महाभारतम् — ३.२०३

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 ।

३.२०३.२

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 ।

३.२०३.३

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.

३.२०३.४

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.

३.२०३.५

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.

३.२०३.६

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.

३.२०३.७

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.

३.२०३.८

सात्त्विकस्त्वथ संबुद्धो लोकवृत्तेन क्लिश्यते ।
यदा बुध्यति बोद्धव्यं लोकवृत्तं जुगुप्सते ॥

३.२०३.९

वैराग्यस्य हि रूपं तु पूर्वमेव प्रवर्तते ।
मृदुर्भवत्यहंकारः प्रसीदत्यार्जवं च यत् ॥

३.२०३.१०

ततोऽस्य सर्वद्वंद्वानि प्रशाम्यन्ति परस्परम् ।
न चास्य संयमो नाम क्वचिद्भवति कश्चन ॥

३.२०३.११

शूद्रयोनौ हि जातस्य सद्गुणानुपतिष्ठतः ।
वैश्यत्वं भवति ब्रह्मन्क्षत्रियत्वं तथैव च ॥

M N Dutt O Brahmana, a man may be born as a Shudra but if he is endued with good qualities, he may attain to the state of a Vaishya. Similarly that of a Kshatriya and if he is steadfast in rectitude he may even become a Brahmana. I have described to you all these virtues, what else do you wish to learn.

३.२०३.१२

आर्जवे वर्तमानस्य ब्राह्मण्यमभिजायते ।
गुणास्ते कीर्तिताः सर्वे किं भूयः श्रोतुमिच्छसि ॥

M N Dutt O Brahmana, a man may be born as a Shudra but if he is endued with good qualities, he may attain to the state of a Vaishya. Similarly that of a Kshatriya and if he is steadfast in rectitude he may even become a Brahmana. I have described to you all these virtues, what else do you wish to learn.

ब्राह्मण उवाच ।

३.२०३.१३

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 ।

३.२०३.१४

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 ।

३.२०३.१५

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.

३.२०३.१६

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.

३.२०३.१७

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.

३.२०३.१८

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.

३.२०३.१९

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.

३.२०३.२०

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.

३.२०३.२१

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.

३.२०३.२२

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.

३.२०३.२३

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.

३.२०३.२४

तस्यापि पायुपर्यन्तस्तथा स्याद्गुदसंज्ञितः ।
स्रोतांसि तस्माज्जायन्ते सर्वप्राणेषु देहिनाम् ॥

३.२०३.२५

अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते ।
स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम् ॥

३.२०३.२६

पक्वाशयस्त्वधो नाभ्या ऊर्ध्वमामाशयः स्थितः ।
नाभिमध्ये शरीरस्य प्राणाः सर्वे प्रतिष्ठिताः ॥

३.२०३.२७

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.

३.२०३.२८

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.

३.२०३.२९

एकादशविकारात्मा कलासंभारसंभृतः ।
मूर्तिमन्तं हि तं विद्धि नित्यं कर्मजितात्मकम् ॥

३.२०३.३०

तस्मिन्यः संस्थितो ह्यग्निर्नित्यं स्थाल्यामिवाहितः ।
आत्मानं तं विजानीहि नित्यं योगजितात्मकम् ॥

३.२०३.३१

देवो यः संस्थितस्तस्मिन्नब्बिन्दुरिव पुष्करे ।
क्षेत्रज्ञं तं विजानीहि नित्यं त्यागजितात्मकम् ॥

३.२०३.३२

जीवात्मकानि जानीहि रजः सत्त्वं तमस्तथा ।
जीवमात्मगुणं विद्धि तथात्मानं परात्मकम् ॥

३.२०३.३३

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.

३.२०३.३४

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.

३.२०३.३५

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.

३.२०३.३६

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.

३.२०३.३७

पूर्वरात्रे परे चैव युञ्जानः सततं मनः ।
लघ्वाहारो विशुद्धात्मा पश्यन्नात्मानमात्मनि ॥

M N Dutt Such a pure-minded man living on frugal diet perceives the supreme spirit reflected in his own mind and by practising concentration of mind in the evening and early in the morning sees the Supreme Spirit which has no attributes, in the light of his heart, shining like a dazzling lamp and thus he obtains salvation.

३.२०३.३८

प्रदीप्तेनेव दीपेन मनोदीपेन पश्यति ।
दृष्ट्वात्मानं निरात्मानं तदा स तु विमुच्यते ॥

M N Dutt Such a pure-minded man living on frugal diet perceives the supreme spirit reflected in his own mind and by practising concentration of mind in the evening and early in the morning sees the Supreme Spirit which has no attributes, in the light of his heart, shining like a dazzling lamp and thus he obtains salvation.

३.२०३.३९

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.

३.२०३.४०

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.

३.२०३.४१

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.

३.२०३.४२

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.

३.२०३.४३

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.

३.२०३.४४

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.

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