Mahabharata — Volume IX (Dutt edition) — Chapter 219
MBh 9 219.1
ब्रह्मोवाच भूनानामथ पञ्चानां यथैषामीश्वरं मनः। नियमे च विसर्गे च भूतात्मा मन एव च॥
brahmovāca bhūnānāmatha pañcānāṃ yathaiṣāmīśvaraṃ manaḥ| niyame ca visarge ca bhūtātmā mana eva ca||
Since the mind is the ruler of these five elements, for controlling and bringing them forth, the mind, therefore, is the soul of the elements.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.2
अधिष्ठाता मनो नित्यं भूतानां महतां तथा। बुद्धिरैश्चर्यमाचष्टे क्षेत्रज्ञश्च स उच्यते॥
adhiṣṭhātā mano nityaṃ bhūtānāṃ mahatāṃ tathā| buddhiraiścaryamācaṣṭe kṣetrajñaśca sa ucyate||
The mind always presides over the great elements. The understanding proclaims power, and is called the Soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.3
इन्द्रियाणि मनो युङ्क्ते सदश्वानिव सारथिः। इन्द्रियाणि मनो बुद्धिः क्षेत्रज्ञे युज्यते सदा॥
indriyāṇi mano yuṅkte sadaśvāniva sārathiḥ| indriyāṇi mano buddhiḥ kṣetrajñe yujyate sadā||
The mind yokes the senses, as a charioteer yokes good horses. The senses, the mind, and the understanding are always joined to the Soul.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.4
महदश्वसमायुक्तं बुद्धिसंयमनं रथम्। समारुह्य स भूतात्मा समन्तात् परिधावति॥
mahadaśvasamāyuktaṃ buddhisaṃyamanaṃ ratham| samāruhya sa bhūtātmā samantāt paridhāvati||
The individual soul, mounting the chariot to which big horses are yoked and which has the understanding for the reins, drives about on all sides.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.5
इन्द्रियग्रामसंयुक्तो मन:सारथिरेव च। बुद्धिसंयमनो नित्यं महान् ब्रह्ममयो स्थः॥
indriyagrāmasaṃyukto mana:sārathireva ca| buddhisaṃyamano nityaṃ mahān brahmamayo sthaḥ||
With all the senses attached to it (for steeds), with the mind for the charioteer, and the understanding for the eternal reins, exists thc great Brahma car.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.6
एवं यो वेत्ति विद्वान् वै सदा ब्रह्ममयं रथम्। स धीरः सर्वभूतेषु न मोहमधिगच्छति॥
evaṃ yo vetti vidvān vai sadā brahmamayaṃ ratham| sa dhīraḥ sarvabhūteṣu na mohamadhigacchati||
Indeed, that man gifted with learning and wisdom who always understands the Brahmacharin this way, is never possessed by delusion in the midst of all entities.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.7
अव्यक्तादि विशेषान्तं सहस्थावरजङ्गमम्। सूर्यचन्द्रप्रभालोकं ग्रहनक्षत्रमण्डितम्॥ नदीपर्वतजालैश्च सर्वतः परिभूषितम्। विविधाभिस्तथा चाद्भिः सततं समलंकृतम्॥ आजीवं सर्वभूतानां सर्वप्राणभृतां गतिः। एतद् ब्रह्मवनं नित्यं तस्मिंश्चरति क्षेत्रवित्॥
avyaktādi viśeṣāntaṃ sahasthāvarajaṅgamam| sūryacandraprabhālokaṃ grahanakṣatramaṇḍitam|| nadīparvatajālaiśca sarvataḥ paribhūṣitam| vividhābhistathā cādbhiḥ satataṃ samalaṃkṛtam|| ājīvaṃ sarvabhūtānāṃ sarvaprāṇabhṛtāṃ gatiḥ| etad brahmavanaṃ nityaṃ tasmiṃścarati kṣetravit||
This forest of Brahina begins with the unmanifest and ends with gross objects. It includes mobile and immobile objects, and gets, light from the radiance of the sun and the moon, and is decorated with planets and constellations. It is decked, again, on all sides with nets of rivers and mountains. It is always embellished likewise by various kinds of waters. It is the means of livelihood for all creatures. It is, again, the end of all living creatures. In that forest the Kshetrajna always moves about.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.8
