Mahabharata — Volume VIII (Dutt edition) — Chapter 21

MBh 8 21.1

युधिष्ठिर उवाच अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते। यदध्यात्मं यथा चैतत् तन्मे ब्रूहि पितामह॥

yudhiṣṭhira uvāca adhyātmaṃ nāma yadidaṃ puruṣasyeha cintyate| yadadhyātmaṃ yathā caitat tanme brūhi pitāmaha||

Yudhishthira said Tell me, O grandfather, what and of what nature is that which passes by the name of Adhyatma (spiritual) and which is laid down for ever person.

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

MBh 8 21.2

कुतः सृष्टमिदं विश्वं ब्रह्मन् स्थावरजङ्गमम्। प्रलये कथमभ्येति तन्मे वक्तुमिहार्हसि॥

kutaḥ sṛṣṭamidaṃ viśvaṃ brahman sthāvarajaṅgamam| pralaye kathamabhyeti tanme vaktumihārhasi||

O you who are acquainted with Brahma, whence has this universe, consisting of inobile and immobile objects, been created? When universal dissolution sets in, to whom does it go? You should describe this subject to me.

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

MBh 8 21.3

भीष्म उवाच अध्यात्ममिति मां पार्थ यदेतदनुपृच्छसि। तद् व्याख्यास्यामि ते तात श्रेयस्कर तमं सुखम्॥

bhīṣma uvāca adhyātmamiti māṃ pārtha yadetadanupṛcchasi| tad vyākhyāsyāmi te tāta śreyaskara tamaṃ sukham||

Bhishma said This Adhyatma, O son of Pritha, that you ask me about, I will presently describe. It is, O son, highly agreeable and productive of great happiness.

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

MBh 8 21.4

सृष्टिप्रलयसंयुक्तमाचायैः परिदर्शितम्। यज्ज्ञात्वा पुरुषो लोके प्रीतिं सौख्यं च विन्दति। फललाभश्च तस्य स्यात् सर्वभूतहितं च तत्॥

sṛṣṭipralayasaṃyuktamācāyaiḥ paridarśitam| yajjñātvā puruṣo loke prītiṃ saukhyaṃ ca vindati| phalalābhaśca tasya syāt sarvabhūtahitaṃ ca tat||

Great teachers have (before this) described the Creation and the Destruction of the universe). Knowing those truths, a person may acquire, even in this world, great satisfaction and happiness. Such knowledge also bring on the acquisition of great fruits, and it is highly beneficial to all creatures.

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

MBh 8 21.5

पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्। महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ॥

pṛthivī vāyurākāśamāpo jyotiśca pañcamam| mahābhūtāni bhūtānāṃ sarveṣāṃ prabhavāpyayau||

Earth, air, space, water, and light as the fifth, are considered as Great Creatures. These form both the origin and the destruction of all created objects.

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

MBh 8 21.6

यतः सृष्टानि तत्रैव तानि यान्ति पुनः पुनः। महाभूतानि भूतेभ्यः सागरस्योर्मयो यथा।॥

yataḥ sṛṣṭāni tatraiva tāni yānti punaḥ punaḥ| mahābhūtāni bhūtebhyaḥ sāgarasyormayo yathā|||

To Him from whom these great primal elements spring, they return again and again severing themselves from all creatures like the wave of the ocean.

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

MBh 8 21.7

प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः। तद्वद् भूतानि भूतात्मा सृष्टानि हरते पुनः॥

prasārya ca yathāṅgāni kūrmaḥ saṃharate punaḥ| tadvad bhūtāni bhūtātmā sṛṣṭāni harate punaḥ||

As the tortoise extends its limbs and withdraws them again, so the Supreme Soul creates all objects and again withdraws them into Himself.

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

MBh 8 21.8

महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्। अकरोत् तेषु वैषम्यं तत्तु जीवो न पश्यति॥

mahābhūtāni pañcaiva sarvabhūteṣu bhūtakṛt| akarot teṣu vaiṣamyaṃ tattu jīvo na paśyati||

The Creator places the five primary clements in all created objects in different proportions. The living creature, however, does not mark it.

