Mahabharata — Volume VIII (Dutt edition) — Chapter 140

MBh 8 140.1

याज्ञवल्क्य उवाच पादावध्यात्ममित्याहुब्राह्मणास्तत्त्वदर्शिनः। गन्तव्यमधिभूतं च विष्णुस्तत्राधिदैवतम्॥

yājñavalkya uvāca pādāvadhyātmamityāhubrāhmaṇāstattvadarśinaḥ| gantavyamadhibhūtaṃ ca viṣṇustatrādhidaivatam||

Brahmanas well read in the subjects of enquiry speak of the two feet as Spiritual, the act of walking as Elemental and Vishnu as Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.2

पायुरध्यात्ममित्याहुर्यथा तत्त्वार्थदर्शिनः। विसर्गमधिभूतं च मित्रस्तत्राधिदैवतम्॥

pāyuradhyātmamityāhuryathā tattvārthadarśinaḥ| visargamadhibhūtaṃ ca mitrastatrādhidaivatam||

The lower duct is Spiritual; its function of throwing out the excreta is Elemental, and Mitra (Surya) is the Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.3

उपस्थोऽध्यात्ममित्याहुर्यथा योगप्रदर्शिनः। अधिभूतं तथाऽऽनन्दो दैवतं च प्रजापतिः॥

upastho'dhyātmamityāhuryathā yogapradarśinaḥ| adhibhūtaṃ tathā''nando daivataṃ ca prajāpatiḥ||

The organ of generation is called Spiritual. Its agreeable function is called Elemental and Prajapati is its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.4

हस्तावध्यात्ममित्याहुर्यथा संख्यानदर्शिनः। कर्तव्यमधिभूतं तु इन्द्रस्तत्राधिदैवतम्॥

hastāvadhyātmamityāhuryathā saṃkhyānadarśinaḥ| kartavyamadhibhūtaṃ tu indrastatrādhidaivatam||

The hands are Spiritual; their function as represented by acts is Elemental; and Indra is the Accident of those limbs.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.5

वागध्यात्ममिति प्राहुर्यथा श्रुतिनिदर्शिनः। वक्तव्यमधिभूतं तु वह्निस्तत्राधिदैवतम्॥

vāgadhyātmamiti prāhuryathā śrutinidarśinaḥ| vaktavyamadhibhūtaṃ tu vahnistatrādhidaivatam||

The organs of speech are spiritual; the words uttered by them are Elemental; and Agni is their Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.6

चक्षुरध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। रूपमत्राधिभूतं तु सूर्यश्चाप्यधिदैवतम्॥

cakṣuradhyātmamityāhuryathā śrutinidarśinaḥ| rūpamatrādhibhūtaṃ tu sūryaścāpyadhidaivatam||

The eye is Spiritual; vision or form is its Elemental, and Surya is the Accidental of that organ.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.7

श्रोत्रमध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। शब्दस्तत्राधिभूतं तु दिशश्चात्रधिदैवतम्॥

śrotramadhyātmamityāhuryathā śrutinidarśinaḥ| śabdastatrādhibhūtaṃ tu diśaścātradhidaivatam||

The car is Spiritual; sound is Elemental; and the points of the compass are its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.8

जिह्वामध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। रस एवाधिभूतं तु आपस्तत्राधिदैवतम्॥

jihvāmadhyātmamityāhuryathā śrutinidarśinaḥ| rasa evādhibhūtaṃ tu āpastatrādhidaivatam||

The tongue is Spiritual; taste is its Elemental; and Water is its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.9

घ्राणमध्यात्ममित्याहुर्यथा श्रुतिनिदर्शिनः। गन्ध एवाधिभूतं तु पृथिवी चाधिदैवतम्॥

ghrāṇamadhyātmamityāhuryathā śrutinidarśinaḥ| gandha evādhibhūtaṃ tu pṛthivī cādhidaivatam||

The sense of scent is Spiritual; odor is its elemental; and Earth is its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.10

त्वगध्यात्ममिति प्राहुस्तत्त्वबुद्धिविशारदाः। स्पर्शमेवाधिभूतं तु पवनश्चाधिदैवतम्॥

tvagadhyātmamiti prāhustattvabuddhiviśāradāḥ| sparśamevādhibhūtaṃ tu pavanaścādhidaivatam||

