Mahabharata — Volume VIII (Dutt edition) — Chapter 129
MBh 8 129.1
युधिष्ठिर उवाच किं तदक्षरमित्युक्तं यस्मानावर्तते पुनः। किं च तत्क्षरमित्युक्तं यस्मादावर्तते पुनः॥
yudhiṣṭhira uvāca kiṃ tadakṣaramityuktaṃ yasmānāvartate punaḥ| kiṃ ca tatkṣaramityuktaṃ yasmādāvartate punaḥ||
What is that which is called Undecaying and by acquiring which no one has to return? What, again, is that which is called Decaying, and by acquiring which one has to return once more?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.2
अक्षरक्षरयोर्व्यक्तिं पृच्छाम्यरिनिषूदन्। उपलब्धं महाबाहो तत्त्वेन कुरुनन्दन।॥
akṣarakṣarayorvyaktiṃ pṛcchāmyariniṣūdan| upalabdhaṃ mahābāho tattvena kurunandana|||
O destroyer of enemies, I ask you the distinction that exists, O you of mighty arms, between the Decaying and the Undecaying ones for understanding them both truly, O delighter of the Kurus.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.3
त्वं हि ज्ञानानिधिविप्रेसच्यसे वेदपारगैः। ऋषिभिश्च महाभागैर्यतिभिश्च महात्मभिः॥
tvaṃ hi jñānānidhivipresacyase vedapāragaiḥ| ṛṣibhiśca mahābhāgairyatibhiśca mahātmabhiḥ||
Brahmans conversant with the Vedas, speak of you as on Ocean of knowledge. Highly blessed Rishis and Yatis of great souls do the Salme.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.4
शेषमल्पं दिनानां ते दक्षिणायनभास्करे। आवृते भगवत्यर्के गन्तासि परमां गतिम्॥
śeṣamalpaṃ dinānāṃ te dakṣiṇāyanabhāskare| āvṛte bhagavatyarke gantāsi paramāṃ gatim||
You have very few days to live. When the Sun turns from his southern solstice for entering into the northern, you will attain to your high end.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.5
त्वयि प्रतिगते श्रेयः : कुतः श्रोष्यामहे वयम्। कुरुवंशप्रदीपस्त्वं ज्ञानदीपेन दीप्यसे॥
tvayi pratigate śreyaḥ : kutaḥ śroṣyāmahe vayam| kuruvaṃśapradīpastvaṃ jñānadīpena dīpyase||
When you will leave us, from whom shall we hear of all that is wholesome for us? You are the lamp of Kuru's race. Indeed, you are always shining with the light of knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.6
तदेतच्छ्रोतुमिच्छामि त्वत्तः कुरुकुलोद्वह। न तृप्यामीह राजेन्द्र शृण्वन्नमृतमीदृशम्॥
tadetacchrotumicchāmi tvattaḥ kurukulodvaha| na tṛpyāmīha rājendra śṛṇvannamṛtamīdṛśam||
O perpetuator of Kuru's race, I wish, therefore, to hear all this from you. Listening to your discourses which are always sweet like nectar, my curiosity, without being satiated, is always increasing.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.7
भीष्म उवाच अत्र ते वर्तयिष्यामि इतिहासं पुरातनम्। वसिष्ठस्य च संवादं करालजनकस्य च॥
bhīṣma uvāca atra te vartayiṣyāmi itihāsaṃ purātanam| vasiṣṭhasya ca saṃvādaṃ karālajanakasya ca||
Bhishma said I shall, regarding it, relate to you the old discourse that took place between Vashishtha and king Karala of Janaka's race.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.8
वसिष्ठं श्रेष्ठमासीनमृषीणां भास्करद्युतिम्। पप्रच्छ जनको राजा ज्ञानं नैःश्रेयसं परम्॥
vasiṣṭhaṃ śreṣṭhamāsīnamṛṣīṇāṃ bhāskaradyutim| papraccha janako rājā jñānaṃ naiḥśreyasaṃ param||
Once on a time when that foremost of Rishis, viz., Vashishtha, effulgent like the Sun, was seated at his ease, king Janaka asked him about that highest knowledge which is for our supreme behoof.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.9
