Mahabharata — Volume II (Dutt edition) — Chapter 213
MBh 2 213.1
ब्राह्मण उवाच पार्थिव धातुमासाद्य शारीरोऽग्निः कथं भवेत्। अवकाशविशेषेण कथं वर्तयतेऽनिलः।।।।
brāhmaṇa uvāca pārthiva dhātumāsādya śārīro'gniḥ kathaṃ bhavet| avakāśaviśeṣeṇa kathaṃ vartayate'nilaḥ||||
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)?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.2
मार्कण्डेय उवाच प्रश्नमेतं समुद्दिष्टं ब्राह्मणेन युधिष्ठिर। व्याधस्तु कथयामास ब्राह्मणाय महात्मने।॥
mārkaṇḍeya uvāca praśnametaṃ samuddiṣṭaṃ brāhmaṇena yudhiṣṭhira| vyādhastu kathayāmāsa brāhmaṇāya mahātmane|||
Markandeya said : O Yudhishthira, this question being put to the fowler by the Brahmana, the fowler thus replied to that high-souled Brahmana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.3
व्याध उवाच मूर्धानमाश्रितो वह्निः शरीरं परिपालयन्। प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते॥
vyādha uvāca mūrdhānamāśrito vahniḥ śarīraṃ paripālayan| prāṇo mūrdhani cāgnau ca vartamāno viceṣṭate||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.4
भूतं भव्यं भविष्यं च सर्वं प्राणे प्रतिष्ठितम्। श्रेष्ठं तदेव भूतानां ब्रह्मयोनिमुपास्महे॥
bhūtaṃ bhavyaṃ bhaviṣyaṃ ca sarvaṃ prāṇe pratiṣṭhitam| śreṣṭhaṃ tadeva bhūtānāṃ brahmayonimupāsmahe||
The past, the present and the future are inseparably associated with the soul. It is the highest of the possessions of all creatures. It is the essence of Supreme Spirit and we adore it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.5
स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः। महान् बुद्धिरहङ्कारो भूतानां विषयश्च सः॥
sa jantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ| mahān buddhirahaṅkāro bhūtānāṃ viṣayaśca saḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.6
एवं त्विह स सर्वत्र प्राणेन परिपाल्यते। पृष्ठतस्तु समानेन स्वां स्वां गतिमुपाश्रितः॥
evaṃ tviha sa sarvatra prāṇena paripālyate| pṛṣṭhatastu samānena svāṃ svāṃ gatimupāśritaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.7
बस्तिमूलं गुदं चैव पावकं समुपाश्रितः। वहन् मूत्रं पूरीषं वाप्यपान: परिवर्तते॥
bastimūlaṃ gudaṃ caiva pāvakaṃ samupāśritaḥ| vahan mūtraṃ pūrīṣaṃ vāpyapāna: parivartate||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.8
प्रयत्ने कर्मणि बले स एष त्रिषु वर्तते। उदानमिति तं प्राहुरध्यात्मविदुषो जनाः॥
prayatne karmaṇi bale sa eṣa triṣu vartate| udānamiti taṃ prāhuradhyātmaviduṣo janāḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.9
संधौ संधौ संनिविष्टः सर्वेष्वपि तथानिलः। शरीरेषु मनुष्याणां व्यान इत्युपदिश्यते॥
saṃdhau saṃdhau saṃniviṣṭaḥ sarveṣvapi tathānilaḥ| śarīreṣu manuṣyāṇāṃ vyāna ityupadiśyate||
When it manifests itself by its presence at all the junction points of the system, it is known by the name of Vyana.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.10
धातुष्वग्निस्तु विततः स तु वायुसमीरितः। रसान् धातूंश्च दोषांश्च वर्तयन् परिधावति॥
dhātuṣvagnistu vitataḥ sa tu vāyusamīritaḥ| rasān dhātūṃśca doṣāṃśca vartayan paridhāvati||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.11
प्राणानां संनिपातात् तु संनिपातः प्रजायते। ऊष्मा चाग्निरिति ज्ञेयो योऽन्नं पचति देहिनाम्॥
prāṇānāṃ saṃnipātāt tu saṃnipātaḥ prajāyate| ūṣmā cāgniriti jñeyo yo'nnaṃ pacati dehinām||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.12
समानोदानयोर्मध्ये प्राणापानौ समाहितौ। समर्थितस्त्वधिष्ठानं सम्यक् पचति पावकः॥
samānodānayormadhye prāṇāpānau samāhitau| samarthitastvadhiṣṭhānaṃ samyak pacati pāvakaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.13
अस्यापि पायुपयन्तस्तथा स्याद् गुदसंज्ञितः। स्रोतांसि तस्माज्जायन्ते सर्वप्राणेषु देहिनाम्॥ अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते। स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम्॥ पक्काशयस्त्वधो नाभ्यामूर्ध्वमामाशयः स्थितः। नाभिमध्ये शरीरस्य प्राणाः सर्वे प्रतिष्ठिताः॥
asyāpi pāyupayantastathā syād gudasaṃjñitaḥ| srotāṃsi tasmājjāyante sarvaprāṇeṣu dehinām|| agnivegavahaḥ prāṇo gudānte pratihanyate| sa ūrdhvamāgamya punaḥ samutkṣipati pāvakam|| pakkāśayastvadho nābhyāmūrdhvamāmāśayaḥ sthitaḥ| nābhimadhye śarīrasya prāṇāḥ sarve pratiṣṭhitāḥ||
