Mahabharata — Volume IX (Dutt edition) — Chapter 203
MBh 9 203.1
अर्जुन उवाच ब्रह्म यत्परमं ज्ञेयं तन्मे व्याख्यातुमर्हसि। भवतो हि प्रसादेन सूक्ष्मे मे रमते मतिः॥
arjuna uvāca brahma yatparamaṃ jñeyaṃ tanme vyākhyātumarhasi| bhavato hi prasādena sūkṣme me ramate matiḥ||
Arjuna said You should explain Brahma to me, that which is the highest object of knowledge. Through your favour, my mind is delighted with these subtle disquisition's.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.2
वासुदेव उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मोक्षसंयुक्तं शिष्यस्य गुरुणा सह॥
vāsudeva uvāca atrāpyudāharantīmamitihāsaṃ purātanam| saṃvādaṃ mokṣasaṃyuktaṃ śiṣyasya guruṇā saha||
Vasudeva said Regarding it is recited the old discourse between a preceptor and his disciple on the subject of Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.3
कश्चिद् ब्राह्मणमासीनमाचार्यं संशितव्रतम्। शिष्यः प्रप्रच्छ मेधावी किंस्विच्छ्रेयः परंतप॥
kaścid brāhmaṇamāsīnamācāryaṃ saṃśitavratam| śiṣyaḥ prapraccha medhāvī kiṃsvicchreyaḥ paraṃtapa||
Once on a time, O destroyer of enemics, an intelligent disciple questioned certain Brahmana of rigid vows who was preceptor, as a he was scated, saying-What, indeed, is the highest good?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.4
भगवन्तं प्रपन्नोऽहं निःश्रेयसपरायणः। याचे त्वां शिरसा विप्र यद् ब्रूयां ब्रूहि तन्मम॥
bhagavantaṃ prapanno'haṃ niḥśreyasaparāyaṇaḥ| yāce tvāṃ śirasā vipra yad brūyāṃ brūhi tanmama||
Desirous of acquiring that which forms the highest good, I throw myself at your fect, O holy one! O learned Brahmana, I solicit you, bending my head, to explain to me what I ask.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.5
तभेवंवादिनं पार्थ शिष्यं गुरुरुवाच ह। सर्वे तु ते प्रवक्ष्यामि यत्र वै संशयो द्विज॥
tabhevaṃvādinaṃ pārtha śiṣyaṃ gururuvāca ha| sarve tu te pravakṣyāmi yatra vai saṃśayo dvija||
To that disciple, O son of Pritha, who said So, the preceptor said, O twice-born one, I shall explain to you everything about which you may have any doubts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.6
इत्युक्तः स कुरुश्रेष्ठ गुरुणा गुरुवत्सलः। प्राञ्जलिः परिपप्रच्छ यत्तच्छृणु महामते॥
ityuktaḥ sa kuruśreṣṭha guruṇā guruvatsalaḥ| prāñjaliḥ paripapraccha yattacchṛṇu mahāmate||
Thus addressed, O foremost one of Kuru's race, by his preceptor, that disciple who was greatly devoted to his preceptor, spoke as follows, with joined hands. Do you hear what he said, O you of great intelligence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.7
शिष्य उवाच कुतश्चाहं कुतश्च त्वं तत्सत्यं ब्रूहि यत्परम्। कुतो जातानि भूतानि स्थावराणि चराणि च॥
śiṣya uvāca kutaścāhaṃ kutaśca tvaṃ tatsatyaṃ brūhi yatparam| kuto jātāni bhūtāni sthāvarāṇi carāṇi ca||
Whence aim I? Whence are you? Explain that which is the highest truth. From what source have originated all creatures mobile and immobile?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.8
केन जीवन्ति भूतानि तेषामायुश्च किं परम्। किं सत्य किं तपो विप्र के गुणाः सद्भिरीरिताः॥
kena jīvanti bhūtāni teṣāmāyuśca kiṃ param| kiṃ satya kiṃ tapo vipra ke guṇāḥ sadbhirīritāḥ||
By what do creatures live? What is the limit of their life? What is truth? What is penance, O learned Brahmana? What are called qualities by the good?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.9
