03.203
मार्कण्डेय उवाच॥
Markandeya said.
एवं तु सूक्ष्मे कथिते धर्मव्याधेन भारत। ब्राह्मणः स पुनः सूक्ष्मं पप्रच्छ सुसमाहितः ॥०३-२०३-१॥
O Bhārata, thus when the subtle points had been expounded by Dharmavyādha, the brāhmaṇa, being well-composed, again asked about the subtle (topics). (03-203-1)
ब्राह्मण उवाच॥
The Brāhmaṇa said;
सत्त्वस्य रजसश्चैव तमसश्च यथातथम्। गुणांस्तत्त्वेन मे ब्रूहि यथावदिह पृच्छतः ॥०३-२०३-२॥
Tell me properly here, as I am asking, the real qualities of sattva, rajas, and tamas, just as they are. (03-203-2)
व्याध उवाच॥
The hunter said;
हन्त ते कथयिष्यामि यन्मां त्वं परिपृच्छसि। एषां गुणान्पृथक्त्वेन निबोध गदतो मम ॥०३-२०३-३॥
Indeed, I shall tell you what you have asked me. Learn, as I speak, of the qualities of these, each separately. (03-203-3)
मोहात्मकं तमस्तेषां रज एषां प्रवर्तकम्। प्रकाशबहुलत्वाच्च सत्त्वं ज्याय इहोच्यते ॥०३-२०३-४॥
Among these, darkness is of the nature of delusion; activity is that which sets things in motion among them; because of the predominance of light, purity is said to be superior here. (03-203-4)
अविद्याबहुलो मूढः स्वप्नशीलो विचेतनः। दुर्दृशीकस्तमोध्वस्तः सक्रोधस्तामसोऽलसः ॥०३-२०३-५॥
He is abundant in ignorance, deluded, dream-like, unconscious, has faulty vision, is overcome by darkness, angry, of darkness, and lazy. (03-203-5)
प्रवृत्तवाक्यो मन्त्री च योऽनुराग्यभ्यसूयकः। विवित्समानो विप्रर्षे स्तब्धो मानी स राजसः ॥०३-२०३-६॥
He whose speech is outgoing, who is a counselor, envious of affection, inquisitive, O best of Brāhmaṇas, arrogant and proud—such a person is characterized as rājasic. (03-203-6)
प्रकाशबहुलो धीरो निर्विवित्सोऽनसूयकः। अक्रोधनो नरो धीमान्दान्तश्चैव स सात्त्विकः ॥०३-२०३-७॥
He who is full of light, steadfast in intellect, free from desire for contention, free from envy, not subject to anger, intelligent and self-controlled—that man is indeed sāttvika. (03-203-7)
सात्त्विकस्त्वथ सम्बुद्धो लोकवृत्तेन क्लिश्यते। यदा बुध्यति बोद्धव्यं लोकवृत्तं जुगुप्सते ॥०३-२०३-८॥
But the sāttvika person, once awakened, is troubled by the way of the world; when he realizes what must be understood, he comes to feel distaste for worldly conduct. (03-203-8)
वैराग्यस्य हि रूपं तु पूर्वमेव प्रवर्तते। मृदुर्भवत्यहङ्कारः प्रसीदत्यार्जवं च यत् ॥०३-२०३-९॥
Indeed, the mark of dispassion appears first: the ego becomes gentle, and straightforwardness and calmness arise. (03-203-9)
ततोऽस्य सर्वद्वंद्वानि प्रशाम्यन्ति परस्परम्। न चास्य संयमो नाम क्वचिद्भवति कश्चन ॥०३-२०३-१०॥
Then for him, all pairs of opposites become mutually pacified; and for him, there is no so-called restraint anywhere at all. (03-203-10)
शूद्रयोनौ हि जातस्य सद्गुणानुपतिष्ठतः। वैश्यत्वं भवति ब्रह्मन्क्षत्रियत्वं तथैव च ॥०३-२०३-११॥
O Brāhman, one born in a śūdra womb who does not uphold good qualities attains the state of being a vaiśya, or likewise a kṣatriya. (03-203-11)
आर्जवे वर्तमानस्य ब्राह्मण्यमभिजायते। गुणास्ते कीर्तिताः सर्वे किं भूयः श्रोतुमिच्छसि ॥०३-२०३-१२॥
Brāhmaṇahood arises in one who abides in honesty. All those qualities have been told; what more do you wish to hear? (03-203-12)
ब्राह्मण उवाच॥
The Brāhmaṇa said;
पार्थिवं धातुमासाद्य शारीरोऽग्निः कथं भवेत्। अवकाशविशेषेण कथं वर्तयतेऽनिलः ॥०३-२०३-१३॥
How does the bodily fire arise after reaching the earthy element? Through a specific space, how does the wind function? (03-203-13)
मार्कण्डेय उवाच॥
Markandeya said.