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

MBh 8 21.9

शब्दः श्रोत्रं तथा स्वानि त्रयमाकाशयोनिजम्। वायोः स्पर्शस्तथा चेष्टा त्वक् चैव त्रितयं स्मृतम्॥

śabdaḥ śrotraṃ tathā svāni trayamākāśayonijam| vāyoḥ sparśastathā ceṣṭā tvak caiva tritayaṃ smṛtam||

Sound, the organ of hearing, and all holes,-these three, originate from Space Touch, action, and skin are the three-fold attributes of the Wind.

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

MBh 8 21.10

रूपं चक्षुस्तथा पाकस्त्रिविधं तेज उच्यते। रस: क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः॥

rūpaṃ cakṣustathā pākastrividhaṃ teja ucyate| rasa: kledaśca jihvā ca trayo jalaguṇāḥ smṛtāḥ||

Form, cye, and digestion are the three-fold attributes of Fire or Energy. Taste all liquid secretions, and the tongue are the three attributes of Water.

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

MBh 8 21.11

नेयं घ्राणं शरीरं च एते भूमिगुणास्त्रयः। महाभूतानि पञ्चैव षष्ठं च मन उच्यते॥

neyaṃ ghrāṇaṃ śarīraṃ ca ete bhūmiguṇāstrayaḥ| mahābhūtāni pañcaiva ṣaṣṭhaṃ ca mana ucyate||

Smell, the nose, and the body are the three properties, of Earth. The great elements are five. The mind is the sixth.

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

MBh 8 21.12

इन्द्रियाणि मनश्चैव विज्ञानान्यस्य भारत। सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः॥

indriyāṇi manaścaiva vijñānānyasya bhārata| saptamī buddhirityāhuḥ kṣetrajñaḥ punaraṣṭamaḥ||

The senses and the mind, O Bharata are the organs through which the cognition of a living creature is made. The seventh is the understanding; and the eight is the soul.

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

MBh 8 21.13

चक्षुरालोचनायैव संशयं कुरुते मनः। बुद्धिरध्यवसानाय क्षेत्रज्ञः : साक्षिवत् स्थितः॥

cakṣurālocanāyaiva saṃśayaṃ kurute manaḥ| buddhiradhyavasānāya kṣetrajñaḥ : sākṣivat sthitaḥ||

The senses are for perceiving; the mind creates uncertainty. The understanding brings all knowledge to certainty. The Soul exists as a witness.

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

MBh 8 21.14

उर्ध्वं पादतलाभ्यां यदक्चिोर्ध्वं च पश्यति। एतेन सर्वमेवेदं विद्ध्यभिव्याप्तमन्तरम्॥

urdhvaṃ pādatalābhyāṃ yadakciordhvaṃ ca paśyati| etena sarvamevedaṃ viddhyabhivyāptamantaram||

All that is above the two feet, all that is behind, and all that is above, are witnessed by the Soul. Know that the Soul permeates the entire being without left vacant.

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

MBh 8 21.15

पुरुषैरिन्द्रियाणीह वेदितव्यानि कृत्स्नशः। तमो रजश्च सत्त्वं च तेऽपि भावास्तदाश्रिताः॥

puruṣairindriyāṇīha veditavyāni kṛtsnaśaḥ| tamo rajaśca sattvaṃ ca te'pi bhāvāstadāśritāḥ||

All men should know fully the senses, the mind and the understanding. The three universal tendencies qualities called Goodness, Darkness and Ignorance, exist, dependent on the senses, the mind, and the understanding.

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

MBh 8 21.16

एतां बुद्ध्वा नरोबुद्ध्या भूतानामागतिं गतिम्। समवेक्ष्य शनैश्चैव लभते शममुत्तमम्॥

etāṃ buddhvā narobuddhyā bhūtānāmāgatiṃ gatim| samavekṣya śanaiścaiva labhate śamamuttamam||

Man, by understanding with the help of his intelligence, the manner in which creatures come and leave the world, is sure to attain by and by to steadfast peace.

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

MBh 8 21.17

गुणैर्नेनीयते बुद्धिर्बुद्धेरेवन्द्रियाण्यपि। मनःषष्ठानि सर्वाणि तदभावे कुतो गुणाः॥

guṇairnenīyate buddhirbuddherevandriyāṇyapi| manaḥṣaṣṭhāni sarvāṇi tadabhāve kuto guṇāḥ||

or The three qualities lead the understanding to worldly attachments. In this matter, the Understanding is identical with the Senses and the Mind. The Understanding, therefore, is identical with the six (the five senses and the mind), and also with the objects cognised by it. When, however, the Understanding is destroyed, the three qualities cannot produce action.