परमध्यात्मकुशलमध्यात्मगतिनिश्चयम्। मैत्रावरुणिमासीनमभिवाद्य कृताञ्जलिः॥ स्वक्षरं प्रश्रितं वाक्यं मधुरं चाप्यनुल्बणम्। पप्रच्छर्षिवरं राजा करालजनकः पुरा॥ भगवश्रोतुमिच्छामि परं ब्रह्म सनातनम्। यस्मान्न पुनरावृत्तिमाप्नुवन्ति मनीषिणः॥
paramadhyātmakuśalamadhyātmagatiniścayam| maitrāvaruṇimāsīnamabhivādya kṛtāñjaliḥ|| svakṣaraṃ praśritaṃ vākyaṃ madhuraṃ cāpyanulbaṇam| papraccharṣivaraṃ rājā karālajanakaḥ purā|| bhagavaśrotumicchāmi paraṃ brahma sanātanam| yasmānna punarāvṛttimāpnuvanti manīṣiṇaḥ||
A perfect adept in that department of knowledge which is about the Soul and gifted with sure conclusions about all branches of that science, as Mairtravaruni, that foremost of Rishis, was seated, the king, approaching him with joined hands, asked him in humble words, well said and sweet and shorn of all controversial spirit, this question,-O holy one, I wish to hear of Supreme and Eternal Brahma by attaining to which men of wisdom have not to return.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.10
यच्च तत् क्षरमित्युक्तं यत्रेदं क्षरते जगत्। यच्चाक्षरमिति प्रोक्तं शिवं क्षेम्यमनामयम्॥
yacca tat kṣaramityuktaṃ yatredaṃ kṣarate jagat| yaccākṣaramiti proktaṃ śivaṃ kṣemyamanāmayam||
I wish also to know that which is called Destructible and That into which this universe goes when destroyed. Indeed, what is That which is said to be indestructible. Auspicious, wholesome and free from all sorts of evil.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.11
वसिष्ठ उवाच श्रूयतां पृथिवीपाल क्षरतीदं यथा जगत्। यन्न क्षरति पूर्वेण यावत्कालेन वाप्यथ॥
vasiṣṭha uvāca śrūyatāṃ pṛthivīpāla kṣaratīdaṃ yathā jagat| yanna kṣarati pūrveṇa yāvatkālena vāpyatha||
Hear, O king, as to how this universe is destroyed, and of That which was never destroyed and which will never be destroyed at any time.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.12
युगं द्वादशसाहस्रं कल्पं विद्धि चतुर्युगम्। दशकल्पशतावृत्तमहस्तद् ब्राह्ममुच्यते॥
yugaṃ dvādaśasāhasraṃ kalpaṃ viddhi caturyugam| daśakalpaśatāvṛttamahastad brāhmamucyate||
Twelve thousand years make a cycle. Four such cycles, taken a thousand times, make a Kalpa which measures one day of Brahman.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.13
रात्रिश्चैतावती राजन् यस्यान्ते प्रतिबुद्ध्यते। सृजत्यनन्तकर्माणं महान्तं भूतमग्रजम्॥ मूर्तिमन्तममूर्तात्मा विश्वं शम्भुः स्वयम्भुवः। अणिमा लघिमा प्राप्तिरीशानं ज्योतिरव्ययम्॥ सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम्। सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥
rātriścaitāvatī rājan yasyānte pratibuddhyate| sṛjatyanantakarmāṇaṃ mahāntaṃ bhūtamagrajam|| mūrtimantamamūrtātmā viśvaṃ śambhuḥ svayambhuvaḥ| aṇimā laghimā prāptirīśānaṃ jyotiravyayam|| sarvataḥ pāṇipādaṃ tat sarvato'kṣiśiromukham| sarvataḥśrutimalloke sarvamāvṛtya tiṣṭhati||
Brahman's night also, O king, is of the same measure. When Brahman himself is destroyed, Shambhu of formless soul and to whom the Yoga attributes of lightness, heaviness, etc., naturally stick, awakes, and once more creates that First of all creatures, possessed of huge proportions, of infinite deeds, endued with form, and at one with the universe. That Shambhu is otherwise called Ishana. He is pure Effulgence, and is above all decay, having his hands and feet stretching on all sides with eyes and head and mouth cverywhere, and with ears also in every place. That Being exists, possessing the entire universe.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.14