लोकेऽस्मिन् यानि सत्त्वानि सानि स्थावराणि च। तान्येवाग्रे प्रलीयन्ते पश्चाद् भूतकृता गुणाः।
loke'smin yāni sattvāni sāni sthāvarāṇi ca| tānyevāgre pralīyante paścād bhūtakṛtā guṇāḥ|
Whatever exist in this world, mobile and immobile, are the very first to be dissolved away. After this (are dissolved) those qualities which compose all entities.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.9
गुणेभ्यः पञ्चभूतानि एष भूतसमुच्छ्रय:॥ देवा मनुष्या गन्धर्वाः पिशाचासुरराक्षसाः। सर्वे स्वभावतः सृष्टा न क्रियाभ्यो न कारणात्॥ एते विश्वसृजो विप्रा जायन्तीह पुनः पुनः।
guṇebhyaḥ pañcabhūtāni eṣa bhūtasamucchraya:|| devā manuṣyā gandharvāḥ piśācāsurarākṣasāḥ| sarve svabhāvataḥ sṛṣṭā na kriyābhyo na kāraṇāt|| ete viśvasṛjo viprā jāyantīha punaḥ punaḥ|
After the qualities (are dissolved) the five elements. Such is the gradation of entities. Celestials, men, Gandharvas, Pishachas, Asuras, (and) Rakshasa, have all originated from Nature, and not from actions, nor from a cause. The Brahmanas, who are creators of the universe are born here again and again.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.10
तेभ्यः प्रसूतास्तेष्वेव महाभूतेषु पञ्चसु। प्रलीयन्ते यथाकालमूर्मयः सागरे यथा॥
tebhyaḥ prasūtāsteṣveva mahābhūteṣu pañcasu| pralīyante yathākālamūrmayaḥ sāgare yathā||
All that originates from them dissolves, when the time comes, in those very five great elements like billows in the ocean.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.11
विश्वसृग्भ्यस्तु भूतेभ्यो महाभूतास्तु सर्वशः। भूतेभ्यश्चापि पञ्चभ्यो मुक्तो गच्छेत् परां गतिम्॥
viśvasṛgbhyastu bhūtebhyo mahābhūtāstu sarvaśaḥ| bhūtebhyaścāpi pañcabhyo mukto gacchet parāṃ gatim||
All the great elements are beyond those elements which form the universe. He who is released from those five clements goes to the highest goal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.12
प्रजापतिरिदं सर्वं मनसैवासृजत् प्रभुः। तथैव देवानृषयस्तपसा प्रतिपेदिरे॥
prajāpatiridaṃ sarvaṃ manasaivāsṛjat prabhuḥ| tathaiva devānṛṣayastapasā pratipedire||
The powerful Prajapati created all this by the mind only. Similarly Rishis attained to the status of celestials by the help of penance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.13
तपसश्चानुपूर्येण फलमूलाशिनस्तथा। त्रैलोक्यं तपसा सिद्धाः पश्यन्तीह समाहिताः॥
tapasaścānupūryeṇa phalamūlāśinastathā| trailokyaṃ tapasā siddhāḥ paśyantīha samāhitāḥ||
Likewise, those who have acquired perfection, who capable of the concentration of Yoga, and who live on fruits and roots, likewise perceive the triple world by penance.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.14
औषधान्यगदादीनि नानाविद्याश्च सर्वशः। तयसैव प्रसिद्ध्यन्ति तपोमूलं हि साधनम्॥
auṣadhānyagadādīni nānāvidyāśca sarvaśaḥ| tayasaiva prasiddhyanti tapomūlaṃ hi sādhanam||
Medicines and herbs and all the various sciences are acquired by means of penance alone, for all acquisition has penance for its were root.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.15
यदुरापं दुराम्नायं दुराधर्षं दुरन्वयम्। तत् सर्वं तपसा साध्यं तपो हि दुरतिक्रमम्॥
yadurāpaṃ durāmnāyaṃ durādharṣaṃ duranvayam| tat sarvaṃ tapasā sādhyaṃ tapo hi duratikramam||
Whatever is difficult of acquisition, difficult to learn, difficult to defeat, difficult to pass through, can all be acquired by penance, for penance is irresistible.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.16
सुरापो ब्रह्महा स्तेयी भ्रूणहा गुरुतल्पगः। तयसैव सुतप्तेन मुच्यते किल्बिषात् ततः॥
