Mahabharata — Volume VIII (Dutt edition) — Chapter 97
MBh 8 97.1
कपिल उवाच वेदाः प्रमाणं लोकानां न वेदाः पृष्ठतः कृताः। द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत्॥
kapila uvāca vedāḥ pramāṇaṃ lokānāṃ na vedāḥ pṛṣṭhataḥ kṛtāḥ| dve brahmaṇī veditavye śabdabrahma paraṃ ca yat||
Kapila said The Vedas are considered as an authority by all. People never disobey them. Brahma is of two kinds, viz., Brahma is represented by sound, and Brahma as Supreme.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.2
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति। शरीरमेतत् कुरुते यद् वेदे कुरुते तनुम्॥
śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati| śarīrametat kurute yad vede kurute tanum||
One conversant with Brahma of sound succeeds in attaining to Supreme Brahma. Beginning with the rites of Garbhadhana, that body which the father creates with the help of Vedic Mantras is purified (after birth) by Vedic Mantras.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.3
कृतशुद्धशरीरो हि पात्रं भवति ब्राह्मणः। आनन्त्यमत्र बुद्ध्यदं कर्मणां तद् ब्रवीमि ते॥
kṛtaśuddhaśarīro hi pātraṃ bhavati brāhmaṇaḥ| ānantyamatra buddhyadaṃ karmaṇāṃ tad bravīmi te||
When the body, has been purified with purificatary rites, the owner thereof is called a Prahmana and becomes a vessel fit for receiving knowledge of Brahma. Know that the meed of acts is purity of heart which only brings on Liberation. I shall now speak to you of that.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.4
अनागममनैतिचं प्रत्यक्षं लोकसाक्षिकम्। धर्म इत्येव ये यज्ञान् वितन्वन्ति निराशिषः॥ उत्पन्नत्यागिनोऽलुब्धाः कृपासूयाविवर्जिताः। धनानामेष वै पनास्तीर्थेषु प्रतिपादनम्॥
anāgamamanaiticaṃ pratyakṣaṃ lokasākṣikam| dharma ityeva ye yajñān vitanvanti nirāśiṣaḥ|| utpannatyāgino'lubdhāḥ kṛpāsūyāvivarjitāḥ| dhanānāmeṣa vai panāstīrtheṣu pratipādanam||
Whether purity of heart has been acquired or not, is what can be known to the person himself who has acquired it. It can never be known with the help of either the Vedas or inference. They who have no expectations, who discard every sort of riches by not keeping anything for future use, who are not covetous, and who are free from every sort of affection and aversion, celebrate sacrifices believing only that their performance is a duty. To make gifts to deserving persons is the end of all riches.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.5
अनाश्रिताः पापकर्म कदाचित् कर्मयोगिनः। मन:संकल्पसंसिद्धा विशुद्धज्ञाननिश्चयाः॥ अक्रुध्यन्तोऽनसूयन्तो निरहङ्कारमत्सराः। ज्ञाननिष्ठास्त्रिशुक्लाश्च सर्वभूतहिते रताः॥ आसन् गृहस्था भूयिष्ठा अव्युत्क्रान्ताः स्वकर्मसु। राजानश्च तथा युक्ता ब्राह्मणाश्च यथाविधि॥
anāśritāḥ pāpakarma kadācit karmayoginaḥ| mana:saṃkalpasaṃsiddhā viśuddhajñānaniścayāḥ|| akrudhyanto'nasūyanto nirahaṅkāramatsarāḥ| jñānaniṣṭhāstriśuklāśca sarvabhūtahite ratāḥ|| āsan gṛhasthā bhūyiṣṭhā avyutkrāntāḥ svakarmasu| rājānaśca tathā yuktā brāhmaṇāśca yathāvidhi||
Never addicted at any time to sinful deeds, observant of rites sanctioned by the Vedas, capable of fructifying all their wishes, gifted with certain conclusions through pure knowledge, never giving way to anger,-never indulging in envy, free from pride and malice, firm in Yoga, of unsullied conduct, and unsullied learning, given to the behoof of all creatures, there were in days of yore many men living like householders and thoroughly devoted to the their own duties, there were many kings also of the same accomplishment, devoted to Yoga, and many Brahmanas also of the same character.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.6