हिरण्यगर्भो भगवानेष बुद्धिरिति स्मृतः। महानिति च योगेषु विरिञ्चिरिति चाप्यजः॥
hiraṇyagarbho bhagavāneṣa buddhiriti smṛtaḥ| mahāniti ca yogeṣu viriñciriti cāpyajaḥ||
The eldest-born Being is called Hiranyagarbha. This holy one has been called the Understanding. In the Yoga scriptures, He is called the Great, and Virinchi, and the Unborn.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.15
सांख्ये च पठ्यते शास्त्रे नामभिर्वहुधात्मकः। विचित्ररूपो विश्वात्मा एकाक्षर इति स्मृतः॥
sāṃkhye ca paṭhyate śāstre nāmabhirvahudhātmakaḥ| vicitrarūpo viśvātmā ekākṣara iti smṛtaḥ||
In the Sankhya system, He is described by diverse names, and considered as having Infinity for his Soul. Of various forms and constituting the soul of the universe, He is considered as One and Indestructible.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.16
वृतं नैकात्मकं येन कृतं त्रैलोक्यमात्मना। तथैव बहुरूपत्वाद् विश्वरूप इति स्मृतः॥
vṛtaṃ naikātmakaṃ yena kṛtaṃ trailokyamātmanā| tathaiva bahurūpatvād viśvarūpa iti smṛtaḥ||
The three worlds of numberless ingredients have been created by Him without help from any source and have been overwhelmed by him. On account of His manifold forins, He is said to be of universal form.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.17
एष वै विक्रियापन्नः सृजत्यात्मानमात्मना। अहङ्कारं महातेजाः प्रजापतिमहंकृतम्॥
eṣa vai vikriyāpannaḥ sṛjatyātmānamātmanā| ahaṅkāraṃ mahātejāḥ prajāpatimahaṃkṛtam||
Undergoing changes He creates Himself. Gifted with great energy, He first creates Consciousness and that Great Being called Prajapati endued with Consciousness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.18
अव्यक्ताद् व्यक्तमापन्नं विद्यासगं वदन्ति तम्। महान्तं चाप्यहङ्कारमविद्यासर्गमेव च॥
avyaktād vyaktamāpannaṃ vidyāsagaṃ vadanti tam| mahāntaṃ cāpyahaṅkāramavidyāsargameva ca||
The Manifest is created from the Unmanifest. This is called by the learned the Creation of Knowledge. The creation of (Virat) and Consciousness, by Hiranyagarbha, is the Creation of Ignorance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.19
अविधिश्च विधिश्चैव समुत्पन्नौ तथैकतः। विद्याविद्येति विख्याते श्रुतिशास्त्रार्थचिन्तकैः॥
avidhiśca vidhiścaiva samutpannau tathaikataḥ| vidyāvidyeti vikhyāte śrutiśāstrārthacintakaiḥ||
Allotment of attributes and the destruction thereof, called respectively by the names of Ignorance and Knowledge by persons learned in the Shrutis, then arose, referring to this, that, or the other of the three.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.20
भूतसर्गमहङ्कारात् तृतीयं विद्धि पार्थिवा अहङ्कारेषु सर्वेषु चतुर्थं विद्धि वैकृतम्॥
bhūtasargamahaṅkārāt tṛtīyaṃ viddhi pārthivā ahaṅkāreṣu sarveṣu caturthaṃ viddhi vaikṛtam||
Know, O king, that the creation of the elements from Consciousness is the third. In all the kinds of Consciousness is the fourth creation which originates from modification of the third.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.21
वायुयोतिरथाकाशमापोऽथ पृथिवी तथा। शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च॥
vāyuyotirathākāśamāpo'tha pṛthivī tathā| śabdaḥ sparśaśca rūpaṃ ca raso gandhastathaiva ca||
