Mahabharata — Volume IX (Dutt edition) — Chapter 218
MBh 9 218.1
ब्रह्मोवाच हन्त वः संप्रवक्ष्यामि यन्मां पृच्छथ सत्तमाः। गुरुणा शिष्यमासाद्य यदुक्तं तन्निबोधत॥
brahmovāca hanta vaḥ saṃpravakṣyāmi yanmāṃ pṛcchatha sattamāḥ| guruṇā śiṣyamāsādya yaduktaṃ tannibodhata||
Well then I shall describe to you what you ask. Learn what was told by a preceptor to a disciple who came to him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.2
समस्तमिह तच्छ्रुत्वा सम्यगेवावधार्यताम्। अहिंसा सर्वभूतानामेतत् कृत्यतमं मतम्॥
samastamiha tacchrutvā samyagevāvadhāryatām| ahiṃsā sarvabhūtānāmetat kṛtyatamaṃ matam||
Hearing it all, do you settle properly (what it should be). Abstention from injuring any creature is considered as the foremost of all duties.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.3
एतत् पदमनुद्विग्नं वरिष्ठं धर्मलक्षणम्। ज्ञानं निःश्रेय इत्याहुवृद्धा निश्चितदर्शिनः॥
etat padamanudvignaṃ variṣṭhaṃ dharmalakṣaṇam| jñānaṃ niḥśreya ityāhuvṛddhā niścitadarśinaḥ||
That is the highest seat, shorn of anxiety and forming a mark of holiness. The ancients who had seen the certain truth, have said that knowledge is the highest happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.4
तस्माज्ज्ञानेन शुद्धेन मुच्यते सर्वकिल्बिषैः। हिंसापराश्च ये केचिद् ये च नास्तिकवृत्तयः। लोभमोहसमायुक्तास्ते वै निरयगामिनः॥ आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः। तेऽस्मिल्लोके प्रमोदन्ते जायमानाः पुनः पुनः॥ कुर्वते ये तु कर्माणि श्रद्दधाना विपश्चितः। अनाशीर्योगसंयुक्तास्ते धीराः साघुदर्शिनः॥
tasmājjñānena śuddhena mucyate sarvakilbiṣaiḥ| hiṃsāparāśca ye kecid ye ca nāstikavṛttayaḥ| lobhamohasamāyuktāste vai nirayagāminaḥ|| āśīryuktāni karmāṇi kurvate ye tvatandritāḥ| te'smilloke pramodante jāyamānāḥ punaḥ punaḥ|| kurvate ye tu karmāṇi śraddadhānā vipaścitaḥ| anāśīryogasaṃyuktāste dhīrāḥ sāghudarśinaḥ||
Hence, one becomes freed of all sins by pure knowledge. they who are engaged in destruction and harm, they who are infidels in conduct, have to go to Hell on account of their being gifted with cupidity and delusion. Those who, without idleness, perform acts moved thereto by expectation, become repeatedly born in this world and sport in happiness. Those men who, gifted with learning and wisdom, perforın acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.5
अतः परं प्रवक्ष्यामि सत्त्वक्षेत्रज्ञयोर्यथा। संयोगो विप्रयोगश्च तन्निबोधत सत्तमाः॥ विषयो विषयित्वं च सम्बन्धोऽयमिहोच्यते।
ataḥ paraṃ pravakṣyāmi sattvakṣetrajñayoryathā| saṃyogo viprayogaśca tannibodhata sattamāḥ|| viṣayo viṣayitvaṃ ca sambandho'yamihocyate|
I shall, after this. describe how the association and the disassociation takes place of Soul and Nature. You best of men, listen. The relation here is said to be that betwcen the object and the subject.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.6
विषयी पुरुषो नित्यं सत्त्वं च विषयः स्मृतः॥ व्याख्यातं पूर्वकल्पेन मशकोदुम्बरं यथा। भुज्यमानं न जानीते नित्यं सत्त्वमचेतनम्। यस्त्वेवं तं विजानीते यो भुङ्क्ते यश्च भुज्यते॥