के पन्थान: शिवाश्च स्युः किं सुखं किं च दुष्कृतम्। एतान् मे भगवन् प्रश्चान् याथातथ्येन सुव्रत॥ वक्तुमर्हसि विप्रर्षे यथावदिह तत्त्वतः। त्वदन्यः कश्चन प्रश्चानेतान् वक्तुमिहार्हति॥
ke panthāna: śivāśca syuḥ kiṃ sukhaṃ kiṃ ca duṣkṛtam| etān me bhagavan praścān yāthātathyena suvrata|| vaktumarhasi viprarṣe yathāvadiha tattvataḥ| tvadanyaḥ kaścana praścānetān vaktumihārhati||
What paths are to be called auspicious? What is happiness? What is sin? O holy one, O you of excellent vows, you should answer these questions of mine, O learned Rishi, correctly, truly, and accurately. Who else is there in this world than you who is capable of answering these questions?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.10
ब्रूहि धर्मविदां श्रेष्ठ परं कौतूहलं मम। मोक्षधर्मार्थकुशलो भवाँल्लोकेषु गीयते॥
brūhi dharmavidāṃ śreṣṭha paraṃ kautūhalaṃ mama| mokṣadharmārthakuśalo bhavā~llokeṣu gīyate||
Do you answer them, o foremost of all persons knowing duties! My curiosity is great. you are celebrated in all the worlds as one well-skilled in the duties about liberation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.11
सर्वसंशयसंच्छेत्ता त्वदन्यो न च विद्यते। संसारभीरवश्चैव मोक्षकामास्तथा वयम्॥
sarvasaṃśayasaṃcchettā tvadanyo na ca vidyate| saṃsārabhīravaścaiva mokṣakāmāstathā vayam||
There is none else save you who can remove all kinds of doubts. Afraid of worldly life, we have become desirous of acquiring Liberation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.12
वासुदेव उवाच तस्मै सम्प्रतिपन्नाय यथावत् परिपृच्छते। शिष्याय गुणयुक्ताय शान्ताय प्रियवर्तिने॥ छायाभूताय दान्ताय यतते ब्रह्मचारिणे। तान् प्रश्नानब्रवीत् पार्थ मेधावी स धृतव्रतः। गुरुः कुरुकुलश्रेष्ठ सम्यक् सर्वानरिंदम॥
vāsudeva uvāca tasmai sampratipannāya yathāvat paripṛcchate| śiṣyāya guṇayuktāya śāntāya priyavartine|| chāyābhūtāya dāntāya yatate brahmacāriṇe| tān praśnānabravīt pārtha medhāvī sa dhṛtavrataḥ| guruḥ kurukulaśreṣṭha samyak sarvānariṃdama||
Vasudeva said To that disciple who had humbly sought his instruction and put the questions duly. Who was devoted to his preceptor and endued with tranquillity, and who always acted in a manner that was agreeable (to his instructor), who lived so constantly by the side of his instructor as to have almost become his shadow, who was selfcontrolled and who had the life of a Yati and a Brahmacharin, O son of Pritha, that preceptor gifted with intelligence and observant of vows, duly explained all the questions, O foremost of Kuru's race, O chastiser of all enemies.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.13
गुरुरुवाच ब्रह्मणोक्तमिदं सर्वमृषिप्रवरसेवितम्। वेदविद्यां समाश्रित्य तत्त्वभूतार्थभावनम्॥
gururuvāca brahmaṇoktamidaṃ sarvamṛṣipravarasevitam| vedavidyāṃ samāśritya tattvabhūtārthabhāvanam||
All this was declared by Brahman himself. Applauded and practised by the foreinost of Rishis, and depending on Vedic knowledge it involves a consideration of what forms the real entity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.14
ज्ञानं त्वेव परं विद्यः संन्यासं तप उत्तमम्। यस्तु वेद निराबाधं ज्ञानतत्त्वं विनिश्चयात्। सर्वभूतस्थमात्मानं स सर्वगतिरिष्यते॥ यो विद्वान् सहसंवासं विवासं चैव पश्यति। तथैवैकत्वनानात्वे स दुःखात् परिमुच्यते॥ यो न कामयते किंचिन्न किंचिदभिमन्यते। इहलोकस्थ एवैष ब्रह्मभूयाय कल्पते॥ प्रधानगुणतत्त्वज्ञः सर्वभूतविधानवित्। निर्ममो निरहङ्कारो मुच्यते नात्र संशयः॥ अव्यक्तबीजप्रभवो बुद्धिस्कन्धमयो महान्। महाहङ्कारविटप इन्द्रियाकुरकोटरः॥ महाभूतविशेषश्च विशेषप्रतिशाखवान्। सदापर्णः सदापुष्पः सदा शुभफलोदयः॥ अजीवः सर्वभूतानां ब्रह्मबीजः सनातनः। एतज्ज्ञात्वा च तत्त्वानि ज्ञानेन परमासिना॥ छित्त्वा चामरतां प्राप्य जहाति मृत्युजन्मनी।