This fourth creation consists of Wind and Light and Ether and Water and Earth, with their properties of sound, touch, form, taste, and scent. arose
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.22
एवं युगपदुत्पन्नं दशवर्गमसंशयम्। पञ्चमं विद्धि राजेन्द्र भौतिकं सर्गमर्थवत्॥
evaṃ yugapadutpannaṃ daśavargamasaṃśayam| pañcamaṃ viddhi rājendra bhautikaṃ sargamarthavat||
This aggregate of ten arose, forsooth, at the same time. The fifth creation, O king, is that which has originated, from combinations of the principal elements.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.23
श्रोत्रं त्वक् चक्षुषी जिह्वा घ्राणमेव च पञ्चमम्। वाक् च हस्तौ च पादौ च पायुर्मेदूं तथैव च॥
śrotraṃ tvak cakṣuṣī jihvā ghrāṇameva ca pañcamam| vāk ca hastau ca pādau ca pāyurmedūṃ tathaiva ca||
This comprises the ear, the skin, the eyes, the tongue, and the nose forming the fifth, and speech, and the two hands, and the two legs, and the lower canal, and the organs of generation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.24
बुद्धीन्द्रियाणि चैतानि तथा कर्मेन्द्रियाणि च। सम्भूतानीह युगपन्मनसा सह पार्थिव॥
buddhīndriyāṇi caitāni tathā karmendriyāṇi ca| sambhūtānīha yugapanmanasā saha pārthiva||
The first five of those form the organs of knowledge, and the last five the organs of action. All these, with mind, simultaneously, O king.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.25
एषा तत्त्वचतुर्विंशा सर्वाकृतिषु वर्तते। यां ज्ञात्वा नाभिशोचन्ति ब्राह्मणास्तत्त्वदर्शिनः॥
eṣā tattvacaturviṃśā sarvākṛtiṣu vartate| yāṃ jñātvā nābhiśocanti brāhmaṇāstattvadarśinaḥ||
These form the twenty-four topics that exist in the forms of all living creatures. By understanding these properly. these properly. Brahmanas endued with insight into the truth have never to give way to sorrow.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.26
एतद् देहं समाख्यातं त्रैलोक्ये सर्वदेहिषु। वेदितव्यं नरश्रेष्ठ सदेवनरदानवे॥ सयक्षभूतगन्धर्वे सकिन्नरमहोरगे। सचारणपिशाचे वै सदेवर्षिनिशाचरे॥ सदंशकीटमशके सपूतिकृमिमूषिके। शुनि श्वपाके चैणे ये सचाण्डाले सपुल्कसे॥ हस्त्यश्वखरशार्दूले सवृक्षे गवि चैव ह। यच्च मूर्तिमयं किंचित् सर्वत्रैतन्निदर्शनम्॥ जले भुवि तथाऽऽकाशे नान्यत्रेति विनिश्चयः। स्थानं देहवतामासीदित्येवमनुशुश्रुम॥
etad dehaṃ samākhyātaṃ trailokye sarvadehiṣu| veditavyaṃ naraśreṣṭha sadevanaradānave|| sayakṣabhūtagandharve sakinnaramahorage| sacāraṇapiśāce vai sadevarṣiniśācare|| sadaṃśakīṭamaśake sapūtikṛmimūṣike| śuni śvapāke caiṇe ye sacāṇḍāle sapulkase|| hastyaśvakharaśārdūle savṛkṣe gavi caiva ha| yacca mūrtimayaṃ kiṃcit sarvatraitannidarśanam|| jale bhuvi tathā''kāśe nānyatreti viniścayaḥ| sthānaṃ dehavatāmāsīdityevamanuśuśruma||
In the three worlds a combination of these, called body, is possessed by all embodied Creatures. Indeed, O king, a combination of those is known as such in gods and men and Danavas, in Yakshas and spirits and Gandharvas, and Kinnaras and great snakes, and Charanas and Pishachas, in celestial Rishis and Rakshasas, in biting flies, and worins, and gnats, and vermin born of filth and rats, and dogs and Shvapakas and Chaineyas and Chandalas and Pukkasas, in elephants and horse and asses and tigers, and trees, and kine. Whatever other creatures exist in water or ether or on earth, for there is on other place in which creatures exist as we have heard, have this combination.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.27