viṣayī puruṣo nityaṃ sattvaṃ ca viṣayaḥ smṛtaḥ|| vyākhyātaṃ pūrvakalpena maśakodumbaraṃ yathā| bhujyamānaṃ na jānīte nityaṃ sattvamacetanam| yastvevaṃ taṃ vijānīte yo bhuṅkte yaśca bhujyate||
Purusha is always the subject; and Nature the object. It has been explained, by what has been said in a previous part of the discourse where it has been pointed out, that they exist after the manner of the gnat and the Udumbara,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.7
नित्यं द्वन्द्वसमायुक्तं सत्त्वमाहुर्मनीषिणः। निर्द्वन्द्वो निष्कलो नित्यः क्षेत्रज्ञो निर्गुणात्मकः॥
nityaṃ dvandvasamāyuktaṃ sattvamāhurmanīṣiṇaḥ| nirdvandvo niṣkalo nityaḥ kṣetrajño nirguṇātmakaḥ||
An object of enjoyment as it is, Nature is unintelligent and knows nothing. He, however, who enjoys it, is said to know it, Soul being enjoyer, Nature is enjoyed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.8
समं संज्ञानुगश्चैव स सर्वत्र व्यवस्थितः। उपभुङ्क्ते सदा सत्त्वमप: पुष्करपर्णवत्॥
samaṃ saṃjñānugaścaiva sa sarvatra vyavasthitaḥ| upabhuṅkte sadā sattvamapa: puṣkaraparṇavat||
The wise have said that Nature is always made up of pairs of opposites. Soul is, on the other hand, destitute of pairs of opposites, devoid of parts, eternal, and free, about its essence, from qualities.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.9
सर्वैरपि गुणैर्विद्वान् व्यतिषक्तो न लिप्यते। जलबिन्दुर्यथा लोलः पद्मिनीपत्रसंस्थितः॥
sarvairapi guṇairvidvān vyatiṣakto na lipyate| jalabinduryathā lolaḥ padminīpatrasaṃsthitaḥ||
He lives in everything alike, and walks with knowledge. He always enjoys Nature as a lotus leaf (enjoys) water.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.10
एवमेवाप्यसंयुक्तः पुरुषः स्यान्न संशयः। द्रव्यमात्रमभूत् सत्त्वं पुरुषस्येति निश्चयः॥
evamevāpyasaṃyuktaḥ puruṣaḥ syānna saṃśayaḥ| dravyamātramabhūt sattvaṃ puruṣasyeti niścayaḥ||
Endued with knowledge, he is never tainted even if brought into contact with all the qualities.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.11
यथा द्रव्यं च कर्ता च संयोगोऽप्यनयोस्तथा। यथा प्रदीपमादाय कश्चित् तमसि गच्छति।
yathā dravyaṃ ca kartā ca saṃyogo'pyanayostathā| yathā pradīpamādāya kaścit tamasi gacchati|
Forsooth, Purusha is unattached like the unsteady drop of water on the lotus leaf. This is the certain conclusion that Nature is the property of Purusha.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.12
तथा सत्त्वप्रदीपेन गच्छन्ति परमैषिणः॥ यावद् द्रव्यं गुणस्तावत् प्रदीपः सम्प्रकाशते।
tathā sattvapradīpena gacchanti paramaiṣiṇaḥ|| yāvad dravyaṃ guṇastāvat pradīpaḥ samprakāśate|
The relation between these two (viz., Purusha and Nature) is like that existing between matter and its maker. As one goes into a dark place carrying a light with him, so those who wish for the Supreme proceed with the light of Nature. As long as matter and quality exist, so long the light shines.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.13
क्षीणे द्रव्ये गुणे ज्योतिरन्तर्धानाय गच्छति॥ व्यक्तः सत्त्वगुणस्त्वेवं पुरुषोऽव्यक्त इष्यते।
