The Three Gunas, the Vital Breaths and the Self

Verse 1 (3.216.1)

एवं तु सूक्ष्मे कथिते धर्मव्याधेन भारत । ब्राह्मणः स पुनः सूक्ष्मं पप्रच्छ सुसमाहितः ॥

evaṃ tu sūkṣme kathite dharmavyādhena bhārata | brāhmaṇaḥ sa punaḥ sūkṣmaṃ papraccha susamāhitaḥ

When Dharmavyadha had thus spoken of these subtle matters, O Bharata, the brahmin, fully attentive, questioned him again on a subtle point.

Note on the text: Corrected पुन → पुनः (misprint in Wikisource; a dropped visarga; the critical edition reads punaḥ).

Verse 2 (3.216.2)

सत्वस्य रजसश्चैव तमसश्च यथातथम् । गुणांस्तत्त्वेन मे ब्रूहि यथावदिह पृच्छतः ॥

satvasya rajasaścaiva tamasaśca yathātatham | guṇāṃstattvena me brūhi yathāvadiha pṛcchataḥ

Tell me truly, as I ask, the real nature of the qualities of sattva, rajas and tamas, just as they are.

Note on the text: Corrected वृत्त्वस्य → सत्वस्य and वृणांस्तत्त्वेन → गुणांस्तत्त्वेन (misprints in Wikisource; the critical edition reads sattvasya and guṇāṃs; सत्व is spelt with one त as elsewhere on this page). Speaker: the question is the brahmin's (the critical edition heads it brāhmaṇa uvāca); Wikisource prints no heading.

Verse 3 (3.216.3)

हन्त ते कथयिष्यामि यन्मां त्वं परिपृच्छसि । एतान्गुणान्पृथक्त्वेन निबोध गदतो मम ॥

hanta te kathayiṣyāmi yanmāṃ tvaṃ paripṛcchasi | etānguṇānpṛthaktvena nibodha gadato mama

Very well, I will tell you what you ask me. Hear from me as I describe these qualities one by one.

Note on the text: Corrected दृन्त → हन्त (misprint in Wikisource; दृ for ह; the critical edition reads hanta).

Verse 4 (3.216.4)

मोहात्मकं तमस्तेषां रज एषां प्रवर्तकम् । प्रकाशबहुलत्वाच्च सत्वं ज्याय इहोच्यते ॥

mohātmakaṃ tamasteṣāṃ raja eṣāṃ pravartakam | prakāśabahulatvācca satvaṃ jyāya ihocyate

Of these, tamas is of the nature of delusion and rajas is what sets things in motion, while sattva, because light abounds in it, is said here to be the highest.

Verse 5 (3.216.5)

अविद्याबहुलो मूढः स्वप्नशीलो विचेतनः । दुर्हृषीकस्तमोध्यस्तः सक्रोधस्तामसोऽलसः ॥

avidyābahulo mūḍhaḥ svapnaśīlo vicetanaḥ | durhṛṣīkastamodhyastaḥ sakrodhastāmaso'lasaḥ

The tamasic man is full of ignorance, dull, given to sleep and without awareness; his senses are unruly, he is overcome by darkness, wrathful and slothful.

Note on the text: Corrected दृर्हृपीकस्तमोध्यस्तः → दुर्हृषीकस्तमोध्यस्तः (misprint in Wikisource; दृ for दु and प for ष, giving दुर्हृषीक, "of unruly senses"; the critical edition reads durdṛśīkas). तमोध्यस्तः for tamodhvastaḥ is kept.

Verse 6 (3.216.6)

सुवृत्तवाक्यो मन्त्री च यो नराग्र्योऽभ्यसूयकः । विवित्समानो विप्रर्षे स्तब्धो मानी स राजसः ॥

suvṛttavākyo mantrī ca yo narāgryo'bhyasūyakaḥ | vivitsamāno viprarṣe stabdho mānī sa rājasaḥ

The man who is fluent in speech and full of counsel, who wants to be foremost among men and is envious, who is eager for gain, O brahmin sage, stubborn and proud, is rajasic.

Note on the text: Corrected अनमूयकः → अभ्यसूयकः (misprint in Wikisource; अनमूयक is not a word, and the rajasic man is set against the sattvic अनसूयकः of the next verse; the critical edition reads abhyasūyakaḥ). सुवृत्तवाक्यो and नराग्र्यो for pravṛttavākyo and 'nurāgī are recension variants.