The skin is Spiritual; touch is its Elemental; and Wind is its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.11

मनोऽध्यात्ममिति प्राहुर्यथा शास्त्रविशारदाः। मन्तव्यमधिभूतं तु चन्द्रमाश्चाधिदैवतम्॥

mano'dhyātmamiti prāhuryathā śāstraviśāradāḥ| mantavyamadhibhūtaṃ tu candramāścādhidaivatam||

Mind has been called Spiritual that with which the Mind is employed is Elemental; and the moon is its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.12

अहंकारिकमध्यात्ममाहुस्तत्त्वनिदर्शिनः। अभिमानोऽधिभूतं तु रुद्रश्चात्राधिदैवतम्॥

ahaṃkārikamadhyātmamāhustattvanidarśinaḥ| abhimāno'dhibhūtaṃ tu rudraścātrādhidaivatam||

Ahankara is Spiritual; that which is to be vanity is its Elemental; and Rudra is its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.13

बुद्धिरध्यात्ममित्याहुर्यथावदभिदर्शिनः। बोद्धव्यमधिभूतं तु क्षेत्रज्ञश्चाधिदैवतम्॥

buddhiradhyātmamityāhuryathāvadabhidarśinaḥ| boddhavyamadhibhūtaṃ tu kṣetrajñaścādhidaivatam||

Buddhi is Spiritual; that which is to be understood is its Elemental; and Soul is its Accidental.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.14

एषा ते व्यक्तितो राजन् विभूतिरनुदर्शिता। आदौ मध्ये तथान्ते च यथातत्त्वेन तत्त्ववित्॥

eṣā te vyaktito rājan vibhūtiranudarśitā| ādau madhye tathānte ca yathātattvena tattvavit||

I have thus truly expounded to you, O king, with its details taken individually. The power of the supreme in the beginning, the middle, and the end, O you, who are fully conversant with the nature of the original principles.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.15

प्रकृतिर्गुणान् विकुरुते स्वच्छन्देनात्मकाम्यया। क्रीडार्थे तु महाराज शतशोऽथ सहस्रशः॥

prakṛtirguṇān vikurute svacchandenātmakāmyayā| krīḍārthe tu mahārāja śataśo'tha sahasraśaḥ||

Nature, cheerfully and of her own accord, as if for sport, O king produces, by undergoing changes herself, thousands and thousands of combinations of her original qualities.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.16

यथा दीपसहस्राणि दीपान्माः प्रकुर्वते। प्रकृतिस्तथा विकुरुते पुरुषस्य गुणान् बहून्॥

yathā dīpasahasrāṇi dīpānmāḥ prakurvate| prakṛtistathā vikurute puruṣasya guṇān bahūn||

As men can light thousands of lamps from but a single lamp, similarly Nature, by change, multiplies into thousands of existent objects the (three) qualities of Purusha.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.17

सत्त्वमानन्द उद्रेकः प्रीतिः प्राकाश्यमेव च। सुखं शुद्धित्वमारोग्यं संतोषः श्रद्दधानता॥ अकार्पण्यमसंरम्भः क्षमा धृतिरहिंसता। समता सत्यमानृण्यं मार्दवं ह्रीरचापलम्॥ शौचमार्जवमाचारमलौल्यं हृद्यसम्भ्रमः। इष्टानिष्टवियोगानां कृतानामविकत्थना॥ दानेन चात्मग्रहणमस्पृहत्वं परार्थता। सर्वभूतदया चैव सत्त्वस्यैते गुणाः स्मृताः॥

sattvamānanda udrekaḥ prītiḥ prākāśyameva ca| sukhaṃ śuddhitvamārogyaṃ saṃtoṣaḥ śraddadhānatā|| akārpaṇyamasaṃrambhaḥ kṣamā dhṛtirahiṃsatā| samatā satyamānṛṇyaṃ mārdavaṃ hrīracāpalam|| śaucamārjavamācāramalaulyaṃ hṛdyasambhramaḥ| iṣṭāniṣṭaviyogānāṃ kṛtānāmavikatthanā|| dānena cātmagrahaṇamaspṛhatvaṃ parārthatā| sarvabhūtadayā caiva sattvasyaite guṇāḥ smṛtāḥ||

Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, mercy, forgiveness, firinness, benevolence, equanimity, truth, satisfaction of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory rites, dispassionateness, fearlessness of heart, disregard for good and evil as also for pristine deeds,-appropriation of objects only when acquired by gift, the absence of cupidity, regard for the interests of others, mercy for all crcatures, these have been said to be the characteristics of the quality of Goodness.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.18

रजोगुणानां संघातो रूपमैश्चर्यविग्रहो। अत्यागित्वमकारुण्यं सुखदुःखोपसेवनम्॥ परापवादेषु रतिर्विवादानां च सेवनम्। अहंकारमसत्कारश्चिन्ता वैरोपसेवनम्॥ परितापोऽभिहरणं ह्रीनाशोऽनार्जवं तथा। भेदः परुषता चैव कामः क्रोधो मदस्तथा॥ दर्पो द्वेषोऽतिवादश्च ऐते प्रोक्ता रजोगुणाः। तामसानां तु संघातं प्रवक्ष्याम्युपधार्यताम्॥

rajoguṇānāṃ saṃghāto rūpamaiścaryavigraho| atyāgitvamakāruṇyaṃ sukhaduḥkhopasevanam|| parāpavādeṣu ratirvivādānāṃ ca sevanam| ahaṃkāramasatkāraścintā vairopasevanam|| paritāpo'bhiharaṇaṃ hrīnāśo'nārjavaṃ tathā| bhedaḥ paruṣatā caiva kāmaḥ krodho madastathā|| darpo dveṣo'tivādaśca aite proktā rajoguṇāḥ| tāmasānāṃ tu saṃghātaṃ pravakṣyāmyupadhāryatām||

The characteristics of the quality of Darkness are pride of personal beauty, assertion of supremacy, war, disinclination to give, absence of mercy, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, habit of quarrelling, pride, discourtesy, anxiety, hostilities, sorrow, appropriation of others' properties, shamelessness, crookedness, disunion, roughness, lust, anger, pride, assertion of superiority, malice and calumny. These originate from the quality of Darkness. I shall now tell you of qualities which originate Ignorance.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.19

मोहोऽप्रकाशस्तामिसमन्धतामिस्रसंज्ञितम्। मरणं चान्धतामिस्र तामिदं क्रोध उच्यते॥

moho'prakāśastāmisamandhatāmisrasaṃjñitam| maraṇaṃ cāndhatāmisra tāmidaṃ krodha ucyate||

They are stupefaction of judgement, obscuration of every faculty, darkness, blind darkness. Darkness means death, and blind darkness means anger.

— tr. M.N. Dutt (1891–96) (public domain)

MBh 8 140.20

तमसो लक्षणानीह भक्षणाद्यभिरोचनम्। भोजनानामपर्याप्तिस्तथा पेयेष्वतृप्तता॥ गन्धवासो विहारेषु शयनेष्वासनेषु च। दिवास्वप्नेऽतिवादे च प्रामदेषु च वै रतिः॥ नृत्यवादित्रगीतानामज्ञानाच्छ्रद्दधानता। द्वेषो धर्मविशेषाणामेते वै तामसा गुणाः॥

tamaso lakṣaṇānīha bhakṣaṇādyabhirocanam| bhojanānāmaparyāptistathā peyeṣvatṛptatā|| gandhavāso vihāreṣu śayaneṣvāsaneṣu ca| divāsvapne'tivāde ca prāmadeṣu ca vai ratiḥ|| nṛtyavāditragītānāmajñānācchraddadhānatā| dveṣo dharmaviśeṣāṇāmete vai tāmasā guṇāḥ||

Besides these, the other marks of Ignorance are greediness for food, ceaseless appetite for both food and drink, taking pleasure in scents and dresses and sports and beds and seats and sleep during the day and calumny and all sorts of acts proceeding from carelessness, taking pleasure, in dancing and instrumental and vocal music, and aversion for every sort of religion. These, indeed, are the characteristics of Ignorance.

— tr. M.N. Dutt (1891–96) (public domain)