03.203
मार्कण्डेय उवाच॥
mārkaṇḍeya uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Markandeya; (proper noun); उवाच (uvāca) - said;]
(Markandeya said;)
Markandeya said.
एवं तु सूक्ष्मे कथिते धर्मव्याधेन भारत। ब्राह्मणः स पुनः सूक्ष्मं पप्रच्छ सुसमाहितः ॥०३-२०३-१॥
evaṃ tu sūkṣme kathite dharmavyādhena bhārata. brāhmaṇaḥ sa punaḥ sūkṣmaṃ papraccha susamāhitaḥ ॥03-203-1॥
[एवं (evaṃ) - thus; तु (tu) - but; सूक्ष्मे (sūkṣme) - subtle; कथिते (kathite) - having been spoken; धर्मव्याधेन (dharmavyādhena) - by Dharmavyādha; भारत (bhārata) - O Bhārata; ब्राह्मणः (brāhmaṇaḥ) - the brāhmaṇa; स (sa) - he; पुनः (punaḥ) - again; सूक्ष्मं (sūkṣmam) - the subtle; पप्रच्छ (papraccha) - asked; सुसमाहितः (susamāhitaḥ) - well-composed;]
(Thus but when the subtle (truth) had been spoken by Dharmavyādha, O Bhārata, the brāhmaṇa, he, again, the subtle, asked, well-composed.)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; (a Brahmin); उवाच (uvāca) - said;]
(the Brāhmaṇa said;)
The Brāhmaṇa said;
सत्त्वस्य रजसश्चैव तमसश्च यथातथम्। गुणांस्तत्त्वेन मे ब्रूहि यथावदिह पृच्छतः ॥०३-२०३-२॥
sattvasya rajasashcaiva tamasashca yathā tatham। guṇāṃs tattvena me brūhi yathāvad iha pṛcchataḥ ॥03-203-2॥
[सत्त्वस्य (sattvasya) - of sattva; रजसश्च (rajasash-ca) - and of rajas; एव (eva) - indeed; तमसश्च (tamasash-ca) - and of tamas; यथा (yathā) - as; तथम् (tatham) - thus; गुणान् (guṇān) - qualities; तत्त्वेन (tattvena) - in reality; मे (me) - to me; ब्रूहि (brūhi) - tell; यथावत् (yathāvat) - properly; इह (iha) - here; पृच्छतः (pṛcchataḥ) - of one asking;]
(Of sattva, and of rajas indeed, and of tamas, as thus; the qualities in reality to me tell, properly here of one asking.)
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॥
vyādha uvāca॥
[व्याध (vyādha) - hunter; उवाच (uvāca) - said;]
(hunter said;)
The hunter said;
हन्त ते कथयिष्यामि यन्मां त्वं परिपृच्छसि। एषां गुणान्पृथक्त्वेन निबोध गदतो मम ॥०३-२०३-३॥
hanta te kathayiṣyāmi yan māṃ tvaṃ paripṛcchasi. eṣāṃ guṇān pṛthaktvena nibodha gadato mama ॥03-203-3॥
[हन्त (hanta) - indeed; ते (te) - to you; कथयिष्यामि (kathayiṣyāmi) - I shall tell; यत् (yat) - which; माम् (mām) - me; त्वम् (tvam) - you; परिपृच्छसि (paripṛcchasi) - you ask; एषाम् (eṣām) - of these; गुणान् (guṇān) - qualities; पृथक्त्वेन (pṛthaktvena) - separately; निबोध (nibodha) - learn; गदतः (gadataḥ) - speaking; मम (mama) - from me;]
(Indeed, to you I shall tell which me you ask. Of these qualities separately, learn from me speaking.)
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॥
mohātmakaṁ tamasteṣāṁ raja eṣāṁ pravartakam। prakāśabahulatvācca sattvaṁ jyāya ihochyate ॥03-203-4॥
[मोहात्मकं (mohātmakam) - of the nature of delusion; तमः (tamas) - darkness; तेषाम् (teṣām) - of these; रजः (rajaḥ) - activity; एषाम् (eṣām) - among these; प्रवर्तकम् (pravartakam) - that which sets in motion; प्रकाशबहुलत्वात् (prakāśabahulatvāt) - due to predominance of light; च (ca) - and; सत्त्वम् (sattvam) - purity; ज्यायः (jyāyaḥ) - is superior; इह (iha) - here; उच्यते (ucyate) - is said;]
(Of the nature of delusion is darkness of these; activity among these is that which sets in motion; due to predominance of light and purity, is superior here, it is said.)
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॥
avidyābahulo mūḍhaḥ svapnaśīlo vicetanaḥ। durdṛśīkastamodhvastaḥ sakrodhastāmaso'lasah ॥03-203-5॥
[अविद्याबहुलः (avidyābahulaḥ) - abundant in ignorance; मूढः (mūḍhaḥ) - deluded; स्वप्नशीलः (svapnaśīlaḥ) - having a dream-like nature; विचेतनः (vicetanaḥ) - unconscious; दुर्दृशीकः (durdṛśīkaḥ) - having faulty vision; तमोध्वस्तः (tamodhvastaḥ) - overcome by darkness; सक्रोधः (sakrodhaḥ) - with anger; तामसः (tāmasaḥ) - of tamas (darkness); अलसः (alasaḥ) - lazy;]
(Abundant in ignorance, deluded, having a dream-like nature, unconscious, having faulty vision, overcome by darkness, with anger, of darkness, lazy.)
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॥
pravṛttavākyo mantrī ca yo'nurāgyabhyasūyakaḥ। vivitsamāno viprarṣe stabdho mānī sa rājasaḥ ॥03-203-6॥
[प्रवृत्तवाक्यः (pravṛttavākyaḥ) - one whose speech is outgoing; मन्त्री (mantrī) - counselor (minister); च (ca) - and; यः (yaḥ) - who; अनुराग्यभ्यसूयकः (anurāgyabhyasūyakaḥ) - envious of affection; विवित्समानः (vivitsamānaḥ) - desiring to know; विप्रर्षे (viprarṣe) - O best of Brāhmaṇas; स्तब्धः (stabdhaḥ) - arrogant; मानी (mānī) - proud; स (sa) - he; राजसः (rājasaḥ) - of the quality of rajas;]
(One whose speech is outgoing, a counselor and who is envious regarding affection, desiring to know, O best of Brāhmaṇas, arrogant, proud—he is of the rājasic quality.)