kṣīṇe dravye guṇe jyotirantardhānāya gacchati|| vyaktaḥ sattvaguṇastvevaṃ puruṣo'vyakta iṣyate|
The flame, however, becomes put out when matter and quality (or oil and wick) are exhausted. Thus Nature is manifest; while Purusha is said to be unmanifest.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.14
एतद् विप्रा विजानीत हन्त भूयो ब्रवीमि वः॥ सहस्रेणापि दुर्मेधा न बुद्धिमधिगच्छति।
etad viprā vijānīta hanta bhūyo bravīmi vaḥ|| sahasreṇāpi durmedhā na buddhimadhigacchati|
Understand this, you learned Brahmanas! Well, I shall now tell you something more. With even a thousand (explanations), one who has a bad understanding succeeds not in acquiring knowledge.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.15
चतुर्थेनाप्यथांशेन बुद्धिमान् सुखमेधते॥ एवं धर्मस्य विज्ञेयं संसाधनमुपायतः। उपायज्ञो हि मेधावी सुखमत्यन्तमश्नुते॥
caturthenāpyathāṃśena buddhimān sukhamedhate|| evaṃ dharmasya vijñeyaṃ saṃsādhanamupāyataḥ| upāyajño hi medhāvī sukhamatyantamaśnute||
One, however, who is gifted with intelligence succeeds in acquiring happiness, through only a fourth share (c: explanations). Thus should the accomplishment of duty be understood as dependent on means. For the intelligent man, having knowledge of means, succeeds in acquiring supreme happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.16
यथाध्वानमपाथेयः प्रपन्नो मनुजः क्वचित्। क्लेशेन याति महता विनश्येदन्तरापि च॥ तथा कर्मसु विज्ञेयं फलं भवति वा न वा।
yathādhvānamapātheyaḥ prapanno manujaḥ kvacit| kleśena yāti mahatā vinaśyedantarāpi ca|| tathā karmasu vijñeyaṃ phalaṃ bhavati vā na vā|
As some man travelling along a road without provisions of his journey, proceeds with great uneasiness and may even meet with destruction before he reaches the end of his journey, so should it be known that in deeds there may or may not be fruits.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.17
पुरुषस्यात्मनिःश्रेयः शुभाशुभनिदर्शनम्॥ यथा च दीर्घमध्वानं पद्भ्यामेव प्रपद्यते। अदृष्टपूर्वं सहसा तत्त्वदर्शनवर्जितः॥ तमेव च यथाध्वानं रथेनेहाशुगामिना। गच्छत्यश्वप्रयुक्तेन तथा बुद्धिमतां गतिः॥ ऊर्ध्वं पर्वतमारुह्य नान्ववेक्षेत भूतलम्।
puruṣasyātmaniḥśreyaḥ śubhāśubhanidarśanam|| yathā ca dīrghamadhvānaṃ padbhyāmeva prapadyate| adṛṣṭapūrvaṃ sahasā tattvadarśanavarjitaḥ|| tameva ca yathādhvānaṃ rathenehāśugāminā| gacchatyaśvaprayuktena tathā buddhimatāṃ gatiḥ|| ūrdhvaṃ parvatamāruhya nānvavekṣeta bhūtalam|
The examination of what is agreeable and what disagrceable is one's own self, yields benefit. The progress in life of a man who is devoid of the perception of truth is like that of a man who rashly journey on a long road unseen before. The progress, however, of those who are gifted with intelligence, is like that of men who journey along the same road, riding on a car to which are yoked (fleet) horses and which moves with swiftness. Having ascended to the top of a mountain, one should not cast his eyes on the surface of the earth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.18
रथेन रथिनं पश्य क्लिश्यमानमचेतनम्॥ यावद् रथपथस्तावद् रथेन स तु गच्छति।