jñānaṃ tveva paraṃ vidyaḥ saṃnyāsaṃ tapa uttamam| yastu veda nirābādhaṃ jñānatattvaṃ viniścayāt| sarvabhūtasthamātmānaṃ sa sarvagatiriṣyate|| yo vidvān sahasaṃvāsaṃ vivāsaṃ caiva paśyati| tathaivaikatvanānātve sa duḥkhāt parimucyate|| yo na kāmayate kiṃcinna kiṃcidabhimanyate| ihalokastha evaiṣa brahmabhūyāya kalpate|| pradhānaguṇatattvajñaḥ sarvabhūtavidhānavit| nirmamo nirahaṅkāro mucyate nātra saṃśayaḥ|| avyaktabījaprabhavo buddhiskandhamayo mahān| mahāhaṅkāraviṭapa indriyākurakoṭaraḥ|| mahābhūtaviśeṣaśca viśeṣapratiśākhavān| sadāparṇaḥ sadāpuṣpaḥ sadā śubhaphalodayaḥ|| ajīvaḥ sarvabhūtānāṃ brahmabījaḥ sanātanaḥ| etajjñātvā ca tattvāni jñānena paramāsinā|| chittvā cāmaratāṃ prāpya jahāti mṛtyujanmanī|
We regard knowledge to be that highest object, and renunciation as the best penance. He who, certainly, knows the true object of knowledge which is incapable of being modified by circumstances, viz., the soul living in all creatures, succeeds in going wherever he likes and comes to be considered as the highest. That learned man who sees the residence of all things in one place and their severance as well, and who sees unity in diversity, succeeds in freeing himself from misery. He who does not long for anything and does not cherish the idea of mineness abut any thing, comes to be considered, although living in this world, as being at one with Brahina. He who knows the truth about the qualities of Nature, acquainted with the creation of all existent objects, divested of egoism, and without pride, succeeds, forsooth, in freeing himself. Understanding properly that great tree which has the unmanifest for its seed-sprout and the understanding for its trunk, and high consciousness of self for its branches, and the senses for the cells whence its twigs issue and the (five) great elements for its flower-buds, and the gross elements for its smaller boughs, which has leaves, which always puts forth flowers, and upon which all existent objects depend, whose seeds is Brahma, and which is eternal, and cutting all subjects with the sharp sword of knowledge, one acquires immortality and renounces birth and death.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.15
भूतभव्यभविष्यादि धर्मकामार्थनिश्चयम्। सिद्धसंघपरिज्ञातं पुराकल्पं सनातनम्॥ प्रवक्ष्येऽहं महाप्राज्ञ पदमुत्तममद्य ते। बुद्ध्वा यदिह संसिद्धा भवन्तीह मनीषिणः॥
bhūtabhavyabhaviṣyādi dharmakāmārthaniścayam| siddhasaṃghaparijñātaṃ purākalpaṃ sanātanam|| pravakṣye'haṃ mahāprājña padamuttamamadya te| buddhvā yadiha saṃsiddhā bhavantīha manīṣiṇaḥ||
The conclusions about the past, present, and future, etc., and religion, pleasure, and profit, which are all well known to Siddhas, which belong to remote ages, and which are, indeed, eternal, I shall declare to you. O you of great wisdom! These form what is called Good, Wise Men, understanding them in this world, acquire success.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.16
उपगम्यर्षयः पूर्वं जिज्ञासन्तः परस्परम्। प्रजापतिभरद्वाजौ गौतमो भार्गवस्तथा॥ वसिष्ठः कश्यपश्चैव विश्वामित्रोऽत्रिरेव च। मार्गान् सर्वान् परिक्रम्य परिश्रान्ताः स्वकर्मभिः॥२६