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॥
prakāśabahulo dhīro nirvivitso'nasūyakaḥ। akrodhano naro dhīmāndāntaścaiva sa sāttvikaḥ॥03-203-7॥
[प्रकाशबहुलः (prakāśabahulaḥ) - full of light; abundant in clarity; धीः (dhīḥ) - firm in intellect; steadfast; निर्विवित्सः (nirvivitsaḥ) - free from desire for debate or contention; अनसूयकः (anasūyakaḥ) - not envious; free from jealousy; अक्रोधनः (akrodhanaḥ) - not given to anger; नरः (naraḥ) - man; person; धीमान् (dhīmān) - intelligent; wise; दान्तः (dāntaḥ) - self-controlled; च (ca) - and; एव (eva) - indeed; certainly; सः (saḥ) - he; सात्त्विकः (sāttvikaḥ) - possessed of sattva; endowed with purity;]
(Full of light, firm in intellect, free from desire for contention, not envious, not given to anger, a man, intelligent, self-controlled, and indeed, he is sāttvika.)
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॥
sāttvikas tv atha sambuddho lokavṛttena kliśyate। yadā budhyati boddhavyaṃ lokavṛttaṃ jugupsate ॥03-203-8॥
[सात्त्विकः (sāttvikaḥ) - possessed of sattva; त्व् (tv) - but; अथ (atha) - then; सम्बुद्धः (sambuddhaḥ) - awakened; लोकवृत्तेन (lokavṛttena) - by the conduct of the world; क्लिश्यते (kliśyate) - is afflicted; यदा (yadā) - when; बुध्यति (budhyati) - perceives; बोद्धव्यम् (boddhavyam) - to be understood; लोकवृत्तम् (lokavṛttam) - worldly conduct; जुगुप्सते (jugupsate) - feels disgust;]
(But the one possessed of sattva, then awakened, is afflicted by the conduct of the world. When he perceives what is to be understood, he feels disgust for worldly conduct.)
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॥
vairāgyasya hi rūpaṃ tu pūrvam eva pravartate। mṛdur bhavati ahaṅkāraḥ prasīdati ārjavam ca yat ॥03-203-9॥
[वैराग्यस्य (vairāgyasya) - of dispassion; हि (hi) - indeed; रूपं (rūpaṃ) - form; तु (tu) - but; पूर्वम् (pūrvam) - previously; before; एव (eva) - indeed; certainly; प्रवर्तते (pravartate) - arises; occurs; मृदु (mṛdu) - gentle; भवति (bhavati) - becomes; अहङ्कारः (ahaṅkāraḥ) - ego; प्रसीदति (prasīdati) - becomes calm; is soothed; आर्जवं (ārjavam) - straightforwardness; honesty; च (ca) - and; यत् (yat) - that; which;]
(Indeed, the form of dispassion, however, arises previously. The ego becomes gentle; that which is straightforwardness and calmness appears.)
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॥
tato'sya sarvadvaṁdvāni praśāmyanti parasparam। na cāsya saṁyamo nāma kvacid bhavati kaścana॥03-203-10॥
[ततः (tataḥ) - then; from that; अस्य (asya) - of him; his; सर्वद्वंद्वानि (sarva-dvaṁdvāni) - all pairs (of opposites); प्रशाम्यन्ति (pra-śāmyanti) - become pacified; subside; परस्परम् (parasparam) - mutually; to each other; न (na) - not; च (ca) - and; अस्य (asya) - of him; his; संयमः (saṁyamaḥ) - restraint; self-control; नाम (nāma) - so-called; called; क्वचित् (kvacit) - anywhere; at any time; भवति (bhavati) - is; becomes; कश्चन (kaścana) - any; anyone;]
(Then of him all pairs of opposites mutually become pacified; and not of him restraint called anywhere is any.)
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॥
śūdrayonau hi jātasya sadguṇānupatiṣṭhataḥ। vaiśyatvaṃ bhavati brahman kṣatriyatvaṃ tathaiva ca॥03-203-11॥
[शूद्रयोनौ (śūdrayonau) - in the śūdra womb; हि (hi) - indeed; जातस्य (jātasya) - of one who is born; सद्गुण-अनुपतिष्ठतः (sadguṇa-anupatiṣṭhataḥ) - who does not uphold good qualities; वैश्यत्वं (vaiśyatvam) - state of being vaiśya; भवति (bhavati) - arises; ब्रह्मन् (brahman) - O brāhman; क्षत्रियत्वं (kṣatriyatvam) - state of being kṣatriya; तथैव (tathaiva) - likewise; च (ca) - and;]
(In the śūdra womb indeed, for one who is born, not upholding good qualities, state of being vaiśya arises, O brāhman; state of being kṣatriya likewise and.)
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॥
ārjave vartamānasya brāhmaṇyam abhijāyate। guṇās te kīrtitāḥ sarve kiṃ bhūyaḥ śrotum icchasi ॥03-203-12॥
[आर्जवे (ārjave) - in honesty; वर्तमानस्य (vartamānasya) - of one abiding; ब्राह्मण्यम् (brāhmaṇyam) - the state of being a Brāhmaṇa; अभिजायते (abhijāyate) - arises; गुणाः (guṇāḥ) - qualities; ते (te) - those; कीर्तिताः (kīrtitāḥ) - have been enumerated; सर्वे (sarve) - all; किं (kiṃ) - what; भूयः (bhūyaḥ) - more; श्रोतुम् (śrotum) - to hear; इच्छसि (icchasi) - do you wish;]
(From honesty, in one abiding, Brāhmaṇahood arises. Qualities, those, have been enumerated, all. What more to hear do you wish? (03-203-12))
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(The Brāhmaṇa said;)
The Brāhmaṇa said;
पार्थिवं धातुमासाद्य शारीरोऽग्निः कथं भवेत्। अवकाशविशेषेण कथं वर्तयतेऽनिलः ॥०३-२०३-१३॥
pārthivaṃ dhātum āsādya śārīraḥ agniḥ kathaṃ bhavet। avakāśa-viśeṣeṇa kathaṃ vartayate anilaḥ ॥03-203-13॥
[पार्थिवं (pārthivam) - earthy; related to earth; धातुम् (dhātum) - element; substance; आसाद्य (āsādya) - having attained; approaching; शारीरः (śārīraḥ) - of the body; bodily; अग्निः (agniḥ) - fire; कथं (kathaṃ) - how; भवेत् (bhavet) - does become; might arise; अवकाशविशेषेण (avakāśa-viśeṣeṇa) - by a specific space; by a special interval; कथं (kathaṃ) - how; वर्तयते (vartayate) - does move; does act; does function; अनिलः (anilaḥ) - wind; air;]
(Having attained the earthy element, how does the bodily fire arise? By a specific space, how does the wind function?)