कृत्स्नमेतावतस्तात क्षरते व्यक्तसंज्ञितम्। अहन्यहनि भूतात्मा ततः क्षर इति स्मृतः॥
kṛtsnametāvatastāta kṣarate vyaktasaṃjñitam| ahanyahani bhūtātmā tataḥ kṣara iti smṛtaḥ||
All these, O sire, included within the class called Manifest, are seen to be destroyed day after day. Hence, all creatures begotten by union of these twenty-four are said to be destructible.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.28
एतदक्षरमित्युक्तं क्षरतीदं यथा जगत्। जगन्मोहात्मकं प्राहुरव्यक्ताद् व्यक्तसंज्ञकम्॥
etadakṣaramityuktaṃ kṣaratīdaṃ yathā jagat| jaganmohātmakaṃ prāhuravyaktād vyaktasaṃjñakam||
This then is the Indestructible. And since the universe, which is made up of Manifest and Unmanifest, is destroyed, therefore, it is said to be Destructible.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.29
महांश्चैवाग्रजो नित्यमेतत् क्षरनिदर्शनम्। कथितं ते महाराज यन्मां त्वं परिपृच्छसि॥
mahāṃścaivāgrajo nityametat kṣaranidarśanam| kathitaṃ te mahārāja yanmāṃ tvaṃ paripṛcchasi||
The Very Being called Mahan who is the first born is always spoken of as an instance of the Destructible. I have now told you, O king, all that you had asked me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.30
पञ्चविंशतिमो विष्णुर्निस्तत्त्वस्तत्त्वसंज्ञितः। तत्त्वसंश्रयणादेतत् तत्त्वमाहुर्मनीषिणः॥
pañcaviṃśatimo viṣṇurnistattvastattvasaṃjñitaḥ| tattvasaṃśrayaṇādetat tattvamāhurmanīṣiṇaḥ||
Above the twenty-four topics already referred to is the twenty-fifth called Vishnu. That Vishnu, on account of the absence of all qualities, is not a topic though as that which permeates all the topics, he has been called so by the wise.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.31
यन्मय॑मसृजद् व्यक्तं तत्तन्मूर्त्यधितिष्ठति। चतुर्विंशतिमोऽव्यक्तो ह्यमूर्तः पञ्चविंशकः॥
yanmaya̭masṛjad vyaktaṃ tattanmūrtyadhitiṣṭhati| caturviṃśatimo'vyakto hyamūrtaḥ pañcaviṃśakaḥ||
Since that which is destructible has caused all this that is Manifest, therefore, all this is gifted with form. The twenty-fourth, which is Nature, is said to lord over all this. The twentyfifth, which is Vishnu, is formless and, therefore, cannot be said to lord over the universe.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.32
स एव हृदि सर्वासु मूर्तिष्वातिष्ठतेऽऽत्मवान्। केवलश्चेतनो नित्यः सर्वमूर्तिरमूर्तिमान्॥
sa eva hṛdi sarvāsu mūrtiṣvātiṣṭhate''tmavān| kevalaścetano nityaḥ sarvamūrtiramūrtimān||
It is that Unmanifest, which, when endued with body lives in the hearts of all creatures having body. As regards eternal Consciousness, although he is shorn of attributes and without form, yet he assumes all forins.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.33
सर्गप्रलयधर्मिण्या असर्गप्रलयात्मकः। गोचरे वर्तते नित्यं निर्गुणं गुणसंज्ञितम्॥
sargapralayadharmiṇyā asargapralayātmakaḥ| gocare vartate nityaṃ nirguṇaṃ guṇasaṃjñitam||
Uniting with Nature which has has the attributes of birth and death, he also assumes the attributes of birth and death. And on account of such union he becomes an object of perception and though in reality shorn of all attributes yet he coines to be invested therewith.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.34
