"'The Brahmana enquired, "How is it that fire (vital force) in
combination with the earthly element (matter), becomes the corporeal
tenement (of living creatures), and how doth the vital air (the breath
of life) according to the nature of its seat (the muscles and nerves)
excite to action (the corporeal frame)?"' Markandeya said, 'This
question, O Yudhishthira, having been put to the Brahmana by the fowler,
the latter, in reply, said to that high-minded Brahmana. (The fowler
said):--"The vital spirit manifesting itself in the seat of
consciousness, causes the action of the corporeal frame. And the soul
being present in both of them acts (through them). The past, the present
and the future are inseparably associated with the soul. And it is the
highest of a creature's possessions; it is of the essence of the Supreme
Spirit and we adore it. It is the animating principle of all creatures,
and it is the eternal _pumsha_ (spirit). It is great and it is the
intelligence and the _ego_, and it is the subjective seat of the various
properties of elements. Thus while seated here (in a corporeal frame) it
is sustained in all its relations external or internal (to matter or
mind) by the subtle ethereal air called _prana_, and thereafter, each
creature goes its own way by the action of another subtle air called
_Samana_. And this latter transforming itself into _Apana_ air, and
supported by the head of the stomach carries the refuse matter of the
body, urine &c, to the kidneys and intestines. That same air is present
in the three elements of effort, exertion and power, and in that
condition it is called _Udana_ air by persons learned in physical
science, and when manifesting itself by its presence at all the
junctional points of the human system, it is known by the name _Vyana_.
And 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. And by the coalition of _Prana_
and other airs, a reaction (combination) ensues, and the heat generated
thereby is known as the internal heat of the human system which causes
the digestion of our food. The _Prana_ and the _Apana_ air are
interposed within the _Samana_ and the _Udana_ air. And the heat
generated by their coalition causes the growth of the body (consisting
of the seven substances, bones, muscles, &c). And that portion of its
seat extending to as far as the rectum is called _Apana_; and from that
arteries arise in the five airs _Prana_, &c. The _Prana_ air, acted on
by the heat strikes against the extremity of the _Apana_ region and then
recoiling, it reacts on the heat. Above the navel is the region of
undigested food and below it the region of digestion. And the _Prana_
and all other airs of the system are seated in the navel. The arteries
issuing from the heart run upwards and downwards, as also in oblique
directions; they carry the best essence of our food, and are acted upon
by the ten _Prana_ airs. This is the way by which patient _Yogins_ who
have overcome all difficulties, and who view things with an impartial
and equal eye, with their souls seated in the brain, find the Supreme
Spirit, the _Prana_ and the _Apana_ airs are thus present in the body of
all creatures. Know that the spirit is embodied in corporeal disguise,
in the eleven allotropous conditions (of the animal system), and that
though eternal, its normal state is apparently modified by its
accompaniments,--even like the fire purified in its pan,--eternal, yet
with its course altered by its surroundings; and that the divine thing
which is kindred with the body is related to the latter in the same way
as a drop of water to the sleek surface of a lotus-leaf on which it
rolls. Know that _sattwa, rajas_ and _tamas_, are the attributes of all
life and that life is the attribute of spirit, and that the latter again
is an attribute of the Supreme Spirit. Inert, insensible matter is the
seat of the living principle, which is active in itself and induces
activity in others. That thing by which the seven worlds are incited to
action is called the most high by men of high spiritual insight. 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. A pure-minded person, by purification of his heart,
is able to destroy the good and evil effect of his actions and attains
eternal beatitude by the enlightenment of his inward spirit. That 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 the brilliance of a
lamp trimmed by a skillful hand. Such a pure-minded person living on
spare diet perceives the Supreme Spirit reflected in his own, and by
practising concentration of mind in the evening and small hours of the
night, he beholds the Supreme Spirit which has no attributes, in the
light of his heart, shining like a dazzling lamp, and thus he attains
salvation. Avarice and anger must be subdued by all means, for this act
constitutes the most sacred virtue that people can practise and is
considered to be the means by which men can cross over to the other side
of this sea of affliction and trouble. A man must preserve his
righteousness from being overcome by the evil consequences of anger, his
virtues from the effects of pride, his learning from the effects of
vanity, and his own spirit from illusion. Leniency is the best of
virtues, and forbearance is the best of powers, the knowledge of our
spiritual nature is the best of all knowledge, and truthfulness is the
best of all religious obligations. The telling of truth is good, and the
knowledge of truth may also be good, but what conduces to the greatest
good of all creatures, is known as the highest truth. 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 _Sannyasin_ and is really wise. And as communion with Brahma cannot
be taught to us, even by our spiritual preceptor,--he only giving us a
clue to the mystery--renunciation of the material world is called
_Yoga_. We must not do harm to any creature and must live in terms of
amity with all, and in this our present existence, we must not avenge
ourselves on any creature. Self-abnegation, peace of mind, renunciation
of hope, and equanimity,--these are the ways by which spiritual
enlightenment can always be secured; and the knowledge of self (one's
own spiritual nature) is the best of all knowledge. In this world as
well as hereafter, renouncing all worldly desires and assuming a stoic
indifference, wherein all suffering is at rest, people should fulfil
their religious duties with the aid of their intelligence. The _muni_
who desires to obtain _moksha_ (salvation), which is very difficult to
attain, must be constant in austerities, forbearing, self-restrained,
and must give up that longing fondness which binds him to the things of
this earth. They call these the attributes of the Supreme Spirit. The
_gunas_ (qualities or attributes) that we are conscious of, reduce
themselves to _agunas_ (non-gunas) in Him; He is not bound by anything,
and is perceptible only by the expansion and development of our
spiritual vision; as soon as the illusion of ignorance is dispelled,
this supreme unalloyed beatitude is attained. By foregoing the objects
of both pleasure and pain and by renouncing the feelings which bind him
to the things of this earth, a man may attain Brahma (Supreme Spirit or
salvation). O good Brahmana, I have now briefly explained to thee all
this, as I have heard. What else dost thou wish to know?"'"