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॥
mārkaṇḍeya uvāca॥
[मार्कण्डेय (mārkaṇḍeya) - Markandeya; (proper noun); उवाच (uvāca) - said;]
(Markandeya said;)
Markandeya said.
प्रश्नमेतं समुद्दिष्टं ब्राह्मणेन युधिष्ठिर। व्याधः स कथयामास ब्राह्मणाय महात्मने ॥०३-२०३-१४॥
praśnam etaṁ samuddiṣṭaṁ brāhmaṇena yudhiṣṭhira. vyādhaḥ sa kathayām āsa brāhmaṇāya mahātmane ॥03-203-14॥
[प्रश्नम् (praśnam) - the question; एतं (etaṁ) - this; समुद्दिष्टं (samuddiṣṭam) - proposed; pointed out; ब्राह्मणेन (brāhmaṇena) - by the brāhmaṇa; युधिष्ठिर (yudhiṣṭhira) - O Yudhiṣṭhira; व्याधः (vyādhaḥ) - the hunter; स (sa) - he; कथयामास (kathayām āsa) - narrated; explained; ब्राह्मणाय (brāhmaṇāya) - to the brāhmaṇa; महात्मने (mahātmane) - to the great-souled one;]
(O Yudhiṣṭhira, the hunter narrated this question proposed by the brāhmaṇa to the great-souled brāhmaṇa.)
O Yudhiṣṭhira, the hunter explained this question posed by the brāhmaṇa to the great-souled brāhmaṇa. (03-203-14)
व्याध उवाच॥
vyādha uvāca॥
[व्याध (vyādha) - the hunter; उवाच (uvāca) - said;]
(The hunter said.)
The hunter said.
मूर्धानमाश्रितो वह्निः शरीरं परिपालयन्। प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते ॥ भूतं भव्यं भविष्यच्च सर्वं प्राणे प्रतिष्ठितम् ॥०३-२०३-१५॥
mūrdhānam āśrito vahniḥ śarīraṃ paripālayan। prāṇo mūrdhani ca agnau ca vartamāno viceṣṭate ॥ bhūtaṃ bhavyaṃ bhaviṣya ca sarvaṃ prāṇe pratiṣṭhitam ॥03-203-15॥
[मूर्धानमाश्रितः (mūrdhānam āśritaḥ) - having taken refuge in the head; वह्निः (vahniḥ) - fire; शरीरं (śarīram) - body; परिपालयन् (paripālayan) - protecting; प्राणः (prāṇaḥ) - the vital breath; मूर्धनि (mūrdhani) - in the head; च (ca) - and; अग्नौ (agnau) - in fire; च (ca) - and; वर्तमानः (vartamānaḥ) - remaining; विचेष्टते (viceṣṭate) - moves; भूतं (bhūtam) - the past; भव्यम् (bhavyam) - the present; भविष्य (bhaviṣya) - the future; च (ca) - and; सर्वम् (sarvam) - all; प्राणे (prāṇe) - in (the) life-breath; प्रतिष्ठितम् (pratiṣṭhitam) - established;]
(Fire having taken refuge in the head, protecting the body; the vital breath in the head and in fire and remaining, moves. The past, the present, the future and all established in the life-breath.)
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॥
śreṣṭhaṃ tadeva bhūtānāṃ brahmajyotirupāsmahe। sa jantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ॥ mano buddhirahaṅkāro bhūtānāṃ viṣayaśca saḥ॥03-203-16॥
[श्रेष्ठं (śreṣṭham) - the best; तद् एव (tad eva) - that alone; भूतानाम् (bhūtānām) - of beings; ब्रह्मज्योतिः (brahmajyotiḥ) - the radiance of Brahman; उपास्महे (upāsmahe) - we worship; स (sa) - he; जन्तुः (jantuḥ) - the individual being; सर्वभूतात्मा (sarvabhūtātmā) - the self of all beings; पुरुषः (puruṣaḥ) - the person; स (sa) - he; सनातनः (sanātanaḥ) - eternal; मन्: (manas) - mind; बुद्धि: (buddhiḥ) - intellect; अहङ्कार: (ahaṅkāraḥ) - ego; भूतानाम् (bhūtānām) - of beings; विषय: (viṣayaḥ) - object; च (ca) - and; स: (saḥ) - he;]
(The best, that alone, of beings, the radiance of Brahman, we worship. He, the individual being, the self of all beings, the person, he, the eternal. Mind, intellect, ego, of beings, object and he.)
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॥
evaṁ tu iha saḥ sarvatra prāṇena paripālyate। pṛṣṭhatas tu samānena svāṁ svāṁ gatim upāśritaḥ ॥03-203-17॥
[एवं (evaṁ) - thus; तु (tu) - but; इह (iha) - here; स (saḥ) - he; सर्वत्र (sarvatra) - everywhere; प्राणेन (prāṇena) - by prāṇa (vital breath); परिपाल्यते (paripālyate) - is maintained; is protected; पृष्ठतः (pṛṣṭhataḥ) - from behind; तु (tu) - but; समानेन (samānena) - by samāna (a type of vital wind); स्वां स्वां (svāṁ svāṁ) - each one's own; their own; गतिम् (gatim) - movement; course; उपाश्रितः (upāśritaḥ) - has assumed; taken up;]
(Thus but here he everywhere by prāṇa is maintained. From behind but by samāna each one's own movement has assumed. (03-203-17))
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॥
bastimūle gude caiva pāvakaḥ samupāśritaḥ। vahanmūtraṃ purīṣaṃ cāpyapānaḥ parivartate ॥03-203-18॥
[बस्तिमूले (bastimūle) - at the root of the bladder; गुदे (gude) - in the anus; च (ca) - and; एव (eva) - indeed; पावकः (pāvakaḥ) - (the) fire (here referring to apāna vāyu, vital air); समुपाश्रितः (samupāśritaḥ) - situated; वहन् (vahan) - carrying; मूत्रम् (mūtram) - urine; पुरीषम् (purīṣam) - feces; च (ca) - and; अपि (api) - also; अपानः (apānaḥ) - apāna (the downward vital air); परिवर्तते (parivartate) - operates;]
(At the root of the bladder and in the anus indeed, the fire is situated. Carrying urine and feces also, apāna operates.)