surāpo brahmahā steyī bhrūṇahā gurutalpagaḥ| tayasaiva sutaptena mucyate kilbiṣāt tataḥ||
One who drinks alcoholic liquors, one who kills a Brahmana, one who steals, one who destroys a foe us, one who violates one's preceptor's bed, becomes cleansed of such sin by penance well performed.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.17
मनुष्याः पितरो देवाः पशवो मृगपक्षिणः। यानि चान्यानि भूतानि सानि स्थावराणि च॥ तपः परायणा नित्यं सिद्ध्यन्ते तपसा सदा। तथैव तपसा देवा महामाया दिवं गताः॥
manuṣyāḥ pitaro devāḥ paśavo mṛgapakṣiṇaḥ| yāni cānyāni bhūtāni sāni sthāvarāṇi ca|| tapaḥ parāyaṇā nityaṃ siddhyante tapasā sadā| tathaiva tapasā devā mahāmāyā divaṃ gatāḥ||
Human beings, departed manes, deities, (sacrificial) animal, beasts and birds, and all other creatures mobile and immobile, by always devoting themselves to penances, become successful by penance along. Similarly the celestials gifted with great powers of illusion, have attained to the celestial region.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.18
आशीर्युक्तानि कर्माणि कुर्वते ये त्वतन्द्रिताः। अहंकारसमायुक्तास्ते सकाशे प्रजापतेः॥
āśīryuktāni karmāṇi kurvate ye tvatandritāḥ| ahaṃkārasamāyuktāste sakāśe prajāpateḥ||
Those who without idleness perforın deeds with expectation, being full of egoism, approach the presence of Prajapati.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.19
ध्यानयोगेन शुद्धेन निर्ममा निरहंकृताः। आप्नुवन्ति महात्मानो महान्तं लोकमुत्तमम्॥
dhyānayogena śuddhena nirmamā nirahaṃkṛtāḥ| āpnuvanti mahātmāno mahāntaṃ lokamuttamam||
Those great ones, however, who are devoid of mineness and freed from egoism through the pure contemplation of Yoga, acquire the great and highest regions.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.20
ध्यानयोगमुपागम्य प्रसन्नमतयः सदा। सुखोपचयमव्यक्तं प्रविशन्त्यात्मवित्तमाः॥
dhyānayogamupāgamya prasannamatayaḥ sadā| sukhopacayamavyaktaṃ praviśantyātmavittamāḥ||
Those who understand best the self, having acquired Yoga contemplation and having their minds always cheerful, into the unmanifest accumulation of happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.21
ध्यानयोगादुपागम्य निर्ममा निरहंकृताः। अव्यक्तं प्रविशन्तीह महतां लोकमुत्तमम्॥
dhyānayogādupāgamya nirmamā nirahaṃkṛtāḥ| avyaktaṃ praviśantīha mahatāṃ lokamuttamam||
Those persons who are freed from egoism and who are re-born after having attained to the fullness of Yoga contemplation, enter into the highest region reserved for the great, viz., the Unmanifest.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.22
अव्यक्तादेव सम्भूतः समसंज्ञां गतः पुनः। तमोरजोभ्यां निर्मुक्तः सत्त्वमास्थाय केवलम्॥ निर्मुक्तः सर्वपापेभ्यः सर्वं सृजति निष्कलम्। क्षेत्रज्ञ इति तं विद्याद् यस्तं वेद स वेदवित्॥
avyaktādeva sambhūtaḥ samasaṃjñāṃ gataḥ punaḥ| tamorajobhyāṃ nirmuktaḥ sattvamāsthāya kevalam|| nirmuktaḥ sarvapāpebhyaḥ sarvaṃ sṛjati niṣkalam| kṣetrajña iti taṃ vidyād yastaṃ veda sa vedavit||
Born from that same unmanifest (principle) and attaining to the same once more, frecd from the qualities of Darkness and Ignorance and adhering to only the quality of Goodness, one becomes freed from every sin and creates all things. Such a one should be known to be Kshetrajna in perfection. He who knows him knows the Veda. enter to
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.23
चित्तं चित्तादुपागम्य मुनिरासीत संयतः। याच्चित्तं तन्मयो वश्यं गुह्यमेतत् सनातनम्॥