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

MBh 8 21.18

इति तन्मयमेवैतत् सर्वं स्थावरजङ्गमम्। प्रलीयते चोद्भवति तस्मान्निर्दिष्यते तथा॥

iti tanmayamevaitat sarvaṃ sthāvarajaṅgamam| pralīyate codbhavati tasmānnirdiṣyate tathā||

This universe of mobile and iinmobile objects consists of that Intelligence. It is from that Intelligence that everything originales and it is into it that everything originates and it is into it that everything subsides. The scriptures point out, therefore, that everything is a manifestation of Intelligence.

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

MBh 8 21.19

येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते। जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया॥

yena paśyati taccakṣuḥ śṛṇoti śrotramucyate| jighrati ghrāṇamityāhū rasaṃ jānāti jihvayā||

That by which one sees, that is eye hears is the car. That by which one smells is called the organ of smell, and that by which one distinguishes the tastes is called the tongue.

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

MBh 8 21.20

त्वचा स्पर्शयते स्पर्श बुद्धिर्विक्रियतेऽसकृत्। येन प्रार्थयते किञ्चित् तदा भवति तन्मनः॥

tvacā sparśayate sparśa buddhirvikriyate'sakṛt| yena prārthayate kiñcit tadā bhavati tanmanaḥ||

One acquires perception of touch by the skin that covers the body. That which is called the Intelligence undergoes changes. When the Intelligence desires anything it is called Mind.

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

MBh 8 21.21

अधिष्ठानानि वुद्धेर्हि पृथगानि पञ्चधा। इन्द्रियाणीति यान्याहुस्तान्यदृश्योऽधितिष्ठति॥

adhiṣṭhānāni vuddherhi pṛthagāni pañcadhā| indriyāṇīti yānyāhustānyadṛśyo'dhitiṣṭhati||

The foundations of the Intelligence are five in number, cach serving a different purpose. They are called the sense. The invisible principle. viz., Intelligence, Depends on them.

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

MBh 8 21.22

पुरुष तिष्ठती बुद्धिस्त्रिषु भावेषु वर्तते। कदाचिल्लभते प्रीतिं कदाचिदनुशोचति॥

puruṣa tiṣṭhatī buddhistriṣu bhāveṣu vartate| kadācillabhate prītiṃ kadācidanuśocati||

The Intelligence that exists in a living creature embraces the three qualities. Sometimes it obtains happiness and sometimes misery.

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

MBh 8 21.23

न सुखेन न दुःखेन कदाचिदपि वर्तते। एवं नराणां मनसि त्रिषु भावेष्ववस्थिता॥

na sukhena na duḥkhena kadācidapi vartate| evaṃ narāṇāṃ manasi triṣu bhāveṣvavasthitā||

Sometimes it becomes shorn of both joy and misery. Thus Intelligence exists on the minds of all men.

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

MBh 8 21.24

सेयं भावात्मिका भावांस्त्रीनेतानतिवर्तते। सरितां सागरो भर्ता महावेलामिवोर्मिमान्॥

seyaṃ bhāvātmikā bhāvāṃstrīnetānativartate| saritāṃ sāgaro bhartā mahāvelāmivormimān||

Sometimes the Intelligence which is made up of the three qualities, transcends them (by Yoga), like the Ocean with his surges, transgressing his high continents.

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

MBh 8 21.25

अतिभावगता बुद्धिर्भावे मनसि वर्तते। प्रवर्तमानं तु रजस्तद्भावमनुवर्तते॥

atibhāvagatā buddhirbhāve manasi vartate| pravartamānaṃ tu rajastadbhāvamanuvartate||

That Intelligence which transcends the three qualities exists in the mind in a purc state, of (unmodified) existence alone. The quality of Darkness, however, that leads to action, soon pursues it.

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

MBh 8 21.26

इन्द्रियाणि हि सर्वाणि प्रवर्तयति सा तदा। ततः सत्त्वं तमोभावः प्रीतियोगात् प्रवर्तते॥ प्रीतिः सत्त्वं रजः शोकस्तमो मोहस्तु ते त्रयः।

indriyāṇi hi sarvāṇi pravartayati sā tadā| tataḥ sattvaṃ tamobhāvaḥ prītiyogāt pravartate|| prītiḥ sattvaṃ rajaḥ śokastamo mohastu te trayaḥ|

At that time the Intelligence sets and the senses to action. The properties of the three are these : happiness dwell in Goodness; sorrow in Darkness; delusion in Ignorance.

