burned by withdrawal. Meditation burns away qualities that are not excellent. Now, let this also be known by the viku. ||

[VS_appendix-22s-ab] Fortitude, forgiveness, self-control, non-stealing, purity, restraint of the senses,

[VS_appendix-22s-cd] modesty, knowledge, truth, and absence of anger—this is the tenfold mark of dharma. ||

[VS_appendix-22j§1] The meaning is: Dhṛti is defined as clarity of mind. Kṣamā is the quelling of anger. Dama is the power of the intellect. Asteya is not stealing. Śauca is defined as bathing with sacred ash and so forth. Indriyanigraha is defined as the restraint of the senses. Hrī is defined as shame. Vidyā is defined as studying the sacred texts. Satya is defined as not being false. Akrodha is not being affected by anger. All of these are called the ten dharmas. ||

[VS_appendix-23s-ab] Purity, sacrifice, austerity, charity, recitation, restraint of the sexual organ,

[VS_appendix-23s-cd] vows, fasting, silence, and bathing are the ten niyamas. ||

[VS_appendix-23j§1] Śauca is defined as constant purification. Ijyā is defined as worship. Tapa is defined as disciplining the senses and undertaking austerity. Dāna is giving. Svādhyāya is reciting what one has learned from study, contemplating the valavidyā, mahāvidyā, and so forth. Upasthanigraha is restraining the sexual organ. Brata is the name for undertaking vows, fasting, and so forth, along with the release of meditative absorption. Upavāsa is abstaining from food. Mauna is defined as silence. Snāna is defined as constantly bathing, with its ritual formulas and so forth. These ten are called the Niyamas. ||

[VS_appendix-24s-ab] Non-cruelty, tranquility, truth, non-violence, self-control, uprightness,

[VS_appendix-24s-cd] grace, sweetness, meditation, and gentleness are the ten yamas. ||

[VS_appendix-24j§1] Ānṛśaṁsya is defined as not being heavy with praise for other people. Śama is defined as being heavy with tranquility. Satya is defined as not being deceitful. Ahiṁsā is defined as not killing. Dama is defined as binding the intellect. Dhyāna is defined as meditating on the form of the Lord. Prasāda is defined as affection towards others, for the purpose of their benefit. Mādhurya is defined as the quality of speech and appearance being sweet. Mṛdutā is defined as being gentle in disposition. These ten are called the Yamas. ||

[VS_appendix-25s-ab] Those twice-born who recite these ten foundations of dharma,

[VS_appendix-25s-cd] and having studied, follow them, they go to the supreme state. ||

[VS_appendix-25j§1] There are twice-born who study the foundations of the ten dharmas. They master them and then follow the ten dharmas, along with their recitation. They practice them constantly, not forgetting them day or night. They are the ones who find the supreme state, attaining the sacred state of the bhujaṅga. Such is the purpose of knowing the sacred Vratiśāsana. Therefore, let it not fail to be known by the viku who desires consecration, and let it not fail to be taught to the one he initiates. And furthermore, the words of the sacred tradition must be heeded by you, for the purpose of knowing worldly customs and worldly practices. ||

Editor's Note (Sharada Rani): this stanzas is not in the main text.

[VS_appendix-25(ka)s-ab] The practices of the fallen, śūdras, and foreigners, and also the actions of unbelievers,

[VS_appendix-25(ka)s-cd] and of those who disregard the scriptures—how could the virtuous, followers of their own lineage, perform these? ||

[VS_appendix-25ka_j§1] The meaning of the śloka: The kinds of things that are not proper to be done or practiced by the virtuous, the viku, and all the venerable teachers, are: all the actions of a fallen person, and of one who has fallen and made offerings of every kind; furthermore, all the actions of a śūdra and a foreigner. A śūdra is one who practices trade, buying and selling. The practice of a foreigner is any action of the caṇḍāla caste. The action of an unbeliever is any action of a tarəṅ or a tan voṅ. A tarəṅ is a being of the lineage of beasts, cattle, birds, or snakes. A tan voṅ is a being of the lineage that comes from plants. One who disregards the scriptures is one whose practice and handling of weapons is not according to the proper rules. Furthermore, the weapon-practices of foreigners, and the weapon-practices of tarəṅ and tan voṅ. All of these—how could it be proper for the virtuous to practice them, down to their entire lineage? The meaning is: aṅśa savetbetira (an obscure phrase, possibly 'their portion/lineage'); jana, their entire community; anuga, the entire retinue under the shade of the banyan tree. Such is the meaning that must be heeded. It is not proper to adhere to such things. || The harm, if this is not heeded, is that one will certainly go astray, straying from proper and true conduct. ||

[VS_appendix-25ka_j§2] Thus the sacred Vratiśāsana. ||

[VS_appendix-25ka_j§3] Let it not fail to be known by the viku who wishes to perform a consecration. He must first teach it to the one he is to initiate. If the disciple does not firmly agree to the release of the sacred Vratiśāsana, cancel his consecration. If there is a viku who consecrates such a person, he shall be fined 3 suvarṇa (gold pieces) and 2 māṣa (silver pieces). If he knows the sacred Vratiśāsana, but does not make it known to the one he consecrates, he shall be fined 1 suvarṇa and 3 māṣa. || Let the community of masters know the gravity of the release of the sacred Vratiśāsana. Remember it constantly. Heed it well. || 0 ||

[VS_appendix-25ka_j§4] Om! Homage be to the Lord of Hosts (Gaṇādhipati)! || Om! Homage to Brahma! || Om! Homage to Sarasvatī! || May there be well-being, may there be long life! || 0 ||