The Conduct of the Yogi

Verse 1 (markandeya.41.1)

अलर्क उवाच भगवन् ! योगिनश्चर्यां श्रोतुमिच्छामि तत्त्वतः । ब्रह्मवर्त्मन्यनुसरन् यथा योगी न सीदति ॥ 41.1 ॥

alarka uvāca bhagavan ! yoginaścaryāṁ śrotumicchāmi tattvataḥ brahmavartmanyanusaran yathā yogī na sīdati

Alarka said: O lord, I wish to hear in truth of the conduct of the yogi, following which a yogi walking the path of Brahman does not falter.

Verse 2 (markandeya.41.2)

दत्तात्रेय उवाच मानापमानौ यावेतौ प्रत्युद्वेगकरौ नृणाम् । तावेव विपरीतार्थौ योगिनः सिद्धिकारकौ ॥ 41.2 ॥

dattātreya uvāca mānāpamānau yāvetau pratyudvegakarau nṛṇām tāveva viparītārthau yoginaḥ siddhikārakau

Dattatreya said: Honor and dishonor — these two things that agitate ordinary men — become, in reversed meaning, the very causes of accomplishment for the yogi.

Verse 3 (markandeya.41.3)

मानापमानौ यावेतौ तावेवाहुर्विषामृते । अपमानोऽमृतं तत्र मानस्तु विषमं विषम् ॥ 41.3 ॥

mānāpamānau yāvetau tāvevāhurviṣāmṛte apamāno'mṛtaṁ tatra mānastu viṣamaṁ viṣam

Honor and dishonor — these two are called poison and nectar; of these, dishonor is nectar, while honor is truly poison — a deadly poison.

Verse 4 (markandeya.41.4)

चक्षुः पूतं न्यसेत्पादं वस्त्रपूतं जलं पिबेत् । सत्यपूतां वदेद्वाणीं बुद्धिपूतञ्च चिन्तयेत् ॥ 41.4 ॥

cakṣuḥ pūtaṁ nyasetpādaṁ vastrapūtaṁ jalaṁ pibet satyapūtāṁ vadedvāṇīṁ buddhipūtañca cintayet

One should set down each footstep only after looking, drink water strained through cloth, speak only words purified by truth, and think only thoughts purified by discernment.

Verse 5 (markandeya.41.5)

आतिथ्यश्राद्धयज्ञेषु देवयात्रोत्सवेषु च । महाजनञ्च सिद्ध्यर्थं न गच्छेद्योगवित् क्वचित् ॥ 41.5 ॥

ātithyaśrāddhayajñeṣu devayātrotsaveṣu ca mahājanañca siddhyarthaṁ na gacchedyogavit kvacit

One who knows yoga and seeks perfection should never go, for that purpose, to rites of hospitality, shraddha ceremonies, sacrifices, festive processions of the gods, or great public gatherings.

Verse 6 (markandeya.41.6)

व्यस्ते विधूमे व्यङ्गारे सर्वस्मिन् भुक्तवज्जने । अटेत योगविद् भैक्ष्यं न तु त्रिष्वेव नित्यशः ॥ 41.6 ॥

vyaste vidhūme vyaṅgāre sarvasmin bhuktavajjane aṭeta yogavid bhaikṣyaṁ na tu triṣveva nityaśaḥ

Only once the household fire has died down, the smoke has settled, the embers are cold, and everyone in the house has already eaten should the knower of yoga go about for alms — never regularly at the three principal mealtimes.

Verse 7 (markandeya.41.7)

यथैवमवमन्यन्ते जनाः परिभवन्ति च । तथा युक्तश्चरेद्योगी सतां वर्त्म न दूषयन् ॥ 41.7 ॥

yathaivamavamanyante janāḥ paribhavanti ca tathā yuktaścaredyogī satāṁ vartma na dūṣayan

However much people may disdain or humiliate him, the disciplined yogi should continue to conduct himself so, never corrupting the path walked by the virtuous.

Verse 8 (markandeya.41.8)

भैक्ष्यञ्चरेद् गृहस्थेषु यायावरगृहेषु च । श्रेष्ठा तु प्रथमा चेति वृत्तिरस्योपदिश्यते ॥ 41.8 ॥

bhaikṣyañcared gṛhastheṣu yāyāvaragṛheṣu ca śreṣṭhā tu prathamā ceti vṛttirasyopadiśyate

One should beg alms from the homes of settled householders and from the homes of those who live hand-to-mouth without hoarding; of these, begging from settled householders is taught as the best mode of livelihood.

Verse 9 (markandeya.41.9)

अथ नित्यं गृहस्थेषु शालीनेषु चरेद्यतिः । श्रद्दधानेषु दान्तेषु श्रोत्रियेषु महात्मसु ॥ 41.9 ॥

atha nityaṁ gṛhastheṣu śālīneṣu caredyatiḥ śraddadhāneṣu dānteṣu śrotriyeṣu mahātmasu

Thereafter the ascetic should regularly go among prosperous, well-ordered householders — among the faithful, the self-controlled, those learned in the Veda, and the great-souled.

