Mahabharata — Volume IX (Dutt edition) — Chapter 210
MBh 9 210.1
ब्रह्मोवाच अहंकारात् प्रसूतानि महाभूतानि पञ्च वै। पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्॥
brahmovāca ahaṃkārāt prasūtāni mahābhūtāni pañca vai| pṛthivī vāyurākāśamāpo jyotiśca pañcamam||
Brahman said From Egoism were, indeed, born the five great elements. They are earth, air, ether, water and light numbering the fifth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.2
तेषु भूतानि मुह्यन्ति महाभूतेषु पञ्चसु। शब्दस्पर्शनरूपेषु रसगन्धक्रियासु च॥
teṣu bhūtāni muhyanti mahābhūteṣu pañcasu| śabdasparśanarūpeṣu rasagandhakriyāsu ca||
In these five great clements, in the matter of the operations of sound, touch, colour, tasie, and smell, all creatures become deluded.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.3
महाभूतविनाशान्ते प्रलये प्रत्युपस्थिते। सर्वप्राणभृतां धीरा महदभ्युद्यते भयम्॥
mahābhūtavināśānte pralaye pratyupasthite| sarvaprāṇabhṛtāṃ dhīrā mahadabhyudyate bhayam||
When at the close of the destruction of the great elements, the dissolution of the universe comes, O wisemen, a great fear possesses all living creatures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.4
यद् यस्माज्जायते भूतं तत्र तत् प्रविलीयते। लीयन्ते प्रतिलोमानि जायन्ते चोत्तरोत्तरम्॥
yad yasmājjāyate bhūtaṃ tatra tat pravilīyate| līyante pratilomāni jāyante cottarottaram||
Every existent object is dissolved into that from which it is produced. The dissolution takes place in an order that is the reverse of that in which creation occurs. Indeed, as regards birth, they are born from one another.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.5
ततः प्रलीने सर्वस्मिन् भूते स्थावरजङ्गमे। स्मृतिमन्तस्तदा धीरा न लीयन्ते कदाचन॥
tataḥ pralīne sarvasmin bhūte sthāvarajaṅgame| smṛtimantastadā dhīrā na līyante kadācana||
Then, when all existent objects, mobile and immobile, become become dissolved, wise men possessed of a powerful memory never dissolve.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.6
शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः। क्रियाः करणनित्याः स्युरनित्या मोहसंज्ञिताः॥
śabdaḥ sparśastathā rūpaṃ raso gandhaśca pañcamaḥ| kriyāḥ karaṇanityāḥ syuranityā mohasaṃjñitāḥ||
Sound, touch, colour, taste, and smell numbering the fifth, are effects. They are, however, inconstant, and called by the name of delusion.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.7
लोभप्रजनसम्भूता निर्विशेषा ह्यकिंचनाः। मांसशोणितसंघाता अन्योन्यस्पोपजीविनः॥ बहिरात्मान इत्येते दीनाः कृपणजीवनः। प्राणापानावुदानश्च समानो व्यान एव च॥ अन्तरात्मनि चाप्येते नियताः पञ्च वायवः। वाड्मनोबुद्धिभिः सार्द्धमिदमष्टात्मकं जगत्॥
lobhaprajanasambhūtā nirviśeṣā hyakiṃcanāḥ| māṃsaśoṇitasaṃghātā anyonyaspopajīvinaḥ|| bahirātmāna ityete dīnāḥ kṛpaṇajīvanaḥ| prāṇāpānāvudānaśca samāno vyāna eva ca|| antarātmani cāpyete niyatāḥ pañca vāyavaḥ| vāḍmanobuddhibhiḥ sārddhamidamaṣṭātmakaṃ jagat||
Generated by the production of cupidity, not different from one another, without reality, connected with flesh and blood, and depending upon one another, existing outside the soul, these are all helpless and powerless. Prana and Apana, and Udana and Samana and Vyana, these five vital airs are always closely attached to the soul. Together with speech, mind, and understanding, they form the universe of eight ingredients.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.8
त्वध्राणश्रोत्रचढूंषि रसना वाक् च संयताः। विशुद्धं च मनो यस्य बुद्धिश्चाव्यभिचारिणी॥ अष्टौ यस्याग्नयो ह्येते न दहन्ते मनः सदा। स तद् ब्रह्म शुभं याति तस्माद् भूयो न विद्यते॥