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॥
prayatne karmaṇi bale ya ekastriṣu vartate। udāna iti taṃ prāhuradhyātmaviduṣo janāḥ॥03-203-19॥
[प्रयत्ने (prayatne) - in effort; कर्मणि (karmaṇi) - in action; बले (bale) - in strength; य (ya) - who; एकः (ekaḥ) - one; त्रिषु (triṣu) - in the three; वर्तते (vartate) - abides; उदान (udāna) - Udāna (vital energy named Udāna); इति (iti) - thus; तम् (tam) - him; प्राहुः (prāhuḥ) - they call; अध्यात्मविदुषः (adhyātmaviduṣaḥ) - knowers of the self; जनाः (janāḥ) - people;]
(In effort, in action, in strength, he who as one in the three abides—they call him Udāna, thus, the knowers of the self, people.)
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॥
sandhau sandhau saṁniviṣṭaḥ sarveṣv api tathānilaḥ। śarīreṣu manuṣyāṇāṁ vyāna ity upadiśyate॥03-203-20॥
[सन्धौ (sandhau) - in the joints; सन्धौ (sandhau) - in the joints; संनिविष्टः (saṁniviṣṭaḥ) - situated; सर्वेषु अपि (sarveṣu api) - in all also; तथा (tathā) - likewise; अनिलः (anilaḥ) - the wind; शरीरेषु (śarīreṣu) - in the bodies; मनुष्याणां (manuṣyāṇām) - of men; व्यानः (vyānaḥ) - Vyāna (name of a vital air); इति (iti) - thus; उपदिष्यते (upadiśyate) - is so taught;]
(In the joints, in the joints, situated, in all also, likewise the wind, in the bodies of men, Vyāna—thus is taught.)
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॥
dhātuṣv agnis tu vitataḥ sa tu vāyu-samīritaḥ. rasān dhātūṁś ca doṣāṁś ca vartayan paridhāvati ॥03-203-21॥
[धातुषु (dhātuṣu) - in the bodily tissues; अग्निः (agniḥ) - fire; तु (tu) - but; विततः (vitataḥ) - spread out; स (sa) - he; it; तु (tu) - but; वायुसमीरितः (vāyu-samīritaḥ) - impelled by wind; रसान् (rasān) - essences (nutritive fluids); धातूंश्च (dhātūṁś ca) - and tissues; दोषांश्च (doṣāṁś ca) - and humors; वर्तयन् (vartayan) - causing to circulate; परिधावति (paridhāvati) - moves around;]
(In the bodily tissues, fire but spread out, he but impelled by wind, essences and tissues and humors causing to circulate, moves around.)
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॥
prāṇānāṃ saṃnipātāttu saṃnipātaḥ prajāyate। ūṣmā cāgniriti jñeyo yo'nnaṃ pacati dehinām ॥03-203-22॥
[प्राणानां (prāṇānāṃ) - of the vital airs; संनिपातात् (saṃnipātāt) - from the union; तु (tu) - but; संनिपातः (saṃnipātaḥ) - union; प्रजायते (prajāyate) - arises; ऊष्मा (ūṣmā) - heat; च (ca) - and; अग्निः (agniḥ) - fire; इति (iti) - thus; ज्ञेयः (jñeyaḥ) - should be known; यः (yaḥ) - who; अन्नं (annaṃ) - food; पचति (pacati) - cooks; देहिनाम् (dehinām) - of embodied (beings);]
(But from the union of the vital airs, union arises. The heat and fire—thus should be known—which cooks the food of embodied beings.)
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॥
apānodanayormadhye prāṇavyānau samāhitau। samanvitastvadhiṣṭhānaṃ samyakpacati pāvakaḥ॥03-203-23॥
[अपान-उदानयोः (apāna-udāanayoḥ) - of apāna and udāna; (two vital airs); मध्ये (madhye) - in the midst; in the middle; प्राण-व्यानौ (prāṇa-vyānau) - prāṇa and vyāna; (two vital airs); समाहितौ (samāhitau) - gathered; concentrated; समन्वितः (samanvitaḥ) - accompanied; endowed; त्व्-अधिष्ठानं (tv-adhiṣṭhānaṃ) - with the seat; with the basis; सम्यक् (samyak) - properly; rightly; पचति (pachati) - cooks; digests; पावकः (pāvakaḥ) - fire; digestive fire;]
(In the midst of apāna and udāna, prāṇa and vyāna (being) gathered, accompanied by its seat, the fire properly digests.)
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॥
tasyāpi pāyuparyantastathā syādgudasañjñitaḥ। srotāṃsi tasmājjāyante sarvaprāṇeṣu dehinām॥03-203-24॥
[तस्यापि (tasyāpi) - of that also; पायुपर्यन्तः (pāyuparyantaḥ) - up to the anus; तथा (tathā) - so; thus; स्यात् (syāt) - there would be; गुदसञ्ज्ञितः (gudasañjñitaḥ) - called anus; स्रोतांसि (srotāṃsi) - channels; तस्मात् (tasmāt) - from that; जायन्ते (jāyante) - are born; arise; सर्वप्राणेषु (sarvaprāṇeṣu) - in all beings; देहिनाम् (dehinām) - of the embodied ones;]
(Of that also, up to the anus, thus there would be what is called the anus. The channels from that arise in all beings possessing bodies.)
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॥
agnivegavahaḥ prāṇo gudānte pratihanyate. sa ūrdhvamāgamya punaḥ samutkṣipati pāvakam ॥03-203-25॥
[अग्निवेगवहः (agni-vega-vahaḥ) - bearing the speed of fire; प्राणः (prāṇaḥ) - vital breath; गुदान्ते (gudānte) - at the end of the rectum; प्रतिहन्यते (pratihanyate) - is obstructed; सः (saḥ) - he; ऊर्ध्वम् (ūrdhvam) - upwards; आगम्य (āgamya) - having come; पुनः (punaḥ) - again; समुत्क्षिपति (samutkṣipati) - lifts up; पावकम् (pāvakam) - fire;]
(Bearing the speed of fire, prāṇa (vital breath) is obstructed at the end of the rectum. He, having come upwards again, lifts up the fire.)
