Mahabharata — Volume VIII (Dutt edition) — Chapter 31
MBh 8 31.1
मनुरुवाच यथा व्यक्तमिदं शेते स्वप्ने चरति चेतनम्। ज्ञानमिन्द्रियसंयुक्तं तद्वत् प्रेत्य भवाभवौ॥
manuruvāca yathā vyaktamidaṃ śete svapne carati cetanam| jñānamindriyasaṃyuktaṃ tadvat pretya bhavābhavau||
As in a dream this body (inactive) and the enlivening spirit in its subtile form, separating itself from the former, walks forth, so, in the state called deep sleep (or death), the subtile forin with all the senses becomes inactive, and the Understanding, separated from it, remains awake. The same is the case with Existence and Non-Existence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.2
यथाम्भसि प्रसन्ने तु रूपं पश्यति चक्षुषा। तद्वत्प्रसन्नेन्द्रियत्वाज्ज्ञेयं ज्ञानेन पश्यति॥
yathāmbhasi prasanne tu rūpaṃ paśyati cakṣuṣā| tadvatprasannendriyatvājjñeyaṃ jñānena paśyati||
As when a sheet of water is clear, images reflected in it can be seen by the eye, similarly, if the senses be undisturbed, the Soul is capable of being seen by the understanding.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.3
स एव लुलिते तस्मिन् यथा रूपं न पश्यति। तथेन्द्रियाकुलीभावे ज्ञेयं ज्ञाने न पश्यति॥
sa eva lulite tasmin yathā rūpaṃ na paśyati| tathendriyākulībhāve jñeyaṃ jñāne na paśyati||
If, however, the piece of water is agitated, the person standing by it can no longer sce those images. Likewise, if the senses become disturbed, the Soul can no longer be seen by the understanding.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.4
अबुद्धिरज्ञानकृता अबुद्ध्या कृष्यते मनः। दुष्टस्य मनसः पञ्च सम्प्रदुष्यन्ति मानसाः॥
abuddhirajñānakṛtā abuddhyā kṛṣyate manaḥ| duṣṭasya manasaḥ pañca sampraduṣyanti mānasāḥ||
Ignorance produces Delusion. Delusion possesses the mind. When the mind becomes impure, the five senses which have the mind for their refuge becomed corrupted also.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.5
अज्ञानतृप्तो विषयेष्ववगाढो न तृप्यते। अदृष्टवच्च भूतात्मा विषयेभ्यो निवर्तते॥
ajñānatṛpto viṣayeṣvavagāḍho na tṛpyate| adṛṣṭavacca bhūtātmā viṣayebhyo nivartate||
Overfilled with Ignorance, and sunk in their mire of worldly objects, one cannot enjoy the sweets of contentment or tranquillity. The Soul with its good and evil acts, returns again and again to the objects of the world.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.6
तर्षच्छेदो न भवति पुरुषस्येह कल्मषात्। निवर्तते तदा तर्षः पापमन्तगतं यदा॥
tarṣacchedo na bhavati puruṣasyeha kalmaṣāt| nivartate tadā tarṣaḥ pāpamantagataṃ yadā||
On account of sin one's thirst is never satisfied. One's thirst is then satisfied when one's sin is dissipated.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.7
विषयेषु तु संसर्गाच्छाश्वतस्य तु संश्रयात्। मनसा चान्यथा काङ्क्षन् परं 7 प्रतिपद्यते॥
viṣayeṣu tu saṃsargācchāśvatasya tu saṃśrayāt| manasā cānyathā kāṅkṣan paraṃ 7 pratipadyate||
On account of attachment to earthly objects, which has a tendency, to multiply itself, one wishes for things other than those for which one should wish, and accordingly fails to attain to the Supreme.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.8
ज्ञानमुत्पद्यते पुंसां क्षयात् पापस्य कर्मणः। यथाऽऽदर्शतले प्रख्ये पश्यत्यात्मानमात्मनि॥
jñānamutpadyate puṃsāṃ kṣayāt pāpasya karmaṇaḥ| yathā''darśatale prakhye paśyatyātmānamātmani||
From the destruction of all sinful acts, knowledge originates in When Knowledge arises a person sees his Soul in his understanding even as one sees his own image in a polished mirror. men.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.9
प्रसृतैरिन्द्रियैर्दुःखी तैरेव नियतैः सुखी। तस्मादिन्द्रियरूपेभ्यो यच्छेदात्मानमात्मना॥
prasṛtairindriyairduḥkhī taireva niyataiḥ sukhī| tasmādindriyarūpebhyo yacchedātmānamātmanā||
One reaps misery for his senses being not controlled. One acquires happiness on account of his senses being restrained. Therefore, a person should control his mind by self-exertion from objects apprehended by the senses.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.10
इन्द्रियेभ्यो मनः पूर्वं बुद्धिः परतरा ततः। बुद्धेः परतरं ज्ञानं ज्ञानात् परतरं महत्॥
indriyebhyo manaḥ pūrvaṃ buddhiḥ paratarā tataḥ| buddheḥ parataraṃ jñānaṃ jñānāt parataraṃ mahat||
Above the senses is the mind; above the mind is the understanding; above the understanding is the Soul; above the Soul is the Supreme.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.11
