03.203
mārkaṇḍeya uvāca॥
Markandeya said.
evaṃ tu sūkṣme kathite dharmavyādhena bhārata. brāhmaṇaḥ sa punaḥ sūkṣmaṃ papraccha susamāhitaḥ ॥03-203-1॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said;
sattvasya rajasashcaiva tamasashca yathā tatham। guṇāṃs tattvena me brūhi yathāvad iha pṛcchataḥ ॥03-203-2॥
Tell me properly here, as I am asking, the real qualities of sattva, rajas, and tamas, just as they are. (03-203-2)
vyādha uvāca॥
The hunter said;
hanta te kathayiṣyāmi yan māṃ tvaṃ paripṛcchasi. eṣāṃ guṇān pṛthaktvena nibodha gadato mama ॥03-203-3॥
Indeed, I shall tell you what you have asked me. Learn, as I speak, of the qualities of these, each separately. (03-203-3)
mohātmakaṁ tamasteṣāṁ raja eṣāṁ pravartakam। prakāśabahulatvācca sattvaṁ jyāya ihochyate ॥03-203-4॥
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)
avidyābahulo mūḍhaḥ svapnaśīlo vicetanaḥ। durdṛśīkastamodhvastaḥ sakrodhastāmaso'lasah ॥03-203-5॥
He is abundant in ignorance, deluded, dream-like, unconscious, has faulty vision, is overcome by darkness, angry, of darkness, and lazy. (03-203-5)
pravṛttavākyo mantrī ca yo'nurāgyabhyasūyakaḥ। vivitsamāno viprarṣe stabdho mānī sa rājasaḥ ॥03-203-6॥
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)
prakāśabahulo dhīro nirvivitso'nasūyakaḥ। akrodhano naro dhīmāndāntaścaiva sa sāttvikaḥ॥03-203-7॥
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)
sāttvikas tv atha sambuddho lokavṛttena kliśyate। yadā budhyati boddhavyaṃ lokavṛttaṃ jugupsate ॥03-203-8॥
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)
vairāgyasya hi rūpaṃ tu pūrvam eva pravartate। mṛdur bhavati ahaṅkāraḥ prasīdati ārjavam ca yat ॥03-203-9॥
Indeed, the mark of dispassion appears first: the ego becomes gentle, and straightforwardness and calmness arise. (03-203-9)
tato'sya sarvadvaṁdvāni praśāmyanti parasparam। na cāsya saṁyamo nāma kvacid bhavati kaścana॥03-203-10॥
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)
śūdrayonau hi jātasya sadguṇānupatiṣṭhataḥ। vaiśyatvaṃ bhavati brahman kṣatriyatvaṃ tathaiva ca॥03-203-11॥
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)
ārjave vartamānasya brāhmaṇyam abhijāyate। guṇās te kīrtitāḥ sarve kiṃ bhūyaḥ śrotum icchasi ॥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)
brāhmaṇa uvāca॥
The Brāhmaṇa said;
pārthivaṃ dhātum āsādya śārīraḥ agniḥ kathaṃ bhavet। avakāśa-viśeṣeṇa kathaṃ vartayate anilaḥ ॥03-203-13॥
How does the bodily fire arise after reaching the earthy element? Through a specific space, how does the wind function? (03-203-13)
mārkaṇḍeya uvāca॥
Markandeya said.
praśnam etaṁ samuddiṣṭaṁ brāhmaṇena yudhiṣṭhira. vyādhaḥ sa kathayām āsa brāhmaṇāya mahātmane ॥03-203-14॥
O Yudhiṣṭhira, the hunter explained this question posed by the brāhmaṇa to the great-souled brāhmaṇa. (03-203-14)
vyādha uvāca॥
The hunter said.