Verse 10 (markandeya.41.10)

अत ऊर्ध्वं पुश्चापि अदुष्टापतितेषु च । भैक्ष्यचर्या विवर्णेषु जघन्या वृत्तिरिष्यते ॥ 41.10 ॥

ata ūrdhvaṁ puścāpi aduṣṭāpatiteṣu ca bhaikṣyacaryā vivarṇeṣu jaghanyā vṛttiriṣyate

Beyond this, one may also beg among those who are blameless and not fallen; but begging among the degraded and low is held to be the lowest form of livelihood.

Verse 11 (markandeya.41.11)

भैक्ष्यं यवागूं तक्रं वा पयो यावकमेव वा । फलं मूलं प्रियङ्गुं वा कणपिण्याकसक्तवः ॥ 41.11 ॥

bhaikṣyaṁ yavāgūṁ takraṁ vā payo yāvakameva vā phalaṁ mūlaṁ priyaṅguṁ vā kaṇapiṇyākasaktavaḥ

As alms one may accept rice-gruel or buttermilk, milk or barley-gruel, fruit, roots, priyangu grain, or oil-cake and roasted-grain flour.

Verse 12 (markandeya.41.12)

इत्येते च शुभाहारा योगिनः सिद्धिकारकाः । तत् प्रयुञ्ज्यान्मुनिर्भक्त्या परमेण समाधिना ॥ 41.12 ॥

ityete ca śubhāhārā yoginaḥ siddhikārakāḥ tat prayuñjyānmunirbhaktyā parameṇa samādhinā

These are the wholesome foods that bring accomplishment to yogis; the sage should partake of them with devotion, in a state of deep absorption.

Verse 13 (markandeya.41.13)

अपः पूर्वं सकृत् प्राश्य तूष्णीं भूत्वा समाहितः । प्राणायेति ततस्तस्य प्रथमा ह्याहुतिः स्मृता ॥ 41.13 ॥

apaḥ pūrvaṁ sakṛt prāśya tūṣṇīṁ bhūtvā samāhitaḥ prāṇāyeti tatastasya prathamā hyāhutiḥ smṛtā

Having first sipped water once and become silent and composed, one should know that the first mouthful of that food is offered, as an oblation, to the Prana breath.

Verse 14 (markandeya.41.14)

अपानाय द्वितीया तु समानायते चापरा । उदानाय चतुर्थो स्याद्व्यानायेति च पञ्चमी ॥ 41.14 ॥

apānāya dvitīyā tu samānāyate cāparā udānāya caturtho syādvyānāyeti ca pañcamī

The second is for Apana, the third for Samana; the fourth is said to be for Udana, and the fifth for Vyana.

Verse 15 (markandeya.41.15)

प्राणायामैः पृथक् कृत्वा शेषं भुञ्जीत कामतः । अपः पुनः सकृत् प्रश्य आचम्य हृदयं स्पृशेत् ॥ 41.15 ॥

prāṇāyāmaiḥ pṛthak kṛtvā śeṣaṁ bhuñjīta kāmataḥ apaḥ punaḥ sakṛt praśya ācamya hṛdayaṁ spṛśet

Having thus set apart these five morsels through the pranayama offerings, one may eat the rest as desired; then, having sipped water once more and rinsed the mouth, one should touch the heart.

Verse 16 (markandeya.41.16)

अस्तेयं ब्रह्मचर्यञ्च त्यागोऽलोभस्तथैव च । व्रतानि पञ्च भिक्षूणामहिंसापरमाणि वै ॥ 41.16 ॥

asteyaṁ brahmacaryañca tyāgo'lobhastathaiva ca vratāni pañca bhikṣūṇāmahiṁsāparamāṇi vai

Non-stealing and celibacy, renunciation and freedom from greed — these are the five vows of mendicants, with non-violence supreme among them.

Verse 17 (markandeya.41.17)

अक्रोधो गुरुशुश्रूषा शौचमाहारलाघवम् । नित्यस्वाध्याय इत्येते नियमाः पञ्च कीर्तिताः ॥ 41.17 ॥

akrodho guruśuśrūṣā śaucamāhāralāghavam nityasvādhyāya ityete niyamāḥ pañca kīrtitāḥ

Freedom from anger, service to one's teacher, purity, moderation in food, and constant study — these are declared to be the five observances.

Verse 18 (markandeya.41.18)

सारभूतमुपासीत ज्ञानं यत्कार्यसाधकम् । ज्ञानानां बहुता येयं योगविघ्रकरा हि सा ॥ 41.18 ॥

sārabhūtamupāsīta jñānaṁ yatkāryasādhakam jñānānāṁ bahutā yeyaṁ yogavighrakarā hi sā

One should devote oneself only to that knowledge which is essential and which accomplishes the true purpose; this proliferation of many kinds of knowledge is itself an obstacle to yoga.

