Markandeya Purana (Study)
by Chandamita Bhattacharya | 2021 | 67,501 words
This page relates 鈥楢 Successful Yogin鈥� of the study on the Markandeya Purana, one of the oldest of the eigtheen Mahapuranas preserving the history, civilisation, culture and traditions of ancient India. The Markandeyapurana commences with the questions raised by Rishi Jaimini (a pupil of Vyasa), who approaches the sage Markandeya with doubts related to the Mahabharata. This study examines various social topics such as the status of women, modes of worship, yoga, etc.
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6. A Successful Yogin
The signs of right presentation of Yoga realisation are that the people love him and praise him in his absence. He is not injured by excessive cold or heat and does not fear other persons. He is in union with Brahman or yukta and is liberated from 蝉补峁僺腻谤补 or mukta. The first signs of the successful Yogin are Good health, peace, a pleasant odour, scanty excretion, kindness, softness of voice etc.[1] According to this 笔耻谤腻峁嘺, after cleaning all the sin, one 驰辞驳墨 can obtain union with the Supreme Brahma being devoid of separate existence.[2] There are no dualities seen, as per the 厂腻峁僰丑测补 or Yoga system, in the word Brahma. But complete union with the Brahma is seen as per the 鲍辫补苍颈峁诲颈肠 texts. The 笔耻谤腻峁嘺 follows Upani峁das in this respect.[3]
Having control over the mind, speech and actions are said to be the real 迟谤颈诲补峁囜笉墨 of the Yogins.[4] A proper Yogin never accepts hospitality, does not attend sacrifices and performances of 艣谤补诲诲丑补蝉 and never takes part in pilgrimages to gods and festivals to fulfil his goal.[5] A 驰辞驳墨 must have to go seeking alms to a householder when the smoke and fire in a house have been extinguished and everyone in the householder has eaten completely.[6] He should always move without occupying in religious meditation and without spoiling the road of good so that he should not be disrespected by others. He should beg alms in the house of vagrant mendicants and to his home who is of good conduct, loyal, controlled, learned, high soul, superior in every way and not a fallen down householder. Begging from a non-caste household is considered to be an inferior means of subsistence.[7]
Footnotes and references:
[1]:
Ibid., 36.63-65
[2]:
测补迟谤别肠丑腻蝉迟丑腻苍补尘补辫测耻办迟补峁� yatra k膩m膩vas膩yit膩 /
ai艣varyak膩ra峁嘺irebhiryogina岣� proktama峁ａ弓adh膩 // 惭补谤办补峁囜笉别测补辫耻谤腻峁嘺, 37.34
[3]:
na vi艣e峁mav膩pnoti tadvadyog膩gnin膩 测补迟颈岣� /
苍颈谤诲补驳诲丑补诲辞峁蝉迟别苍补颈办测补峁� 辫谤补测腻迟颈 产谤补丑尘补峁嚹� saha // Ibid., 37.39
pare峁嘺 产谤补丑尘补峁嚹� tadvatpr膩pyaikya峁� dagdhakilbi峁岣�/
测辞驳墨 测腻迟颈 辫峁泃丑补驳产丑腻惫补峁� na kad膩cinmah墨pate // Ibid., 37.41
[4]:
karma峁嚹乵i峁ａ弓adu峁ａ弓膩n膩峁� j膩yate phalasa峁僰峁a岣� /
cetaso鈥檖aka峁Ｄ亂atva峁� yatra s膩 dhvastirucyate // Ibid., 36.22
[5]:
膩tithya艣r膩ddhayaj帽e峁 devay膩trotsave峁 ca /
mah膩jane峁 sidhyartha峁� na gacchedyogavitkvacit // Ibid., 38.5
[6]:
vyaste vidh奴me vya峁単膩re sarvasminbhuktavajjane /
a峁璭ta yogavidbhaik峁a峁� na tu te峁eva nitya艣a岣� // Ibid., 38.6
[7]:
Ibid., 38.7-10