Mahabharata — Volume III (Dutt edition) — Chapter 118
MBh 3 118.1
सनत्सुजात उवाच यत् तच्छूक्रं महज्ज्योतिर्दीप्यमानं महद् यशः। तद् वै देवा उपासते तस्मात् सूर्यो विराजते। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
sanatsujāta uvāca yat tacchūkraṃ mahajjyotirdīpyamānaṃ mahad yaśaḥ| tad vai devā upāsate tasmāt sūryo virājate| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Sanat-Sujata said That which is the seed (of the universe) blazes with great effulgence and is of great fame. The gods worship him; from him shines the sun; the ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.2
शुक्राद् ब्रह्म प्रभवति ब्रह्म शुक्रेण वर्धते। तच्छु– ज्योतिषां मध्येऽतप्तं तपति तापनम्। योगिनस्तं प्रपश्यन्ति भगवन्त सनातनम्॥
śukrād brahma prabhavati brahma śukreṇa vardhate| tacchu– jyotiṣāṃ madhye'taptaṃ tapati tāpanam| yoginastaṃ prapaśyanti bhagavanta sanātanam||
By reason of the seed is Brahma the Lord; by means of the seed does he develop. That seed communicates heat and light to lightgiving bodies and not getting heat from any other body; yet it is a source of terror to luminous bodies. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.3
अपोऽथ अद्भ्यः सलिलस्य मध्ये उमौ देवो शिश्रियातेऽन्तरिक्षे। नुभो बिभर्ति पृथिवीं दिवं च। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
apo'tha adbhyaḥ salilasya madhye umau devo śiśriyāte'ntarikṣe| nubho bibharti pṛthivīṃ divaṃ ca| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
From Brahma spring up the five subtle elements (Mahabhut) which again give birth to the five gross elements which make up the human body; the heart that is in it contains both the gods (the creature-soul and the supreme soul). Ever-wakeful, this sun of the sun upholds both the earth and the sky. Ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.4
उभौ च देवौ पृथिवीं दिवं च दिशः शुक्रो भुवनं बिभर्ति। तस्माद् दिशः सरितश्च स्रवन्ति तस्मात् समुद्रा विहिता महान्ताः। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
ubhau ca devau pṛthivīṃ divaṃ ca diśaḥ śukro bhuvanaṃ bibharti| tasmād diśaḥ saritaśca sravanti tasmāt samudrā vihitā mahāntāḥ| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
car The seed supports the two gods (the creature-soul and the supreme soul), the earth and the heaven, the cardinal points of the earth and the universe. From that spring up the cardinal point and the latter and from that the vast oceans have originated. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.5
चक्रे रथस्य तिष्ठन्तोऽध्रुवस्याव्ययकर्मणः। केतुमन्तं वहन्त्यश्वास्त दिव्यमजरं दिवि। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
cakre rathasya tiṣṭhanto'dhruvasyāvyayakarmaṇaḥ| ketumantaṃ vahantyaśvāsta divyamajaraṃ divi| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Attached to the wheels to the (representing the acts of past lives) of human body which is uncertain, but the acts of which are ever present; a man of true knowledge is led by the steeds of the senses towards the regions that have no birth and the Being present there. The ascetics perceive that Lord who is immortal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.6
न सादृश्ये तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चिदेनम्। मनीषयाथो मनसा हृदा च य एनं विदुरमृतास्ते भवन्ति। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
na sādṛśye tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścidenam| manīṣayātho manasā hṛdā ca ya enaṃ viduramṛtāste bhavanti| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Its form is not similar to that of any other being; no body ever sees it with his eyes; that wise man who knows it by the mind or the heart becomes immortal. The ascetics perceive that Lord who is immortal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.7
द्वादशपूगां सरितं पिबन्तो देवरक्षिताम्। मध्वीक्षन्तश्च ते तस्याः संचरन्तीह घोराम्। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
dvādaśapūgāṃ saritaṃ pibanto devarakṣitām| madhvīkṣantaśca te tasyāḥ saṃcarantīha ghorām| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Drinking of the lake (of life) guarded by the gods and bearing fruits and beholding many a dear object in its middle, man disports in the waters, that lake has its origin in the seed. The ascetics perceive that Lord who is immortal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.8