समा ह्यार्जवसम्पन्नाः संतुष्टा ज्ञाननिश्चयाः। प्रत्यक्षधर्माः शुचयः श्रद्दधानाः परावरे॥
samā hyārjavasampannāḥ saṃtuṣṭā jñānaniścayāḥ| pratyakṣadharmāḥ śucayaḥ śraddadhānāḥ parāvare||
They treated all creatures equally and were gifted with perfect sincerity. They had contentiment, certainty of knowledge. The rewards of their righteousness were apparent, and they were pure in conduct and heart. They were endued with faith in Brahma of both forms.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.7
पुरस्ताद् भावितात्मानो यथावच्चरितव्रताः। चरन्ति धर्म कृच्छेऽपि दुर्गे चैवापि संहताः॥
purastād bhāvitātmāno yathāvaccaritavratāḥ| caranti dharma kṛcche'pi durge caivāpi saṃhatāḥ||
At first making their hearts pure, they duly observed all vows. They observed the duties of righteousness on even occasions of distress and great difficulty, without deviating in any particular.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.8
संहत्य धर्मं चरतां पुराऽऽसीत् सुखमेव तत्। तेषां नासीद् विधातव्यं प्रायश्चित्तं कथंचन॥
saṃhatya dharmaṃ caratāṃ purā''sīt sukhameva tat| teṣāṃ nāsīd vidhātavyaṃ prāyaścittaṃ kathaṃcana||
Uniting together they used to celebrate meritorious acts. In this they found great happiness. And inasmuch as they never transgressed, they had never to perform any expiatory rite.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.9
सत्यं हि धर्ममास्थाय दुराधर्षतमा मताः। न मात्रामनुरुध्यन्ते न धर्मच्छलमन्ततः॥
satyaṃ hi dharmamāsthāya durādharṣatamā matāḥ| na mātrāmanurudhyante na dharmacchalamantataḥ||
Depending upon the true course of virtue, they became gifted with irresistible energy. They never followed their own understandings while acquiring merit but followed the injunctions of the scriptures along for that end. Accordingly they were never guilty of guile in performing acts of righteousness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.10
य एव प्रथमः कल्पस्तमेवाभ्याचरन् सह। तेषां नासीद् विधातव्यं प्रायश्चित्तं कदाचन॥
ya eva prathamaḥ kalpastamevābhyācaran saha| teṣāṃ nāsīd vidhātavyaṃ prāyaścittaṃ kadācana||
On account of their observing unitedly the perfect ordinances of the scriptures without following the rites laid down in the alternative, they were never compelled to perform any expiation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.11
तस्मिन् विधौ स्थितानां हि प्रायश्चित्तं न विद्यते। दुर्बलात्मन उत्पन्न प्रायश्चित्तमिति श्रुतिः॥
tasmin vidhau sthitānāṃ hi prāyaścittaṃ na vidyate| durbalātmana utpanna prāyaścittamiti śrutiḥ||
There is no expiation for men who follow the ordinances laid down in the scriptures. The Shruti says that expiation exists for only men who are weak and unable to follow the absolute provisions of the sacred law.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.12
एवं बहुविधा विप्राः पुराणा यज्ञवाहनाः। विद्यवृद्धाः शुचयो वृत्तवन्तो यशस्विनः॥
evaṃ bahuvidhā viprāḥ purāṇā yajñavāhanāḥ| vidyavṛddhāḥ śucayo vṛttavanto yaśasvinaḥ||
Many Brahmanas of this kind in days of yore, devoted to the celebration of Vedas, endued with purity, good conduct and fame.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.13
यजन्तोऽहरहर्यज्ञैर्निराशीर्बन्धना बुधाः। तेषां यज्ञाश्च वेदाश्च कर्माणि च यथागमम्॥ आगमाच यथाकाले संकल्पाच यथाक्रमम्। अपेतकामक्रोधानां दुश्चराचारकर्मणाम्॥ स्वकर्मभिः संशितानां प्रकृत्या शंसितात्मनाम्। ऋजूनां शमनित्यानां स्वेषु कर्मसु वर्तताम्॥ सर्वमानन्त्यमेवासीदिति नः शाश्वती श्रुतिः। तेषामदीनसत्त्वानां दुश्चराचारकर्मणाम्॥ स्वकर्मभिः सम्भृतानां तपो घोरत्वमागतम्। तं सदाचारमाश्चर्यं पुराणं शाश्वतं ध्रुवम्॥ अशक्नुवद्भिश्चरितुं किंचिद् धर्मेषु सूक्ष्मताम्। निरापद्धर्म आचारो ह्यप्रमादोऽपराभवः॥ सर्ववर्णेषु जातेषु नासीत कश्चिद् व्यतिक्रमः। व्यस्तमेकं चतुर्धा हि ब्राह्मणा आश्रमं विदुः॥