प्रश्नमेतं समुद्दिष्टं ब्राह्मणेन युधिष्ठिर। व्याधः स कथयामास ब्राह्मणाय महात्मने ॥०३-२०३-१४॥
O Yudhiṣṭhira, the hunter explained this question posed by the brāhmaṇa to the great-souled brāhmaṇa. (03-203-14)
व्याध उवाच॥
The hunter said.
मूर्धानमाश्रितो वह्निः शरीरं परिपालयन्। प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते ॥ भूतं भव्यं भविष्यच्च सर्वं प्राणे प्रतिष्ठितम् ॥०३-२०३-१५॥
Fire residing in the head protects the body; the vital breath, abiding in the head and in the fire, moves about. The past, present, and future—indeed, everything—is established in the vital breath. (03-203-15)
श्रेष्ठं तदेव भूतानां ब्रह्मज्योतिरुपास्महे। स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः ॥ मनो बुद्धिरहङ्कारो भूतानां विषयश्च सः ॥०३-२०३-१६॥
We worship as the highest among beings that very radiance of Brahman. He is the being who is the self of all creatures, the Person, the eternal one. He is also the mind, intellect, ego, and the object of beings. (03-203-16)
एवं त्विह स सर्वत्र प्राणेन परिपाल्यते। पृष्ठतस्तु समानेन स्वां स्वां गतिमुपाश्रितः ॥०३-२०३-१७॥
Thus, here he is maintained everywhere by prāṇa; but from behind, he has assumed each one's own movement by samāna. (03-203-17)
बस्तिमूले गुदे चैव पावकः समुपाश्रितः। वहन्मूत्रं पुरीषं चाप्यपानः परिवर्तते ॥०३-२०३-१८॥
The apāna vāyu, said to be the fire situated at the base of the bladder and in the anus, functions by carrying urine and feces. (03-203-18)
प्रयत्ने कर्मणि बले य एकस्त्रिषु वर्तते। उदान इति तं प्राहुरध्यात्मविदुषो जनाः ॥०३-२०३-१९॥
He who as one abides in the three—effort, action, and strength—is called Udāna by those who know the Self. (03-203-19)
सन्धौ सन्धौ संनिविष्टः सर्वेष्वपि तथानिलः। शरीरेषु मनुष्याणां व्यान इत्युपदिष्यते ॥०३-२०३-२०॥
The wind called Vyāna, which is situated in all the joints and similarly in all parts of the bodies of men, is thus described. (03-203-20)
धातुष्वग्निस्तु विततः स तु वायुसमीरितः। रसान्धातूंश्च दोषांश्च वर्तयन्परिधावति ॥०३-२०३-२१॥
The fire (digestive principle) in the bodily tissues, being spread throughout, is impelled by wind; causing the essence, the tissues, and the humors to circulate, it moves about. (03-203-21)
प्राणानां संनिपातात्तु संनिपातः प्रजायते। ऊष्मा चाग्निरिति ज्ञेयो योऽन्नं पचति देहिनाम् ॥०३-२०३-२२॥
But it is from the combination of the vital airs that union arises; the heat, called fire, should be understood as that which digests the food of embodied beings. (3-203-22)
अपानोदानयोर्मध्ये प्राणव्यानौ समाहितौ। समन्वितस्त्वधिष्ठानं सम्यक्पचति पावकः ॥०३-२०३-२३॥
Between apāna and udāna, with prāṇa and vyāna concentrated, the digestive fire, accompanied by its seat, properly digests. (03-203-23)
तस्यापि पायुपर्यन्तस्तथा स्याद्गुदसञ्ज्ञितः। स्रोतांसि तस्माज्जायन्ते सर्वप्राणेषु देहिनाम् ॥०३-२०३-२४॥
Of that too, up to the anus, thus that part is called the anus. From it, channels arise in all embodied beings. (03-203-24)
अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते। स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम् ॥०३-२०३-२५॥
The prāṇa (vital breath) bearing the speed of fire is blocked at the end of the rectum; then, rising again upwards, it lifts the fire. (03-203-25)
पक्वाशयस्त्वधो नाभ्या ऊर्ध्वमामाशयः स्थितः। नाभिमध्ये शरीरस्य प्राणाः सर्वे प्रतिष्ठिताः ॥०३-२०३-२६॥
The large intestine is located below the navel, while the stomach is situated above it. All the vital airs of the body are established in the center of the navel. (03-203-26)