Verse 7 (3.216.7)

प्रकाशबहुलो धीरो निर्विवित्सोऽनसूयकः । अक्रोधनो नरो धीमान्दान्तश्चैव स सात्विकः ॥

prakāśabahulo dhīro nirvivitso'nasūyakaḥ | akrodhano naro dhīmāndāntaścaiva sa sātvikaḥ

The man in whom light abounds, who is steady, free of the wish to acquire, without envy, slow to anger, wise and self-controlled, is sattvic.

Note on the text: Corrected दान्तश्चैवस सात्विकः → दान्तश्चैव स सात्विकः (word-spacing slip in Wikisource).

Verse 8 (3.216.8)

सात्विकस्त्वथ संबुद्धो लोकवृत्तैर्न लिप्यते । यदा बुध्यति बोद्धव्यं लोकवृत्तं जुगुप्सते ॥

sātvikastvatha saṃbuddho lokavṛttairna lipyate | yadā budhyati boddhavyaṃ lokavṛttaṃ jugupsate

The sattvic man, once awakened, is not stained by the ways of the world; when he understands what is to be understood, he turns from the ways of the world in distaste.

Note on the text: Corrected बोध्धव्यं → बोद्धव्यं (misprint in Wikisource; a broken conjunct; the critical edition reads boddhavyaṃ). लोकवृत्तैर्न लिप्यते for lokavṛttena kliśyate is a recension variant.

Verse 9 (3.216.9)

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

vairāgyasya ca rūpaṃ tu pūrvameva pravartate | mṛdurbhavatyahaṃkāraḥ prasīdatyārjavaṃ ca yat

The form of dispassion shows itself first: his sense of self grows gentle, and his straightforwardness becomes clear.

Note on the text: Corrected वैराग्यस् → वैराग्यस्य (misprint in Wikisource; a dropped य; the critical edition reads vairāgyasya).

Verse 10 (3.216.10)

ततोऽस्य सर्वद्वन्द्वानि प्रशाम्यन्ति परस्परम् । न चास्यासंयमो नाम क्वचिद्भवति कश्चन ॥

tato'sya sarvadvandvāni praśāmyanti parasparam | na cāsyāsaṃyamo nāma kvacidbhavati kaścana

Then all the pairs of opposites in him are stilled, one against the other, and no lack of restraint ever appears in him.

Note on the text: Corrected ततोऽस् → ततोऽस्य (misprint in Wikisource; a dropped य; the critical edition reads tato 'sya). न चास्यासंयमो for na cāsya saṃyamo is a recension variant.

Verse 11 (3.216.11)

शूद्रयोनौ हि जातस्य सद्गुणानुपतिष्ठतः । वैश्यत्वं भवति ब्रह्मन्क्षत्रियत्वं तथैव च ॥

śūdrayonau hi jātasya sadguṇānupatiṣṭhataḥ | vaiśyatvaṃ bhavati brahmankṣatriyatvaṃ tathaiva ca

Even one born of a shudra womb, if he cultivates good qualities, attains the state of a vaishya, O brahmin, and likewise that of a kshatriya.

Verse 12 (3.216.12)

आर्जवे वर्तमानस्य ब्राह्मण्यमभिजायते । गुणास्ते कीर्तिताः सर्वे किं भूयः श्रोतुमिच्छसि ॥

ārjave vartamānasya brāhmaṇyamabhijāyate | guṇāste kīrtitāḥ sarve kiṃ bhūyaḥ śrotumicchasi

And in one who abides in straightforwardness, the state of a brahmin is born. I have described all the qualities to you; what more do you wish to hear?

Verse 13 (3.216.13)

पार्थिवं धातुमासाद्य शारीरोऽग्निः कथं भवेत् । अवकाशविशेषेण कथं वर्तयतेऽनिलः ॥

pārthivaṃ dhātumāsādya śārīro'gniḥ kathaṃ bhavet | avakāśaviśeṣeṇa kathaṃ vartayate'nilaḥ

How does the bodily fire come into being, resting on the earthly element? And how does the wind work through the particular spaces of the body?

Verse 14 (3.216.14)

प्रश्नमेतं समुद्दिष्टं ब्राह्मणेन युधिष्ठिर । व्याधस्तु कथयामास ब्राह्मणाय महात्मने ॥

praśnametaṃ samuddiṣṭaṃ brāhmaṇena yudhiṣṭhira | vyādhastu kathayāmāsa brāhmaṇāya mahātmane

This question was put by the brahmin, O Yudhishthira, and the hunter answered it for the high-souled brahmin.

