Mahabharata — Volume IX (Dutt edition) — Chapter 190

MBh 9 190.1

ब्राह्मण उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। सुभगे सप्तहोतॄणां विधानमिह यादृशम्॥

brāhmaṇa uvāca atrāpyudāharantīmamitihāsaṃ purātanam| subhage saptahotṝṇāṃ vidhānamiha yādṛśam||

The Brahmana said Regarding it is cited the ancient story, O blessed one, of what the institution is of the seven sacrificing priests.

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

MBh 9 190.2

घ्राणश्चक्षुश्च जिह्वा च त्वक् श्रोत्रं चैव पञ्चमम्। मनो बुद्धिश्च सप्तैते होतारः पृथगाश्रिताः॥

ghrāṇaścakṣuśca jihvā ca tvak śrotraṃ caiva pañcamam| mano buddhiśca saptaite hotāraḥ pṛthagāśritāḥ||

The nose, the eye, the tongue, the skin, and the ear numbering the fifth, the mind, and the understanding, these are the seven sacrificing priests standing distinctly from one another.

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

MBh 9 190.3

सूक्ष्मेऽवकाशे तिष्ठन्तो न पश्यन्तीतरेतरम्। एतान् वै सप्तहोतूंस्त्व स्वभावाद् विद्धि शोभने॥

sūkṣme'vakāśe tiṣṭhanto na paśyantītaretaram| etān vai saptahotūṃstva svabhāvād viddhi śobhane||

Living in subtle space, they do not perceive one another. Do you, O beautiful one, know these sacrificing priests that are scven by their nature.

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

MBh 9 190.4

ब्राह्मण्युवाच सूक्ष्मेऽवकाशे सन्तस्ते कथं नान्योन्यदर्शिनः। कथंस्वभावा भगवन्नेतदाचक्ष्व मे प्रभो॥

brāhmaṇyuvāca sūkṣme'vakāśe santaste kathaṃ nānyonyadarśinaḥ| kathaṃsvabhāvā bhagavannetadācakṣva me prabho||

The Brahmana's wife said How is it that living in subtle space, these do not perceive one another? What are their (respective) natures, O holy one? Do you tell me this,Olord.

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

MBh 9 190.5

ब्राह्मण उवाच गुणाज्ञानमविज्ञानं गुणज्ञानमभिज्ञता। परस्परं गुणानेते नाभिजानन्ति कर्हिचित्॥

brāhmaṇa uvāca guṇājñānamavijñānaṃ guṇajñānamabhijñatā| parasparaṃ guṇānete nābhijānanti karhicit||

Not knowing the qualities is ignorance; while knowledge of the qualities is knowledge. These seven never succeed in apprehending or knowing the qualitics of one another.

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

MBh 9 190.6

जिह्वा चक्षुस्तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न गन्धानधिगच्छन्ति घ्राणस्तानधिगच्छति॥

jihvā cakṣustathā śrotraṃ vāṅmano buddhireva ca| na gandhānadhigacchanti ghrāṇastānadhigacchati||

The tongue, the eye, the ear too, the skin, the mind, and the understanding, do not succeed in apprehending smells. It is the nose alone which apprehends them.

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

MBh 9 190.7

ध्राणं चक्षुस्तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न रसानधिगच्छन्ति जिह्वा तानधिगच्छति॥

dhrāṇaṃ cakṣustathā śrotraṃ vāṅmano buddhireva ca| na rasānadhigacchanti jihvā tānadhigacchati||

The nose, the eye, the ear too, the skin, the mind, and the understanding, never succeed in apprehending tastes. The tonguc alone apprehends them. never

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

MBh 9 190.8

घ्राण जिह्वा तथा श्रोत्रं वाङ्मनो बुद्धिरेव च। न रूपाण्यधिगच्छन्ति चक्षुस्तान्यधिगच्छति॥

ghrāṇa jihvā tathā śrotraṃ vāṅmano buddhireva ca| na rūpāṇyadhigacchanti cakṣustānyadhigacchati||

The nose, the tongue. the ear also, the skin, the mind and the understanding, never succeed in apprehending colours. It is the eye alone which apprchends them.

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

MBh 9 190.9

घ्राण जिह्वा ततश्चक्षुः श्रोत्रं बुद्धिर्मनस्तथा। न स्पर्शानधिगच्छन्ति त्वक् च तानधिगच्छति॥

ghrāṇa jihvā tataścakṣuḥ śrotraṃ buddhirmanastathā| na sparśānadhigacchanti tvak ca tānadhigacchati||

The nose, the tongue, the eye too, the ear, the understanding, and the mind, succeed in apprehending sensations of touch. It is the skin alone that apprehends them.