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॥
pakvāśayas tv adho nābhyā ūrdhvam āmāśayaḥ sthitaḥ। nābhimadhye śarīrasya prāṇāḥ sarve pratiṣṭhitāḥ ॥03-203-26॥
[पक्वाशयः (pakvāśayaḥ) - the large intestine; तु (tu) - however; अधः (adhaḥ) - below; नाभ्याः (nābhyāḥ) - of (from) the navel; ऊर्ध्वम् (ūrdhvam) - above; अमाशयः (āmāśayaḥ) - the stomach; स्थितः (sthitaḥ) - is situated; नाभि-मध्ये (nābhi-madhye) - in the middle of the navel; शरीरस्य (śarīrasya) - of the body; प्राणाः (prāṇāḥ) - vital airs; सर्वे (sarve) - all; प्रतिष्ठिताः (pratiṣṭhitāḥ) - are established;]
(The large intestine, however, is below the navel; above is the stomach situated. In the middle of the navel of the body, all the vital airs are established.)
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॥
pravṛttā hṛdayātsarvāstiryagūrdhvamadhastathā। vahantyannarasānnāḍyo daśa prāṇapracoditāḥ॥03-203-27॥
[प्रवृत्ता (pravṛttāḥ) - having arisen; started; हृदयात् (hṛdayāt) - from the heart; सर्वाः (sarvāḥ) - all; तिर्यक् (tiryaṅ) - transversely; ऊर्ध्वम् (ūrdhvam) - upwards; अधस् (adhas) - downwards; तथा (tathā) - also; likewise; वहन्ति (vahanti) - carry; अन्नरसान् (annarasān) - essences of food; नाड्यः (nāḍyaḥ) - the channels (nāḍīs); दश (daśa) - ten; प्राणप्रचोदिताः (prāṇapracoditāḥ) - impelled by prāṇa;]
(Having arisen from the heart, all (nāḍīs), transversely, upwards, and downwards also, carry the essences of food, the ten channels impelled by prāṇa.)
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॥
yogināmeṣa mārgastu yena gacchanti tatparam। jitaklamāsanā dhīrā mūrdhanyātmānamādadhuḥ ॥ evaṃ sarveṣu vitatau prāṇāpānau hi dehiṣu ॥03-203-28॥
[योगिनाम् (yoginām) - of the yogins; एषः (eṣaḥ) - this; मार्गः (mārgaḥ) - path; तु (tu) - indeed; येन (yena) - by which; गच्छन्ति (gacchanti) - they go; तत्परम् (tat-param) - that supreme; जितक्लम-आसना (jitaklama-āsanā) - conquering fatigue and established in posture; धीरा (dhīrāḥ) - steadfast ones; मूर्धनि (mūrdhani) - in the head; आत्मानम् (ātmānam) - the self; आदधुः (ādadhuḥ) - placed; एवम् (evam) - thus; सर्वेषु (sarveṣu) - in all; विततौ (vitatau) - spread; प्राणापानौ (prāṇa-apānau) - the prāṇa and apāna (vital breaths); हि (hi) - indeed; देहिषु (dehiṣu) - in the bodies (of embodied beings);]
(Of the yogins, this path indeed, by which they go to that supreme. Conquering fatigue and seated steadfast, they placed the self in the head. Thus, in all bodies the prāṇa and apāna are indeed spread.)
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॥
ekādaśa-vikāra-ātmā kalā-sambhāra-sambhṛtaḥ। mūrtimantaṃ hi taṃ viddhi nityaṃ karma-jit-ātmakam॥03-203-29॥
[एकादशविकारात्मा (ekādaśavikāraātmā) - having the nature of eleven modifications; कलासम्भारसम्भृतः (kalāsambhārasambhṛtaḥ) - endowed with the aggregate of powers; मूर्तिमन्तं (mūrtimantam) - embodied (having form); हि (hi) - indeed; तं (taṃ) - him; विद्धि (viddhi) - know; नित्यं (nityam) - eternal; कर्मजितात्मकम् (karmajitātmakam) - having the nature of conquering action;]
(Having the nature of eleven modifications, endowed with the aggregate of powers, embodied—indeed, him know (as) eternal, having the nature of conquering action.)
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॥
tasmin yaḥ saṃsthito hy agnir nityaṃ sthālyām ivāhitaḥ। ātmānaṃ taṃ vijānīhi nityaṃ yogajitātmakam॥03-203-30॥
[तस्मिन् (tasmin) - in that; (locative singular of 'tad') ; यः (yaḥ) - who; (nominative singular masculine of 'yat') ; संस्थितः (saṃsthitaḥ) - situated; established; हि (hi) - indeed; for; अग्निः (agniḥ) - fire; (nominative singular masculive) ; नित्यं (nityaṃ) - constantly; always; स्थाल्याम् (sthālyām) - in the vessel; in the pot; (locative singular of 'sthālī') ; इव (iva) - like; as if; आहितः (āhitaḥ) - placed; deposited; kindled; आत्मानम् (ātmānam) - the Self; (accusative singular of 'ātman') ; तं (taṃ) - him; that; विजानीहि (vijānīhi) - know; understand; (imperative 2nd person singular of 'vijñā') ; नित्यं (nityaṃ) - always; constantly; (adverb); योगजितात्मकम् (yogajitātmakam) - having a nature conquered by yoga; whose essence is mastered by yoga;]
(In that who is situated, indeed the fire, constantly in the vessel like kindled; the Self that (him), know (you) always, whose essence is mastered by yoga.)