cittaṃ cittādupāgamya munirāsīta saṃyataḥ| yāccittaṃ tanmayo vaśyaṃ guhyametat sanātanam||
Attaining pure knowledge from (restraining) the mind, the ascetic should sit self-controlled. One necessarily becomes that on which one's mind is set. This is an eternal mystery.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.24
अव्यक्तादिविशेषान्तमविद्यालक्षणं स्मृतम्। निबोधत तथा हीदं गुणैर्लक्षणमित्युत॥
avyaktādiviśeṣāntamavidyālakṣaṇaṃ smṛtam| nibodhata tathā hīdaṃ guṇairlakṣaṇamityuta||
That which has the unmanifest for its beginning and gross qualities for its end, has been said to have Ne-science for its mark. But do you understand that whose nature is shorn of qualities.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.25
व्यक्षरस्तु भवेन्मृत्युस्त्र्यक्षरं ब्रह्म शाश्वतम्। ममेति च भवेन्मृत्युन ममेति च शाश्वतम्॥
vyakṣarastu bhavenmṛtyustryakṣaraṃ brahma śāśvatam| mameti ca bhavenmṛtyuna mameti ca śāśvatam||
Of two syllables is Mrityu (death); of three syllable is the eternal Brahma Mineness is death, and the opposite of mineness is the eternal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.26
कर्म केचित् प्रशंसन्ति मन्दबुद्धिरता नराः। ये तु वृद्धा महात्मानो न प्रशंसन्ति कर्म ते॥
karma kecit praśaṃsanti mandabuddhiratā narāḥ| ye tu vṛddhā mahātmāno na praśaṃsanti karma te||
Some who led by bad understanding speak highly of action. Those, however, who are numbered among the great ancients never speak highly of action.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.27
कर्मणा जायते जन्तुर्मूर्तिमान् षोडशात्मकः। पुरुषं प्रसतेऽविद्या तद् ग्राह्यममृताशिनाम्॥
karmaṇā jāyate janturmūrtimān ṣoḍaśātmakaḥ| puruṣaṃ prasate'vidyā tad grāhyamamṛtāśinām||
By action is a creature born with body which is made up of the sixteen. (True) Knowledge swallows up Purusha. This is what is highly acceptable to eaters of ambrosia.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.28
तस्मात् कर्मसु नि:स्नेहा ये केचित् पारदर्शिनः। विद्यामयोऽयं पुरुषो न तु कर्ममयः स्मृतः॥
tasmāt karmasu ni:snehā ye kecit pāradarśinaḥ| vidyāmayo'yaṃ puruṣo na tu karmamayaḥ smṛtaḥ||
Therefore, those whose vision extends to the other end have no attachment to actions. This Purusha, however is full of knowledge and not full of action.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.29
य एवममृतं नित्यमग्राह्यं शश्वदक्षरम्। वश्यात्मानमसंश्लिष्टं यो वेद न मृतो भवेत्॥
ya evamamṛtaṃ nityamagrāhyaṃ śaśvadakṣaram| vaśyātmānamasaṃśliṣṭaṃ yo veda na mṛto bhavet||
He dies not who understands Him' who is immortal, immutable, incomprehensible, men are eternal and indestructible-Him who is the restrained Soul and who is above all attachments.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.30
अपूर्वमकृतं नित्यं य एनमविचारिणम्। य एवं विन्देदात्मानमग्राह्यममृताशनम्। अग्राह्योऽमृतो भवति स एभिः कारणैर्भुवः॥
apūrvamakṛtaṃ nityaṃ ya enamavicāriṇam| ya evaṃ vindedātmānamagrāhyamamṛtāśanam| agrāhyo'mṛto bhavati sa ebhiḥ kāraṇairbhuvaḥ||
He who thus understands the Soul to which there is nothing prior, which is uncreated, immutable, unconquered, and incomprehensible even to those who are eaters of nectar, certainly becomes himself incomprehensible and immortal through these means.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.31
आयोज्य सर्वसंस्कारान् संयम्यात्मानमात्मनि। स तद् ब्रह्म शुभं वेत्ति यस्माद् भूयो न विद्यते॥