Verse 15 (3.216.15)

मूर्धानमाश्रितो वह्निः शरीरं परिपालयन् । प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते ॥

mūrdhānamāśrito vahniḥ śarīraṃ paripālayan | prāṇo mūrdhani cāgnau ca vartamāno viceṣṭate

Fire, resting in the head, protects the body. The life-breath, abiding in the head and in the fire, sets all in motion.

Note on the text: Speaker: the hunter's answer begins here (the critical edition heads it vyādha uvāca); Wikisource prints no heading and carries Markandeya's over, so verses 15–56 are given to the hunter. This verse is CE 3.203.15ab + 15cd.

Verse 16 (3.216.16)

भूतं भव्यं भविष्यं च सर्वं प्राणे प्रतिष्ठितम् । श्रेष्ठं तदेव भूतानां ब्रह्मज्योतिरुपास्महे ॥

bhūtaṃ bhavyaṃ bhaviṣyaṃ ca sarvaṃ prāṇe pratiṣṭhitam | śreṣṭhaṃ tadeva bhūtānāṃ brahmajyotirupāsmahe

What has been, what is and what will be: all of it rests on the life-breath. That is the best of beings; we worship it as the light of Brahman.

Note on the text: Corrected भूं → भूतं (misprint in Wikisource; a dropped त; the critical edition reads bhūtaṃ). This verse is CE 3.203.15ef + 16ab; भविष्यं for bhaviṣyac is a recension variant.

Verse 17 (3.216.17)

स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः । मनोबुद्धिरहंकारो भूतानां विषयश्च सः ॥

sa jantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ | manobuddhirahaṃkāro bhūtānāṃ viṣayaśca saḥ

He is the living being, the self of all beings, the eternal Person; he is mind, intellect and the sense of self, and he is the realm of the elements.

Note on the text: This verse is CE 3.203.16cd + 16ef (the automatic alignment did not match it).

Verse 18 (3.216.18)

अव्यक्तं सत्वसंज्ञं च जीवः कालः स चैव हि । प्रकृतिः पुरुषश्चैव प्राण एव द्विजोत्तम ॥

avyaktaṃ satvasaṃjñaṃ ca jīvaḥ kālaḥ sa caiva hi | prakṛtiḥ puruṣaścaiva prāṇa eva dvijottama

The unmanifest, that which is called sattva, the individual soul and time as well: he is all of these. Nature and the Person too are the life-breath alone, O best of the twice-born.

Note on the text: Removed a stray backtick (Wikisource's mark for an inserted passage) and corrected सस्वसंज्ञं → सत्वसंज्ञं (misprint in Wikisource; स्व for त्व; the critical edition's apparatus reads sattvasaṃjñaṃ). Not in the critical edition's constituted text (found in the vulgate recension; CE apparatus 3.203.16f*1033, lines 1–2).

Verse 19 (3.216.19)

जागर्ति स्वप्नकाले च स्वप्ने स्वप्नायते च सः । जाग्रत्सु बलमाधत्ते चेष्टत्सु चेष्टयत्यपि ॥

jāgarti svapnakāle ca svapne svapnāyate ca saḥ | jāgratsu balamādhatte ceṣṭatsu ceṣṭayatyapi

He keeps watch in the time of sleep, and in dreams it is he who dreams; he gives strength to those who are awake and stirs to action those who act.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension; CE apparatus 3.203.16f*1033, lines 3–4).

Verse 20 (3.216.20)

तस्मिन्निरुद्धे विप्रेन्द्र मृत इत्यभिधीयते । त्यक्त्वा शरीरं भूतात्मा पुनरन्यत्प्रपद्यते ॥

tasminniruddhe viprendra mṛta ityabhidhīyate | tyaktvā śarīraṃ bhūtātmā punaranyatprapadyate

When he is stopped, O lord of brahmins, a man is said to be dead; the self of beings leaves the body and passes into another.

Note on the text: Corrected निरुद्दे → निरुद्धे (misprint in Wikisource; द्द for द्ध; the critical edition's apparatus reads niruddhe). Not in the critical edition's constituted text (found in the vulgate recension; CE apparatus 3.203.16f*1033, lines 5–6).