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॥
devo yaḥ saṃsthitastasminnabbinduriva puṣkare। kṣetrajñaṃ taṃ vijānīhi nityaṃ tyāgajitātmakam॥03-203-31॥
[देवः (devaḥ) - the divine; god; यः (yaḥ) - who; संस्थितः (saṃsthitaḥ) - abiding; situated; तस्मिन् (tasmin) - in that; अप्-बिन्दुः (ap-binduḥ) - a drop of water; इव (iva) - like; as; पुष्करे (puṣkare) - in the lotus; क्षेत्रज्ञम् (kṣetrajñam) - the knower of the field; तम् (tam) - him; विजानीहि (vijānīhi) - know; नित्यम् (nityam) - eternally; always; त्याग-जित-आत्मकम् (tyāga-jita-ātmakam) - whose self is conquered by renunciation;]
(Devaḥ (the divine) yaḥ (who) saṃsthitaḥ (abiding) tasmin (in that), ap-binduḥ iva (like a drop of water) puṣkare (in the lotus). Kṣetrajñam (the knower of the field) tam (him) vijānīhi (know), nityam (eternally), tyāga-jita-ātmakam (whose self is conquered by renunciation).)
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॥
jīvātmakāni jānīhi rajaḥ sattvaṃ tamas tathā। jīvam ātmaguṇaṃ viddhi tathā ātmānaṃ parātmakam॥03-203-32॥
[जीवात्मकानि (jīvātmakāni) - having the nature of jīva; (living beings); जानीहि (jānīhi) - know; (you should know); रजः (rajaḥ) - rajas; (the quality of activity); सत्त्वं (sattvaṃ) - sattva; (the quality of purity); तमः (tamas) - tamas; (the quality of darkness); तथा (tathā) - and likewise; जीवम् (jīvam) - the jīva; (living being); आत्मगुणम् (ātmaguṇam) - the quality (guṇa) of the self (ātman); विद्धि (viddhi) - know; (understand); तथा (tathā) - and likewise; आत्मानम् (ātmānam) - the self; परात्मकम् (parātmakam) - having the nature of the Supreme (para-ātmā);]
(Know the jīvātmakas, rajas, sattva, as well as tamas. Know the living being as the quality of the self, and likewise, the self as having the nature of the Supreme.)
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॥
sacetanaṁ jīvaguṇaṁ vadanti; sa ceṣṭate ceṣṭayate ca sarvam। tataḥ paraṁ kṣetravido vadanti; prākalpayadyo bhuvanāni sapta ॥03-203-33॥
[सचेतनम् (sacetanam) - endowed with consciousness; जीवगुणम् (jīvaguṇam) - the quality of life; वदन्ति (vadanti) - (they) say; सः (saḥ) - he; चेष्टते (ceṣṭate) - acts; चेष्टयते (ceṣṭayate) - causes to act; च (ca) - and; सर्वम् (sarvam) - all; ततः (tataḥ) - then (from him); परम् (param) - beyond; क्षेत्रविदः (kṣetravidaḥ) - the knowers of the field; वदन्ति (vadanti) - (they) say; प्राकल्पयत् (prākalpayat) - (he) created; यः (yaḥ) - who; भुवनानि (bhuvanāni) - worlds; सप्त (sapta) - seven;]
(Endowed with consciousness, the quality of life, (they) say; he acts and causes all to act. Then beyond him the knowers of the field say that he who created the seven worlds.)
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॥
evaṃ sarveṣu bhūteṣu bhūtātmā na prakāśate। dṛśyate tv agryayā buddhyā sūkṣmayā jñānavedibhiḥ॥03-203-34॥
[एवं (evaṃ) - thus; सर्वेषु (sarveṣu) - in all; भूतेषु (bhūteṣu) - beings; भूतात्मा (bhūtātmā) - the soul of beings; न (na) - not; प्रकाशते (prakāśate) - is manifest; दृश्यते (dṛśyate) - is seen; तु (tu) - but; अग्र्यया (agryayā) - by the highest; बुद्ध्या (buddhyā) - by intellect; सूक्ष्मया (sūkṣmayā) - by subtle; ज्ञानवेदिभिः (jñānavedibhiḥ) - by knowers of knowledge;]
(Thus, in all beings, the soul of beings is not manifest; but is seen by the highest, subtle intellect, by knowers of knowledge.)
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॥
cittasya hi prasādena hanti karma śubhāśubham। prasannātmātmani sthitvā sukhama-anantyam aśnute ॥03-203-35॥
[चित्तस्य (cittasya) - of the mind; हि (hi) - indeed; प्रसादेन (prasādena) - by tranquility; हन्ति (hanti) - destroys; कर्म (karma) - karma; शुभाशुभम् (śubhāśubham) - good and bad; प्रसन्नात्मा (prasannātmā) - the one whose self is serene; आत्मनि (ātmani) - in the self; स्थित्वा (sthitvā) - having established; सुखम् (sukham) - happiness; अनन्त्यम् (anantyam) - endless; अश्नुते (aśnute) - enjoys;]
(Of the mind indeed by tranquility destroys karma good and bad. The one whose self is serene, having established in the self, happiness endless enjoys.)
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॥
lakṣaṇaṁ tu prasādasya yathā tṛptaḥ sukhaṁ svapet। nivāte vā yathā dīpo dīpyetkuśaladīpitaḥ ॥03-203-36॥
[लक्षणम् (lakṣaṇam) - characteristic; तु (tu) - but; प्रसादस्य (prasādasya) - of clarity; यथा (yathā) - just as; तृप्तः (tṛptaḥ) - satiated; सुखम् (sukham) - happily; स्वपेत् (svapet) - would sleep; निवाते (nivāte) - in a windless place; वा (vā) - or; यथा (yathā) - just as; दीपः (dīpaḥ) - lamp; दीप्येत् (dīpyet) - would burn; कुशलदीपितः (kuśaladīpitaḥ) - well-illuminated;]
(But the characteristic of clarity: just as a satiated (one) would happily sleep, or just as a lamp would burn in a windless place, well-illuminated.)
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॥
pūrvarātre pare caiva yuñjānaḥ satataṃ manaḥ. laghvāhāro viśuddhātmā paśyannātmānamātmani ॥03-203-37॥
[पूर्वरात्रे (pūrvarātre) - in the early night; परे (pare) - in the late (night); च (ca) - and; एव (eva) - also; युञ्जानः (yuñjānaḥ) - engaging (in meditation); सततं (satataṃ) - continuously; मनः (manaḥ) - the mind; लघ्वाहारः (laghvāhāraḥ) - having light food; विशुद्धात्मा (viśuddhātmā) - pure-minded; पश्यन् (paśyan) - observing; आत्मानम् (ātmānam) - the self; आत्मनि (ātmani) - in the self;]
(In the early night and in the late (night), also, one engaging the mind continuously, having light food, pure-minded, observing the self in the self.)