tvadhrāṇaśrotracaḍhūṃṣi rasanā vāk ca saṃyatāḥ| viśuddhaṃ ca mano yasya buddhiścāvyabhicāriṇī|| aṣṭau yasyāgnayo hyete na dahante manaḥ sadā| sa tad brahma śubhaṃ yāti tasmād bhūyo na vidyate||
He whose skin, nose, ear, eyes, tongue, and speech are controlled, whose mind is pure, and whose understanding deviates not (from the right path), and whose mind is never burnt by those eight fires, succeeds in acquiring that auspicious Brahma than which nothing superior exists.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.9
एकादश च यान्याहुरिन्द्रियाणि विशेषतः। अहंकारात् प्रसूतानि तानि वक्ष्याम्यहं द्विजाः॥
ekādaśa ca yānyāhurindriyāṇi viśeṣataḥ| ahaṃkārāt prasūtāni tāni vakṣyāmyahaṃ dvijāḥ||
I shall now, O twice-born ones, mention particularly, those which have been called the eleven organs and which have originated from Egoism.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.10
श्रोत्रं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी। पादौ पायुरुपस्थश्च हस्तौ वाग् दशमी भवेत्॥
śrotraṃ tvakcakṣuṣī jihvā nāsikā caiva pañcamī| pādau pāyurupasthaśca hastau vāg daśamī bhavet||
They are the ear, the skin, the two eyes, the longue, the nose for the fifth, the two feet, the lower duct, the organ of generation, the two hands, and speech forming the tenth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.11
इन्द्रियग्राम इत्येष मन एकादशं भवेत्। एतं ग्रामं जयेत् पूर्वं ततो ब्रह्म प्रकाशते॥
indriyagrāma ityeṣa mana ekādaśaṃ bhavet| etaṃ grāmaṃ jayet pūrvaṃ tato brahma prakāśate||
These form the group of organs, with mind numbering as the eleventh. One should first subdue this group. Then will Brahma shine forth (in him).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.12
बुद्धीन्द्रियाणि पञ्चाहुः पञ्चकर्मेन्द्रियाणि च। श्रोत्रादीन्यपि पञ्चाहुद्धियुक्तानि तत्त्वतः॥
buddhīndriyāṇi pañcāhuḥ pañcakarmendriyāṇi ca| śrotrādīnyapi pañcāhuddhiyuktāni tattvataḥ||
Five amongst these are called organs of knowledge, and five, organs of action. The five beginning with the ear are connected with knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.13
अविशेषाणि चान्यानि कर्मयुक्तानि यानि तु। उभयत्र मनो ज्ञेयं बुद्धिस्तु द्वादशी भवेत्॥
aviśeṣāṇi cānyāni karmayuktāni yāni tu| ubhayatra mano jñeyaṃ buddhistu dvādaśī bhavet||
The rest, however, which are connected with action, are without distinction. The mind should be considered as belonging to both. The understanding is the twelfth in the top.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.14
इत्युक्तानीन्द्रियाण्येतान्येकादश यथाक्रमम्। मन्यन्ते कृतमित्येवं विदित्वा तानि पण्डिताः॥
ityuktānīndriyāṇyetānyekādaśa yathākramam| manyante kṛtamityevaṃ viditvā tāni paṇḍitāḥ||
Thus have been enumerated the eleven organs in due order. Learned man, having understood these, think they have done everything.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.15
अतः परं प्रवक्ष्यामि सर्वं विविधमिन्द्रियम्। आकाशं प्रथमं भूतं श्रोत्रमध्यात्ममुच्यते॥
ataḥ paraṃ pravakṣyāmi sarvaṃ vividhamindriyam| ākāśaṃ prathamaṃ bhūtaṃ śrotramadhyātmamucyate||
I shall, after this, enumerate all the various orgains. Space (or Ether) is the first. As connected with the soul, it is called the ear.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.16
अधिभूतं तथा शब्दो दिशस्तत्राधिदैवतम्। द्वितीयं मारुतो भूतं त्वगध्यात्म च विश्रुता॥
adhibhūtaṃ tathā śabdo diśastatrādhidaivatam| dvitīyaṃ māruto bhūtaṃ tvagadhyātma ca viśrutā||