yajanto'haraharyajñairnirāśīrbandhanā budhāḥ| teṣāṃ yajñāśca vedāśca karmāṇi ca yathāgamam|| āgamāca yathākāle saṃkalpāca yathākramam| apetakāmakrodhānāṃ duścarācārakarmaṇām|| svakarmabhiḥ saṃśitānāṃ prakṛtyā śaṃsitātmanām| ṛjūnāṃ śamanityānāṃ sveṣu karmasu vartatām|| sarvamānantyamevāsīditi naḥ śāśvatī śrutiḥ| teṣāmadīnasattvānāṃ duścarācārakarmaṇām|| svakarmabhiḥ sambhṛtānāṃ tapo ghoratvamāgatam| taṃ sadācāramāścaryaṃ purāṇaṃ śāśvataṃ dhruvam|| aśaknuvadbhiścarituṃ kiṃcid dharmeṣu sūkṣmatām| nirāpaddharma ācāro hyapramādo'parābhavaḥ|| sarvavarṇeṣu jāteṣu nāsīta kaścid vyatikramaḥ| vyastamekaṃ caturdhā hi brāhmaṇā āśramaṃ viduḥ||
They always adored Brahma in the sacrifices, and were free from desire. Endued with learning they got over all the bonds of life. The sacrifices of these men, their Vedic knowledge, their acts performed according to the ordinances, their study of the scriptures at the proper hours, and the wishes they formed, freed as they were from lust and anger, observant as they were of pious conduct and acts despite all difficulties, famous as they were for performing the duties of their own castes and mode of life, purified as their souls were on account of their very nature, characterised as they were by thorough sincerity, devoted as they were to tranquillity, and attentive as they were to their own practises, were at one with Infinite Brahma. This is the eternal Shruti we have heard. The penances of men who were so noble, of men whose conduct and acts were so difficult of observance and accomplishment, of men those wishes were crowned with success on account of the strict satisfaction of their duties, became potent instruments for the destruction of all worldly desires. The Brahmanas hold that that Good conduct, which is wonderful, whose origin may be traced to very old times, which is eternal, and whose marks are unchangeable, which differs from the practices which even the good follow in time of distress and represents their acts in other situations, which is at one with carefulness, over which lust, anger, and other evil passions have no control, and on account of which there was no transgression in all mankind, subsequently became divided into four sub-divisions, agreeing with the four modes of life, by person unable to follow its duties in ininute detail and entirety.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.14
तं सन्तो विधिवत् प्राप्य गच्छन्ति परमां गतिम्। गृहेभ्य एव निष्क्रम्य वनमन्ये समाश्रिताः॥
taṃ santo vidhivat prāpya gacchanti paramāṃ gatim| gṛhebhya eva niṣkramya vanamanye samāśritāḥ||
By properly following that course of Good Conduct after adoption of the Sanyasa mode of life, the good attain to the highest end. They also who become forest recluses, reach the same high end.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.15
गृहमेवाभिसंश्रित्य ततोऽन्ये ब्रह्मचारिणः। त एते दिवि दृश्यन्ते ज्योतिर्भूता द्विजातयः॥
gṛhamevābhisaṃśritya tato'nye brahmacāriṇaḥ| ta ete divi dṛśyante jyotirbhūtā dvijātayaḥ||
They also who observe the domestic mode of life, attain to the highest end; and lastly, those who lead the Brahmacharya mode, attain to the same end. Those Brahmanas are seen to shine in the sky as luminaries shedding beneficent rays of light all around.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.16