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॥
pradīpteneva dīpena manodīpena paśyati। dṛṣṭvātmānaṃ nirātmānaṃ tadā sa tu vimucyate॥03-203-38॥
[प्रदीप्तेन (pradīptena) - by that which is enkindled; by what is shining; इव (iva) - as if; like; as though; दीपेन (dīpena) - by a lamp; मनोदीपेन (manodīpena) - by the lamp of the mind; पश्यति (paśyati) - he sees; दृष्ट्वा (dṛṣṭvā) - having seen; आत्मानं (ātmānaṃ) - the self; oneself; निरात्मानं (nirātmānaṃ) - the selfless; devoid of self; तदा (tadā) - then; स (sa) - he; तु (tu) - indeed; but; विमुच्यते (vimucyate) - is released; is liberated;]
(By a lamp as though with an enkindled lamp, with the lamp of the mind he sees. Having seen the self, the selfless, then he indeed is released.)
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॥
sarvopāyaiḥ tu lobhasya krodhasya ca vinigrahaḥ। etat pavitraṃ yajñānāṃ tapaḥ vai saṅkramaḥ mataḥ॥03-203-39॥
[सर्वोपायैः (sarvopāyaiḥ) - by all means; तु (tu) - but; लोभस्य (lobhasya) - of greed; क्रोधस्य (krodhasya) - of anger; च (ca) - and; विनिग्रहः (vinigrahaḥ) - restraint; एतत् (etat) - this; पवित्रं (pavitraṃ) - pure; यज्ञानाम् (yajñānām) - of sacrifices; तपः (tapaḥ) - austerity; वै (vai) - indeed; सङ्क्रमः (saṅkramaḥ) - transcendence; मतः (mataḥ) - regarded as;]
(But by all means, the restraint of greed and anger—this pure austerity of sacrifices, indeed, is regarded as transcendence.)
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॥
nityaṃ krodhāttapo rakṣecchriyaṃ rakṣeta matsarāt। vidyāṃ mānāpamānābhyāmātmānaṃ tu pramādataḥ ॥03-203-40॥
[नित्यं (nityaṃ) - constantly; क्रोधात् (krodhāt) - from anger; तपः (tapaḥ) - austerity; रक्षेत् (rakṣet) - should protect; श्रियं (śriyam) - prosperity; रक्षेत् (rakṣet) - should protect; म्त्सरात् (matsarāt) - from envy; विद्यां (vidyām) - knowledge; मानापमानाभ्याम् (mānāpamānābhyām) - from honour and dishonour; आत्मानं (ātmānam) - oneself; तु (tu) - but; प्रमादतः (pramādataḥ) - from negligence;]
(Constantly from anger austerity should protect, prosperity should protect from envy, knowledge from honour and dishonour, and oneself but from negligence.)
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॥
ānṛśaṃsyaṃ paro dharmaḥ kṣamā ca paramaṃ balam। ātmajñānaṃ paraṃ jñānaṃ paraṃ satyavrataṃ vratam ॥03-203-41॥
[आनृशंस्यं (ānṛśaṃsyaṃ) - non-cruelty; compassion; परः (paraḥ) - supreme; highest; धर्मः (dharmaḥ) - duty; virtue; क्षमा (kṣamā) - forbearance; forgiveness; च (ca) - and; परमं (paramaṃ) - highest; supreme; बलम् (balam) - strength; आत्मज्ञानं (ātmajñānaṃ) - self-knowledge; परं (paraṃ) - supreme; ज्ञानं (jñānaṃ) - knowledge; परं (paraṃ) - supreme; सत्यव्रतं (satyavrataṃ) - truthful vow; a vow to truth; व्रतम् (vratam) - vow; discipline;]
(Non-cruelty is the supreme dharma; forbearance also is the highest strength. Self-knowledge is supreme knowledge; truthful vow is the supreme vow. (03-203-41))
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॥
satyasya vacanaṁ śreyaḥ satyaṁ jñānaṁ hitaṁ bhavet। yad bhūtahitam atyantaṁ tad vai satyaṁ paraṁ matam ॥03-203-42॥
[सत्यस्य (satyasya) - of truth; वचनं (vacanam) - speech; श्रेयः (śreyaḥ) - better; superior; सत्यं (satyaṁ) - truth; ज्ञानं (jñānam) - knowledge; हितं (hitaṁ) - beneficial; भवेत् (bhavet) - should be; यत् (yat) - that which; भूतहितम् (bhūtahitam) - welfare of beings; अत्यन्तं (atyantam) - utterly; completely; तत् (tat) - that; वै (vai) - indeed; certainly; सत्यं (satyaṁ) - truth; परं (paraṁ) - supreme; highest; मतम् (matam) - considered; opinion;]
(The speech of truth is superior; truth, knowledge, and the beneficial should be. That which is utterly for the welfare of beings, that indeed is considered the supreme truth.)
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॥
yasya sarve samārambhāḥ nirāśīrbandhanāḥ sadā। tyāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān ॥03-203-43॥
[यस्य (yasya) - of whom; सर्वे (sarve) - all; समारम्भाः (samārambhāḥ) - undertakings; निराशीः (nirāśīḥ) - without expectation; बन्धनाः (bandhanāḥ) - bondages; सदा (sadā) - always; त्यागे (tyāge) - in renunciation; यस्य (yasya) - of whom; हुतं (hutaṃ) - offered; सर्वं (sarvaṃ) - all; सः (saḥ) - he; त्यागी (tyāgī) - one who renounces; स (sa) - he; च (ca) - and; बुद्धिमान् (buddhimān) - wise;]
(Of whom all undertakings always are without expectation, without bondages; in renunciation, of whom all is offered; he is the one who renounces, he and wise.)
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॥
yato na gurur apy enaṁ cyāvayed upapādayan। taṁ vidyād brahmaṇo yogaṁ viyogaṁ yoga-saṁjñitam॥03-203-44॥
[यतः (yataḥ) - from which; न (na) - not; गुरुः (guruḥ) - the teacher; अपि (api) - even; एनम् (enam) - him; च्यावयेत् (cyāvayet) - would cause to fall (depart); उपपादयन् (upapādayan) - establishing; तम् (tam) - that; विद्यāt् (vidyāt) - one should know; ब्रह्मणः (brahmaṇaḥ) - of Brahman; योगम् (yogam) - union; वियोगम् (viyogam) - separation; योगसञ्ज्ञितम् (yoga-saṁjñitam) - designated as 'yoga';]
(From which not even the teacher, establishing, would cause him to fall— that, one should know, is the union with Brahman, separation, designated as 'yoga'.)