rathena rathinaṃ paśya kliśyamānamacetanam|| yāvad rathapathastāvad rathena sa tu gacchati|
Sceing a man, even though travelling on a car, afflicted and rendered insensible by pain, the inielligent man journeys on a car as long as there is a car-path.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.19
क्षीणे रथपदे विद्वान् रथमुत्सृज्य गच्छति॥ एवं गच्छति मेधावी तत्त्वयोगविधानवित्। परिज्ञाय गुणज्ञश्च उत्तरादुत्तरोत्तरम्॥
kṣīṇe rathapade vidvān rathamutsṛjya gacchati|| evaṃ gacchati medhāvī tattvayogavidhānavit| parijñāya guṇajñaśca uttarāduttarottaram||
The learned man, when he sees the car-path end, abandons his car for going on. Thus does the intelligent man who knows the ordinances about truth and Yoga, proceed. Knowing the qualities, such man, proceeds, comprehending what is next and next.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.20
यथार्णवं महाघोरमप्लवः सम्प्रगाहते। बाहुभ्यामेव सम्मोहाद् वधं वाञ्छत्यसंशयम्॥ नावा चापि यथा प्राज्ञो विभागज्ञः स्वरित्रया। अश्रान्तः सलिले गच्छेच्छीघ्रं संतरते ह्रदम्॥ तीर्णो गच्छेत् परं पारं नावमुत्सृज्य निर्ममः।
yathārṇavaṃ mahāghoramaplavaḥ sampragāhate| bāhubhyāmeva sammohād vadhaṃ vāñchatyasaṃśayam|| nāvā cāpi yathā prājño vibhāgajñaḥ svaritrayā| aśrāntaḥ salile gacchecchīghraṃ saṃtarate hradam|| tīrṇo gacchet paraṃ pāraṃ nāvamutsṛjya nirmamaḥ|
As one who plunges, without a boat, into the terrible ocean, with only ones two arms, through delusion, undoubtedly wishes for a range. After destruction; while the wise man conversant with distinctions, goes into the water, with a boat having oars, and soon crosses the lake without fatigue, and having crossed it gets to the other shore and leaves off the boat, freed from the thought of mineness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.21
व्याख्यातं पूर्वकल्पेन यथा रथपदातिनोः॥ स्नेहात् सम्मोहमापन्नो नावि दाशो यथा तथा।
vyākhyātaṃ pūrvakalpena yathā rathapadātinoḥ|| snehāt sammohamāpanno nāvi dāśo yathā tathā|
This has been already explained by the illustration of the car and the pedestrian. One who has been overwhelmed by delusion on account of attachment, sticks to it like a fisherman to his boat.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.22
ममन्वेनाभिभूत: संस्तत्रैव परिवर्तते॥ नावं न शक्यपारुह्य स्थले विपरिवर्तितुम्।
mamanvenābhibhūta: saṃstatraiva parivartate|| nāvaṃ na śakyapāruhya sthale viparivartitum|
Overcome by the idea of mineness, one wanders within its narrow embarking on a boat it is not possible in moving about on land.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.23
तथैव रथमारुह्य नाप्सु चर्या विधीयते॥ एवं कर्म कृतं चित्रं विषयस्थं पृथक् पृथक्।
tathaiva rathamāruhya nāpsu caryā vidhīyate|| evaṃ karma kṛtaṃ citraṃ viṣayasthaṃ pṛthak pṛthak|
Likewise, it is not possible in moving abut on water after one has got on a car. There are thus various actions about various objects.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.24
यथा कर्म कृतं लोके तथैतानुपद्यते॥ यनैव गन्धिनो रस्यं न रूपस्पर्शशब्दवत्। मन्यन्ते मुनयो बुद्ध्या तत् प्रधानं प्रचक्षते॥ तत्र प्रधानमव्यक्तमव्यक्तस्य गुणो महान्।