mūrdhānam āśrito vahniḥ śarīraṃ paripālayan। prāṇo mūrdhani ca agnau ca vartamāno viceṣṭate ॥ bhūtaṃ bhavyaṃ bhaviṣya ca sarvaṃ prāṇe pratiṣṭhitam ॥03-203-15॥
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)
śreṣṭhaṃ tadeva bhūtānāṃ brahmajyotirupāsmahe। sa jantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ॥ mano buddhirahaṅkāro bhūtānāṃ viṣayaśca saḥ॥03-203-16॥
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)
evaṁ tu iha saḥ sarvatra prāṇena paripālyate। pṛṣṭhatas tu samānena svāṁ svāṁ gatim upāśritaḥ ॥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)
bastimūle gude caiva pāvakaḥ samupāśritaḥ। vahanmūtraṃ purīṣaṃ cāpyapānaḥ parivartate ॥03-203-18॥
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)
prayatne karmaṇi bale ya ekastriṣu vartate। udāna iti taṃ prāhuradhyātmaviduṣo janāḥ॥03-203-19॥
He who as one abides in the three—effort, action, and strength—is called Udāna by those who know the Self. (03-203-19)
sandhau sandhau saṁniviṣṭaḥ sarveṣv api tathānilaḥ। śarīreṣu manuṣyāṇāṁ vyāna ity upadiśyate॥03-203-20॥
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)
dhātuṣv agnis tu vitataḥ sa tu vāyu-samīritaḥ. rasān dhātūṁś ca doṣāṁś ca vartayan paridhāvati ॥03-203-21॥
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)
prāṇānāṃ saṃnipātāttu saṃnipātaḥ prajāyate। ūṣmā cāgniriti jñeyo yo'nnaṃ pacati dehinām ॥03-203-22॥
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)
apānodanayormadhye prāṇavyānau samāhitau। samanvitastvadhiṣṭhānaṃ samyakpacati pāvakaḥ॥03-203-23॥
Between apāna and udāna, with prāṇa and vyāna concentrated, the digestive fire, accompanied by its seat, properly digests. (03-203-23)
tasyāpi pāyuparyantastathā syādgudasañjñitaḥ। srotāṃsi tasmājjāyante sarvaprāṇeṣu dehinām॥03-203-24॥
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)
agnivegavahaḥ prāṇo gudānte pratihanyate. sa ūrdhvamāgamya punaḥ samutkṣipati pāvakam ॥03-203-25॥
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)
pakvāśayas tv adho nābhyā ūrdhvam āmāśayaḥ sthitaḥ। nābhimadhye śarīrasya prāṇāḥ sarve pratiṣṭhitāḥ ॥03-203-26॥
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)
pravṛttā hṛdayātsarvāstiryagūrdhvamadhastathā। vahantyannarasānnāḍyo daśa prāṇapracoditāḥ॥03-203-27॥
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)
yogināmeṣa mārgastu yena gacchanti tatparam। jitaklamāsanā dhīrā mūrdhanyātmānamādadhuḥ ॥ evaṃ sarveṣu vitatau prāṇāpānau hi dehiṣu ॥03-203-28॥
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)
ekādaśa-vikāra-ātmā kalā-sambhāra-sambhṛtaḥ। mūrtimantaṃ hi taṃ viddhi nityaṃ karma-jit-ātmakam॥03-203-29॥
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.