अव्यक्तात् प्रसृतं ज्ञानं ततो बुद्धिस्ततो मनः। मनः श्रोत्रादिभिर्युक्तं शब्दादीन् साधु पश्यति॥
avyaktāt prasṛtaṃ jñānaṃ tato buddhistato manaḥ| manaḥ śrotrādibhiryuktaṃ śabdādīn sādhu paśyati||
From the Unmanifest originates the Soul; from the Soul has originated the understanding; from the understanding has' originated the mind. When the mind is united with the senses, than it apprehends sound and the other objects of the senses.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.12
यस्तांस्त्यजति शब्दादीन् सर्वाश्च व्यक्तस्तथा। विमुञ्चत् प्राकृतान्ग्रामांस्तान् मुक्त्वामृतमश्नुते॥
yastāṃstyajati śabdādīn sarvāśca vyaktastathā| vimuñcat prākṛtāngrāmāṃstān muktvāmṛtamaśnute||
He who renounces those objects as well as all those that are manifest, he who liberates himself from all things that arise from primordial matter, enjoys immortality.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.13
उद्यन् हि सविता यद्वत्सृजते रश्मिमण्डलम्। स एवास्तमपागच्छंस्तदेवात्मनि यच्छति॥
udyan hi savitā yadvatsṛjate raśmimaṇḍalam| sa evāstamapāgacchaṃstadevātmani yacchati||
The Sun rising spreads his rays. When he sets, he withdraws to himself those very rays that were spread by him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.14
अन्तरात्मा तथा देहमाविश्येन्द्रियरश्मिभिः। प्राप्येन्द्रियगुणान् पञ्च सोऽस्तमावृत्य गच्छति॥
antarātmā tathā dehamāviśyendriyaraśmibhiḥ| prāpyendriyaguṇān pañca so'stamāvṛtya gacchati||
Similarly, the Soul, entering the body, obtains the fivefold objects of the senses by spreading over them his rays represented by the senses. When, however, he turns back, he is said to set by withdrawing those rays to himself.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.15
प्रणीतं कर्मणा मार्ग नीयमानः पुनः पुनः। प्राप्नोत्ययं कर्मफलं प्रवृत्तं धर्ममाप्तवान्॥
praṇītaṃ karmaṇā mārga nīyamānaḥ punaḥ punaḥ| prāpnotyayaṃ karmaphalaṃ pravṛttaṃ dharmamāptavān||
Continually driven along the path that is created by acts, he reaps the fruit of his acts for his having followed the practice of acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.16
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
viṣayā vinivartante nirāhārasya dehinaḥ| rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate||
Desire for the object of the senses does not affect a person who has no such desire. Desire, leaves him who has seen his soul, which, of course, is entirely free from desire.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.17
बुद्धिः कर्मगुणैींना यदा मनसि वर्तते। तदा सम्पद्यते ब्रह्म तत्रैव प्रलयं गतम्॥
buddhiḥ karmaguṇaiīṃnā yadā manasi vartate| tadā sampadyate brahma tatraiva pralayaṃ gatam||
When the Understanding, shorn of the attachment to the objects of the senses, is concentrated in the mind, then does one succeed in attaining to Brahma, for it is there that the mind with with the understanding withdrawn into it can possibly be destroyed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.18
अस्पर्शनम शृण्वानमनास्वादमदर्शनम्। अघ्राणमवितर्कं च सत्त्वं प्रविशते परम्॥
asparśanama śṛṇvānamanāsvādamadarśanam| aghrāṇamavitarkaṃ ca sattvaṃ praviśate param||
Brahma is not an object of touch or of hearing, or of taste, or of sight, or of smell, or of any other inference. Only the Understanding can get it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.19
मनस्याकृतयो मग्ना मनस्त्वभिगतं मतिम्। मतिस्त्वभिगता ज्ञानं ज्ञानं चाभिगतं परम्॥
manasyākṛtayo magnā manastvabhigataṃ matim| matistvabhigatā jñānaṃ jñānaṃ cābhigataṃ param||
All objects that the mind apprehends through the senses can be withdrawn into the mind; the mind can be withdrawn into the understanding; the Understanding can be withdrawn into the Soul, and the Soul into the Supreme.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 31.20
नेन्द्रियैर्मनसः सिद्धिर्न बुद्धिं बुद्ध्यते मनः। न बुद्धिर्बुद्ध्यतेऽव्यक्तं सूक्ष्मं त्वेतानि पश्यति॥
nendriyairmanasaḥ siddhirna buddhiṃ buddhyate manaḥ| na buddhirbuddhyate'vyaktaṃ sūkṣmaṃ tvetāni paśyati||
The senses cannot lead to the success of the mind. The mind cannot apprehend the Understanding. The Understanding cannot apprehend the manifested Soul. The Soul, however, which is subtile, sees these all.
— tr. M.N. Dutt (1891–96) (public domain)