As connected with objects, it is sound. The presiding deity (of this) is the quarters. The Wind is the second. As connected with the soul, it is known as the skin.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.17
स्पष्टव्यमधिभूतं च विद्युत् तत्राधिदैवतम्। तृतीयं ज्योतिरित्याहुश्चक्षुरध्यात्ममुच्यते॥
spaṣṭavyamadhibhūtaṃ ca vidyut tatrādhidaivatam| tṛtīyaṃ jyotirityāhuścakṣuradhyātmamucyate||
As connected with objects, it is known as objects of touch; and the presiding deity there is touch. The third is said to be Light. As connected with the soul, it is known as the eye.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.18
अधिभूतं ततो रूपं सूर्यस्तत्राधिदैवतम्। चतुर्थमापो विज्ञेयं जिह्वा चाध्यात्ममुच्यते॥
adhibhūtaṃ tato rūpaṃ sūryastatrādhidaivatam| caturthamāpo vijñeyaṃ jihvā cādhyātmamucyate||
As connected with objects, it is colour; and the sun is its deity. The fourth should be known as Water. As connected with the soul, it is said to be the tongue.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.19
अधिभूतं रसश्चात्र सोमस्तत्राधिदैवतम्। पृथिवी पञ्चमं भूतं घ्राणश्चाध्यात्ममुच्यते॥
adhibhūtaṃ rasaścātra somastatrādhidaivatam| pṛthivī pañcamaṃ bhūtaṃ ghrāṇaścādhyātmamucyate||
As connected with objects, it is taste and the presiding deity there is Soma. The fifth is Earth. As connected with the soul, it is said to be the nose.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.20
अधिभूतं तथा गन्धो वायुस्तत्राधिदैवतम्। एषु पञ्चसु भूतेषु त्रिषु यश्च विधिः स्मृतः॥
adhibhūtaṃ tathā gandho vāyustatrādhidaivatam| eṣu pañcasu bhūteṣu triṣu yaśca vidhiḥ smṛtaḥ||
As comected with objects it is scent; and the presiding deity there is the wind. Thus has the manner been described of how the five entities are divided into sets of three.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.21
अतः परं प्रवक्ष्यामि सर्वं विविधमिन्द्रियम्। पादावध्यात्ममित्याहुर्ब्राह्मणास्तत्त्वदर्शिनः॥
ataḥ paraṃ pravakṣyāmi sarvaṃ vividhamindriyam| pādāvadhyātmamityāhurbrāhmaṇāstattvadarśinaḥ||
After this I shall describe everything about the various (other) organs. Brahmanas knowing the truth say that the two feet are mentioned as connected with the soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.22
अधिभूतं तु गन्तव्यं विष्णुस्तत्राधिदैवतम्। अवाग्गतिरपानश्च पायुरध्यात्ममुच्यते॥
adhibhūtaṃ tu gantavyaṃ viṣṇustatrādhidaivatam| avāggatirapānaśca pāyuradhyātmamucyate||
As connected with objects, it is motion; and Vishnu is there the presiding deity. The Apana air, whose motion is downward, as connected with the soul, is called the lower duct.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.23
अधिभूतं विसर्गश्च मित्रस्तत्राधिदैवतम्। प्रजनः सर्वभूतानामुपस्थोऽध्यात्ममुच्यते॥
adhibhūtaṃ visargaśca mitrastatrādhidaivatam| prajanaḥ sarvabhūtānāmupastho'dhyātmamucyate||
As connected with objects, it is the excreta that is ejected; and the presiding deity there is Mitra. As connected with the soul, the organ of generation is mentioned, the producer of all beings.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.24
अधिभूतं तथा शुक्र दैवतं च प्रजापतिः। हस्तावध्यात्ममित्याहुरध्यात्मविदुषो जनाः॥
adhibhūtaṃ tathā śukra daivataṃ ca prajāpatiḥ| hastāvadhyātmamityāhuradhyātmaviduṣo janāḥ||
As connected with objects, it is the vital sec; and the presiding deity is Prajapati. The two hands are mentioned as connected with the soul by persons knowing the relations of the soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.25
अधिभूतं च कर्माणि शक्रस्तत्राधिदैवतम्। वैश्वदेवी तत: पूर्वा वागध्यात्ममिहोच्यते॥