tasmin yaḥ saṃsthito hy agnir nityaṃ sthālyām ivāhitaḥ। ātmānaṃ taṃ vijānīhi nityaṃ yogajitātmakam॥03-203-30॥
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)
devo yaḥ saṃsthitastasminnabbinduriva puṣkare। kṣetrajñaṃ taṃ vijānīhi nityaṃ tyāgajitātmakam॥03-203-31॥
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)
jīvātmakāni jānīhi rajaḥ sattvaṃ tamas tathā। jīvam ātmaguṇaṃ viddhi tathā ātmānaṃ parātmakam॥03-203-32॥
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)
sacetanaṁ jīvaguṇaṁ vadanti; sa ceṣṭate ceṣṭayate ca sarvam। tataḥ paraṁ kṣetravido vadanti; prākalpayadyo bhuvanāni sapta ॥03-203-33॥
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)
evaṃ sarveṣu bhūteṣu bhūtātmā na prakāśate। dṛśyate tv agryayā buddhyā sūkṣmayā jñānavedibhiḥ॥03-203-34॥
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)
cittasya hi prasādena hanti karma śubhāśubham। prasannātmātmani sthitvā sukhama-anantyam aśnute ॥03-203-35॥
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)
lakṣaṇaṁ tu prasādasya yathā tṛptaḥ sukhaṁ svapet। nivāte vā yathā dīpo dīpyetkuśaladīpitaḥ ॥03-203-36॥
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)
pūrvarātre pare caiva yuñjānaḥ satataṃ manaḥ. laghvāhāro viśuddhātmā paśyannātmānamātmani ॥03-203-37॥
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)
pradīpteneva dīpena manodīpena paśyati। dṛṣṭvātmānaṃ nirātmānaṃ tadā sa tu vimucyate॥03-203-38॥
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)
sarvopāyaiḥ tu lobhasya krodhasya ca vinigrahaḥ। etat pavitraṃ yajñānāṃ tapaḥ vai saṅkramaḥ mataḥ॥03-203-39॥
But restraining greed and anger by all means—this is considered the purest austerity and the supreme transition in sacrifices. (03-203-39)
nityaṃ krodhāttapo rakṣecchriyaṃ rakṣeta matsarāt। vidyāṃ mānāpamānābhyāmātmānaṃ tu pramādataḥ ॥03-203-40॥
One should always protect austerity from anger, prosperity from envy, knowledge from both honour and dishonour, and oneself from negligence. (03-203-40)
ānṛśaṃsyaṃ paro dharmaḥ kṣamā ca paramaṃ balam। ātmajñānaṃ paraṃ jñānaṃ paraṃ satyavrataṃ vratam ॥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)
satyasya vacanaṁ śreyaḥ satyaṁ jñānaṁ hitaṁ bhavet। yad bhūtahitam atyantaṁ tad vai satyaṁ paraṁ matam ॥03-203-42॥
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)
yasya sarve samārambhāḥ nirāśīrbandhanāḥ sadā। tyāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān ॥03-203-43॥
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)
yato na gurur apy enaṁ cyāvayed upapādayan। taṁ vidyād brahmaṇo yogaṁ viyogaṁ yoga-saṁjñitam॥03-203-44॥
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)
na hiṁsyātsarvabhūtāni maitrāyaṇagataścaret। nedaṁ jīvitamāsādya vairaṁ kurvīta kenacit॥03-203-45॥
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)
ākiñcanyaṃ susantoṣo nirāśitvam acāpalam। etad eva paraṃ jñānaṃ sad-ātma-jñānam uttamam ॥03-203-46॥
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)
parigrahaṃ parityajya bhava buddhyā yatavrataḥ। aśokaṃ sthānam ātiṣṭhen niścalaṃ pretya ca iha ca ॥03-203-47॥
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)
taponityena dāntena muninā saṁyatātmanā। ajitaṁ jetukāmena bhāvyaṁ saṅgeṣvasaṅginā॥03-203-48॥
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)
guṇāguṇamanāsaṅgamekakāryamanantaram। etadbrāhmaṇa te vṛttamāhurekapadaṃ sukham ॥03-203-49॥
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)
parityajati yo duḥkhaṃ sukhaṃ cāpyubhayaṃ naraḥ. brahma prāpnoti so'tyantamasaṅgena ca gacchati ॥03-203-50॥
The man who abandons both suffering and happiness attains Brahman and, with complete detachment, goes (to liberation). (03-203-50)
yathāśrutam idaṃ sarvaṃ samāsena dvijottama। etat te sarvam ākhyātam kiṃ bhūyaḥ śrotum icchasi॥03-203-51॥
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)
