Nature - AncientVoice

Mbh.1.3.694	Ye are the course itself of Nature and intelligent Soul that pervades that course!
Mbh.2.11.435	And Daksha, Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis, and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, and the Modes of Nature, and the elemental and prime causes of the world, all stay in that mansion beside the lord Brahma.
Mbh.3.220.11152	And that other fire, by name Siva, is devoted to the worship of Sakti the forces of the presiding deity of the forces of Nature, and because he always relieves the sufferings of all creatures afflicted with misery, he is called Siva the giver of good.
Mbh.6.37.1751	Know that Nature and Spirit are both without beginning and know also that all modifications and all qualities spring from Nature
Mbh.6.37.1752	Nature is said to be the source of the capacity of enjoying pleasures and pains
Mbh.6.37.1753	For Spirit, dwelling in nature enjoyeth the qualities born of Nature.
Mbh.6.37.1756	He who thus knows Spirit, and Nature, with the qualities, in whatever state he may be, is never born again.
Mbh.6.42.1962	If, having recourse to self-conceit, thou thinkest, I will not fight, that resolution of thine would be vain, for Nature will constrain thee.
Mbh.7.198.11270	Or, is it something abnormal, or, is it a victory over Nature achieved by the two Krishnas since they are yet alive?
Mbh.12.9.363	Nature always walks ahead; hence, food and drink will somehow be accomplished.
Mbh.12.221.13416	This then must be the result of Nature.
Mbh.12.221.13418	Indeed, when all qualities, good or bad, enter a person, urged by Nature, what ground is there for one to boast of one's superior possessions?
Mbh.12.221.13419	All these flow from Nature.
Mbh.12.221.13425	As a crow, while eating some food, proclaims the presence of that food to the members of its species by its repeated cawing, after the same manner all our acts only proclaim the indications of Nature.
Mbh.12.221.13426	He who is acquainted with only the transformations of Nature but not with Nature that is supreme and exists by herself, feels stupefaction in consequence of his ignorance.
Mbh.12.221.13427	He, however, who understands the difference between Nature and her transformations is never stupefied.
Mbh.12.221.13428	All existent things have their origin in Nature.
Mbh.12.221.13434	I have no affection or aversion for either Nature or her transformations.
Mbh.12.221.13443	Know this, however, that one acquires wisdom from Nature, and that the acquisition of tranquillity also is due to the same cause.
Mbh.12.221.13444	Indeed, everything else that thou perceivest is due to Nature.
Mbh.12.231.14375	Some learned persons say that Destiny is supreme, and some that it is Nature which is the agent.
Mbh.12.231.14376	Others say that Acts flowing from personal exertion, and Destiny, produce effects, aided by Nature.
Mbh.12.234.14524	Generated by the current of Nature, the universe is being ceaselessly carried along.
Mbh.12.236.14623	This belief in Nature as the producing and the sustaining Cause, arising as it does from a mind acting under the influence of error, brings about the destruction of the person who cherishes it.
Mbh.12.237.14675	Others, again, maintain that Nature is the cause.
Mbh.12.237.14677	Some maintain that acts flow from Time, Exertion, and Nature.
Mbh.12.237.14678	Some say that of the three viz, Exertion, Necessity, and Nature, one only and not the other two is the cause.
Mbh.12.238.14744	Primordial Nature Prakriti having the three attributes of Goodness and Passion and Darkness is the refuge of the knowledge which exists only in the form of a sound.
Mbh.12.246.15177	Mind, Understanding, and Nature, these three, spring from their own previous states, and attaining at each rebirth to a position higher than the attributes which form their respective objects, do not transcend those attributes
Mbh.12.331.21151	In the womb, amid urine and faeces, one's sojourn is regulated by Nature.
Mbh.12.341.22233	That attribute is Supreme Nature having for her soul the Sky and Earth and succeeding by her creative forces in upholding the universe.
Mbh.12.341.22234	That Nature is identical with the fruit of all acts in the form of the diverse regions of felicity to which creatures attain through their acts.
Mbh.12.341.22238	She is identical with my Prakriti or Nature.
Mbh.13.10.621	The regenerate Rishi also, when the time came, paid his debt in Nature.
Mbh.13.139.11459	If I behold anything on earth or in heaven, which is highly delightful and of wonderful aspect but which is unknown to all of you, ye Rishis that look like so many gods, I say that that is in consequence of my own Supreme Nature which is incapable of being obstructed by anything.
Mbh.13.158.13222	Know that He is all the seasons; He is these diverse wonderful vegetations of Nature which we see; He is the clouds that pour rain and the lightening that flashes in the sky.
Mbh.13.163.13638	When in the matter of the happiness and woe of even insects and ants, their acts of this and past lives and Nature constitute the cause, it is meet, O Yudhishthira, that thou shouldst he tranquil
Mbh.14.28.1093	It is Nature that desires such objects as are liked; it is Nature that hates such objects as are disliked.
Mbh.14.28.1094	Desire and aversion spring from Nature, after the manner of the upward and the downward life-winds when souls have entered animate bodies.
Mbh.14.35.1384	He who does not covet anything and does not cherish the idea of mineness with regard to anything, comes to be regarded, although residing in this world, as identifiable with Brahman, He who is conversant with the truth about the qualities of Pradhana or Nature, acquainted with the creation of all existent objects, divested of the idea of mineness, and without pride, succeeds, without doubt, in emancipating himself.
Mbh.14.39.1577	Nature, change or modification, destruction, Pradhana, production, and absorption, undeveloped, not small ie, vast, unshaking, immovable, fixed, existent, and non-existent.
Mbh.14.48.2029	Some learned men that are devoted to knowledge assert the unity of Kshetrajna and Nature.
Mbh.14.48.2031	It is said that Nature is different from Purusha: that also will imply a want to consideration.
Mbh.14.48.2032	Truly, distinction and association should be known as applying to Purusha and Nature.
Mbh.14.48.2036	As a fish in water is different from it, such is the relation of the two viz, Purusha and Nature.
Mbh.14.49.2069	Others who ponder on the elements say that it is Nature.
Mbh.14.49.2075	It behoves thee to declare to us, after this, what is so mysterious, and what is the cause of the connection between the Kshetrajna and Nature.
Mbh.14.50.2087	I shall, after this, declare how the association and the dissociation takes place of Kshetrajna and Nature.
Mbh.14.50.2090	Purusha is always the subject; and Nature has been said to be the object.
Mbh.14.50.2092	An object of enjoyment as it is, Nature is unintelligent and knows nothing.
Mbh.14.50.2094	Kshetrajna being enjoyer, Nature is enjoyed.
Mbh.14.50.2095	The wise have said that Nature is always made up of pairs of opposites and consists of qualities.
Mbh.14.50.2098	He always enjoys Nature, as a lotus leaf enjoys water.
Mbh.14.50.2101	This is the certain conclusion of the scriptures that Nature is the property of Purusha.
Mbh.14.50.2102	The relation between these two viz, Purusha and Nature is like that existing between matter and its maker.
Mbh.14.50.2103	As one goes into a dark place taking a light with him, even so those who wish for the Supreme proceed with the light of Nature
Mbh.14.50.2106	Thus Nature is manifest; while Purusha is said to be unmanifest.
Mbh.14.51.2195	Gods, men, Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature, and not from actions, not from a cause.

Jijith Nadumuri Ravi
Research data published for the interest of people researching on Mahabharata.
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Reference:- Mahabharata of Krishna Dwaipayana Vyasa, translated to English by Kisari Mohan Ganguli; Source of Plain Text: www.sacred-texts.com; Wikified at AncientVoice.

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