adhibhūtaṃ ca karmāṇi śakrastatrādhidaivatam| vaiśvadevī tata: pūrvā vāgadhyātmamihocyate||
As connected with objects, it is actions; and the presiding deity there is Indra. Next, connected with the soul is speech which relates to all the celestials.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.26
वक्तव्यमधिभूतं च बह्विस्तत्राधिदैवतम्। अध्यात्मं मन इत्याहुः पञ्चभूतात्मचारकम्॥
vaktavyamadhibhūtaṃ ca bahvistatrādhidaivatam| adhyātmaṃ mana ityāhuḥ pañcabhūtātmacārakam||
As connected with objects, it is what is spoken. The presiding deity there is Agni. As connected with the soul, the mind is mentioned, which moves within the soul of the five elements.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.27
अधिभूतं च संकल्पश्चन्द्रमाश्चाधिदैवतम्। अहंकारस्तथाध्यात्म सर्वसंसारकारकम्॥
adhibhūtaṃ ca saṃkalpaścandramāścādhidaivatam| ahaṃkārastathādhyātma sarvasaṃsārakārakam||
As connected with objects, it is the mental operation; and the presiding deity is the moon. As connected with the soul is Egoism, which is the cause of the entire course of worldly life.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.28
अभिमानोऽधिभूतं च रुद्रस्तत्राधिदैवतम्। अध्यात्मं बुद्धिरित्याहुः घडिन्द्रियविचारिणी॥
abhimāno'dhibhūtaṃ ca rudrastatrādhidaivatam| adhyātmaṃ buddhirityāhuḥ ghaḍindriyavicāriṇī||
As connected with objects, it is consciousness of self; and the presiding deity there is Rudra. As connected with the soul is the understanding, which moves the six senses.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.29
अधिभूतं तु मन्तव्यं ब्रह्मा तत्राधिदैवतम्। त्रीणि स्थानानि भूतानां चतुर्थं नोपपद्यते॥
adhibhūtaṃ tu mantavyaṃ brahmā tatrādhidaivatam| trīṇi sthānāni bhūtānāṃ caturthaṃ nopapadyate||
As connected with objects, it is that which is to be understood, and the presiding deity there is Brahman. Three are the seats of all existent objects. A fourth is not possible.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.30
स्थलमास्तथाऽऽकाशं जन्म चापि चतुर्विधम्। अण्डजोद्भिज्जसंस्वेदजरायुजमथापि च॥
sthalamāstathā''kāśaṃ janma cāpi caturvidham| aṇḍajodbhijjasaṃsvedajarāyujamathāpi ca||
These are land, water, and ether. The birth is fourfold. Some are born of eggs; some are born of germs which; spring upwards, passing through the earth; some are born of fifth; and some are born of fleshy balls in wombs.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.31
चतुर्धा जन्म इत्येतद् भूतग्रामस्य लक्ष्यते। अपराण्यथ भूतानि खेचराणि तथैव च॥
caturdhā janma ityetad bhūtagrāmasya lakṣyate| aparāṇyatha bhūtāni khecarāṇi tathaiva ca||
Thus the birth of all living creatures is of four kinds. Now, there are other inferior beings and likewise those which range the sky.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.32
अण्डजानि विजानीयात् सर्वाश्चैव सरीसृपान्। स्वदेजाः कृमयः प्रोक्ता जन्तवश्च यथाक्रमम्॥
aṇḍajāni vijānīyāt sarvāścaiva sarīsṛpān| svadejāḥ kṛmayaḥ proktā jantavaśca yathākramam||
These should be known to be born of eggs as also those which crawl on their breasts. Insects are said to be born of fifth, as also other creatures of a like description.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.33
जन्म द्वितीयमित्येजज्जघन्यतरमुच्यते। भित्त्वा तु पृथिवीं यानि जायन्ते कालपर्ययात्॥ उद्भिज्जानि च तान्याहुर्भूतानि द्विजसत्तमाः। द्विपादबहुपादानि तिर्यग्गतिमतीनि च॥ जरायुजानि भूतानि विकृतान्यपि सत्तमाः। द्विविधा खलु विज्ञेया ब्रह्मयोनिः सनातनी॥ तपः कर्म च यत्पुण्यमित्येष विदुषां नयः। विविधं कर्म विज्ञेयमिज्या दानं च तन्मखे॥ जातस्याध्ययनं पुण्यमिति वृद्धानुशासनम्। एतद् यो वेत्ति विधिवद् युक्तः स स्याद् द्विजर्षभाः।।