Verse 21 (3.216.21)

एष त्वग्निरपानेन प्राणेन परिपाल्यते । पृष्ठतस्तु समानेन स्वां स्वां गतिमुपाश्रितः ॥

eṣa tvagnirapānena prāṇena paripālyate | pṛṣṭhatastu samānena svāṃ svāṃ gatimupāśritaḥ

This fire is sustained by apana and by prana, and from behind by samana, each keeping to its own course.

Note on the text: Corrected अपानन → अपानेन and समानन → समानेन (misprints in Wikisource; a dropped vowel sign; the critical edition reads samānena) and स्वांस्वां → स्वां स्वां (word-spacing slip). The first line (एष त्वग्निरपानेन for evaṃ tv iha sa sarvatra) is a recension variant.

Verse 22 (3.216.22)

बस्तिमूले गुदे चैव पावकं समुपाश्रितः । वहन्मूत्रं पुरीषं वाऽप्यपानः परिवर्तते ॥

bastimūle gude caiva pāvakaṃ samupāśritaḥ | vahanmūtraṃ purīṣaṃ vā'pyapānaḥ parivartate

At the root of the bladder and in the anus, resting on the fire, apana moves about, carrying away urine and excrement.

Note on the text: Corrected वस्तुमूले → बस्तिमूले (misprint in Wikisource; "at the root of the bladder"; the critical edition reads bastimūle) and पुरीषंवाऽप्यपानः → पुरीषं वाऽप्यपानः (word-spacing slip).

Verse 23 (3.216.23)

प्रयत्ने कर्मणि बले य एकस्त्रिषु वर्तते । उदान इति तं प्राहुरध्यात्मविदुषो जनाः ॥

prayatne karmaṇi bale ya ekastriṣu vartate | udāna iti taṃ prāhuradhyātmaviduṣo janāḥ

The one breath that works in these three, in effort, in action and in strength, is called udana by those who know the inner self.

Verse 24 (3.216.24)

सन्धौसन्धौ संनिविष्टः सर्वेष्वपि तथाऽनिलः । शरीरेषु मनुष्याणां व्यान इत्युपदिश्यते ॥

sandhausandhau saṃniviṣṭaḥ sarveṣvapi tathā'nilaḥ | śarīreṣu manuṣyāṇāṃ vyāna ityupadiśyate

The wind that is lodged in every joint of the bodies of men is taught to be vyana.

Note on the text: Corrected उपदिश्ते → उपदिश्यते (misprint in Wikisource; a dropped य; the critical edition reads upadiṣyate).

Verse 25 (3.216.25)

धातुष्वग्निस्तु विततः स तु वायुसमीरितः । रसान्धातूंश्च दोषांश्च वर्तयन्परिधावति ॥

dhātuṣvagnistu vitataḥ sa tu vāyusamīritaḥ | rasāndhātūṃśca doṣāṃśca vartayanparidhāvati

The fire spread through the bodily elements, driven by the wind, courses through them, moving the fluids, the elements and the humours.

Verse 26 (3.216.26)

प्राणानां संनिपातात्तु सन्निपातः प्रजायते । सोष्मा सोऽग्निरिति ज्ञेयो योऽन्नं पचति देहिनां ॥

prāṇānāṃ saṃnipātāttu sannipātaḥ prajāyate | soṣmā so'gniriti jñeyo yo'nnaṃ pacati dehināṃ

From the meeting of the breaths arises their union; that warmth is to be known as the fire that digests the food of embodied beings.

Note on the text: Corrected सोग्निरितिज्ञेयो → सोऽग्निरिति ज्ञेयो (a missing avagraha and a word-spacing slip in Wikisource) and पचतिदेहिनां → पचति देहिनां (word-spacing slip). सोष्मा सोऽग्निः for ūṣmā cāgnir is a recension variant.

Verse 27 (3.216.27)

अपानोदानयोर्मध्ये प्राणव्यानौ समाहितौ । समन्वितस्त्वधिष्ठानं सम्यक्पचति पावकः ॥

apānodānayormadhye prāṇavyānau samāhitau | samanvitastvadhiṣṭhānaṃ samyakpacati pāvakaḥ

Between apana and udana, prana and vyana are set; joined with them, the fire in its seat digests the food properly.

Note on the text: Corrected प्राणन्यानौ → प्राणव्यानौ (misprint in Wikisource; न for व; the critical edition reads prāṇavyānau).