āyojya sarvasaṃskārān saṃyamyātmānamātmani| sa tad brahma śubhaṃ vetti yasmād bhūyo na vidyate||
Removing all impressions and controlling the soul in the soul, he understands that auspicious Brahma than which nothing greater exists.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.32
प्रसादे चैव सत्त्वस्य प्रसादं समवाप्नुयात्। लक्षणं हि प्रसादस्य यथा स्यात् स्वप्नदर्शनम्॥
prasāde caiva sattvasya prasādaṃ samavāpnuyāt| lakṣaṇaṃ hi prasādasya yathā syāt svapnadarśanam||
Upon the understanding becoming clear, he succeeds in acquiring tranquillity. The mark of tranquillity is like that what takes place in a dream.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.33
गतिरेषा तु मुक्तानां ये ज्ञानपरिनिष्ठिताः। प्रवृत्तयश्च याः सर्वाः पश्यन्ति परिणामजाः॥
gatireṣā tu muktānāṃ ye jñānapariniṣṭhitāḥ| pravṛttayaśca yāḥ sarvāḥ paśyanti pariṇāmajāḥ||
This is the end of those liberated ones who are intent on knowledge. They sees all those movements which are born of successive developments.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.34
एषा गतिर्विरक्तानामेष धर्मः सनातनः। एषा ज्ञानवतां प्राप्तिरेतद् वृत्तमनिन्दितम्॥
eṣā gatirviraktānāmeṣa dharmaḥ sanātanaḥ| eṣā jñānavatāṃ prāptiretad vṛttamaninditam||
This is the end of those who are unattached to the world. This is the eternal practice. This is the acquisition of men of knowledge. This is the uncensured made of conduct.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.35
समेन सर्वभूतेषु निःस्पृहेण निराशिषा। शक्या गतिरियं गन्तुं सर्वत्र समदर्शिना॥
samena sarvabhūteṣu niḥspṛheṇa nirāśiṣā| śakyā gatiriyaṃ gantuṃ sarvatra samadarśinā||
This end is capable of being attained by one who is alike to all creatures, who is without attachment, who is without expectations, and who looks equally on all things.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.36
एतद् वः सर्वमाख्यातं मया विप्रर्षिसत्तमाः। एवमाचरत क्षिप्रं ततः सिद्धिमवाप्स्यथ॥
etad vaḥ sarvamākhyātaṃ mayā viprarṣisattamāḥ| evamācarata kṣipraṃ tataḥ siddhimavāpsyatha||
I have now described everything to you, O foremost of twice-born Rishis! Do you act thus immediately, you will then acquire success.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.37
गुरुरुवाच इत्युक्तास्ते तु मुनयो गुरुणा ब्रह्मणा तथा। कृतवन्तो महात्मानस्ततो लोकमवाप्नुवन्॥
gururuvāca ityuktāste tu munayo guruṇā brahmaṇā tathā| kṛtavanto mahātmānastato lokamavāpnuvan||
The Preceptor said, Thus addressed by the preceptor Brahman, those great sages acted accordingly and then attained to many happy regions.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.38
त्वमप्येतन्महाभाग मयोक्तं ब्रह्मणो वचः। सम्यगााचर शुद्धात्मंस्ततः सिद्धिमवाप्स्यसि॥
tvamapyetanmahābhāga mayoktaṃ brahmaṇo vacaḥ| samyagāācara śuddhātmaṃstataḥ siddhimavāpsyasi||
Do you also, O blessed one, duly act according to the words of Brahman as described by me, O you of pure soul. You will then acquire success.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.39
वासुदेव उवाच इत्युक्तः स तदा शिष्यो गुरुणा धर्ममुत्तमम्। चकार सर्वं कौन्तेय ततो मोक्षमवाप्तवान्॥
vāsudeva uvāca ityuktaḥ sa tadā śiṣyo guruṇā dharmamuttamam| cakāra sarvaṃ kaunteya tato mokṣamavāptavān||
Thus instructed in the principles of high religion by the preceptor, the pupil. O son of Kunti, did everything accordingly and then attained to Liberation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.40