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

MBh 8 21.27

ये ये च भावा लोकेऽस्मिन् सर्वेष्वेतेषु वै त्रिषु॥ इति बुद्धिगतिः सर्वा व्याख्याता तव भारत।

ye ye ca bhāvā loke'smin sarveṣveteṣu vai triṣu|| iti buddhigatiḥ sarvā vyākhyātā tava bhārata|

All the states of the mind are included in the three qualities. I have now, O Bharata, described to you the course of the understanding.

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

MBh 8 21.28

इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता॥ सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा।

indriyāṇi ca sarvāṇi vijetavyāni dhīmatā|| sattvaṃ rajastamaścaiva prāṇināṃ saṃśritāḥ sadā|

An intelligent man should control all his senses. The three qualities of Goodness, Darkness and Ignorance are always attached to living creatures.

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

MBh 8 21.29

त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते॥ सात्त्विकी राजसी चैव तामसी चेति भारत।

trividhā vedanā caiva sarvasattveṣu dṛśyate|| sāttvikī rājasī caiva tāmasī ceti bhārata|

Three kinds of intelligence also are seen in every creature, viz., that which depends upon Goodness, that upon darkness, and that upon Ignorance, O Bharata.

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

MBh 8 21.30

सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः। तमोगुणेन संयुक्तौ भवतोऽव्यावहारिकौ॥

sukhasparśaḥ sattvaguṇo duḥkhasparśo rajoguṇaḥ| tamoguṇena saṃyuktau bhavato'vyāvahārikau||

The quality of goodness brings happiness; the quality of Darkness produces sorrow; and if these two combine with the quality of Ignorance then neither happiness nor sorrow is produced.

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

MBh 8 21.31

तत्र यत् प्रीतिसंयुक्ते काये मनसि वा भवेत्। वर्तते सात्त्विको भाव इत्याचक्षीत तत् तथा॥

tatra yat prītisaṃyukte kāye manasi vā bhavet| vartate sāttviko bhāva ityācakṣīta tat tathā||

Every state of happiness that appears in the body or the mind is due to the quality of Goodness.

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

MBh 8 21.32

अथ यद् दुःखसंयुक्तमप्रीतिकरमात्मनः। प्रवृत्तं रज इत्येव तन्न संरभ्य चिन्तयेत्॥

atha yad duḥkhasaṃyuktamaprītikaramātmanaḥ| pravṛttaṃ raja ityeva tanna saṃrabhya cintayet||

A disagreeable state of sorrow to oneself, is due to nothing but the quality of Darkness. One should never think of it in fear.

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

MBh 8 21.33

अथ यन्मोहसंयुक्तमव्यक्तविषयं भवेत्। अप्रतय॑मविज्ञेयं तमस्तदुपधारयेत्॥

atha yanmohasaṃyuktamavyaktaviṣayaṃ bhavet| aprataya̭mavijñeyaṃ tamastadupadhārayet||

That state, which is full of delusion and error, and for which one knows not what to do, which is unascertainable and unknown, should be regarded as belonging to the quality of Ignorance.

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

MBh 8 21.34

प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता। कथंचिदभिवर्तन्त इत्येते सात्त्विका गुणाः॥

praharṣaḥ prītirānandaḥ sukhaṃ saṃśāntacittatā| kathaṃcidabhivartanta ityete sāttvikā guṇāḥ||

Joy, satisfaction, delight, happiness, tranquillity of heart, these are the properties of the state of Goodness. Man sometimes acquires a portion of them.

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

MBh 8 21.35

अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा। लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः॥

atuṣṭiḥ paritāpaśca śoko lobhastathākṣamā| liṅgāni rajasastāni dṛśyante hetvahetubhiḥ||

Discontent, heart-burning, grief, cupidity, vindictiveness, are all marks of darkness. They are seen with or without sufficient causes for producing them.

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

MBh 8 21.36

अवमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता। कथंचिदभिवर्तन्ते विविधास्तामसा गुणाः॥

avamānastathā mohaḥ pramādaḥ svapnatandritā| kathaṃcidabhivartante vividhāstāmasā guṇāḥ||

Disgrace, delusion, error, slcep and stupefaction, that befall one through excess of ill-luck, are various properties of the state of Jgnorance.