Verse 28 (3.216.28)

अस्यापि पायुपर्यन्तस्तथा स्याद्गुदसंज्ञितः । स्रोतांसि तस्माज्जायन्ते सर्वप्राणेषु देहिनाम् ॥

asyāpi pāyuparyantastathā syādgudasaṃjñitaḥ | srotāṃsi tasmājjāyante sarvaprāṇeṣu dehinām

Its course too reaches down to the excretory organ, and that end is called the guda; from it arise the channels in all the breaths of embodied beings.

Note on the text: Corrected स्रोतांशि → स्रोतांसि (misprint in Wikisource; श for स; the critical edition reads srotāṃsi). अस्यापि for tasyāpi is a recension variant.

Verse 29 (3.216.29)

अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते । स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम् ॥

agnivegavahaḥ prāṇo gudānte pratihanyate | sa ūrdhvamāgamya punaḥ samutkṣipati pāvakam

Prana, carrying the force of the fire, is checked at the end of the anus; rising upward again, it drives the fire back up.

Verse 30 (3.216.30)

पक्वाशयस्त्वधोनाभ्या ऊर्ध्वमामाशयः स्थितः । नाभिमध्ये शरीरस्य प्राणाः सर्वे प्रतिष्ठिताः ॥

pakvāśayastvadhonābhyā ūrdhvamāmāśayaḥ sthitaḥ | nābhimadhye śarīrasya prāṇāḥ sarve pratiṣṭhitāḥ

Below the navel is the seat of digested food, and above it the seat of raw food; in the navel, at the centre of the body, all the breaths are established.

Verse 31 (3.216.31)

प्रवृत्ता हृदयात्सर्वे तिर्यगूर्ध्वमधस्तथा । वहन्त्यन्नरसान्नाड्यो दशप्राणप्रचोदिताः ॥

pravṛttā hṛdayātsarve tiryagūrdhvamadhastathā | vahantyannarasānnāḍyo daśaprāṇapracoditāḥ

Issuing from the heart, the channels all run sideways, upward and downward, carrying the essence of food, driven by the ten breaths.

Verse 32 (3.216.32)

योगिनामेष मार्गस्तु येन गच्छन्ति तत्परम् । जितक्लमासनो धीरो मूर्धन्यात्मानमादधत् ॥

yogināmeṣa mārgastu yena gacchanti tatparam | jitaklamāsano dhīro mūrdhanyātmānamādadhat

This is the path of the yogins by which they go to the supreme: the steady one who has mastered weariness and posture places the self in the crown of the head.

Note on the text: Corrected आदत् → आदधत् (misprint in Wikisource; a dropped ध; the critical edition has the plural ādadhuḥ with jitaklamāsanā dhīrā, where Wikisource has the singular throughout). This verse is CE 3.203.28ab + 28cd.

Verse 33 (3.216.33)

एवं सर्वेषु विततौ प्राणापानौ हि देहिषु । तौ तावदग्निसहितौ विद्धि वै प्राणमात्मनि ॥

evaṃ sarveṣu vitatau prāṇāpānau hi dehiṣu | tau tāvadagnisahitau viddhi vai prāṇamātmani

Thus prana and apana are spread through all embodied beings. Know these two, joined with the fire, to be the life-breath within the self.

Note on the text: Removed the backtick and quote mark around the second line (Wikisource's mark for an inserted passage). The first line is CE 3.203.28ef; the second line is not in the critical edition's constituted text (found in the vulgate recension; CE apparatus 3.203.28f*1035, which reads tāv agnisahitau brahman).

Verse 34 (3.216.34)

एकादशविकारात्मा कलासंभारसंभृतः । मूर्तिमन्तं हि तं विद्धि नित्यं कर्मजितात्मकम् ॥

ekādaśavikārātmā kalāsaṃbhārasaṃbhṛtaḥ | mūrtimantaṃ hi taṃ viddhi nityaṃ karmajitātmakam

That which is made of the eleven modifications and built up from its many parts, know it to be the embodied form, ever to be mastered through action.

Note on the text: Wikisource prints this verse with three lines and gives verse 35 only one; the third line (तस्मिन्यः संस्थितो ह्यग्निर्नित्यं स्थाल्यामिवाहितः) has been moved to verse 35, where it belongs, as in the critical edition (3.203.29–30). Corrected योगजितात्मकम् → कर्मजितात्मकम् (a scribal repeat of the epithet that belongs to the next verse; Wikisource's own footnote to this verse and the critical edition read karmajitātmakam).

