Critical Edition
मार्कण्डेय उवाच एवं तु सूक्ष्मे कथिते धर्मव्याधेन भारत ब्राह्मणः स पुनः सूक्ष्मं पप्रच्छ सुसमाहितः
M. N. Dutt: Markandeya said : O descendant of Bharata, when the fowler expounded these abstruse points, the Brahmana with great attention asked about other subtle points.
ब्राह्मण उवाच सत्त्वस्य रजसश्चैव तमसश्च यथातथम् गुणांस्तत्त्वेन मे ब्रूहि यथावदिह पृच्छतः
M. N. Dutt: The Brahmana said: Truly describe to me who duly now ask you tne respective virtues of the three qualities, namely Sattva, Raja and Tama.
व्याध उवाच हन्त ते कथयिष्यामि यन्मां त्वं परिपृच्छसि एषां गुणान्पृथक्त्वेन निबोध गदतो मम
M. N. Dutt: I shall tell you what you ask me. I shall separately describe to you their respective virtues. Listen to them.
मोहात्मकं तमस्तेषां रज एषां प्रवर्तकम् प्रकाशबहुलत्वाच्च सत्त्वं ज्याय इहोच्यते
M. N. Dutt: Tama is characterised by illusion, Raja incites men to action, Sattva is of great splendour and therefore it is called the greatest of them all.
अविद्याबहुलो मूढः स्वप्नशीलो विचेतनः दुर्दृशीकस्तमोध्वस्तः सक्रोधस्तामसोऽलसः
M. N. Dutt: He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to (day) dreaming, who is idle, unenergetic, full of anger and haughtiness, is said to be under the influence of Tama.
प्रवृत्तवाक्यो मन्त्री च योऽनुराग्यभ्यसूयकः विवित्समानो विप्रर्षे स्तब्धो मानी स राजसः
M. N. Dutt: O Brahmana Rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits and of warm temperament, is said to be under the influence of Raja.
प्रकाशबहुलो धीरो निर्विवित्सोऽनसूयकः अक्रोधनो नरो धीमान्दान्तश्चैव स सात्त्विकः
M. N. Dutt: He who is resolute, patient, not subject to anger, free from malice and is not skillful in action from want of a selfish desire to reap its fruits and who is wise and forbearing, is said to be under the influence of Sattva.
सात्त्विकस्त्वथ संबुद्धो लोकवृत्तेन क्लिश्यते यदा बुध्यति बोद्धव्यं लोकवृत्तं जुगुप्सते
AI Translation: The enlightened one, who is of the sattva nature, is afflicted by the ways of the world. When he understands what is to be understood, he despises the ways of the world.
वैराग्यस्य हि रूपं तु पूर्वमेव प्रवर्तते मृदुर्भवत्यहंकारः प्रसीदत्यार्जवं च यत्
AI Translation: The form of detachment arises first, when the ego becomes mild and humility prevails.
ततोऽस्य सर्वद्वंद्वानि प्रशाम्यन्ति परस्परम् न चास्य संयमो नाम क्वचिद्भवति कश्चन
AI Translation: Then all his dualities are pacified with each other. And for him there is no restraint at all anywhere.
शूद्रयोनौ हि जातस्य सद्गुणानुपतिष्ठतः वैश्यत्वं भवति ब्रह्मन्क्षत्रियत्वं तथैव च
AI Translation: For one born in the Śūdra caste, who follows good qualities, Brāhman, there is the state of a Vaiśya and likewise the state of a Kṣatriya.
आर्जवे वर्तमानस्य ब्राह्मण्यमभिजायते गुणास्ते कीर्तिताः सर्वे किं भूयः श्रोतुमिच्छसि
AI Translation: When one is engaged in straightforwardness, brahminhood is born. All those qualities have been described. What else do you wish to hear?
ब्राह्मण उवाच पार्थिवं धातुमासाद्य शारीरोऽग्निः कथं भवेत् अवकाशविशेषेण कथं वर्तयतेऽनिलः
M. N. Dutt: The Brahmana said: How is it that the (vital) fire in combination with the earthly elements (matter) becomes the corporeal (living creatures)? And how does the (vital) air (the breath) according to the nature of its seat excites to action (the corporeal living creatures)?
मार्कण्डेय उवाच प्रश्नमेतं समुद्दिष्टं ब्राह्मणेन युधिष्ठिर व्याधः स कथयामास ब्राह्मणाय महात्मने
M. N. Dutt: Markandeya said : O Yudhishthira, this question being put to the fowler by the Brahmana, the fowler thus replied to that high-souled Brahmana.