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

MBh 9 190.10

घ्राण जिह्वा च चक्षुश्च वाङ्मनो बुद्धिरेव च। न शब्दानधिगच्छन्ति श्रोत्रं तानधिगच्छति॥

ghrāṇa jihvā ca cakṣuśca vāṅmano buddhireva ca| na śabdānadhigacchanti śrotraṃ tānadhigacchati||

The nose, the tongue, the eye, the skin, the mind, and the understanding, never succeed in apprehending sounds. It is the ear alone which apprehends them.

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

MBh 9 190.11

घ्राण जिह्वा च चक्षुश्च त्वक् श्रोत्रं बुद्धिरेव च। संशयं नाधिगच्छन्ति मनस्नमधिगच्छति॥

ghrāṇa jihvā ca cakṣuśca tvak śrotraṃ buddhireva ca| saṃśayaṃ nādhigacchanti manasnamadhigacchati||

The nose, the tongue, the cye, the skin, the car, and the understanding, never succeed in apprchending doubt. It is the mind which apprehends it.

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

MBh 9 190.12

घ्राण जिह्वा च चक्षुश्च त्वक् श्रोत्रं मन एव च। न निष्ठामधिगच्छन्ति बुद्धिस्तामधिगच्छति॥

ghrāṇa jihvā ca cakṣuśca tvak śrotraṃ mana eva ca| na niṣṭhāmadhigacchanti buddhistāmadhigacchati||

The nose, the tongue, the eye, the skin, the ear, and the mind, succeed in apprehending determination. It is the understanding alone which apprehends it.

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

MBh 9 190.13

अत्राप्युदाहरन्तीममितिहासं पुरातनम्। इन्द्रियाणां च संवादं मनसश्चैव भामिनि॥

atrāpyudāharantīmamitihāsaṃ purātanam| indriyāṇāṃ ca saṃvādaṃ manasaścaiva bhāmini||

Regarding it is cited, O beautiful lady, this ancient discourse between the senses and the mind. never

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

MBh 9 190.14

मन उवाच नाघ्राति मामृते घ्राणं रसं जिह्वा न वेत्ति च। रूपं चक्षुर्न गृह्णाति त्वक् स्पर्श नावबुध्यते॥ न श्रोत्रं बुध्यते शब्दं मया हीनं कथंचन। प्रवरं सर्वभूतानामहमस्मि सनातनम्॥

mana uvāca nāghrāti māmṛte ghrāṇaṃ rasaṃ jihvā na vetti ca| rūpaṃ cakṣurna gṛhṇāti tvak sparśa nāvabudhyate|| na śrotraṃ budhyate śabdaṃ mayā hīnaṃ kathaṃcana| pravaraṃ sarvabhūtānāmahamasmi sanātanam||

The Mind said The nose does not smell without me. (Without me) the tongue does not apprchend taste. the eye does not perceive colour, the skin does not feel touchi, the car does not apprehend sound, when deprived of me. I am the eternal and foremost one among all the elements.

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

MBh 9 190.15

अगाराणीव शून्यानि शान्तार्चिष इवाग्नयः। इन्द्रियाणि न भासन्ते मया होनानि नित्यशः॥

agārāṇīva śūnyāni śāntārciṣa ivāgnayaḥ| indriyāṇi na bhāsante mayā honāni nityaśaḥ||

It always occurs that without inyself, the senses never shine, like habitations cmpty of inmates or fires whose flames have been quenched.

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

MBh 9 190.16

काष्ठानीवाशुष्काणि यतमानैरपीन्द्रियैः। गुणार्थान् नाधिगच्छन्ति मामृते सर्वजन्तवः॥

kāṣṭhānīvāśuṣkāṇi yatamānairapīndriyaiḥ| guṇārthān nādhigacchanti māmṛte sarvajantavaḥ||

Without me, all creatures cannot apprehend qualities and objects, with even the senses exerting themselves, as fuel that is wet and dry cannot catch fire.

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

MBh 9 190.17

एवमेतद् भवेत् सत्यं यथैतन्मन्यते भवान्। ऋतेऽस्मानस्मादर्थोस्त्वं भोगान् भुङ्क्ते भवान् यदि।।

evametad bhavet satyaṃ yathaitanmanyate bhavān| ṛte'smānasmādarthostvaṃ bhogān bhuṅkte bhavān yadi||

Hearing these words, the Senses said, This what you think would be true, if, you could enjoy pleasures without either ourselves or our objccts.

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

MBh 9 190.18

यद्यस्मासु प्रलीनेषु तर्पणं प्राणधारणम्। भोगान् भुडक्ते भवान् सत्यं यथैतन्मन्यते तथा॥ अथवास्मासु लीनेषु तिष्ठत्सु विषयेषु च। यदि संकल्पमात्रेण भुङ्क्ते भोगान् यथार्थवत्॥

yadyasmāsu pralīneṣu tarpaṇaṃ prāṇadhāraṇam| bhogān bhuḍakte bhavān satyaṃ yathaitanmanyate tathā|| athavāsmāsu līneṣu tiṣṭhatsu viṣayeṣu ca| yadi saṃkalpamātreṇa bhuṅkte bhogān yathārthavat||

If, when we are no more, there be gratification and support of life, and a continuation of your enjoyments, then what you think would be true; or, if, when we are absorbed and objects are existing, you can't have your enjoyments by your desire alone, as truly as you have them with our help.