yathā karma kṛtaṃ loke tathaitānupadyate|| yanaiva gandhino rasyaṃ na rūpasparśaśabdavat| manyante munayo buddhyā tat pradhānaṃ pracakṣate|| tatra pradhānamavyaktamavyaktasya guṇo mahān|
And as action is performed in this world, so does it result to those who perform them. That which is void of smell. void of taste, and void of touch and sound, that which is meditated upon by the sages with the help of their understanding is said to be Pradhana. Now, Pradhana is unmanifest. A development of the uninanife-t is Mahat.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.25
महत्प्रधानभूतस्य गुणोऽहंकार एव च॥ अहंकारात् तु सम्भूतो महाभूतकृतो गुणः।
mahatpradhānabhūtasya guṇo'haṃkāra eva ca|| ahaṃkārāt tu sambhūto mahābhūtakṛto guṇaḥ|
A development of Pradhana when it has become Mahat is Egoism. From egoism emanates the great elements.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.26
पृथक्त्वेन हि भूतानां विषया वै गुणाः स्मृताः॥ बीजधर्मं तथाव्यक्तं प्रसवात्मकमेव च।
pṛthaktvena hi bhūtānāṃ viṣayā vai guṇāḥ smṛtāḥ|| bījadharmaṃ tathāvyaktaṃ prasavātmakameva ca|
And from the great elements respectively, the objects of sense proceed. The unmanifest is of the nature of seed. It produced its essence.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.27
बीजधर्मो महानात्मा प्रसवश्चेति नः श्रुतम्॥ बीजधर्मस्त्वहंकारः प्रसवश्च पुनः पुनः।
bījadharmo mahānātmā prasavaśceti naḥ śrutam|| bījadharmastvahaṃkāraḥ prasavaśca punaḥ punaḥ|
We have heard that the great soul has the virtues of a seed, and that is a product. Egoism is of the nature of seed and is a product again and again.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.28
बीजप्रसवधर्माणि महाभूतानि पञ्च वै॥ बीजधर्मिण इत्याहुः प्रसवं च प्रकुर्वते। विशेषाः पञ्चभूतानां तेषां चित्तं विशेषणम्॥ तत्रैकगुणमाकाशं द्विगुणो वायुरुच्यते।
bījaprasavadharmāṇi mahābhūtāni pañca vai|| bījadharmiṇa ityāhuḥ prasavaṃ ca prakurvate| viśeṣāḥ pañcabhūtānāṃ teṣāṃ cittaṃ viśeṣaṇam|| tatraikaguṇamākāśaṃ dviguṇo vāyurucyate|
And the five great elements are of the nature of seed and products. The objects of the five great elements are gifted with the nature of seed, and yield products. These have intelligence for their property. Among them, space has one equality; wind is said to have two.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.29
त्रिगुणं ज्यातिरित्याहुरामश्चपि चतुर्गुणाः॥ पृथ्वी पञ्चगुणा ज्ञेया चरस्थावरसंकुला।
triguṇaṃ jyātirityāhurāmaścapi caturguṇāḥ|| pṛthvī pañcaguṇā jñeyā carasthāvarasaṃkulā|
Light, it is said, is gifted with three qualities; and water as possessed of four qualities. Earth, consisting of mobile and immobile, should be known as possessed of five qualities.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.30
सर्वभूतकरी देवी शुभाशुभनिदर्शिनी॥ शब्दः स्पर्शस्तथा रूपं रसो गन्धश्च पञ्चमः। एते पञ्च गुणा भूमेर्विज्ञेया द्विजसत्तमाः॥ पार्थिवश्च सदा गन्धो गन्धश्च बहुधा स्मृतः।