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

MBh 8 21.37

दूरगं बहुधागामि प्रार्थनासंशयात्मकम्। मनः सुनियतं यस्य स सुखी प्रेत्य चेह च॥

dūragaṃ bahudhāgāmi prārthanāsaṃśayātmakam| manaḥ suniyataṃ yasya sa sukhī pretya ceha ca||

That person whose mind is far-reaching, capable of going on all directions, not confident about acquiring the objects it desires, and well-controlled, is happy both here and hereafter.

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

MBh 8 21.38

सत्त्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः। सृजते तु गुणानेक एको न सृजते गुणान्॥

sattvakṣetrajñayoretadantaraṃ paśya sūkṣmayoḥ| sṛjate tu guṇāneka eko na sṛjate guṇān||

Mark the differences between those two subtile things, viz., Intelligence and the Soul. One of these viz., Intelligence (displays of qualities. The other viz., the Soul) does nothing of the kind.

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

MBh 8 21.39

मशकोदुम्बरौ वापि सम्प्रयुक्तौ यथा सदा। अन्योन्यमेतौ स्यातां च सम्प्रयोगस्तथा तयोः॥

maśakodumbarau vāpi samprayuktau yathā sadā| anyonyametau syātāṃ ca samprayogastathā tayoḥ||

A gnat and a fig may be seen to be united with each other. Though united, each, however, is separate from the other.

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

MBh 8 21.40

पृथग्भूतौ प्रकृत्या तौ सम्प्रयुक्तौ च सर्वदा। यथा मत्स्यो जलं चैव सम्प्रयुक्तौ तथैव तौ॥

pṛthagbhūtau prakṛtyā tau samprayuktau ca sarvadā| yathā matsyo jalaṃ caiva samprayuktau tathaiva tau||

Likewise, Intelligence and Soul, though different from each other, by their by their respective natures, yet they may always be seen to exist in a state of union. A fish and water exist together. But cach, however, the case with Intelligence and Soul.

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

MBh 8 21.41

न गुणा विदुरात्मानं स गुणान् वेत्ति सर्वशः। परिद्रष्टा गुणानां तु संसृष्टान्मन्यते तथा॥

na guṇā vidurātmānaṃ sa guṇān vetti sarvaśaḥ| paridraṣṭā guṇānāṃ tu saṃsṛṣṭānmanyate tathā||

The qualities do not know the Soul, but the Soul knows them all. The Soul is the spectator of the qualities and consider them all as emanating from itself.

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

MBh 8 21.42

इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः। निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत्॥

indriyaistu pradīpārthaṃ kurute buddhisaptamaiḥ| nirviceṣṭairajānadbhiḥ paramātmā pradīpavat||

Acting through the senses, the mind, and the understanding which is the seventh, all of which are inactive and have no self-consciousness, the Soul discovers the objects like a lamp showing all objects around it by shedding its rays through an opening in the covering.

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

MBh 8 21.43

सृजते हि गुणान् सत्त्वं क्षेत्रज्ञः परिपश्यति। सम्प्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोधुवः॥

sṛjate hi guṇān sattvaṃ kṣetrajñaḥ paripaśyati| samprayogastayoreṣa sattvakṣetrajñayodhuvaḥ||

The understanding or Intelligence creates all the qualities. The Soul only sees them. Such is certainly the connection between the Intelligence and the Soul.

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

MBh 8 21.44

आश्रयो नास्ति सत्त्वस्य क्षेत्रज्ञस्य च कश्चन। सत्त्वं मन: संसृजते न गुणान् वै कदाचन॥

āśrayo nāsti sattvasya kṣetrajñasya ca kaścana| sattvaṃ mana: saṃsṛjate na guṇān vai kadācana||

There is no resort of cither Intelligence or Soul. The understanding creates the mind, but never the qualities.

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

MBh 8 21.45

रश्मीस्तेषां स मनसा यदा सम्यनियच्छति। तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव॥

raśmīsteṣāṃ sa manasā yadā samyaniyacchati| tadā prakāśate'syātmā ghaṭe dīpo jvalanniva||

When the Soul, by means of the mind, sufficiently controls the rays that proved from the senses, it is then that it becomes visible (10 the Understanding) like a lamp burning within a cover.