upagamyarṣayaḥ pūrvaṃ jijñāsantaḥ parasparam| prajāpatibharadvājau gautamo bhārgavastathā|| vasiṣṭhaḥ kaśyapaścaiva viśvāmitro'trireva ca| mārgān sarvān parikramya pariśrāntāḥ svakarmabhiḥ||26
Formerly, the Rishis Brihaspati Bharadvaja, Gautama Bhargava, Vasishtha, Kashyapa, Vishvamitra and Atri, assembled together for the purpose of asking one another. They thus assembled together after having travelled over all paths and after they had got tired with the deeds each of them had done.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.17
ऋषिमाङ्गिरसं वृद्धं पुरस्कृत्य तु ते द्विजाः। ददृशुर्ब्रह्मभवने ब्रह्माणं वीतकल्मषम्॥
ṛṣimāṅgirasaṃ vṛddhaṃ puraskṛtya tu te dvijāḥ| dadṛśurbrahmabhavane brahmāṇaṃ vītakalmaṣam||
Those twice-born persons, headed by the sage son of Angirasa, proceeded to the region of the Grandfather. There they saw Brahman perfectly purged of all sin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.18
तं प्रणम्य महात्मानं सुखासीनं महर्षयः। पप्रच्छुर्विनयोपेता नैःश्रेयसमिदं परम्॥
taṃ praṇamya mahātmānaṃ sukhāsīnaṃ maharṣayaḥ| papracchurvinayopetā naiḥśreyasamidaṃ param||
Bowing their heads to that great one who was seated at their ease, the great Rishis, gifted with humility, asked him this grave question about the highest good.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.19
कथं कर्म क्रियात् साधु कथं मुच्येत किल्बिषात्। के नो मार्गाः शिवाश्च स्युः किं सत्यं किं च दुप्कृतम्॥
kathaṃ karma kriyāt sādhu kathaṃ mucyeta kilbiṣāt| ke no mārgāḥ śivāśca syuḥ kiṃ satyaṃ kiṃ ca dupkṛtam||
How should a good man act? How would one be freed from sin? What paths are: auspicious for us? What is truth, and what is sin?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.20
को चोभौ कर्मणां मार्गों प्राप्नुयुर्दक्षिणोत्तरौ। प्रलयं चापवर्गं च भूतानां प्रभवाप्ययौ॥
ko cobhau karmaṇāṃ mārgoṃ prāpnuyurdakṣiṇottarau| pralayaṃ cāpavargaṃ ca bhūtānāṃ prabhavāpyayau||
By what action are the two paths, northern and southern, obtained? What is destruction? What, Liberation? What is birth and what death of all existent objects?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.21
इत्युत्ताः स मुनिश्रेष्ठैर्यदाह प्रपितामहः। तत् तेऽहं सम्प्रवक्ष्यामि शृणु शिष्य यथागमम्॥
ityuttāḥ sa muniśreṣṭhairyadāha prapitāmahaḥ| tat te'haṃ sampravakṣyāmi śṛṇu śiṣya yathāgamam||
I shall tell you. O disciple, what the Grandfather, thus addressed, said to them, according to the scriptures. Do you listen.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.22
ब्राह्मण उवाच सत्याद् भूतानि जातानि स्थावराणि चराणि च। तपसा तानि जीवन्ति इति तद् वित्त सुव्रताः। स्वां योनि समतिक्रम्य वर्तन्ते स्तेन कर्मणा॥
brāhmaṇa uvāca satyād bhūtāni jātāni sthāvarāṇi carāṇi ca| tapasā tāni jīvanti iti tad vitta suvratāḥ| svāṃ yoni samatikramya vartante stena karmaṇā||
It is from Truth that all creatures, mobile and immobile, have been born. They live by penance (or action). Understand this, O you of excellent vows! On account of their own actions they live, transcending their own origin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.23
सत्यं हि गुणसंयुक्तं नियतं पञ्चलक्षणम्॥ ब्रह्म सत्यं तपः सत्यं सत्यं चैव प्रजापतिः।
satyaṃ hi guṇasaṃyuktaṃ niyataṃ pañcalakṣaṇam|| brahma satyaṃ tapaḥ satyaṃ satyaṃ caiva prajāpatiḥ|