Verse 35 (3.216.35)

तस्मिन्यः संस्थितो ह्यग्निर्नित्यं स्थाल्यामिवाहितः । आत्मानं तं विजानीहि नित्यं योगजितात्मकम् ॥

tasminyaḥ saṃsthito hyagnirnityaṃ sthālyāmivāhitaḥ | ātmānaṃ taṃ vijānīhi nityaṃ yogajitātmakam

The fire that dwells in it always, like fire set in a cooking pot, know that to be the self, ever to be mastered through yoga.

Note on the text: Takes as its first line the line Wikisource prints as the third line of verse 34 (Wikisource prints this verse with one line only). Corrected त्यागजितात्मकं → योगजितात्मकम् (a scribal repeat of the epithet of verse 36; Wikisource's own footnote to this verse and the critical edition, 3.203.30, read yogajitātmakam).

Verse 36 (3.216.36)

देवो यः संस्थितस्तस्मिन्नब्बिन्दुरिव पुष्करे । क्षेत्रज्ञं तं विजानीहि नित्यं त्यागजितात्मकं ॥

devo yaḥ saṃsthitastasminnabbinduriva puṣkare | kṣetrajñaṃ taṃ vijānīhi nityaṃ tyāgajitātmakaṃ

The god who dwells in it like a drop of water on a lotus leaf, know him to be the knower of the field, ever to be mastered through renunciation.

Verse 37 (3.216.37)

जीवात्मकं विजानीहि रजः सत्वं तमस्तथा । जीवमात्मगुणं विद्धि तथाऽऽत्मानं परात्मकं ॥

jīvātmakaṃ vijānīhi rajaḥ satvaṃ tamastathā | jīvamātmaguṇaṃ viddhi tathā''tmānaṃ parātmakaṃ

Know rajas, sattva and tamas to be of the nature of the individual soul; know the individual soul as a quality of the self, and the self as the supreme Self.

Verse 38 (3.216.38)

सचेतनं जीवगुणं वदन्ति । स चेष्टते चेष्टयते च सर्वम् । ततः परं क्षेत्रविदो वदन्ति । प्राकल्पयद्यो भुवनानि सप्त ॥

sacetanaṃ jīvaguṇaṃ vadanti | sa ceṣṭate ceṣṭayate ca sarvam | tataḥ paraṃ kṣetravido vadanti | prākalpayadyo bhuvanāni sapta

The quality of the individual soul, they say, is conscious; it acts and sets everything in motion. Beyond it, say the knowers of the field, is the one who fashioned the seven worlds.

Note on the text: Corrected अचेतनं → सचेतनं (misprint in Wikisource; "insentient" contradicts what follows, that it acts and moves all things; the critical edition reads sacetanaṃ) and सचेष्टते → स चेष्टते (word-spacing slip).

Verse 39 (3.216.39)

एष सर्वेषु भूतेषु भूतात्मा न प्रकाशते । दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया ज्ञानवेदिभिः ॥

eṣa sarveṣu bhūteṣu bhūtātmā na prakāśate | dṛśyate tvagryayā buddhyā sūkṣmayā jñānavedibhiḥ

This self of beings, though present in all beings, is not manifest; yet it is seen by those who know, with a keen and subtle understanding.

Verse 40 (3.216.40)

चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमानन्त्यमश्नुते ॥

cittasya hi prasādena hanti karma śubhāśubham | prasannātmātmani sthitvā sukhamānantyamaśnute

Through the serenity of the mind a man destroys his deeds, good and bad; with his self at peace and abiding in the self, he enjoys endless happiness.

Note on the text: Corrected हनति → हन्ति and सुखमनन्त्यमश्नुते → सुखमानन्त्यमश्नुते (misprints in Wikisource; a broken conjunct and a dropped long ā; the critical edition reads hanti and sukham ānantyam aśnute).

Verse 41 (3.216.41)

लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत् । सुखदुःखे हि संत्यज्य निर्द्वन्द्वो निष्परिग्रहः । निवाते वा यथा दीपो दीप्येत्कुशलदीपितः ॥

lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet | sukhaduḥkhe hi saṃtyajya nirdvandvo niṣparigrahaḥ | nivāte vā yathā dīpo dīpyetkuśaladīpitaḥ

The mark of that serenity is this: as a contented man sleeps happily, as a lamp skilfully lit burns bright in a windless place, so is the one who has given up pleasure and pain and is free of the pairs of opposites and of possessions.