नक्षत्राणीव धिष्ण्येषु बहवस्तारकागणाः। आनन्त्यमुपसम्प्राप्ताः संतोषादिति वैदिकम्॥
nakṣatrāṇīva dhiṣṇyeṣu bahavastārakāgaṇāḥ| ānantyamupasamprāptāḥ saṃtoṣāditi vaidikam||
Those countless Brahmanas have become stars and constellations set in their fixed roads. By virtue of contentment they have all acquired Infinity as the Vedas say.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.17
यद्यागच्छन्ति संसारं पुनर्योनिषु तादृशाः। न लिप्यन्ते पापकृत्यैः कदाचित् कर्मयोनितः॥
yadyāgacchanti saṃsāraṃ punaryoniṣu tādṛśāḥ| na lipyante pāpakṛtyaiḥ kadācit karmayonitaḥ||
If such men have to return to the world through the wombs of living creatures, they are never sullied by sins which have the unexhausted remnant of pristine deeds for their originating cause.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.18
एवमेव ब्रह्मचारी शुश्रूषुर्घोरनिश्चयः। एवं युक्तो ब्राह्मणः स्यादन्यो ब्राह्मणको भवेत्॥
evameva brahmacārī śuśrūṣurghoraniścayaḥ| evaṃ yukto brāhmaṇaḥ syādanyo brāhmaṇako bhavet||
Indeed, one who has lived like a Brahmacharin and served dutifully his preceptor, who has arrived at fixed conclusions, and who has devoted hiinself to Yoga thus, is truly a Brahmana. Who else is worthy of being called a Brahmana?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.19
कमैवं पुरुषस्याह शुभं वा यदि वाशुभम्। एवं पक्वकषायाणामानन्त्येन श्रुतेन च।॥ सर्वमानन्त्यमासीद् वै एवं नः शाश्वती श्रुतिः। तेषामपेततृष्णानां निर्णिक्तानां शुभात्मनाम्॥ चतुर्थोपनिषद् धर्म: साधारण इति स्मृतिः। संसिद्धैः साध्यते नित्यं ब्राह्मणैर्नियतात्मभिः॥
kamaivaṃ puruṣasyāha śubhaṃ vā yadi vāśubham| evaṃ pakvakaṣāyāṇāmānantyena śrutena ca||| sarvamānantyamāsīd vai evaṃ naḥ śāśvatī śrutiḥ| teṣāmapetatṛṣṇānāṃ nirṇiktānāṃ śubhātmanām|| caturthopaniṣad dharma: sādhāraṇa iti smṛtiḥ| saṃsiddhaiḥ sādhyate nityaṃ brāhmaṇairniyatātmabhiḥ||
When acts alone settle who is a Brahmana and who is not; acts must be held to point out the happiness or misery of a person. About those who have by conquering all evil passions acquired purity of heart, we have heard the eternal Shruti that, on account of the Infinity which they acquire and of the knowledge of Brahma (they acquire through the declarations of Shrutis), they see everything as Brahma. The duties followed by those pure-hearted men, who are shorn of desire, and who have Liberation only for their object, for acquisition of the knowledge of Brahma, are equally sanctioned for all the four castes and all the four modes of life. That knowledge is always gained by Brahmanas of pure hearts and controlled soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.20
संतोषमूलस्त्यागात्मा ज्ञानाधिष्ठानमुच्यते। अपवर्गमतिनित्यो यतिधर्मः सनातनः॥
saṃtoṣamūlastyāgātmā jñānādhiṣṭhānamucyate| apavargamatinityo yatidharmaḥ sanātanaḥ||
One whose soul is for Renunciation based upon contentment, is considered as the refuge of true knowledge. Renunciation, wherein exists the knowledge leading to Liberation, and which is highly necessary for a Brahmana, is eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.21
साधारणः केवलो वा यथाबलमुपासते। गच्छतां गच्छतां क्षेमं दुर्बलोऽत्रावसीदति। ब्रह्मणः पदमन्विच्छन् संसारान्मुच्यते शुचिः॥
sādhāraṇaḥ kevalo vā yathābalamupāsate| gacchatāṃ gacchatāṃ kṣemaṃ durbalo'trāvasīdati| brahmaṇaḥ padamanvicchan saṃsārānmucyate śuciḥ||