janma dvitīyamityejajjaghanyataramucyate| bhittvā tu pṛthivīṃ yāni jāyante kālaparyayāt|| udbhijjāni ca tānyāhurbhūtāni dvijasattamāḥ| dvipādabahupādāni tiryaggatimatīni ca|| jarāyujāni bhūtāni vikṛtānyapi sattamāḥ| dvividhā khalu vijñeyā brahmayoniḥ sanātanī|| tapaḥ karma ca yatpuṇyamityeṣa viduṣāṃ nayaḥ| vividhaṃ karma vijñeyamijyā dānaṃ ca tanmakhe|| jātasyādhyayanaṃ puṇyamiti vṛddhānuśāsanam| etad yo vetti vidhivad yuktaḥ sa syād dvijarṣabhāḥ||
This is said to be the second mode of birth and is inferior. Those living creatures which take birth after the lapse of sometime, bursting through the earth, are said to be germ-born beings, O foremost of twice-bom persons! Creatures of two fect or of many fect, and those which move crookedly, are the beings born of wombs. Among them are some which are deformed, you best of men! The eternal womb of Brahma should be known to be of two kinds, viz., penance and meritorious acts. Such is the doctrine of the learned. Action should be understood to be of various kinds, such as sacrifice, gifts made at sacrifices, and the meritorious duty of study for every one that is born; such is the teaching of the ancients. He who duly understands this, comes to be considered as possessed of Yoga, you chief of twice-born persons.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.34
विमुक्तः सर्वपापेभ्य इति चैव निवोधता यथावदध्यात्मविधिरेष वः कीर्तितो मया॥
vimuktaḥ sarvapāpebhya iti caiva nivodhatā yathāvadadhyātmavidhireṣa vaḥ kīrtito mayā||
Know also that such a man becomes freed too from all his sins. I have thus described to you duly the doctrine of spiritual science.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.35
ज्ञानमस्य हि धर्मज्ञाः प्राप्तं ज्ञानवतामिह। इन्द्रियाणीन्द्रियार्थाश्च महाभूतानि पञ्च च। सर्वाण्येतानि संधाय मनसा सम्प्रधारयेत्॥
jñānamasya hi dharmajñāḥ prāptaṃ jñānavatāmiha| indriyāṇīndriyārthāśca mahābhūtāni pañca ca| sarvāṇyetāni saṃdhāya manasā sampradhārayet||
You Rishis knowing all duties, a knowledge of this is gained by those who are considered as persons, viz., the senses, the objects of the senses, and the five great elements, one should keep them in the mind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.36
क्षीणे मनसि सर्वस्मिन् च जन्मसुखमिष्यते। ज्ञानसम्पन्नसत्त्वानां तत् सुखं विदुषां मतम्॥
kṣīṇe manasi sarvasmin ca janmasukhamiṣyate| jñānasampannasattvānāṃ tat sukhaṃ viduṣāṃ matam||
When everything is immersed in the mind, one no longer regards highly the pleasures of life. Learned men, whose understandings are furnished with knowledge, consider that as true happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.37
अतः परं प्रवक्ष्यामि सूक्ष्मभावकरीं शिवाम्। निवृत्तिं सर्वभूतेषु मृदुना दारुणेन च॥
ataḥ paraṃ pravakṣyāmi sūkṣmabhāvakarīṃ śivām| nivṛttiṃ sarvabhūteṣu mṛdunā dāruṇena ca||
I shall, after this, tell you of renunciation about all entities by means gentle and hard, which produces attachment to subtle topics and which is fraught with auspiciousness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.38
गुणागुणमनासङ्गमेकचर्यमनन्तरम्। एतद् ब्रह्ममयं वृत्तमाहुरेकपदं सुखम्॥
guṇāguṇamanāsaṅgamekacaryamanantaram| etad brahmamayaṃ vṛttamāhurekapadaṃ sukham||
That conduct which consists in treating the qualities as not qualities, which is shorn of attachment, which is living alone, which does not recognise distinctions, and which is full of Brahma, is the root of all happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.39