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

MBh 8 21.46

त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः। सर्वभूतात्मभूस्तस्मात् स गच्छेदुत्तमां गतिम्॥

tyaktvā yaḥ prākṛtaṃ karma nityamātmaratirmuniḥ| sarvabhūtātmabhūstasmāt sa gaccheduttamāṃ gatim||

That person who renounces all ordinary acts, practises penances, devotes himself to Study the Soul, taking a delight in it, and regards himself as the Soul of all creatures, acquires a supreme end.

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

MBh 8 21.47

यथा वारिचर: पक्षी सलिलेन न लिप्यते। एवमेव कृतप्रज्ञो भूतेषु परिवर्तते॥

yathā vāricara: pakṣī salilena na lipyate| evameva kṛtaprajño bhūteṣu parivartate||

As an aquatic bird while moving over the waters, is never welted, so does a wise person move among creatures.

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

MBh 8 21.48

एवं स्वभावमेवैतत् स्वबुद्ध्या विहरेन्नरः। अशोचन्नप्रहृष्यंश्च समो विगतमत्सरः॥

evaṃ svabhāvamevaitat svabuddhyā viharennaraḥ| aśocannaprahṛṣyaṃśca samo vigatamatsaraḥ||

One should act in the world, by the help of his intelligence, in this way, without grief, without joy, without distinction of personality, for all, and shorn of malice and envy,

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

MBh 8 21.49

स्वभावयुक्त्या युक्तस्तु स नित्यं सृजते गुणान्। उर्णनाभिर्यथा सूत्रं विज्ञेयास्तन्तुवद् गुणाः।४९।।

svabhāvayuktyā yuktastu sa nityaṃ sṛjate guṇān| urṇanābhiryathā sūtraṃ vijñeyāstantuvad guṇāḥ|49||

One living in this way creates the qualities (i.e. transcends them), like a spider creating threads. The qualities should indeed, be considered as the threads of the spider.

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

MBh 8 21.50

प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते। प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति॥ एवमेकेऽध्यवस्यन्ति निवृत्तिरिति चापरे। उभयं सम्प्रधायैतद् व्यवस्येत यथामति॥

pradhvastā na nivartante nivṛttirnopalabhyate| pratyakṣeṇa parokṣaṃ tadanumānena sidhyati|| evameke'dhyavasyanti nivṛttiriti cāpare| ubhayaṃ sampradhāyaitad vyavasyeta yathāmati||

Some say that the qualities of such men are not lost. Some say that they are all lost. Those who say that they are not lost rely upon the Shrutis, which do not contain any declaration to the contrary. They, however, who say, that the qualities are all lost rely on the Smritis. One should taking into consideration both these opinions, judge as to which of them is right.

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

MBh 8 21.51

इतीमं हृदयग्रन्थिं बुद्धिभेदमयं दृढम्। विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः॥

itīmaṃ hṛdayagranthiṃ buddhibhedamayaṃ dṛḍham| vimucya sukhamāsīta na śocecchinnasaṃśayaḥ||

One should thus solve the knotty question which is capable of shaking the understanding by doubt, and thereby acquire happiness. When that doubt will be removed, one will no longer : have to grieve.

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

MBh 8 21.52

मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णा नदी नराः। अवगाह्य सुविद्वांसो विद्धि ज्ञानमिदं तथा॥

malināḥ prāpnuyuḥ śuddhiṃ yathā pūrṇā nadī narāḥ| avagāhya suvidvāṃso viddhi jñānamidaṃ tathā||

Men of impure hearts may by knowledge acquire success like persons plunging in a full river purifying themselves of all dirts.

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

MBh 8 21.53

महानद्या हि पारशस्तप्यते न तदन्यथा। न तु तुष्यति तत्त्वज्ञः फले ज्ञाते तरत्युत॥

mahānadyā hi pāraśastapyate na tadanyathā| na tu tuṣyati tattvajñaḥ phale jñāte taratyuta||

One who has to get over large river, does not feel happy at only seeing the other shore. If the case were otherwise, (i. c., if by merely sceing the other shore he could reach it) then might one become happy. It is quite different with one acquainted with truth. The mere knowledge of Truth will give him happiness. As soon as such knowledge begins to fructify, the person may be considered to have reached the other shore. They who thus know the Soul as freed from all worldly objects and is but the One, are said to acquire high and excellent knowledge.