sarvabhūtakarī devī śubhāśubhanidarśinī|| śabdaḥ sparśastathā rūpaṃ raso gandhaśca pañcamaḥ| ete pañca guṇā bhūmervijñeyā dvijasattamāḥ|| pārthivaśca sadā gandho gandhaśca bahudhā smṛtaḥ|
She is a goddess who is the source of all entities and abounds with examples of the agreeable and the disagreeable.' Sound, likewise touch, colour, taste, and smell for the fifth, these are the five qualities of earth, O foremost of twice-born ones. Smell always belongs to carth, and smell is said to be of various kinds.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.31
तस्य गन्धस्य वक्ष्यामि विस्तरेण बहून् गुणान्॥ इष्टश्चानिष्टगन्धश्च मधुरोऽम्लः कटुस्तथा। निर्हारी संहतः स्निग्धो रूक्षो विशद एव च॥ एवं दशविधो ज्ञेयः पार्थिवो गन्ध इत्युत।
tasya gandhasya vakṣyāmi vistareṇa bahūn guṇān|| iṣṭaścāniṣṭagandhaśca madhuro'mlaḥ kaṭustathā| nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca|| evaṃ daśavidho jñeyaḥ pārthivo gandha ityuta|
I shall describe at length the numerous qualities of smell. Smell is agreeable or disagreeable, sweet, sour, pungent, diffusive and compact, oily and dry, and clear. Thus smell, which belongs to the earth, should be known as of ten sorts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.32
शब्दः स्पर्शस्तथा रूपं द्रवश्चापां गुणाः स्मृताः॥ रसज्ञानं तु वक्ष्यामि रसस्तु बहुधा स्मृतः।
śabdaḥ sparśastathā rūpaṃ dravaścāpāṃ guṇāḥ smṛtāḥ|| rasajñānaṃ tu vakṣyāmi rasastu bahudhā smṛtaḥ|
Sound, touch, colour, and taste have been said to be the qualities of water. I shall now speak or the qualities of Taste. Taste has been said to be of various kinds.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.33
मधुरोऽम्लः कटुस्तिक्तः कषायो लवणस्तथा॥ एवं षड्विधविस्तारो रसो वारिमयः स्मृतः।
madhuro'mlaḥ kaṭustiktaḥ kaṣāyo lavaṇastathā|| evaṃ ṣaḍvidhavistāro raso vārimayaḥ smṛtaḥ|
Sweet, sour, pungent, bitter, astringent, and saline likewise. Taste, which has been said to Belong to water, is thus of six varieties.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.34
शब्दः स्पर्शस्तथा रूपं त्रिगुणं ज्योतिरुच्यते॥ ज्योतिषश्च गुणो रूपं रूपं च बहुधा स्मृतम्।
śabdaḥ sparśastathā rūpaṃ triguṇaṃ jyotirucyate|| jyotiṣaśca guṇo rūpaṃ rūpaṃ ca bahudhā smṛtam|
Sound, touch, and colour, these are the three qualities of light. Colour is the quality of light, and colour is said to be of various sorts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.35
शुक्लं कृष्णं तथा रक्तं नीलं पीतारुणं तथा॥ ह्रस्वं दीर्घ कृशं स्थूलं चतुरस्रं तु वृत्तवत्। एवं द्वादशविस्तार तेजसो रूपमुच्यते॥ विज्ञेयं ब्राह्मणैवृद्धर्धमेज्ञैः सत्यवादिभिः।
śuklaṃ kṛṣṇaṃ tathā raktaṃ nīlaṃ pītāruṇaṃ tathā|| hrasvaṃ dīrgha kṛśaṃ sthūlaṃ caturasraṃ tu vṛttavat| evaṃ dvādaśavistāra tejaso rūpamucyate|| vijñeyaṃ brāhmaṇaivṛddhardhamejñaiḥ satyavādibhiḥ|
White, dark, red, blue, yellow, and grey also, and short long, minute, gross, square and circular, of these twelve varieties is colour which appertains to light. These should be understood by Brahmanas venerable for years, knowing duties, and truthful in speech.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.36