विद्वान् कूर्म इवाङ्गानि कामान् संहत्य सर्वशः। विरजाः सर्वतो मुक्तो यो नरः स सुखी सदा॥
vidvān kūrma ivāṅgāni kāmān saṃhatya sarvaśaḥ| virajāḥ sarvato mukto yo naraḥ sa sukhī sadā||
The learned man who takes all desires himself from all sides like thc tortoise withdrawing all its limbs, who is devoid of passion, and who is freed from everything, becoming always happy.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.40
कामानात्मनि संयम्य क्षीणतृष्णः समाहितः। सर्वभूतसुहृन्मित्रो ब्रह्मभूयाय कल्पते॥
kāmānātmani saṃyamya kṣīṇatṛṣṇaḥ samāhitaḥ| sarvabhūtasuhṛnmitro brahmabhūyāya kalpate||
Controlling all desires within the soul, killing his thirst, concentrated in mediation, and becoming the friend of good heart towards all creatures, he succeeds in becoming fit for assimilation with Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.41
इन्द्रियाणां निरोधेन सर्वेषां विषयैषिणाम्। मुनेर्जनपदत्यागादध्यात्माग्निः समिध्यते॥
indriyāṇāṃ nirodhena sarveṣāṃ viṣayaiṣiṇām| munerjanapadatyāgādadhyātmāgniḥ samidhyate||
Through suppression of all the senses which always hanker after their objects, and abandonment of inhabited places, the spiritual fire blazes forth in the man of contemplation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.42
यथाग्निरिन्धनैरिद्धो महाज्योतिः प्रकाशते। तथेन्द्रियनिरोधेन महानात्मा प्रकाशते॥
yathāgnirindhanairiddho mahājyotiḥ prakāśate| tathendriyanirodhena mahānātmā prakāśate||
As a fire, fed with fuel, becomes bright on account of the burning flames it puts forth, so, on account of the repression of the senses, the great soul puts forth its effulgence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.43
यदा पश्यति भूतानि प्रसन्नात्माऽऽत्मनो हृदि। स्वयंज्योतिस्तदा सूक्ष्मात् सूक्ष्मं प्रन्पोत्यनुत्तमम्॥
yadā paśyati bhūtāni prasannātmā''tmano hṛdi| svayaṃjyotistadā sūkṣmāt sūkṣmaṃ pranpotyanuttamam||
When one with a tranquil soul sees all entities in his own heart, then, lighted by his own effulgence, one attains to that which is subtler than the subtle and which is peerless in excellence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.44
अग्नी रूपं पयः स्रोतो वायुः स्पर्शनपेव च। मही पङ्कधरं घोरमाकाशश्रवणं तथा॥ रोगशोकसमाविष्टं पञ्चस्रोतःसमावृतम्। पञ्चभूतसमायुक्तं नवद्वारं द्विदैवतम्॥ रजस्वलमथादृश्यं त्रिगुणं च त्रिधातुकम्। संसर्गाभिरतं मूढं शरीरमिति धारणा॥
agnī rūpaṃ payaḥ sroto vāyuḥ sparśanapeva ca| mahī paṅkadharaṃ ghoramākāśaśravaṇaṃ tathā|| rogaśokasamāviṣṭaṃ pañcasrotaḥsamāvṛtam| pañcabhūtasamāyuktaṃ navadvāraṃ dvidaivatam|| rajasvalamathādṛśyaṃ triguṇaṃ ca tridhātukam| saṃsargābhirataṃ mūḍhaṃ śarīramiti dhāraṇā||
It is settled that the body has fire for colour, water for blood and other liquids, wind for sense of touch, earth for the hideous holder of mind (viz., flesh and bones, etc.), space (or ether) for sound; that it is pervaded by disease and sorrow; that it is overwhelmed by five currents; that it is made up of the five elements; that it has nine doors and two deities; that it is full of passion; that it is unfit to be seen; that it made up of three qualities; that it has three elements, (viz., wind, bile, and phlegm); that it is delighted with attachments of every kind; that it is full of delusion.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.45
दुश्चरं सर्वलोकेऽस्मिन् सत्त्वं प्रति समाश्रितम्! एतदेव हि लोकेऽस्मिन् कालचक्र प्रवर्तते॥ एतन्महार्णवं घोरमगाधं मोहसंज्ञितम्। विक्षिपेत् संक्षिपेच्चैव बोधयेत् सामरं जगत्॥