Note on the text: Removed the backtick and quote mark around the middle line (Wikisource's mark for an inserted passage). The first and third lines are CE 3.203.36 (the automatic alignment did not match them); the middle line is not in the critical edition's constituted text (found in the vulgate recension; CE apparatus 3.203.36b*1036).

Verse 42 (3.216.42)

पूर्वरात्रेऽपरे चैव युञ्जानः सततं मनः । लघ्वाहारो विशुद्धात्मा पश्यत्यात्मानमात्मनि ॥

pūrvarātre'pare caiva yuñjānaḥ satataṃ manaḥ | laghvāhāro viśuddhātmā paśyatyātmānamātmani

Ever yoking his mind in the first and the last watches of the night, eating lightly and pure in soul, he sees the self within the self.

Note on the text: Corrected लध्वाहारो → लघ्वाहारो (misprint in Wikisource; ध for घ; the critical edition reads laghvāhāro).

Verse 43 (3.216.43)

प्रदीप्तेनेव दीपेन मनोदीपेन पश्यति । दृष्ट्वाऽऽत्मानं निरात्मानं स तदा विप्रमुच्यते ॥

pradīpteneva dīpena manodīpena paśyati | dṛṣṭvā''tmānaṃ nirātmānaṃ sa tadā vipramucyate

With the lamp of the mind, as with a blazing lamp, he sees; and having seen the self as free of all selfhood, he is then set free.

Verse 44 (3.216.44)

सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः । एतत्पवित्रं यञ्ज्ञानं तपो वै संक्रमो मतः ॥

sarvopāyaistu lobhasya krodhasya ca vinigrahaḥ | etatpavitraṃ yañjñānaṃ tapo vai saṃkramo mataḥ

By every means one should restrain greed and anger. This is the purifying knowledge; this austerity is held to be the way across.

Note on the text: Corrected लोभस् → लोभस्य (misprint in Wikisource; a dropped य; the critical edition reads lobhasya). यञ्ज्ञानं for yajñānāṃ is a recension variant.

Verse 45 (3.216.45)

नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेच्च मत्सरात् । विद्यां मानापमानाभ्यामात्मानं तु प्रमादतः ॥

nityaṃ krodhāttapo rakṣecchriyaṃ rakṣecca matsarāt | vidyāṃ mānāpamānābhyāmātmānaṃ tu pramādataḥ

One should always guard austerity from anger, prosperity from envy, learning from honour and dishonour, and oneself from carelessness.

Note on the text: Corrected रक्षेन्छ्रियं → रक्षेच्छ्रियं (misprint in Wikisource; a broken sandhi; the critical edition reads rakṣec chriyaṃ).

Verse 46 (3.216.46)

आनृशंस्यं परो धर्मः क्षमा च परमं बलम् । आत्मज्ञानं परं ज्ञानं परं सत्यव्रतव्रतम् ॥

ānṛśaṃsyaṃ paro dharmaḥ kṣamā ca paramaṃ balam | ātmajñānaṃ paraṃ jñānaṃ paraṃ satyavratavratam

Absence of cruelty is the highest dharma, forbearance the greatest strength, knowledge of the self the highest knowledge, and the vow of truth the highest vow.

Verse 47 (3.216.47)

सत्यस्य वचनं श्रेयः सत्यं ज्ञानं हितं भवेत् । यद्भूतहितमत्यन्तं तद्वै सत्यं परं मतम् ॥

satyasya vacanaṃ śreyaḥ satyaṃ jñānaṃ hitaṃ bhavet | yadbhūtahitamatyantaṃ tadvai satyaṃ paraṃ matam

To speak the truth is best; truth is knowledge and brings good. What is of the greatest good to beings, that is held to be the highest truth.

Note on the text: Corrected सत्यस् → सत्यस्य and यद्बूतहितम् → यद्भूतहितम् (misprints in Wikisource; a dropped य, and ब for भ; the critical edition reads satyasya and yad bhūtahitam).

Verse 48 (3.216.48)

यस्य सर्वे समारम्भा निराशीर्बन्धनाः सदा । त्यागे यस्य हुतं सर्वं स त्यागी स च बुद्धिमान् ॥

yasya sarve samārambhā nirāśīrbandhanāḥ sadā | tyāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān

He whose undertakings are always free of the bonds of desire, and who has offered up everything in renunciation, is the true renouncer and the wise man.

