Mahabharata — Volume IX (Dutt edition) — Chapter 216
MBh 9 216.1
केचिद् ब्रह्ममयं वृक्षं केचिद् ब्रह्मवनं महत्। केचित्तु ब्रह्म चाव्यक्त केचित् परमनामयम्।
kecid brahmamayaṃ vṛkṣaṃ kecid brahmavanaṃ mahat| kecittu brahma cāvyakta kecit paramanāmayam|
Some consider Brahman as a tree. Some consider Brahma as a great forest. Some consider Brahina as unmanifest. Some consider it as transcendent and freed from every distress.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.2
मन्यन्ते सर्वमप्येतदव्यक्तप्रभवाव्ययम्॥ उच्छ्वासमात्रमपि चेद् योऽन्तकाले समो भवेत्। आत्मानमुपसङ्गम्य सोऽमृतत्वाय कल्पते॥ निमेषमात्रमपि चेत् संयम्यात्मानमात्मनि। गच्छत्यात्मप्रसादेन विदुषां प्राप्तिमव्ययाम्॥ प्राणायामैरथ प्राणान् संयम्य स पुनः पुनः। दशद्वादशभिर्वापि चतुर्विंशात् परं ततः॥
manyante sarvamapyetadavyaktaprabhavāvyayam|| ucchvāsamātramapi ced yo'ntakāle samo bhavet| ātmānamupasaṅgamya so'mṛtatvāya kalpate|| nimeṣamātramapi cet saṃyamyātmānamātmani| gacchatyātmaprasādena viduṣāṃ prāptimavyayām|| prāṇāyāmairatha prāṇān saṃyamya sa punaḥ punaḥ| daśadvādaśabhirvāpi caturviṃśāt paraṃ tataḥ||
They think that all this is produced from and absorbed into the unmanifest. He who, even for the short space of time covered by a single breath, when his end comes, becomes equable, attaining to the self, fits himself for immortality. Controlling the self in the self, even for the space of a wink, one goes, through the tranquility of the self, to that which forms the endless acquisition of those that are endued with knowledge. Restraining the vital airs again and again by controlling them according to the method called Pranayama (suppression of vital airs), by the ten or the twelve, he attains to that which is beyond the four and twenty.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.3
एवं पूर्वं प्रसन्नात्मा लभते यद् यदिच्छति। अव्यक्तात् सत्त्वमुद्रिक्तममृतत्वाय कल्पते॥ सत्त्वात् परतरं नान्यत् प्रशंसन्तीह तद्विदः।
evaṃ pūrvaṃ prasannātmā labhate yad yadicchati| avyaktāt sattvamudriktamamṛtatvāya kalpate|| sattvāt parataraṃ nānyat praśaṃsantīha tadvidaḥ|
Thus having first acquired a tranquil soul, one attains to the fruition of all his desires. When the quality of Goodness predominates in what originates from the Unmanifest, it becomes fit for immortality. They who are conversant with Goodness speak highly of it, saying that there is nothing superior to Goodness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.4
अनुमानाद् विजानीमः पुरुषं सत्त्वसंश्रयम्। न शक्यमन्यथा गन्तुं पुरुषं द्विजसत्तमाः॥
anumānād vijānīmaḥ puruṣaṃ sattvasaṃśrayam| na śakyamanyathā gantuṃ puruṣaṃ dvijasattamāḥ||
By inference we know that the Purusha is dependent on Goodness. O best of twice-born ones, it is impossible to attain to Purusha by any other means.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.5
क्षमा धृतिरहिंसा च समता सत्यमार्जवम्। ज्ञानं त्यागोऽथ संन्यासः सात्त्विकं वृत्तमिष्यते॥
kṣamā dhṛtirahiṃsā ca samatā satyamārjavam| jñānaṃ tyāgo'tha saṃnyāsaḥ sāttvikaṃ vṛttamiṣyate||
Forgiveness, courage, abstention abstention from injury, equability, truth, sincerity, knowledge, gift, and renunciation, are said to be the marks of that course of conduct which arises out of Goodness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.6
एतेनैवानुमानेन मन्यन्ते वै मनीषिणः। सत्त्वं च पुरुषश्चैव तत्र नास्ति विचारणा॥
etenaivānumānena manyante vai manīṣiṇaḥ| sattvaṃ ca puruṣaścaiva tatra nāsti vicāraṇā||
It is by this inference that the wise believe in the oneness of Purusha and Goodness. There is no doubt in this.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.7
आहुरेके च विद्वांसो ये ज्ञानपरिनिष्ठिताः। क्षेत्रज्ञसत्त्वयोरैक्यमित्येतन्नोपपद्यते॥
āhureke ca vidvāṃso ye jñānapariniṣṭhitāḥ| kṣetrajñasattvayoraikyamityetannopapadyate||
Some learned men that are devoted to knowledge hold that Kshetrajna and Nature are one. This, however, is not correct.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.8
पृथग्भूतं ततः सत्त्वमित्येतदविचारितम्। पृथग्भावश्च विज्ञेयः सहजश्चापि तत्त्वतः॥
pṛthagbhūtaṃ tataḥ sattvamityetadavicāritam| pṛthagbhāvaśca vijñeyaḥ sahajaścāpi tattvataḥ||
If it said that Nature is different from Purusha, that also will indicate a want of consideration.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.9
तथैवैकत्वनानात्वमिष्यते विदुषां नयः। मशकोदुम्बरे चैक्यं पृथक्त्वमपि दृश्यते॥
tathaivaikatvanānātvamiṣyate viduṣāṃ nayaḥ| maśakodumbare caikyaṃ pṛthaktvamapi dṛśyate||
Distinction and association should be truly known. Unity and diversity are likewise laid down. That is the doctrine of the learned. Even both unity and diversity are seen in the gnat and Udumbara.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.10
मत्स्यो यथान्यः स्यादप्सु सम्प्रयोगस्तथा तयोः। सम्बन्धस्तोयबिन्दूनां पण कोकनदस्य च॥
matsyo yathānyaḥ syādapsu samprayogastathā tayoḥ| sambandhastoyabindūnāṃ paṇa kokanadasya ca||
As a fish in water is different from it, so is the relation of the two (viz., Purusha and Nature). Indeed, their relation is like that of water drops on the leaf of the lotus,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.11
गुरुरुवाच इत्युक्तवन्तस्ते विप्रास्तदा लोकपितामहम्। पुनः संशयमापना: पप्रच्छुर्मुनिसत्तमाः॥
gururuvāca ityuktavantaste viprāstadā lokapitāmaham| punaḥ saṃśayamāpanā: papracchurmunisattamāḥ||
The Preceptor said, Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once questioned the Grandfather. more
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 216.12
गुरुरुवाच इत्युक्तवन्तस्ते विप्रास्तदा लोकपितामहम्। पुनः संशयमापना: पप्रच्छुर्मुनिसत्तमाः॥
gururuvāca ityuktavantaste viprāstadā lokapitāmaham| punaḥ saṃśayamāpanā: papracchurmunisattamāḥ||
The Preceptor said, Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once questioned the Grandfather. more
— tr. M.N. Dutt (1891–96) (public domain)