तदर्धमासं पिबति संचित्य भ्रमरो मधु। ईशानः सर्वभूतेषु हरिर्भूतमकल्पयत्। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
tadardhamāsaṃ pibati saṃcitya bhramaro madhu| īśānaḥ sarvabhūteṣu harirbhūtamakalpayat| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
The being who, like a bee sucking honey only for half the month, enjoys only one-half of the fruits of his actions and has to come back to the world to enjoy the other half and is present in all creatures ordains sacrifices. The ascetics perceive that Lord who is immortal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.9
हिरण्यपर्णमश्वत्थमभिपद्य ह्यपक्षकाः। ते तत्र पक्षिणो भूत्वा प्रपतन्ति यथा दिशम्। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
hiraṇyaparṇamaśvatthamabhipadya hyapakṣakāḥ| te tatra pakṣiṇo bhūtvā prapatanti yathā diśam| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Originally without plumes (i.e. conditions) he comes to possess plumes (becomes vested with conditions) in a large tree of golden foliage, representing a world transitory and ephemeral and flies away in different directions (i.e. reborn among several orders of men). The Sloka simply means that the supreme should when vested with conditions becomes the creature-soul. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.10
पूर्णात् पूर्णान्युद्धरन्ति पूर्णात् पूर्णानि चक्रिरे। हरन्ति पूर्णात् पूर्णानि पूर्णमेवावशिष्यते। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
pūrṇāt pūrṇānyuddharanti pūrṇāt pūrṇāni cakrire| haranti pūrṇāt pūrṇāni pūrṇamevāvaśiṣyate| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Form that which is complete (Brahma) has the complete universe sprung; and from that which is complete have also the conditions which are complete sprung and when those which are full (conditions) are separated from that which is full (Brahma) the true full remains. The ascetics perceive that Lord who is eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.11
तस्माद् वै वायुरायातस्तस्मिंश्च प्रयतः सदा। तस्मादग्निश्च सोमश्च तस्मिश्च प्राण आततः॥
tasmād vai vāyurāyātastasmiṃśca prayataḥ sadā| tasmādagniśca somaśca tasmiśca prāṇa ātataḥ||
It is from that the air has come and towards that again it ever goes; it is from that Agni (consumer) and Some (consumed) have originated and on them depends the entire living world.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.12
सर्वमेव ततो विद्यात् तत् तद् वक्तुं न शक्नुमः। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
sarvameva tato vidyāt tat tad vaktuṃ na śaknumaḥ| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
It should be known that everything has its origin in that; we cannot describe that; the ascetics that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.13
अपानं गिरति प्राणः प्राणं गिरति चन्द्रमाः। आदित्यो गिरते चन्द्रमादित्यं गिरते परः। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
apānaṃ girati prāṇaḥ prāṇaṃ girati candramāḥ| ādityo girate candramādityaṃ girate paraḥ| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
The vital air called Apana is lost in the air called Prana which again is lost in the mind. The last again is lost in the intellect which again is lost in the supreme being. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.14
एकं पादं नोत्क्षिपति सलिलाद्धंस उच्चरन्। तं चेत् संततमूर्ध्वाय न मृत्युर्नामृतं भवेत्। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
ekaṃ pādaṃ notkṣipati salilāddhaṃsa uccaran| taṃ cet saṃtatamūrdhvāya na mṛtyurnāmṛtaṃ bhavet| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Like a swan walking out of water the eternal one (as embodied in a man) endued with four legs (respectively called waking dreaming, sleeping and) turiya hides one of the legs (turiya, which can be perceived alone by ascetics, all other men perceiving the other three); he who sees this hidden leg for purpose of grinding the other three, regards and emancipation as the same. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.15
अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा लिङ्गस्य योगेन स याति नित्यम्। तमीशमीड्यमनुकल्पमाद्यं पश्यन्ति मूढा न विराजमानम्। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
aṅguṣṭhamātraḥ puruṣo'ntarātmā liṅgasya yogena sa yāti nityam| tamīśamīḍyamanukalpamādyaṃ paśyanti mūḍhā na virājamānam| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