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

MBh 8 21.54

एनं ये विदुराध्यात्म केवलं ज्ञानमुत्तमम्॥

enaṃ ye vidurādhyātma kevalaṃ jñānamuttamam||

By knowing the origin and the end of all creatures, a person which is such, and by thinking upon the subject, a person by and by obtains infinite reality.

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

MBh 8 21.55

एतां बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम्। अवेक्ष्य च शनैर्बुद्ध्या लभते शमनं ततः॥

etāṃ buddhvā naraḥ sarvāṃ bhūtānāmāgatiṃ gatim| avekṣya ca śanairbuddhyā labhate śamanaṃ tataḥ||

He who has understood the three-fold objects and reflecting upon it, casts it away, succeeds by Yoga to see the Truth and secure perfect happiness.

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

MBh 8 21.56

त्रिवर्गो यस्य विदितः प्रेक्ष्य यश्च विमुञ्चति। अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः॥

trivargo yasya viditaḥ prekṣya yaśca vimuñcati| anviṣya manasā yuktastattvadarśī nirutsukaḥ||

The Soul cannot be seen unless the senses, which are set on various objects and are difficult of being controlled, be all duly restrained.

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

MBh 8 21.57

न चात्मा शक्यते द्रष्टुमिन्द्रियैश्च विभागशः। तत्र तत्र विसृष्टैश्च दुर्वायैश्चाकृतात्मभिः॥

na cātmā śakyate draṣṭumindriyaiśca vibhāgaśaḥ| tatra tatra visṛṣṭaiśca durvāyaiścākṛtātmabhiḥ||

He who knows this, is really wise. What other mark is there of a wise man? Acquiring this knowledge, intelligent men considered themselves to be crowned with success.

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

MBh 8 21.58

एतद् बुद्ध्वा भवेद् बुद्धः किमन्यद् बुद्धलक्षणम्। विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः॥

etad buddhvā bhaved buddhaḥ kimanyad buddhalakṣaṇam| vijñāya taddhi manyante kṛtakṛtyā manīṣiṇaḥ||

That which strikes the Ignorant with fear can never create fear in persons of Knowledge. There is no higher and for anybody than Liberation. The sages say that on account of the excess or otherwise of good qualities, differences are seen regarding the degree of Liberation.

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

MBh 8 21.59

न भवति विदुषां ततो भयं यदविदुषां सुमहद्भयं भवेत्। न हि गतिरधिकास्ति कस्यचित् सति हि गुणे प्रवदन्त्यतुल्यताम्॥

na bhavati viduṣāṃ tato bhayaṃ yadaviduṣāṃ sumahadbhayaṃ bhavet| na hi gatiradhikāsti kasyacit sati hi guṇe pravadantyatulyatām||

A person succeeds, by acting without expecting fruits, (by those acts) in destroying his pristine sinful acts. To a wise man, the acts of a former life and those of this life also, do not yield any disagreeable result. But how can acts, if he continues to be engaged in them, bring about what is agreeable (viz., Liberation.)

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

MBh 8 21.60

यः करोत्यनभिसंधिपूर्वकं तच्च निर्गुदति यत्पुराकृतम्। नाप्रियं तदुभयं कुतः प्रियं तस्य तज्जनयतीह सर्वतः॥

yaḥ karotyanabhisaṃdhipūrvakaṃ tacca nirgudati yatpurākṛtam| nāpriyaṃ tadubhayaṃ kutaḥ priyaṃ tasya tajjanayatīha sarvataḥ||

People blame a person who is possessed of lust, envy, and other evil passions). Those vices draw the person down in his next life into various sorts of inferior births.

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

MBh 8 21.61

स्तस्य तज्जनयतीह सर्वतः॥ लोक आतुरजनान्निरावशं स्तत्तदेव बहु पश्य शोचतः। तत्र पश्य कुशलानशोचतो ये विदुस्तदुभयं पदं सताम्॥

stasya tajjanayatīha sarvataḥ|| loka āturajanānnirāvaśaṃ stattadeva bahu paśya śocataḥ| tatra paśya kuśalānaśocato ye vidustadubhayaṃ padaṃ satām||

Mark attentively the vicious in this world who grieve exceedingly for the loss of their possessions. See also those who are gifted with judgement and who never grieve when placed in similar circumstances! Those who are conversant with both, deserve to be called truly wise..

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