शब्दस्पर्शी च विज्ञेयौ द्विगुणो वायुरुच्यते॥ वायोश्चापि गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः।
śabdasparśī ca vijñeyau dviguṇo vāyurucyate|| vāyoścāpi guṇaḥ sparśaḥ sparśaśca bahudhā smṛtaḥ|
Sound and touch should be known as the two qualities of wind. Touch has been said to be of various sorts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.37
रूक्षः शीतस्तथैवोष्णः स्निग्धो विशद एव च।॥ कठिनश्चिक्कण: श्लक्ष्णः पिच्छिलो दारुणो मृदुः। एवं द्वादशविस्तारो वायव्यो गुण उच्यते॥ विधिवद् ब्राह्मणैः सिद्धधर्मस्तित्त्वदर्शिभिः॥
rūkṣaḥ śītastathaivoṣṇaḥ snigdho viśada eva ca||| kaṭhinaścikkaṇa: ślakṣṇaḥ picchilo dāruṇo mṛduḥ| evaṃ dvādaśavistāro vāyavyo guṇa ucyate|| vidhivad brāhmaṇaiḥ siddhadharmastittvadarśibhiḥ||
Rough, cold and hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of twelve kinds is touch, which is the quality of wind, as said by Brahmanas crowned with success, knowing duties, and possessed of a sight of truth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.38
तत्रैकगुणमाकाशं शब्द इत्येव च स्मृतः। तस्य शब्दस्य वक्ष्यामि विस्तरेण बहून् गुणान्॥
tatraikaguṇamākāśaṃ śabda ityeva ca smṛtaḥ| tasya śabdasya vakṣyāmi vistareṇa bahūn guṇān||
Now, space has only one quality, and that is said to be sound. I shall speak at length of the numerous qualities of sound.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.39
घडजर्षभः स गान्धारो मध्यमः पञ्चमस्तथा। अतः परं तु विज्ञेयो निषादो धैवतस्तथा। अष्टश्चानिष्टशब्दश्च संहतः प्रविभागवान्॥
ghaḍajarṣabhaḥ sa gāndhāro madhyamaḥ pañcamastathā| ataḥ paraṃ tu vijñeyo niṣādo dhaivatastathā| aṣṭaścāniṣṭaśabdaśca saṃhataḥ pravibhāgavān||
Shadaja, Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after this should be known Nishada, and then Daivata, besides these, there are agreeable sounds and disagreeable sounds compact, and of many ingredients.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.40
एवं दशविधो ज्ञेयः शब्द आकाशसम्भवः। आकाशमुत्तमं भूतमहंकारस्ततः परः॥
evaṃ daśavidho jñeyaḥ śabda ākāśasambhavaḥ| ākāśamuttamaṃ bhūtamahaṃkārastataḥ paraḥ||
Sound which is born of space should thus be known to be of ten sorts. Space is the highest of the (five) elements. Egoism is above it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.41
अहंकारात् परा बुद्धिर्बुद्धेरात्मा ततः परः। तस्मात् तु परमव्यक्तमव्यक्तात् पुरुषः परः॥
ahaṃkārāt parā buddhirbuddherātmā tataḥ paraḥ| tasmāt tu paramavyaktamavyaktāt puruṣaḥ paraḥ||
Above egoism is understanding. Above understanding is the soul. Above the soul is the Unmanifest. Above the Unmanifest is Purusha.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 218.42
परापरज्ञो भूतानां विधिज्ञः सर्वकर्मणाम्। सर्वभूतात्मभूतात्मा गच्छत्यात्मानमव्ययम्॥
parāparajño bhūtānāṃ vidhijñaḥ sarvakarmaṇām| sarvabhūtātmabhūtātmā gacchatyātmānamavyayam||
One who knows which is superior and inferior among existent creatures, who is conversant with the ordinances about all deeds. and who forms himself the soul of all creatures, attains to the Unfading Soul.
— tr. M.N. Dutt (1891–96) (public domain)