duścaraṃ sarvaloke'smin sattvaṃ prati samāśritam! etadeva hi loke'smin kālacakra pravartate|| etanmahārṇavaṃ ghoramagādhaṃ mohasaṃjñitam| vikṣipet saṃkṣipeccaiva bodhayet sāmaraṃ jagat||
It is difficult of being moved in this mortal world, and it rests on the understanding as its stay. That body is, in called delusion. It is this body which stretches forth, contracts, and awakens the universe with the immortals.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.46
कामं क्रोध भयं लोभमभिद्रोहमथानृतम्। इन्द्रियाणां निरोधेन सतस्त्यजति दुस्त्यजान्॥
kāmaṃ krodha bhayaṃ lobhamabhidrohamathānṛtam| indriyāṇāṃ nirodhena satastyajati dustyajān||
By controlling the senses, one renounces lust, anger, fear, cupidity, enmity, and falsehood, which are cternal and, therefore, highly difficult to renounce.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.47
यस्यैते निर्जिता लोके त्रिगुणाः पञ्चधातवः। व्योमि तस्य परं स्थानमानन्त्यमथ लभ्यते॥
yasyaite nirjitā loke triguṇāḥ pañcadhātavaḥ| vyomi tasya paraṃ sthānamānantyamatha labhyate||
He who has controlled these in this world, viz., the three qualities and the five elements of the body, has the Highest for his seat in the celestial region. By him is Infinity attained.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.48
पञ्चेन्द्रियमहाकूलां मनोवेगमहोदकाम्। नदीं मोहह्रदां तीर्खा कामक्रोधावुभौ जयेत्॥
pañcendriyamahākūlāṃ manovegamahodakām| nadīṃ mohahradāṃ tīrkhā kāmakrodhāvubhau jayet||
Crossing the river which has the five senses for its steep banks, the mental inclinations for its powerful waters, and delusion for its lake, one should control both lust and anger,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.49
स सर्वदोषनिर्मुक्तस्ततः पश्यति तत्परम्। मनो मनसि संधाय पश्यन्नात्मानमात्मनि॥
sa sarvadoṣanirmuktastataḥ paśyati tatparam| mano manasi saṃdhāya paśyannātmānamātmani||
Such a man, freed from all faults, then sces the Highest, concentrating the mind within the mind and sceing self in self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.50
सर्ववित् सर्वभूतेषु विन्दत्यात्मानमात्मनि। एकधा बहुधा चैव विकुर्वाणस्ततस्ततः॥
sarvavit sarvabhūteṣu vindatyātmānamātmani| ekadhā bahudhā caiva vikurvāṇastatastataḥ||
Understanding all things, he sees his self, with self, in all creatures, sometimes as one and sometimes as various, changing form from time to time.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.51
ध्रुवं पश्यति रूपाणि दीपाद् दीपशतं यथा। स वै विष्णुश्च वरुणोऽग्निः प्रजापतिः॥
dhruvaṃ paśyati rūpāṇi dīpād dīpaśataṃ yathā| sa vai viṣṇuśca varuṇo'gniḥ prajāpatiḥ||
Forsooth, he can perceive numerous bodies like a hundred lights from one light. Indeed, he is Vishnu and Mitra, and Varuna and Agni, and Prajapati.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.52
स हि धाता विधाता च स प्रभुः सर्वतोमुखः। हृदयं सर्वभूतानां महानात्मा प्रकाशते॥
sa hi dhātā vidhātā ca sa prabhuḥ sarvatomukhaḥ| hṛdayaṃ sarvabhūtānāṃ mahānātmā prakāśate||
He is the Creator and the ordainer; he is the powerful Lord, with faces turned in all directions. In him, the heart of all creatures, the great soul, becomes resplendent.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 210.53
तं विप्रसंघाश्च सुरासुराश्च यक्षाः पिशाचाः पितरो वयांसि। रक्षोगणा भूतगणाश्च सर्वे महर्षयश्चैव सदा स्तुवन्ति॥
taṃ viprasaṃghāśca surāsurāśca yakṣāḥ piśācāḥ pitaro vayāṃsi| rakṣogaṇā bhūtagaṇāśca sarve maharṣayaścaiva sadā stuvanti||
All the learned Brahmanas, celestials, Asuras, Yakshas, Pishachas, the departed manes, birds, Rakshasas, goblins, and all the great Rishis, laud Him.
— tr. M.N. Dutt (1891–96) (public domain)