एवमेष महानात्मा सर्गप्रलयकोविदः। विकुर्वाणः प्रकृतिमानभिमन्यत्यबुद्धिमान्॥
evameṣa mahānātmā sargapralayakovidaḥ| vikurvāṇaḥ prakṛtimānabhimanyatyabuddhimān||
It is in this way that the Soul, becoming united with Nature and invested with Ignorance, undergoes changes and becomes conscious of Self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.35
तमःसत्त्वरजोयुक्तस्तासु तास्विह योनिषु। नियते प्रतिबुद्धित्वादबुद्धजनसेवनात्॥
tamaḥsattvarajoyuktastāsu tāsviha yoniṣu| niyate pratibuddhitvādabuddhajanasevanāt||
Uniting with the qualities of Goodness, Darkness and Ignorance, he becomes at one with various creatures belonging to various orders of Being, on account of his forgetfulness and his waiting upon Ignorance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.36
सहवासविनाशित्वान्नान्योऽहमिति मन्यते। योऽहं सोऽहमिति ह्युक्त्वा गुणानेवानुवर्तते॥
sahavāsavināśitvānnānyo'hamiti manyate| yo'haṃ so'hamiti hyuktvā guṇānevānuvartate||
On account of his birth and death originating from the fact of living in union with Nature, he thinks himself to be no other than what he apparently is, Knowing himself as this or that, he follows the qualities of Goodness, Darkness and Ignorance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.37
तमसा तामसान् भावान् विविधान् प्रतिपद्यते। रजसा राजसांश्चैव सात्त्विकान् सत्त्वसंश्रयात्॥
tamasā tāmasān bhāvān vividhān pratipadyate| rajasā rājasāṃścaiva sāttvikān sattvasaṃśrayāt||
Under the influence of Ignorance, he comes by various kinds of conditions which are affected by Ignorance. Under the influences of Darkness and Goodness he attains likewise to conditions which are affected by Darkness and Goodness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.38
शुक्ललोहितकृष्णानि रूपाण्येतानि त्रीणि तु। सर्वाण्येतानि रूपाणि यानीह प्राकृतानि वै॥
śuklalohitakṛṣṇāni rūpāṇyetāni trīṇi tu| sarvāṇyetāni rūpāṇi yānīha prākṛtāni vai||
There are three colours in all viz., White, Red, and Dark. All those colours belong to Nature.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.39
तामसा निरयं यान्ति राजसा मानुषानथ। सात्त्विका देवलोकाय गच्छन्ति सुखभागिनः॥
tāmasā nirayaṃ yānti rājasā mānuṣānatha| sāttvikā devalokāya gacchanti sukhabhāginaḥ||
Through Ignorance one goes to hell. Through Darkness one attains to the status of humanity. Through Goodness people ascend to the regions of the gods and partake of great happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.40
निष्कैवल्येन पापेन तिर्यग्योनिमवाप्नुयात्। पुण्यपापेन मानुष्यं पुण्येनैकेन देवताः॥
niṣkaivalyena pāpena tiryagyonimavāpnuyāt| puṇyapāpena mānuṣyaṃ puṇyenaikena devatāḥ||
By sticking to sin continuously one sinks into the intermediate order of beings. By acting both virtuously and sinfully one comes by the status of humanity. By acting only righteously, one attains to the status of the gods.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 129.41
एवमव्यक्तविषयं क्षरमाहुर्मनीषिणः। पञ्चविंशतिमो योऽयं ज्ञानादेव प्रवर्तते॥
evamavyaktaviṣayaṃ kṣaramāhurmanīṣiṇaḥ| pañcaviṃśatimo yo'yaṃ jñānādeva pravartate||
In this way the twenty-fifth, viz., (the Indestructible), the wise say, by union with the unmanifest, becomes changed into (destructible). By means of knowledge, however, the Indestructible appears in His true nature.
— tr. M.N. Dutt (1891–96) (public domain)