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

MBh 9 190.19

अथ चेन्मन्यसे सिद्धिमस्मदर्थेषु नित्यदा। घ्राणेन रूपमादत्स्व रसमादत्स्व चक्षुषा॥

atha cenmanyase siddhimasmadartheṣu nityadā| ghrāṇena rūpamādatsva rasamādatsva cakṣuṣā||

If, again, you consider your power over our objects to be always complete, do you then seize colour by the nose, and taste by the eye.

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

MBh 9 190.20

श्रोत्रेण गधनादत्स्व स्पर्शानादत्स्व जिह्वया। त्वचा च शब्दमादत्स्व बुद्ध्या स्पर्शमथापि च॥

śrotreṇa gadhanādatsva sparśānādatsva jihvayā| tvacā ca śabdamādatsva buddhyā sparśamathāpi ca||

Do you also take smells by the car, and sensations of touch by the tongue. Do you also take sounds by the skin, and like wise touch by the understanding.

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

MBh 9 190.21

बलवन्तो ह्यनियमा नियमा दुर्बलीयसाम्। भोगानपूर्वानादत्स्व नोच्छिष्टं भोक्तुमर्हति॥

balavanto hyaniyamā niyamā durbalīyasām| bhogānapūrvānādatsva nocchiṣṭaṃ bhoktumarhati||

The powerful do not acknowledge the control of any rules. Rulcs cxist only for the weak. Do you seize enjoyments unenjoyed before; you should not enjoy what has been tasted before (by others).

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

MBh 9 190.22

यथा हि शिष्यः शास्तारं श्रुत्यर्थमभिधावति। ततः श्रुतमुपादाय श्रुत्यर्थमुपतिष्ठति॥ विषयानेवमस्माभिर्दर्शितानभिमन्यसे) अनागनानतीतांश्च स्वप्ने जागरणे तथा॥

yathā hi śiṣyaḥ śāstāraṃ śrutyarthamabhidhāvati| tataḥ śrutamupādāya śrutyarthamupatiṣṭhati|| viṣayānevamasmābhirdarśitānabhimanyase) anāganānatītāṃśca svapne jāgaraṇe tathā||

As a disciple goes to a preceptor for the sake of the Shrutis, and then, having acquired the Shrutis, lives on their meaning, so do you regard as yours those objects which are shown by us, past or future, in sleep or in wakefulness.

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

MBh 9 190.23

वैमनस्यं गतानां च जन्तूनामल्पचेतसाम्। अस्मदर्थे कृते कार्ये दृश्यते प्राणधारणम्॥

vaimanasyaṃ gatānāṃ ca jantūnāmalpacetasām| asmadarthe kṛte kārye dṛśyate prāṇadhāraṇam||

Of creatures, again, who have lillle intelligence, when their mind becomes distracted and checrless, life is seen to be upheld upon our objects discharging their functions.

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

MBh 9 190.24

बहूनपि हि संकल्पान् मत्वा स्वजानुपास्य च। बुभुक्षया पीड्यमानो विषयानेव धावति॥

bahūnapi hi saṃkalpān matvā svajānupāsya ca| bubhukṣayā pīḍyamāno viṣayāneva dhāvati||

It is seen also that a creature, after having made many purposes and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense alone.

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

MBh 9 190.25

अगारमद्वारमिव प्रविश्य संकल्पभोगान् विषये निबद्धान्। प्राणक्षये शान्तिमुपैति नित्यं दारुक्षयेऽग्निलितो यथैव॥

agāramadvāramiva praviśya saṃkalpabhogān viṣaye nibaddhān| prāṇakṣaye śāntimupaiti nityaṃ dārukṣaye'gnilito yathaiva||

One entering upon enjoyments depending on purposes alone and unconnected with actual objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.

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

MBh 9 190.26

कामं तु नः स्वेषु गुणेषु सङ्गः कामं च नान्योन्यगुणोपलब्धिः। अस्मान् विना नास्ति तवोपलब्धि स्तावदृते त्वां न भजेत् प्रहर्षः॥

kāmaṃ tu naḥ sveṣu guṇeṣu saṅgaḥ kāmaṃ ca nānyonyaguṇopalabdhiḥ| asmān vinā nāsti tavopalabdhi stāvadṛte tvāṃ na bhajet praharṣaḥ||

True it is that we have connections with our respectivc attributes; true it is, we have no knowledge of one anther's attributes. But without us you can have no perception. Without us no happiness can come to you. objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.

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