व्याध उवाच मूर्धानमाश्रितो वह्निः शरीरं परिपालयन् प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते भूतं भव्यं भविष्यच्च सर्वं प्राणे प्रतिष्ठितम्
M. N. Dutt: The Fowler said: The vital spirit manifesting itself it seat the consciousness causes the action of the corporeal frame. The soul being present in both of these acts.
श्रेष्ठं तदेव भूतानां ब्रह्मज्योतिरुपास्महे स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः मनो बुद्धिरहंकारो भूतानां विषयश्च सः
M. N. Dutt: It is the animating principle of all creatures, it is the eternal Purusha. It is great, it is the intelligence and it is the Ego, it is the seat of all elements.
Supplementary Passages:
3.203.16 After 16, T1 M1 ins.: *1032 शरीरमध्ये नाभिः स्यान्नाभ्यामग्निः प्रतिष्ठितः On the other hand, T2 G1.2.4 ins. after 16: *1033 अव्यक्तं सत्त्वसंज्ञं च जीवः कालः स चैव हि प्रकृतिः पुरुषश्चैव प्राण एव द्विजोत्तम जागर्ति स्वप्नकाले च स्वप्ने स्वप्नायते च सः जाग्रत्सु बलमाधत्ते चेष्टत्सु चेष्टयत्यपि तस्मिन्निरुद्धे विप्रेन्द्र मृत इत्यभिधीयते त्यक्त्वा शरीरं भूतात्मा पुनरन्यत्प्रपद्यते
एवं त्विह स सर्वत्र प्राणेन परिपाल्यते पृष्ठतस्तु समानेन स्वां स्वां गतिमुपाश्रितः
M. N. Dutt: Thus while seated here (in the corporeal form), it is sustained in all its external or internal relations by the subtle eternal air called Prana and afterwards each creature goes its own way by the action of another subtle air called Samana.
बस्तिमूले गुदे चैव पावकः समुपाश्रितः वहन्मूत्रं पुरीषं चाप्यपानः परिवर्तते
M. N. Dutt: This (Samana) transforming itself to Apana air and supported by the head of the stomach carries the refuge matter of the body, such as urine to the kidneys and intestines.
प्रयत्ने कर्मणि बले य एकस्त्रिषु वर्तते उदान इति तं प्राहुरध्यात्मविदुषो जनाः
M. N. Dutt: It is present in the three elements of actions, exertion and power and then in that state is called Udana by men learned in the physical science.
संधौ संधौ संनिविष्टः सर्वेष्वपि तथानिलः शरीरेषु मनुष्याणां व्यान इत्युपदिष्यते
M. N. Dutt: When it manifests itself by its presence at all the junction points of the system, it is known by the name of Vyana.
Supplementary Passages:
3.203.20 After 20, Dc ins. (a definition of dhātu, extracted from some medical treatise): *1034 त्वङ्मांसमेदोमज्जास्थिरसरक्ताश्च धातवः
धातुष्वग्निस्तु विततः स तु वायुसमीरितः रसान्धातूंश्च दोषांश्च वर्तयन्परिधावति
M. N. Dutt: The internal heat is diffused over all the tissues of our system and supported by these kinds of air, it transforms our food and the tissues and the humours of our system.
प्राणानां संनिपातात्तु संनिपातः प्रजायते ऊष्मा चाग्निरिति ज्ञेयो योऽन्नं पचति देहिनाम्
M. N. Dutt: By the coalition of Prana and other airs, a reaction ensues and the heat generated thereby is known as the internal heat of the human system which causes digestion of food.
अपानोदानयोर्मध्ये प्राणव्यानौ समाहितौ समन्वितस्त्वधिष्ठानं सम्यक्पचति पावकः
M. N. Dutt: The Prana and the Apana airs are interposed within the Samana and the Udana airs. The heat generated by their coalition causes the growth of the body.
तस्यापि पायुपर्यन्तस्तथा स्याद्गुदसंज्ञितः स्रोतांसि तस्माज्जायन्ते सर्वप्राणेषु देहिनाम्
AI Translation: And from that, the anus, which is called the anus, would be at the end of the anus. From that, the channels arise in all living beings.
अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम्
AI Translation: The breath, which carries the fire, is checked at the end of the anus. Having come up, it again raises the fire.
पक्वाशयस्त्वधो नाभ्या ऊर्ध्वमामाशयः स्थितः नाभिमध्ये शरीरस्य प्राणाः सर्वे प्रतिष्ठिताः
AI Translation: The small intestine is below the navel, and the large intestine is above it. In the middle of the navel, all the vital airs are established in the body.
प्रवृत्ता हृदयात्सर्वास्तिर्यगूर्ध्वमधस्तथा वहन्त्यन्नरसान्नाड्यो दश प्राणप्रचोदिताः
M. N. Dutt: The arteries issuing from the heart run upwards and downwards and also in oblique directions, they carry the best essence of our food and are acted upon by the ten Prana airs.
योगिनामेष मार्गस्तु येन गच्छन्ति तत्परम् जितक्लमासना धीरा मूर्धन्यात्मानमादधुः एवं सर्वेषु विततौ प्राणापानौ हि देहिषु
M. N. Dutt: This is the way, by which go to the highest state, the Yogis who have overcome all difficulties who are patient and self-controlled and who have their souls seated in their brains. The Prana and Apana are thus present in all creatures.
Supplementary Passages:
3.203.28 After 28, S (except G3) ins.: *1035 तावग्निसहितौ ब्रह्मन्विद्धि वै प्राणमात्मनि
एकादशविकारात्मा कलासंभारसंभृतः मूर्तिमन्तं हि तं विद्धि नित्यं कर्मजितात्मकम्
AI Translation: The one who is the soul of the eleven transformations, endowed with the collection of energies, Know him to be embodied, eternal, and consisting of the fruits of actions.
तस्मिन्यः संस्थितो ह्यग्निर्नित्यं स्थाल्यामिवाहितः आत्मानं तं विजानीहि नित्यं योगजितात्मकम्
AI Translation: In whom the fire is always established, as if in a pot, Know that Self to be always possessed by the conqueror of Yoga.
देवो यः संस्थितस्तस्मिन्नब्बिन्दुरिव पुष्करे क्षेत्रज्ञं तं विजानीहि नित्यं त्यागजितात्मकम्
AI Translation: The Lord who abides in that, like a drop of water in a lotus, Know that to be the knower of the field, always having conquered the self through renunciation.
जीवात्मकानि जानीहि रजः सत्त्वं तमस्तथा जीवमात्मगुणं विद्धि तथात्मानं परात्मकम्
AI Translation: Know the living soul, the qualities of Rajas, Sattva, and Tamas. Know the living soul as the quality of the self, and the self as the supreme self.
सचेतनं जीवगुणं वदन्ति; स चेष्टते चेष्टयते च सर्वम् ततः परं क्षेत्रविदो वदन्ति; प्राकल्पयद्यो भुवनानि सप्त
M. N. Dutt: Inert and insensible matter is the seat of the living principle which is active in itself and induces activity in others. That by which the seven worlds are incited to action is called the most high by men of high spiritual insight.
एवं सर्वेषु भूतेषु भूतात्मा न प्रकाशते दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया ज्ञानवेदिभिः
M. N. Dutt: Thus in all these elements the eternal spirit does not show itself, but is perceived by the learned in spiritual science by reason of their high and keen perception.
चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् प्रसन्नात्मात्मनि स्थित्वा सुखमानन्त्यमश्नुते
M. N. Dutt: A pure-minded man, by purifying his heart, is able to destroy the good and evil effects of his actions and obtains eternal bliss by the enlightenment of his inner spirit.
लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत् निवाते वा यथा दीपो दीप्येत्कुशलदीपितः
M. N. Dutt: This state of peace and purification of heart is likened to the state of a person who, in a cheerful state of mind, sleeps soundly or to the brilliance of a lamp trimmed by a skillful hand.
Supplementary Passages:
3.203.36 After 36ab, T2 G2.4 ins.: *1036 सुखदुःखे हि संत्यज्य निर्द्वंद्वो निष्परिग्रहः
पूर्वरात्रे परे चैव युञ्जानः सततं मनः लघ्वाहारो विशुद्धात्मा पश्यन्नात्मानमात्मनि
AI Translation: In the early part of the night and in the later part of the night, one should always apply the mind, Eating little, with a pure self, seeing the self in the self.