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॥
na hiṁsyātsarvabhūtāni maitrāyaṇagataścaret। nedaṁ jīvitamāsādya vairaṁ kurvīta kenacit॥03-203-45॥
[न (na) - not; हिंस्यात् (hiṁsyāt) - should harm; सर्वभूतानि (sarvabhūtāni) - all beings; मैत्रायणगतः (maitrāyaṇagataḥ) - having gone on the path of friendliness; चरेत् (caret) - should behave; न (na) - not; इदं (idaṁ) - this; जीवितम् (jīvitam) - life; आसाद्य (āsādya) - having attained; वैरम् (vairam) - enmity; कुर्वीत (kurvīta) - should create; केनचित् (kenacit) - with anyone;]
(Not should harm all beings; having gone on the path of friendliness, should behave. Not, having attained this life, should create enmity with anyone.)
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॥
ākiñcanyaṃ susantoṣo nirāśitvam acāpalam। etad eva paraṃ jñānaṃ sad-ātma-jñānam uttamam ॥03-203-46॥
[आकिञ्चन्यं (ākiñcanyam) - absence of possessions; सुसन्तोषो (susantoṣaḥ) - excellent contentment; निराशित्वम् (nirāśitvam) - freedom from expectations; अचापलम् (acāpalam) - absence of fickleness; एतदेव (etad eva) - this alone; परं (param) - supreme; ज्ञानं (jñānam) - knowledge; सदात्मज्ञानम् (sat-ātma-jñānam) - true self-knowledge; उत्तमम् (uttamam) - the highest;]
(Absence of possessions, excellent contentment, freedom from expectations, absence of fickleness—this alone (is) supreme knowledge, true self-knowledge, the highest.)
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॥
parigrahaṃ parityajya bhava buddhyā yatavrataḥ। aśokaṃ sthānam ātiṣṭhen niścalaṃ pretya ca iha ca ॥03-203-47॥
[परिग्रहम् (parigraham) - acquisition; possession; परित्यज्य (parityajya) - having abandoned; having given up; भव (bhava) - be; become; बुद्ध्या (buddhyā) - with understanding; with intellect; यतव्रतः (yatavrataḥ) - disciplined in vow; self-controlled; अशोकम् (aśokam) - free from sorrow; स्थानम् (sthānam) - place; state; आतिष्ठेत् (ātiṣṭhet) - should establish; should remain; निश्चलम् (niścalam) - unmoving; steady; प्रेत्य (pretya) - having departed; after death; च (ca) - and; इह (iha) - here; in this world; च (ca) - and;]
(Having abandoned acquisition, become (such) with understanding, self-controlled in vow. Free from sorrow, he should remain established in an unmoving place, both after death and here.)
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॥
taponityena dāntena muninā saṁyatātmanā। ajitaṁ jetukāmena bhāvyaṁ saṅgeṣvasaṅginā॥03-203-48॥
[तपोनित्येन (taponityena) - by one always engaged in austerity; दान्तेन (dāntena) - by one who is self-controlled; मुनिना (muninā) - by the sage; संयतात्मना (saṁyatātmanā) - by one whose self is restrained; अजितं (ajitaṁ) - the unconquered (mind); जेतुकामेन (jetukāmena) - by one desiring to conquer; भाव्यं (bhāvyaṁ) - should be regarded; सङ्गेषु (saṅgeṣu) - in attachments; असङ्गिना (asaṅginā) - by one who is unattached;]
(By one always engaged in austerity, by the self-controlled sage, by the one whose self is restrained, the unconquered (mind) by one desiring to conquer should be regarded, in attachments by one who is unattached.)
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॥
guṇāguṇamanāsaṅgamekakāryamanantaram। etadbrāhmaṇa te vṛttamāhurekapadaṃ sukham ॥03-203-49॥
[गुण-अगुण-मनस्-अङ्गम् (guṇa-aguṇa-manas-aṅgam) - association of mind with qualities and non-qualities; एक-कार्यम् (eka-kāryam) - single action; अनन्तरम् (anantaram) - immediate; एतत् (etat) - this; ब्राह्मण (brāhmaṇa) - O Brāhmaṇa; ते (te) - your; वृत्तम् (vṛttam) - conduct; आहुः (āhuḥ) - they say; एक-पदं (eka-padam) - one word; सुखम् (sukham) - happiness;]
(Association of the mind with qualities and non-qualities is one action immediately. This, O Brāhmaṇa, your conduct, they say, [is] in one word—happiness.)
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॥
parityajati yo duḥkhaṃ sukhaṃ cāpyubhayaṃ naraḥ. brahma prāpnoti so'tyantamasaṅgena ca gacchati ॥03-203-50॥
[परित्यजति (parityajati) - abandons; यः (yaḥ) - who; दुःखं (duḥkham) - suffering; सुखं (sukham) - happiness; च (ca) - and; अपि (api) - also; उभयं (ubhayam) - both; नरः (naraḥ) - man; ब्रह्म (brahma) - Brahman; प्राप्नोति (prāpnoti) - attains; सः (saḥ) - he; अत्यन्तम् (atyantam) - absolutely; असङ्गेन (asaṅgena) - with detachment; च (ca) - and; गच्छति (gacchati) - goes;]
(Who abandons suffering, happiness, and also both, the man attains Brahman, he absolutely with detachment and goes.)
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॥
yathāśrutam idaṃ sarvaṃ samāsena dvijottama। etat te sarvam ākhyātam kiṃ bhūyaḥ śrotum icchasi॥03-203-51॥
[यथा-श्रुतम् (yathā-śrutam) - as heard; इदं (idaṃ) - this; सर्वम् (sarvam) - all; समासेन (samāsena) - in summary; द्विजोत्तम (dvijottama) - O best of twice-born (brahmins); एतत् (etat) - this; ते (te) - to you; सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - has been told; किम् (kim) - what; भूयः (bhūyaḥ) - more; श्रोतुम् (śrotum) - to hear; इच्छसि (icchasi) - do you wish;]
(As heard, this all in summary, O best of twice-born, this to you all has been told. What more to hear do you wish?)
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)