कृतकृत्यश्च स तदा शिष्यः कुरुकुलोद्वह। तत् पदं समनुप्राप्तो यत्र गत्वा न शोचति॥
kṛtakṛtyaśca sa tadā śiṣyaḥ kurukulodvaha| tat padaṃ samanuprāpto yatra gatvā na śocati||
Having done all that he should have done, the pupil, O perpetuator of Kuru's race, attained to that seat going where one has not to grieve.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.41
अर्जुन उवाच को न्वसौ ब्राह्मणः कृष्ण कश्च शिष्योजनार्दन। श्रोतव्यं चेन्मयैतद् वै तत्त्वमाचक्ष्व मे विभो॥
arjuna uvāca ko nvasau brāhmaṇaḥ kṛṣṇa kaśca śiṣyojanārdana| śrotavyaṃ cenmayaitad vai tattvamācakṣva me vibho||
Arjuna said Who, indeed, was was that Brahmana, O Krishna, and who the pupil, O Janardana! Truly, if am worthy of hearing it, do you then tell me, O Lord!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.42
वासुदेव उवाच अहं गुरुर्महाबाहो मनः शिष्यं च विद्धि मे। त्वत्प्रीत्या गुह्यमेतच्च कथितं ते धनंजय॥
vāsudeva uvāca ahaṃ gururmahābāho manaḥ śiṣyaṃ ca viddhi me| tvatprītyā guhyametacca kathitaṃ te dhanaṃjaya||
I am the preceptor, O mighty armed one, and know that the inind is my pupil. Through my affection for you. O Dhananjaya, I have described this mystery to you.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.43
मयि चेदस्ति ते प्रीतिर्नित्यं कुरुकुलोद्वह। अध्यात्ममेतच्छ्रुत्वा त्वं सम्यगाचर सुव्रत॥
mayi cedasti te prītirnityaṃ kurukulodvaha| adhyātmametacchrutvā tvaṃ samyagācara suvrata||
If you have any love for me, O perpetuator of Kuru family, do you then, after having heard these instructions about the Soul, always act only, O you of excellent vows.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.44
ततस्त्वं सम्यगाचीर्णं धर्मेऽस्मिन्नरिकर्षण। सर्वपापविनिर्मुक्तो मोक्षं प्राप्स्यसि केवलम्॥
tatastvaṃ samyagācīrṇaṃ dharme'sminnarikarṣaṇa| sarvapāpavinirmukto mokṣaṃ prāpsyasi kevalam||
Then when this religion has been duly practised, O destroyer of foes, you will become freed from all your sins and attain to perfect liberation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.45
पूर्वमप्येतदेवोक्तं युद्धकाल उपस्थिते। मया तव महाबाहो तस्मादत्र मनः कुरु॥
pūrvamapyetadevoktaṃ yuddhakāla upasthite| mayā tava mahābāho tasmādatra manaḥ kuru||
Formerly, when the hour of battle came, this very religion, O you of mighty-arins, was described by me. Do you, therefore, set your mind on it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.46
मया तु भरतश्रेष्ठ चिरदृष्टः पिता प्रभुः। तमहं द्रष्टुमिच्छामि सम्मते तव फाल्गुन॥
mayā tu bharataśreṣṭha ciradṛṣṭaḥ pitā prabhuḥ| tamahaṃ draṣṭumicchāmi sammate tava phālguna||
And now, O chief of Bharata's race, it is long since that I saw the lord my father. I wish to see him again, with your leave, O Phalguna.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.47
वैशम्पायन उवाच इत्युक्तवचनं कृष्णं प्रत्युवाच धनंजयः। गच्छावो नगरं कृष्ण गजसाह्वयमद्य वै॥
vaiśampāyana uvāca ityuktavacanaṃ kṛṣṇaṃ pratyuvāca dhanaṃjayaḥ| gacchāvo nagaraṃ kṛṣṇa gajasāhvayamadya vai||
Dhananjaya replied to Krishna who had said so. We shall go today from this town to Hastinapur.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 9 219.48
समेत्य तत्र राजानं धर्मात्मानं युधिष्ठिरम्। समनुज्ञाप्य राजानं स्वां पुरीं यातुमर्हसि॥
sametya tatra rājānaṃ dharmātmānaṃ yudhiṣṭhiram| samanujñāpya rājānaṃ svāṃ purīṃ yātumarhasi||
Meeting king Yudhishthira of virtuous soul there, and informing him you shall then go to your own city.
— tr. M.N. Dutt (1891–96) (public domain)