प्रवृत्ता हृदयात्सर्वास्तिर्यगूर्ध्वमधस्तथा। वहन्त्यन्नरसान्नाड्यो दश प्राणप्रचोदिताः ॥०३-२०३-२७॥
All ten channels called nāḍīs, which have originated from the heart, carry the essence of food upwards, downwards, and across, being driven by prāṇa. (03-203-27)
योगिनामेष मार्गस्तु येन गच्छन्ति तत्परम्। जितक्लमासना धीरा मूर्धन्यात्मानमादधुः ॥ एवं सर्वेषु विततौ प्राणापानौ हि देहिषु ॥०३-२०३-२८॥
This is the path of the yogins by which they reach the supreme. Having conquered fatigue and seated in firmness, the steadfast ones place the self in the head. Thus, in all embodied beings, prāṇa and apāna are indeed spread. (03-203-28)
एकादशविकारात्मा कलासम्भारसम्भृतः। मूर्तिमन्तं हि तं विद्धि नित्यं कर्मजितात्मकम् ॥०३-२०३-२९॥
Know that embodied one—whose nature is the eleven modifications, who is endowed with the aggregate of powers, who is eternal, and whose nature is the conquest of action.
तस्मिन्यः संस्थितो ह्यग्निर्नित्यं स्थाल्यामिवाहितः। आत्मानं तं विजानीहि नित्यं योगजितात्मकम् ॥०३-२०३-३०॥
Know that Self who, like the fire constantly placed in a vessel, remains ever established (within); always recognize Him as the one whose nature is mastered by yoga. (03-203-30)
देवो यः संस्थितस्तस्मिन्नब्बिन्दुरिव पुष्करे। क्षेत्रज्ञं तं विजानीहि नित्यं त्यागजितात्मकम् ॥०३-२०३-३१॥
Know him as the knower of the field—always eternal, whose nature is conquered by renunciation—just as the divine, who abides in that (body), is like a drop of water in the lotus. (03-203-31)
जीवात्मकानि जानीहि रजः सत्त्वं तमस्तथा। जीवमात्मगुणं विद्धि तथात्मानं परात्मकम् ॥०३-२०३-३२॥
Know that beings with the nature of jīva are made of rajas, sattva, and tamas. Understand the living being as characterized by the qualities of the self, and the self in turn as having the nature of the Supreme. (03-203-32)
सचेतनं जीवगुणं वदन्ति; स चेष्टते चेष्टयते च सर्वम्। ततः परं क्षेत्रविदो वदन्ति; प्राकल्पयद्यो भुवनानि सप्त ॥०३-२०३-३३॥
They say that the quality of life is endowed with consciousness; he acts and makes all act. Beyond that, the knowers of the field declare, is he who created the seven worlds. (03-203-33)
एवं सर्वेषु भूतेषु भूतात्मा न प्रकाशते। दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया ज्ञानवेदिभिः ॥०३-२०३-३४॥
Thus, in all beings, the soul of beings is not manifest; but it is seen by those who possess the highest and most subtle intellect, the knowers of knowledge. (03-203-34)
चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम्। प्रसन्नात्मात्मनि स्थित्वा सुखमानन्त्यमश्नुते ॥०३-२०३-३५॥
Truly, by the tranquility of the mind, one destroys good and bad karma. Having established a serene self in the self, one enjoys endless happiness. (03-203-35)
लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत्। निवाते वा यथा दीपो दीप्येत्कुशलदीपितः ॥०३-२०३-३६॥
But the characteristic of clarity is like one who sleeps happily when content, or like a lamp that burns steadily and brightly in a windless place. (3-203-36)
पूर्वरात्रे परे चैव युञ्जानः सततं मनः। लघ्वाहारो विशुद्धात्मा पश्यन्नात्मानमात्मनि ॥०३-२०३-३७॥
Engaging the mind in meditation continuously in the early and late night, taking light food, and with a pure mind, one observes the self within the self. (3-203-37)
प्रदीप्तेनेव दीपेन मनोदीपेन पश्यति। दृष्ट्वात्मानं निरात्मानं तदा स तु विमुच्यते ॥०३-२०३-३८॥
Just as one sees by a burning lamp, with the lamp of the mind, he perceives; having seen the self as selfless, then he is indeed liberated. (03-203-38)
सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः। एतत्पवित्रं यज्ञानां तपो वै सङ्क्रमो मतः ॥०३-२०३-३९॥
But restraining greed and anger by all means—this is considered the purest austerity and the supreme transition in sacrifices. (03-203-39)
नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेत मत्सरात्। विद्यां मानापमानाभ्यामात्मानं तु प्रमादतः ॥०३-२०३-४०॥
One should always protect austerity from anger, prosperity from envy, knowledge from both honour and dishonour, and oneself from negligence. (03-203-40)
आनृशंस्यं परो धर्मः क्षमा च परमं बलम्। आत्मज्ञानं परं ज्ञानं परं सत्यव्रतं व्रतम् ॥०३-२०३-४१॥
Compassion is the highest virtue; forgiveness is the greatest strength. Knowledge of the self is the highest knowledge; a vow to truth is the supreme vow. (03-203-41)
सत्यस्य वचनं श्रेयः सत्यं ज्ञानं हितं भवेत्। यद्भूतहितमत्यन्तं तद्वै सत्यं परं मतम् ॥०३-२०३-४२॥
The speech that expresses truth is best; truth should be knowledge and what is beneficial. Whatever completely brings about the welfare of living beings, that indeed is regarded as the highest truth. (03-203-42)
यस्य सर्वे समारम्भाः निराशीर्बन्धनाः सदा। त्यागे यस्य हुतं सर्वं स त्यागी स च बुद्धिमान् ॥०३-२०३-४३॥
He whose all undertakings are always without expectation and without bondage, and who offers all in renunciation—he is the true renouncer and he is wise. (03-203-43)
यतो न गुरुरप्येनं च्यावयेदुपपादयन्। तं विद्याद्ब्रह्मणो योगं वियोगं योगसञ्ज्ञितम् ॥०३-२०३-४४॥
That from which not even the teacher, while establishing (his authority), could dislodge him—this one should recognize as the union with Brahman: that separation (from all else) is what is termed 'yoga'. (03-203-44)
न हिंस्यात्सर्वभूतानि मैत्रायणगतश्चरेत्। नेदं जीवितमासाद्य वैरं कुर्वीत केनचित् ॥०३-२०३-४५॥
One should not harm any beings; instead, one should live with friendliness towards all. Having attained this life, one should not create enmity with anyone. (03-203-45)
आकिञ्चन्यं सुसन्तोषो निराशित्वमचापलम्। एतदेव परं ज्ञानं सदात्मज्ञानमुत्तमम् ॥०३-२०३-४६॥
Absence of possessions, excellent contentment, lack of expectations, and freedom from fickleness—this alone is the supreme knowledge, true knowledge of the self, and the highest (wisdom). (03-203-46)
परिग्रहं परित्यज्य भव बुद्ध्या यतव्रतः। अशोकं स्थानमातिष्ठेन्निश्चलं प्रेत्य चेह च ॥०३-२०३-४७॥
Having given up acquisition, be with understanding and with disciplined vows. Stay established in a sorrowless and steady state, both here and after death. (3-203-47)
तपोनित्येन दान्तेन मुनिना संयतात्मना। अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना ॥०३-२०३-४८॥
The unconquered mind should be conquered by a sage who is always practicing austerity, self-controlled, with a restrained mind, and who is unattached in the midst of attachments. (03-203-48)
गुणागुणमनासङ्गमेककार्यमनन्तरम्। एतद्ब्राह्मण ते वृत्तमाहुरेकपदं सुखम् ॥०३-२०३-४९॥
O Brāhmaṇa, they say that your conduct may be summed up in one word: happiness, which is the immediate single action of the mind's association with qualities and non-qualities. (03-203-49)
परित्यजति यो दुःखं सुखं चाप्युभयं नरः। ब्रह्म प्राप्नोति सोऽत्यन्तमसङ्गेन च गच्छति ॥०३-२०३-५०॥
The man who abandons both suffering and happiness attains Brahman and, with complete detachment, goes (to liberation). (03-203-50)
यथाश्रुतमिदं सर्वं समासेन द्विजोत्तम। एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि ॥०३-२०३-५१॥
O best of the twice-born, all this as heard has been told to you in summary. What more do you wish to hear? (03-203-51)