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. Prana acted on by the heat, strikes against the extremity of Apana region and then recoiling, it reacts on the heat. Above the navel is the region of undigest food and below it, the region of digestion. Prana and all other airs of the system are seated in the navel.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.14
प्रवृत्ता हृदयात् सर्वे तिर्यगूर्ध्वमधस्तथा। वहन्त्यन्नरसान् नाड्यो दशप्राणप्रचोदिताः॥
pravṛttā hṛdayāt sarve tiryagūrdhvamadhastathā| vahantyannarasān nāḍyo daśaprāṇapracoditāḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.15
योगिनामेष मार्गस्तु येन गच्छन्ति तत् परम्। जितक्लमाः समा धीरा मूर्धन्यात्मानमादधुः। एवं सर्वेषु विततौ प्राणापानौ हि देहिषु॥
yogināmeṣa mārgastu yena gacchanti tat param| jitaklamāḥ samā dhīrā mūrdhanyātmānamādadhuḥ| evaṃ sarveṣu vitatau prāṇāpānau hi dehiṣu||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.16
एकादशविकारात्मा कलासम्भारसम्भृतः। मूर्तिमन्तं हि तं विद्धि नित्यं योगजितात्मकम्॥ तस्मिन् यः संस्थितो ह्यग्निर्नित्यं स्थाल्यामिवाहितः। आत्मानं तं विजानीहि नित्यं योगजितात्मकम्॥ देवो यः संस्थितस्तस्मिन्नबिन्दुरिव पुष्करे। क्षेत्रज्ञं तं विजानीहि नित्यं योगजितात्मकम्॥ जीवात्मकानि जानीहि रजः सत्त्वं तमस्तथा। जीवमात्मगुणं विद्धि तथाऽऽत्मानं परात्मकम्॥
ekādaśavikārātmā kalāsambhārasambhṛtaḥ| mūrtimantaṃ hi taṃ viddhi nityaṃ yogajitātmakam|| tasmin yaḥ saṃsthito hyagnirnityaṃ sthālyāmivāhitaḥ| ātmānaṃ taṃ vijānīhi nityaṃ yogajitātmakam|| devo yaḥ saṃsthitastasminnabinduriva puṣkare| kṣetrajñaṃ taṃ vijānīhi nityaṃ yogajitātmakam|| jīvātmakāni jānīhi rajaḥ sattvaṃ tamastathā| jīvamātmaguṇaṃ viddhi tathā''tmānaṃ parātmakam||
Know that the soul is embodied in the corporeal disguise, in the eleven alloteopus 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 sleek surface of a lotus leaf on which it rolls; know that Sattva Raja and Tama are the attributes of all life. Life is the attribute of spirit and spirit again is the attribute of the Supreme Soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.17
अचेतनं जीवगुणं वदन्ति स चेष्टते चेष्टयते च सर्वम्। ततः परं क्षेत्रविदो वदन्ति प्राक्लपयद् यो भुवनानि सप्त॥
acetanaṃ jīvaguṇaṃ vadanti sa ceṣṭate ceṣṭayate ca sarvam| tataḥ paraṃ kṣetravido vadanti prāklapayad yo bhuvanāni sapta||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.18
एवं सर्वेषु भूतेषु भूतात्मा सम्प्रकाशते। दृश्यते त्वङ्घयया बुद्ध्या सूक्ष्मया ज्ञानवेदिभिः॥
evaṃ sarveṣu bhūteṣu bhūtātmā samprakāśate| dṛśyate tvaṅghayayā buddhyā sūkṣmayā jñānavedibhiḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.19
चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम्। प्रसन्नात्माऽऽत्मनि स्थित्वा सुखमानन्त्यमश्नुते॥
cittasya hi prasādena hanti karma śubhāśubham| prasannātmā''tmani sthitvā sukhamānantyamaśnute||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.20
लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत्। निवाते वा यथा दीपो दीप्येत् कुशलदीपितः॥
lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet| nivāte vā yathā dīpo dīpyet kuśaladīpitaḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.21
पूर्वरात्रे परे चैव युञ्जानः सततं मनः। लध्वाहारो विशुद्धात्मा पश्यन्नात्मानमात्मनि॥ प्रदीप्तेनेव दीपेन मनोदीपेन पश्यति। दृष्ट्वाऽऽत्मानं निरात्मानं स तदा विप्रमुच्यते॥
pūrvarātre pare caiva yuñjānaḥ satataṃ manaḥ| ladhvāhāro viśuddhātmā paśyannātmānamātmani|| pradīpteneva dīpena manodīpena paśyati| dṛṣṭvā''tmānaṃ nirātmānaṃ sa tadā vipramucyate||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.22
सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः एतत् पवित्रं लोकानां तपो वै संक्रमो मतः॥
sarvopāyaistu lobhasya krodhasya ca vinigrahaḥ etat pavitraṃ lokānāṃ tapo vai saṃkramo mataḥ||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.23
नित्यं क्रोधात् तपो रक्षेद् धर्म रक्षेच्च मत्सरात्। विद्यां मानापमानाभ्यामात्मानं तु प्रमादतः॥
nityaṃ krodhāt tapo rakṣed dharma rakṣecca matsarāt| vidyāṃ mānāpamānābhyāmātmānaṃ tu pramādataḥ||