For Truth when united with qualities becomes always possessed of five marks. Brahman is Truth. Penance is truth. Prajapati is truth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.24
सत्याद् भूतानि जातानि सत्यं भूतमयं जगत्॥ तस्मात् सत्यमया विप्रा नित्यं योगपरायणाः। अतीतक्रोधसंतापा नियता धर्मसेविन:॥ अन्योन्यनियतान् वैद्यान् धर्मसेतुप्रवर्तकान्। तानहं सम्प्रवक्ष्यामि शाश्वताल्लोकभावनान्॥ चातुर्विद्यं तथा वर्णाश्चातुराश्रमिकान् पृथक्।
satyād bhūtāni jātāni satyaṃ bhūtamayaṃ jagat|| tasmāt satyamayā viprā nityaṃ yogaparāyaṇāḥ| atītakrodhasaṃtāpā niyatā dharmasevina:|| anyonyaniyatān vaidyān dharmasetupravartakān| tānahaṃ sampravakṣyāmi śāśvatāllokabhāvanān|| cāturvidyaṃ tathā varṇāścāturāśramikān pṛthak|
It is from Truth that all creatures have originated. Truth is the universe of being. It is for this that Brahmanas who are always devoted to Yoga, who have got over anger and sorrow, and who always consider Religion as the causeway, take refuge in Truth. I shall now speak of those Brahmanas who are controlled by one another and endued with knowledge, of the orders, and of those who belong to the four modes of life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.25
धर्ममेकं चतुष्पादं नित्यमाहुर्मनीषिणः॥ पन्थानं वः प्रवक्ष्यामि शिवं क्षेमकरं द्विजाः।
dharmamekaṃ catuṣpādaṃ nityamāhurmanīṣiṇaḥ|| panthānaṃ vaḥ pravakṣyāmi śivaṃ kṣemakaraṃ dvijāḥ|
The wise say that Rcligion or duty is one, having four quarters. You twice born ones, I shall speak to you now of that path which is auspicious and yields good.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.26
नियतं ब्रह्मभावाय गतं पूर्वं मनीषिभिः॥ गदन्तस्तं मयाद्येह पन्थानं दुर्विदं परम्।
niyataṃ brahmabhāvāya gataṃ pūrvaṃ manīṣibhiḥ|| gadantastaṃ mayādyeha panthānaṃ durvidaṃ param|
That path has constantly been trod over by wise men in order to acquirc an identity with Brahmana. I shall speak now of that path which is the highest and which is highly difficult of being understood.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.27
निबोधत महाभागा निखिलेन परं पदम्॥ ब्रह्मचारिकमेवाहुराश्रमं प्रथमं पदम्।
nibodhata mahābhāgā nikhilena paraṃ padam|| brahmacārikamevāhurāśramaṃ prathamaṃ padam|
Do you understand, in all its fullness, you highly blessed ones, what is the highest set. The first step has been said to be the mode of life that belongs to Brahmacharins.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.28
गार्हस्थ्यं तु द्वितीयं स्याद् वानप्रस्थमतः परम्। ततः परं तु विज्ञेयमध्यात्मं परमं पदम्॥
gārhasthyaṃ tu dvitīyaṃ syād vānaprasthamataḥ param| tataḥ paraṃ tu vijñeyamadhyātmaṃ paramaṃ padam||
The second step is domesticity. After this is the residence in the forcst. After that it should be known is the highest step, viz., that belongs to Adhyatma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.29
ज्योतिराकाशमादित्यो वायुरिन्द्रः प्रजापतिः। नोपैति यावदध्यात्म तावदेतान् न पश्यति॥
jyotirākāśamādityo vāyurindraḥ prajāpatiḥ| nopaiti yāvadadhyātma tāvadetān na paśyati||
Light, ether, sun, wind, Indra, and Prajapati, one sees these as long as one does not acquire Adhyatma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.30
तस्योपायं प्रवक्ष्यामि पुरस्तात् तं निबोधत। फलमूलानिलभुजां मुनीनां वसतां वने।॥ वानप्रस्थं द्विजातीनां त्रयाणामुपदिश्यते। सर्वेषामेव वर्णानां गार्हस्थ्यं तद् विधीयते॥