प्रदीप्तेनेव दीपेन मनोदीपेन पश्यति दृष्ट्वात्मानं निरात्मानं तदा स तु विमुच्यते
AI Translation: He sees with the lamp of the mind, as if with a blazing lamp. Having seen the self as selfless, then he is liberated.
सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः एतत्पवित्रं यज्ञानां तपो वै संक्रमो मतः
M. N. Dutt: Avarice and anger must be subdued by all means, for this constitutes the most sacred virtue that people can practice. It is considered to be the means by which men cross over to the other side of this sea of misery and pair.
नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेत मत्सरात् विद्यां मानापमानाभ्यामात्मानं तु प्रमादतः
M. N. Dutt: A man must preserve his virtue, being overcome by anger, his righteousness by pride, his learning by vanity and his soul by illusion.
आनृशंस्यं परो धर्मः क्षमा च परमं बलम् आत्मज्ञानं परं ज्ञानं परं सत्यव्रतं व्रतम्
M. N. Dutt: Leniency is the best of virtues and forbearance is the best of the powers; the knowledge of the spirit is the best of all knowledge and truthfulness is the best of religious vows.
सत्यस्य वचनं श्रेयः सत्यं ज्ञानं हितं भवेत् यद्भूतहितमत्यन्तं तद्वै सत्यं परं मतम्
M. N. Dutt: To tell the truth is good and the knowledge of truth also is good, but what conduces to the greatest good of all creatures is known as the highest truth.
यस्य सर्वे समारम्भाः निराशीर्बन्धनाः सदा त्यागे यस्य हुतं सर्वं स त्यागी स च बुद्धिमान्
M. N. Dutt: He whose actions are performed not with the object of securing any reward or blessing, who has sacrificed all to the requirements of his renunciation is a real Sanyasi and is really wise.
यतो न गुरुरप्येनं च्यावयेदुपपादयन् तं विद्याद्ब्रह्मणो योगं वियोगं योगसंज्ञितम्
M. N. Dutt: Communion with Brahma cannot be taught to us even by our spiritual preceptor; he can only give us a clue to the mystery; renunciation of things of the material world is called Yoga.
न हिंस्यात्सर्वभूतानि मैत्रायणगतश्चरेत् नेदं जीवितमासाद्य वैरं कुर्वीत केनचित्
M. N. Dutt: We must not do harm to any creature and must live in amity with all. In this our present existence we must not avenge ourselves on any creature.
आकिंचन्यं सुसंतोषो निराशित्वमचापलम् एतदेव परं ज्ञानं सदात्मज्ञानमुत्तमम्
M. N. Dutt: Self-abnegation, peace of mind, renunciation of hope and equanimity, these are the ways by which spiritual enlightenment can always be secured. The knowledge of self is the best of all knowledge.
परिग्रहं परित्यज्य भव बुद्ध्या यतव्रतः अशोकं स्थानमातिष्ठेन्निश्चलं प्रेत्य चेह च
M. N. Dutt: It this world as well as in the next, renouncing all worldly desires and assuming a stolid indifference, in which all suffering is at rest, people should fulfill their religious duties with the aid of their intelligence.
Supplementary Passages:
3.203.47 After 47, K4 ins.: *1037 बाह्यस्पर्शेषु सक्तात्मा विन्दत्यात्मनि यत्सुखम् तद्ब्रह्मयोगयुक्ता[त्मा] सुखम[क्षय्यम]श्नुते
तपोनित्येन दान्तेन मुनिना संयतात्मना अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना
M. N. Dutt: The Rishi who desires to obtain salvation which is very difficult to obtain, must always perform austerities, must be forbearing, selfcontrolled and must give up that longing fondness which binds him to the things of the earth.
गुणागुणमनासङ्गमेककार्यमनन्तरम् एतद्ब्राह्मण ते वृत्तमाहुरेकपदं सुखम्
AI Translation: One who is free from the qualities and faults, whose work is one, and who is uninterrupted, This is said to be the state of a Brahmin, the one-footed, the blissful.
परित्यजति यो दुःखं सुखं चाप्युभयं नरः ब्रह्म प्राप्नोति सोऽत्यन्तमसङ्गेन च गच्छति
AI Translation: One who abandons both suffering and happiness, O man, attains Brahman and goes to the state of non-attachment.
यथाश्रुतमिदं सर्वं समासेन द्विजोत्तम एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि
M. N. Dutt: O excellent Brahmana, I have told you in brief all that I have heard. What else do you desire to hear.