Renunciation is sometimes found mixed with the duties of other modes. But whether existing in that state or by itself, one practises it according to his power. Renunciation is the root of great benefit to every sort of person. Only he who is weak, fails to pursue it. That pure-hearted man who seeks to attain to Brahma becomes saved from the world.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.22
स्यूमरश्मिरुवाच ये भुञ्जते ये ददते यजन्तेऽधीयते च ये। मात्राभिरुपलब्धाभिर्ये वा त्यागं समाश्रिताः॥ एतेषां प्रेत्यभावे तु कतमः स्वर्गजित्तमः। एतदाचक्ष्व मे ब्रह्मन् यथातत्त्वेन पृच्छतः॥
syūmaraśmiruvāca ye bhuñjate ye dadate yajante'dhīyate ca ye| mātrābhirupalabdhābhirye vā tyāgaṃ samāśritāḥ|| eteṣāṃ pretyabhāve tu katamaḥ svargajittamaḥ| etadācakṣva me brahman yathātattvena pṛcchataḥ||
Of them who are given up to enjoyment, they who make gifts, they who celebrate sacrifices, they who are given to the study of the Vedas, and they who follow the life of Renunciation after having acquired and enjoyed riches and all its pleasures, when they depart from this world, who is it who gets the foremost place in heaven? I ask you this, O
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.23
कपिल उवाच परिग्रहाः शुभाः सर्वे गुणतोऽभ्युदयाश्च ये। न तु त्यागसुखं प्राप्ता एतत् त्वमपि पश्यसि॥
kapila uvāca parigrahāḥ śubhāḥ sarve guṇato'bhyudayāśca ye| na tu tyāgasukhaṃ prāptā etat tvamapi paśyasi||
Those who live like householders are surely auspicious and gain every sort of excellence. They are unable, however, to enjoy the happiness of Renunciation. Even you may see this.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.24
स्यूमरश्मिरुवाच भवन्तो ज्ञाननिष्ठा वै गृहस्थाः कर्मनिश्चयाः। आश्रमाणां च सर्वेषां निष्ठायामैक्यमुच्यते॥
syūmaraśmiruvāca bhavanto jñānaniṣṭhā vai gṛhasthāḥ karmaniścayāḥ| āśramāṇāṃ ca sarveṣāṃ niṣṭhāyāmaikyamucyate||
You depend upon knowledge as the means. Those who live like householders, have placed their faith in acts. It has, however, been said that the end of all modes of life is Liberation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.25
एकत्वेन पृथक्त्वेन विशेषो नात्र दृश्यते। तद् यथावद् यथान्यायं भगवान् प्रब्रवीतु मे॥
ekatvena pṛthaktvena viśeṣo nātra dṛśyate| tad yathāvad yathānyāyaṃ bhagavān prabravītu me||
No difference, therefore, is seen between them about either their superiority or inferiority of power. O illustrious one do you, then, clear out the mystery and enlighten me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.26
कपिल उवाच शरीरपक्तिः कर्माणि ज्ञानं तु परमा गतिः। कषाये कर्मभिः पक्वे रसज्ञाने च तिष्ठति।॥ आनृशंस्यं क्षमा शान्तिरहिंसा सत्यमार्जवम्। अद्रोहोऽनभिमानश्च ह्रीस्तितिक्षा शमस्तथा॥
kapila uvāca śarīrapaktiḥ karmāṇi jñānaṃ tu paramā gatiḥ| kaṣāye karmabhiḥ pakve rasajñāne ca tiṣṭhati||| ānṛśaṃsyaṃ kṣamā śāntirahiṃsā satyamārjavam| adroho'nabhimānaśca hrīstitikṣā śamastathā||
Kapila said-Acts only purify the body, Knowledge, however, is the highest end. When all defects of the heart are cured, and when the happiness of Brahma becomes established in knowledge. benevolence, forgiveness, tranquillity, mercy, truthfulness, and open-mindedness, abstention from injury, absence of pride, modestry, renunciation, and abstention from work are acquired.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.27
पन्थानो ब्रह्मणस्त्वेते एतैः प्राप्नोति यत्परम्। तद् विद्वाननुबुद्ध्येत मनसा कर्मनिश्चयम्॥
panthāno brahmaṇastvete etaiḥ prāpnoti yatparam| tad vidvānanubuddhyeta manasā karmaniścayam||
These form the path of Brahma. By those one acquires the Highest. A wise man when he acquires these qualities, understands that the cure of all defects of the heart is the result of acts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.28