Note on the text: Corrected यस् → यस्य twice (misprints in Wikisource; a dropped य; the critical edition reads yasya).

Verse 49 (3.216.49)

यदा न गुरुतां चैनं च्यावयेदुपपादयन् । तं विद्याद्ब्राह्मणो योगमयोगं योगसंज्ञितम् ॥

yadā na gurutāṃ cainaṃ cyāvayedupapādayan | taṃ vidyādbrāhmaṇo yogamayogaṃ yogasaṃjñitam

When nothing, however it tries him, can shake him from his steadfastness, a brahmin should know that to be yoga: the parting from objects that is called yoga.

Verse 50 (3.216.50)

न हिंस्यात्सर्वभूतानि मैत्रायणगतश्चरेत् । नेदं जीवितमासाद्य वैरं कुर्वीत केनचित् ॥

na hiṃsyātsarvabhūtāni maitrāyaṇagataścaret | nedaṃ jīvitamāsādya vairaṃ kurvīta kenacit

One should harm no being and should walk the path of friendship. Having gained this life, one should bear enmity toward no one.

Note on the text: Corrected जीवितमासाद्यवैरं → जीवितमासाद्य वैरं (word-spacing slip in Wikisource).

Verse 51 (3.216.51)

आकिंचन्यं सुसंतोषो निराशित्वमचापलम् । एतदेव परं ज्ञानं सदात्मज्ञानमुत्तमम् ॥

ākiṃcanyaṃ susaṃtoṣo nirāśitvamacāpalam | etadeva paraṃ jñānaṃ sadātmajñānamuttamam

Owning nothing, deep contentment, freedom from desire and steadiness: this alone is the highest knowledge, the supreme knowledge of the self.

Verse 52 (3.216.52)

परिग्रहं परित्यज्य भवेद्बुद्ध्या यतव्रतः । अशोकं स्थानमाश्रित्य निश्चलं प्रेत्य चेह च ॥

parigrahaṃ parityajya bhavedbuddhyā yatavrataḥ | aśokaṃ sthānamāśritya niścalaṃ pretya ceha ca

Giving up possessions, one should become firm in one's vows through understanding and take refuge in the place beyond sorrow, unshaken, here and hereafter.

Note on the text: Corrected आश्रित् → आश्रित्य (misprint in Wikisource; a dropped य). भवेद्बुद्ध्या and आश्रित्य for bhava buddhyā and ātiṣṭhen are recension variants.

Verse 53 (3.216.53)

तपोनित्येन दान्तेन मुनिना संयतात्मना । अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना ॥

taponityena dāntena muninā saṃyatātmanā | ajitaṃ jetukāmena bhāvyaṃ saṅgeṣvasaṅginā

One who longs to conquer the unconquered should be a sage, ever given to austerity, self-controlled and restrained in mind, unattached amid attachments.

Verse 54 (3.216.54)

गुणागुणमनासङ्गमेककार्यमनन्तरम् । एतत्तद्ब्रह्मणो वृत्तमाहुरेकपदं सुखम् ॥

guṇāguṇamanāsaṅgamekakāryamanantaram | etattadbrahmaṇo vṛttamāhurekapadaṃ sukham

Untouched by qualities or their absence, with a single aim, without a break: this, they say, is the way of Brahman, the one state that is bliss.

Verse 55 (3.216.55)

परित्यजति यो दुःखं सुखं चाप्युभयं नरः । ब्रह्म प्राप्नोति सोऽत्यन्तमासङ्गं च न गच्छति ॥

parityajati yo duḥkhaṃ sukhaṃ cāpyubhayaṃ naraḥ | brahma prāpnoti so'tyantamāsaṅgaṃ ca na gacchati

The man who gives up both sorrow and joy attains Brahman absolutely and does not fall into attachment.

Note on the text: Corrected सोत्यन्तम् → सोऽत्यन्तम् (a missing avagraha in Wikisource; the critical edition reads so 'tyantam). आसङ्गं च न गच्छति for asaṅgena ca gacchati is a recension variant.

Verse 56 (3.216.56)

यथाश्रुतमिदं सर्वं समासेन द्विजोत्तम । एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि ॥

yathāśrutamidaṃ sarvaṃ samāsena dvijottama | etatte sarvamākhyātaṃ kiṃ bhūyaḥ śrotumicchasi

All this, just as I heard it, I have told you in brief, O best of the twice-born. What more do you wish to hear?