tasyopāyaṃ pravakṣyāmi purastāt taṃ nibodhata| phalamūlānilabhujāṃ munīnāṃ vasatāṃ vane||| vānaprasthaṃ dvijātīnāṃ trayāṇāmupadiśyate| sarveṣāmeva varṇānāṃ gārhasthyaṃ tad vidhīyate||
I shall declare the means. Do you first understand them. The forest mode of life that is followed by ascetics living in the forest and subsisting upon fruits and roots and air is laid down for the three twice-born classes. The domestic mode of life is ordained for all the orders.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.31
श्रद्धालक्षणमित्येवं धर्मं धीराः प्रचक्षते। इत्येवं देवयाना वः पन्थानः परिकीर्तिताः। सद्भिरध्यासिता धीरैः कर्मभिर्धर्मसेतवः॥
śraddhālakṣaṇamityevaṃ dharmaṃ dhīrāḥ pracakṣate| ityevaṃ devayānā vaḥ panthānaḥ parikīrtitāḥ| sadbhiradhyāsitā dhīraiḥ karmabhirdharmasetavaḥ||
The wise say that Religion or duty has Faith for its characteristic mark. Thus have I declared to you the paths leading to the celestials. They are adopted by the good and wise by their a 'ts. Those paihs are the causeways of picty.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.32
एतेषां पृथगध्यास्ते यो धर्मं संशितव्रतः। कालात् पश्यति भूतानां सदैव प्रभवाप्ययौ॥
eteṣāṃ pṛthagadhyāste yo dharmaṃ saṃśitavrataḥ| kālāt paśyati bhūtānāṃ sadaiva prabhavāpyayau||
That persons of rigid vows who follows any one of these modes separately, always succeeds in time to understand the production and destruction of all creatures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.33
अतस्तत्त्वानि वक्ष्यामि याथातथ्येन हेतुना। विषयस्थानि सर्वाणि वर्तमानानि भागशः॥
atastattvāni vakṣyāmi yāthātathyena hetunā| viṣayasthāni sarvāṇi vartamānāni bhāgaśaḥ||
I shall now declarc, accurately and with reasons, the elements which live in parts in all objects.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.34
महानात्मा तथाव्यक्तमहंकारस्तथैव च। इन्द्रियाणि दशैकं च महाभूतानि पञ्च च॥ विशेषाः पञ्चभूतानामिति सर्गः सनातनः। चतुर्विंशतिरेका च तत्त्वसंख्या प्रकीर्तिता॥
mahānātmā tathāvyaktamahaṃkārastathaiva ca| indriyāṇi daśaikaṃ ca mahābhūtāni pañca ca|| viśeṣāḥ pañcabhūtānāmiti sargaḥ sanātanaḥ| caturviṃśatirekā ca tattvasaṃkhyā prakīrtitā||
The great soul, the uninanifest, egoisin, the eleven organs (of knowledge and action), the five great elements, the characteristics of the five elements, these form the eternal creation. The number of clements has been said to be twenty-four and one (more).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.35
तत्त्वानामथ यो वेद सर्वेषां प्रभवाप्ययौ। स धीरः सर्वभूतेषु न मोहमधिगच्छति॥
tattvānāmatha yo veda sarveṣāṃ prabhavāpyayau| sa dhīraḥ sarvabhūteṣu na mohamadhigacchati||
That wise person who understands the production and destruction of all these elements, that man among all creatures, never meets with delusion.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 203.36
तत्त्वानि यो वेदयते यथातथं गुणांश्च सर्वानखिलांश्च देवताः। विधूतपाप्मा प्रतिमुच्य बन्धनं स सर्वलोकानमलान् समश्नुते॥
tattvāni yo vedayate yathātathaṃ guṇāṃśca sarvānakhilāṃśca devatāḥ| vidhūtapāpmā pratimucya bandhanaṃ sa sarvalokānamalān samaśnute||
Hc who understands the elements accurately, all the qualities, all the celestials, succeeds in purifying himself of all sin. Freed from all fetters, such a man succeeds in enjoying all regions of spotless purity.
— tr. M.N. Dutt (1891–96) (public domain)