The being who is the inner soul is of the size of the thumb, by being joined with the human body ever moves. Fools alone do not perceive Him manifest within everything, who is the Lord, Who is worthy of being worshipped, Who is capable of anything and the Prime Being. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.16
असाधना वापि ससाधना वा समानमेतद् दृश्यते मानुषेषु। समानमेतदमृतस्येतरस्य मुक्तास्तत्र मध्व उत्सं समापुः। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
asādhanā vāpi sasādhanā vā samānametad dṛśyate mānuṣeṣu| samānametadamṛtasyetarasya muktāstatra madhva utsaṃ samāpuḥ| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
It is seen equally among men who have obtained true knowledge and those that have not. It is present equally in men that have obtained immortality and others (i.e. those who have not) but the emancipated ones obtain honey flowing in a thick stream. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.17
उभौ लोकौ विद्यया व्याप्य याति तदा हुतं चाहुतमग्निहोत्रम्। मा ते ब्राह्मी लघुतामादधीत प्रज्ञानं स्यानाम धीरा लभन्ते। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
ubhau lokau vidyayā vyāpya yāti tadā hutaṃ cāhutamagnihotram| mā te brāhmī laghutāmādadhīta prajñānaṃ syānāma dhīrā labhante| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
To a man of true knowledge, both the worlds are accessible and though they may not have performed the Agnihotra ceremony, yet do they obtain the fruits thereof. Do you not proclaim your deficiency in matters spiritual. True knowledge is another name of the inner soul which those who have self-control gain. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.18
एवंरूपो महात्मा स पावकं पुरुषो गिरन्। यो वै तं पुरुषं वेद तस्येहार्थो न रिष्यते। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
evaṃrūpo mahātmā sa pāvakaṃ puruṣo giran| yo vai taṃ puruṣaṃ veda tasyehārtho na riṣyate| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Of this description is that illustrious Being in whom is lost all living creatures. He who knows that sacred being does not envy the attainment of objects of others in this world, (he himself having attained to emancipation). Ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.19
यः सहस्रं सहस्राणां पक्षान् संतत्य सम्पतेत्। मध्यमे मध्य आगच्छेदपि चेत् स्यान्मनोजवः। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
yaḥ sahasraṃ sahasrāṇāṃ pakṣān saṃtatya sampatet| madhyame madhya āgacchedapi cet syānmanojavaḥ| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
He that flies away with thousands of thousands of wings outstretched must come back to the central spirit within the body. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.20
न दर्शने तिष्ठति रूपमस्य पश्यन्ति चैनं सुविशुद्धसत्त्वाः। हितो मनीषी मनसा न तप्यते ये प्रव्रजेयुरमृतास्ते भवन्ति। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
na darśane tiṣṭhati rūpamasya paśyanti cainaṃ suviśuddhasattvāḥ| hito manīṣī manasā na tapyate ye pravrajeyuramṛtāste bhavanti| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
His from cannot be seen by the eye; those that follow pure lives see them. He who seek the general good of man in his mind, who does not grieve and who can renounce the Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.21
गृहन्ति सर्पा इव गह्वराणि स्वशिक्षया स्वेन वृत्तेन माः। तेषु प्रमुह्यन्ति जना विमूढा यथाध्वानं मोहयन्ते भयाय। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
gṛhanti sarpā iva gahvarāṇi svaśikṣayā svena vṛttena māḥ| teṣu pramuhyanti janā vimūḍhā yathādhvānaṃ mohayante bhayāya| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Some men conceal their habits which are different from their teachings from others, as serpents conceal themselves in their holes. Men who are ignorant are deceived by them, who following the right Path deceive their victims into ruin. Ascetics perceive that Lord who is immortal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.22
चामृत्युरमृतं मे कुतः स्यात्। सत्यानृते सत्यसमानबन्धे सतश्च योनिरसतश्चैक एवा योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
cāmṛtyuramṛtaṃ me kutaḥ syāt| satyānṛte satyasamānabandhe sataśca yonirasataścaika evā yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
I am beyond the reach of earthly evils; whence can the death and life come to me? nor am I desirous of emancipation for truth and untruth, good and evil-all rest in the Supreme Being. (Thus does the emancipated soul think within himself). Ascetics perceive that Lord that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.23