यां विप्राः सर्वतः शान्ता विशुद्धा ज्ञाननिश्चयाः। गतिं गच्छन्ति संतुष्टास्तामाहुः परमां गतिम्॥
yāṃ viprāḥ sarvataḥ śāntā viśuddhā jñānaniścayāḥ| gatiṃ gacchanti saṃtuṣṭāstāmāhuḥ paramāṃ gatim||
That, indeed, is considered as the highest end which is acquired by Brahmanas gifted with wisdom, withdrawn from all acts, possessed of purity and the surety of knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.29
वेदांश्च वेदितव्यं च विदित्वा च यथास्थितिम्। एवं वेदविदित्याहुरतोऽन्यो वातरेचकः॥
vedāṃśca veditavyaṃ ca viditvā ca yathāsthitim| evaṃ vedavidityāhurato'nyo vātarecakaḥ||
One who acquires a knowledge of the Vedas, of that which is taught by the Vedas, and the details of acts, is said to be conversant with the Vedas. Any other man is only a bag of wind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.30
सर्वं विदुर्वेदविदो वेदे सर्वं प्रतिष्ठितम्। वेदे हि निष्ठा सर्वस्य यद् यदस्ति च नास्ति च॥
sarvaṃ vidurvedavido vede sarvaṃ pratiṣṭhitam| vede hi niṣṭhā sarvasya yad yadasti ca nāsti ca||
One who is master of the Vedas, knows everything, for everything is established on the Veda. The present, past, and future all exist in the Vedas.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.31
एषैव निष्ठा सर्वत्र यत् तदस्ति च नास्ति च। एतदन्त च मध्यं च सच्चासच्च विजानतः॥
eṣaiva niṣṭhā sarvatra yat tadasti ca nāsti ca| etadanta ca madhyaṃ ca saccāsacca vijānataḥ||
This is the one conclusion of all the scriptures viz., that this universe exists and does not exist. To the man of knowledge this is both existent and non-existent. To him this all is both the end and the middle.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.32
समाप्तं त्याग इत्येव सर्ववेदेषु निष्ठितम्। संतोष इत्यनुगतमपवर्गे प्रतिष्ठितम्॥ ऋतं सत्यं विदितं वेदितव्यं सर्वस्यामा स्थावरं जङ्गमं च। सर्वं सुखं यच्छिवमुत्तरं च ब्रह्माव्यक्तं प्रभवश्चाव्ययं च॥
samāptaṃ tyāga ityeva sarvavedeṣu niṣṭhitam| saṃtoṣa ityanugatamapavarge pratiṣṭhitam|| ṛtaṃ satyaṃ viditaṃ veditavyaṃ sarvasyāmā sthāvaraṃ jaṅgamaṃ ca| sarvaṃ sukhaṃ yacchivamuttaraṃ ca brahmāvyaktaṃ prabhavaścāvyayaṃ ca||
This truth depends upon all the Vedas, viz., that when complete Renunciation takes place one acquires what is sufficient. Then, again, the highest contentment follows and depends upon Liberation, which is absolute, which exists as the soul of all moral and immortal things, which is well-known as such universal soul, which is the highest object of knowledge as being at one with all mobile and immobile objects, which is full, which is perfect happiness, which is without duality, which is the foremost of all things, which is Brahma, which is Unmanifest and the cause also of the Unmanifest, and which is without any sort of decay.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 8 97.33
तेजः क्षमा शान्तिरनामयं शुभं तथाविधं व्योम सनातनं ध्रुवम्। स्तस्मै नमो ब्रह्मणे ब्राह्मणाय॥
tejaḥ kṣamā śāntiranāmayaṃ śubhaṃ tathāvidhaṃ vyoma sanātanaṃ dhruvam| stasmai namo brahmaṇe brāhmaṇāya||
Power to control the senses, forgiveness and abstention from work owing to the absence of desire,-these three are the cause of perfect happiness. With the help of these three qualities, men having understanding for their eyes, succeed in reaching that Brahma which is increate, which is the supreme cause of the universe, which is unchangeable, and which is beyond destruction. I bow to that Brahma, which is at one with him that knows it.
— tr. M.N. Dutt (1891–96) (public domain)