A man must preserve his virtue, being overcome by anger, his righteousness by pride, his learning by vanity and his soul by illusion.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.24
आनृशंस्यं परो धर्मः क्षमा च परम बलम्। आत्मज्ञानं परं ज्ञानं सत्यं व्रतपरं व्रतम्॥
ānṛśaṃsyaṃ paro dharmaḥ kṣamā ca parama balam| ātmajñānaṃ paraṃ jñānaṃ satyaṃ vrataparaṃ vratam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.25
सत्यस्य वचनं श्रेयः सत्यं ज्ञानं हितं भवेत्। यद् भूतहितमत्यन्तं तद् वै सत्यं परं मतम्॥
satyasya vacanaṃ śreyaḥ satyaṃ jñānaṃ hitaṃ bhavet| yad bhūtahitamatyantaṃ tad vai satyaṃ paraṃ matam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.26
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 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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.27
यतो न गुरुरप्येनं श्रावयेदुपपादयेत्। तं विद्याद् ब्रह्मणो योगं वियोग योगसंज्ञितम्॥
yato na gururapyenaṃ śrāvayedupapādayet| taṃ vidyād brahmaṇo yogaṃ viyoga yogasaṃjñitam||
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.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.28
न हिंस्यात् सर्वभूतानि मैत्रायगणतश्चरेत्। नेदं जीवितमासाद्य वैरं कुर्वीत केनचित्॥
na hiṃsyāt sarvabhūtāni maitrāyagaṇataścaret| nedaṃ jīvitamāsādya vairaṃ kurvīta kenacit||
We must not do harm to any creature and must live in amity with all. In this our present existence we must not avenge ourselves on any creature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.29
आकिञ्चन्यं सुसंतोषो निराशित्वमचापलम्। एतदेव परं ज्ञानं सदात्मज्ञानमुत्तमम्॥
ākiñcanyaṃ susaṃtoṣo nirāśitvamacāpalam| etadeva paraṃ jñānaṃ sadātmajñānamuttamam||
Self-abnegation, peace of mind, renunciation of hope and equanimity, these are the ways by which spiritual enlightenment can always be secured. The knowledge of self is the best of all knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.30
परिग्रहं परित्यज्य भवेद् बुद्ध्या यतव्रतः। अशोकं स्थानमाश्रित्य निश्चलं प्रेत्य चेह च॥
parigrahaṃ parityajya bhaved buddhyā yatavrataḥ| aśokaṃ sthānamāśritya niścalaṃ pretya ceha ca||
It this world as well as in the next, renouncing all worldly desires and assuming a stolid indifference, in which all suffering is at rest, people should fulfill their religious duties with the aid of their intelligence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.31
तपोनित्येन दान्तेन मुनिना संयतात्मना। अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना॥
taponityena dāntena muninā saṃyatātmanā| ajitaṃ jetukāmena bhāvyaṃ saṅgeṣvasaṅginā||
The Rishi who desires to obtain salvation which is very difficult to obtain, must always perform austerities, must be forbearing, selfcontrolled and must give up that longing fondness which binds him to the things of the earth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.32
गुणागुणमनासङ्गमेककार्यमनन्तरम्। एतत् तद् ब्रह्मणो वृत्तमाहुरेकपदं सुखम्॥ परित्यजति यो दुःखं सुखं चाप्युभयं नरः। ब्रह्म प्राप्नोति सोऽत्यन्तमसङ्गेन च गच्छति॥
guṇāguṇamanāsaṅgamekakāryamanantaram| etat tad brahmaṇo vṛttamāhurekapadaṃ sukham|| parityajati yo duḥkhaṃ sukhaṃ cāpyubhayaṃ naraḥ| brahma prāpnoti so'tyantamasaṅgena ca gacchati||
The attributes that are perceptible in us become non-attributes in Him. He is not bound by anything. He is perceptible only by the expansion and development of our spiritual vision. As soon as the illusion of ignorance is dispelled, this supreme and unalloyed bliss is obtained. By foregoing the objects of both pleasure and pain and by renouncing the feeling which binds him to the things of the earth, one attains to Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 2 213.33
यथाश्रुतमिदं सर्वं समासेन द्विजोत्तम। एतत् ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि॥
yathāśrutamidaṃ sarvaṃ samāsena dvijottama| etat te sarvamākhyātaṃ kiṃ bhūyaḥ śrotumicchasi||
O excellent Brahmana, I have told you in brief all that I have heard. What else do you desire to hear.
— tr. M.N. Dutt (1891–96) (public domain)