न साधुना नोत असाधुना वासमानमेतद् दृश्यते मानुषेषु। देवंयुक्तो मधु तद् वै परीप्सेत्। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
na sādhunā nota asādhunā vāsamānametad dṛśyate mānuṣeṣu| devaṃyukto madhu tad vai parīpset| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
Acts, virtuous or sinful, cannot touch the man who has obtained true knowledge. This inequality is observed only by ordinary men. The man who has seen the Supreme Being is immortal. Being possessed of this knowledge, one should attain to that sweetness (Brahma). The ascetics perceive that Being who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.24
नास्यातिवादा हृदयं तापयन्ति नानधीतं नाहुतमग्निहोत्रम्। मनो ब्राह्मी लघुतामादधीत प्रज्ञां चास्मै नाम धीरा लभन्ते। योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्॥
nāsyātivādā hṛdayaṃ tāpayanti nānadhītaṃ nāhutamagnihotram| mano brāhmī laghutāmādadhīta prajñāṃ cāsmai nāma dhīrā labhante| yoginastaṃ prapaśyanti bhagavantaṃ sanātanam||
The heart of such a man is not grieved at calumny, nor the want of study of the holy books, nor the non-performance of sacrificial ceremonies; by a knowledge of the supreme Being those who are given to asceticism soon obtain true wisdom. The ascetics perceive that Lord who is Eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.25
एवं यः सर्वभूतेषु आत्मानमनुपश्यति। अन्यत्रान्यत्र युक्तेषु किं स शोचेत् ततः परम्॥
evaṃ yaḥ sarvabhūteṣu ātmānamanupaśyati| anyatrānyatra yukteṣu kiṃ sa śocet tataḥ param||
The man who thus perceives soul in all creatures, why should he grieve after this perception? Grief comes to those who are employed occupations.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.26
यथोदपाने महति सर्वतः सम्प्लुतोदके। एवं सर्वेषु वेदेषु आत्मानमनुजानतः॥
yathodapāne mahati sarvataḥ samplutodake| evaṃ sarveṣu vedeṣu ātmānamanujānataḥ||
As one can do as well with a well as with a large tank, so one who knows the supreme should can do as well with his own knowledge as with the entire Veda.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.27
अङ्गुष्ठमात्रः पुरुषो महात्मा न दृश्यते सौहृदि संनिविष्टः। अजश्चरो दिवारानमतन्द्रितश्च स तं मत्वा कविरास्ते प्रसन्नः॥
aṅguṣṭhamātraḥ puruṣo mahātmā na dṛśyate sauhṛdi saṃniviṣṭaḥ| ajaścaro divārānamatandritaśca sa taṃ matvā kavirāste prasannaḥ||
Of the measure of the thumb, that illustrious Being, though dwelling in the heart, cannot be seen by the eye. Though without birth, he moves about in full consciousness, day and night. He that knows him becomes wise and full of joy.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.28
अहमेव स्मृतो माता पिता पुत्रोऽस्म्यहं पुनः। आत्माऽहमपि सर्वस्य यच्च नास्ति यदस्ति च॥
ahameva smṛto mātā pitā putro'smyahaṃ punaḥ| ātmā'hamapi sarvasya yacca nāsti yadasti ca||
According to the Smritis, I am the mother, the father and again I am the son-I am the soul of everything, past and present.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.29
पितामहोऽस्मि स्थविरः पिता पुत्रश्च भारत। ममैव यूयमात्मस्था न मे यूयं न वो वयम्॥
pitāmaho'smi sthaviraḥ pitā putraśca bhārata| mamaiva yūyamātmasthā na me yūyaṃ na vo vayam||
I am the old grandfather, father and son; O Bharata, you depend on my soul; O Bharata, yet you are not mine.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.30
आत्मैव स्थानं मम जन्म चात्मा ओतप्रोतोऽहमजरप्रतिष्ठः। अजश्चरो दिवारात्रमतन्द्रितोऽहं मां विज्ञाय कविरास्ते प्रसन्नः॥
ātmaiva sthānaṃ mama janma cātmā otaproto'hamajarapratiṣṭhaḥ| ajaścaro divārātramatandrito'haṃ māṃ vijñāya kavirāste prasannaḥ||
The soul is my place and the soul is my birth, I am both the warp and the woof; I am established on that which is in destructible. Though without birth, I roam about in full consciousness, day and night; knowing me wise men become satisfied.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 3 118.31
अणोरणीयान् सुमनाः सर्वभूतेषु जाग्रति। पितरं सर्वभूतेषु पुष्करे निहितं विदुः॥
aṇoraṇīyān sumanāḥ sarvabhūteṣu jāgrati| pitaraṃ sarvabhūteṣu puṣkare nihitaṃ viduḥ||
The supreme soul is subtler than the subtle, of noble mind and is present in all creatures. He is known as the universal father, dwelling in the heart of every creature,
— tr. M.N. Dutt (1891–96) (public domain)