Verse 19 (markandeya.41.19)

इदं ज्ञेयमिदं ज्ञेयमिति यस्तृषितश्चरेत् । अपि कल्पसहस्रेषु नैव ज्ञेयमवाप्नुयात् ॥ 41.19 ॥

idaṁ jñeyamidaṁ jñeyamiti yastṛṣitaścaret api kalpasahasreṣu naiva jñeyamavāpnuyāt

One who wanders about thirsting, "this must be known, that must be known" — such a person will not attain the true object of knowledge even in a thousand aeons.

Verse 20 (markandeya.41.20)

त्यक्तसङ्गो जितक्रोधो लघ्वाहारो जितेन्द्रियः । पिधाय बुद्ध्या द्वाराणि मनो ध्याने निवेशयेत् ॥ 41.20 ॥

tyaktasaṅgo jitakrodho laghvāhāro jitendriyaḥ pidhāya buddhyā dvārāṇi mano dhyāne niveśayet

Having given up attachment, conquered anger, eating sparingly, with senses subdued — closing the doors of the senses through the intellect, one should fix the mind upon meditation.

Verse 21 (markandeya.41.21)

शून्येष्वेवावकाशेषु गुहासु च वनेषु च । नित्ययुक्तः सदा योगी ध्यानं सम्यगुपक्रमेत् ॥ 41.21 ॥

śūnyeṣvevāvakāśeṣu guhāsu ca vaneṣu ca nityayuktaḥ sadā yogī dhyānaṁ samyagupakramet

In solitary, empty places, in caves, and in forests — ever disciplined, the yogi should properly undertake meditation.

Verse 22 (markandeya.41.22)

वाग्दण्डः कर्मदण्डश्च मनोदण्डश्च ते त्रयः । यस्यैते नियता दण्डाः स त्रिदण्डी महायतिः ॥ 41.22 ॥

vāgdaṇḍaḥ karmadaṇḍaśca manodaṇḍaśca te trayaḥ yasyaite niyatā daṇḍāḥ sa tridaṇḍī mahāyatiḥ

Restraint of speech, restraint of action, and restraint of mind — these are the three; one in whom these three restraints are firmly established is called a "tridandin", a great ascetic.

Verse 23 (markandeya.41.23)

सर्वमात्ममयं यस्य सदसज्जगदीदृशम् । गुणागुणमयन्तस्य कः प्रियः को नृपाप्रियः ॥ 41.23 ॥

sarvamātmamayaṁ yasya sadasajjagadīdṛśam guṇāguṇamayantasya kaḥ priyaḥ ko nṛpāpriyaḥ

For one to whom this entire world, both existent and non-existent, is nothing but the Self — for whom what has qualities and what lacks them are alike — for him, O king, who indeed is dear, and who is unloved?

Verse 24 (markandeya.41.24)

विसुद्धबुद्धिः समलोष्टकाञ्चनः समस्तभूतेषु च तत्समाहितः । स्थानं परं शाश्वतमव्ययञ्च परं हि मत्वा न पुनः प्रजायते ॥ 41.24 ॥

visuddhabuddhiḥ samaloṣṭakāñcanaḥ samastabhūteṣu ca tatsamāhitaḥ sthānaṁ paraṁ śāśvatamavyayañca paraṁ hi matvā na punaḥ prajāyate

He of purified understanding, who regards a clod of earth and gold alike, who remains equally absorbed amid all beings — having known that supreme, eternal, imperishable state as the highest, he is not born again.

Verse 25 (markandeya.41.25)

वेदाच्छ्रेष्ठाः सर्वयज्ञक्रियाश्च यज्ञाज्जप्यं ज्ञानमार्गश्च जप्यात् । ज्ञानाद्ध्यानं सङ्गरागव्यपेतं तस्मिन् प्राप्ते शाश्वतस्योपलब्धिः ॥ 41.25 ॥

vedācchreṣṭhāḥ sarvayajñakriyāśca yajñājjapyaṁ jñānamārgaśca japyāt jñānāddhyānaṁ saṅgarāgavyapetaṁ tasmin prāpte śāśvatasyopalabdhiḥ

Superior to the Veda are all the rites of sacrifice; superior to sacrifice is japa; and superior to japa is the path of knowledge. Superior to knowledge is meditation free of attachment and passion; upon reaching that, one attains realization of the Eternal.

Verse 26 (markandeya.41.26)

समाहितो ब्रह्मपरोऽप्रमादी सुचिस्तथैकान्तरतिर्यतेन्द्रियः । समाप्नुयाद्योगमिमं महात्मा विमुक्तिमाप्रोति ततः स्वयोगतः ॥ 41.26 ॥

samāhito brahmaparo'pramādī sucistathaikāntaratiryatendriyaḥ samāpnuyādyogamimaṁ mahātmā vimuktimāproti tataḥ svayogataḥ

The great soul who is composed, wholly devoted to Brahman, ever vigilant, pure, delighting only in solitude, and with senses conquered — he attains this yoga completely, and through his own yoga he thereby gains liberation.