Prakriti

Created by Jijith Nadumuri at 01 Mar 2010 13:26 and updated at 01 Mar 2010 13:26

Mahabharata: 18 Parvas

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MAHABHARATA NOUN

See All Nouns, See All Categories

Mbh.2.37.1565 He is the unmanifest primal cause Avyakta Prakriti, the creator, the eternal, and beyond the ken of all creatures.
Mbh.5.111.5071 As Purusha, he sporteth here with Prakriti the universal mother.
Mbh.6.37.1745 The great elements, egoism, intellect, the unmanifest viz, Prakriti, also the ten senses, the one manas, the five objects of sense, desire, aversion, pleasure, pain, body consciousness, courage, all this in brief hath been declared to be Kshetra in its modified form.
Mbh.12.204.12391 As in the state called Sushupti deep and dreamless slumber the five senses exist freed from their respective functions, after the same manner the Supreme Brahma exists high above Prakriti, freed from all its attributes.
Mbh.12.209.12689 Having reduced everything into non-existence, he once more, in the beginning of a new yuga, creates Prakriti primordial matter.
Mbh.12.209.12713 These eight constitute primordial Prakriti.
Mbh.12.209.12727 Existence springs from the Unmanifest of Prakriti which, every intelligent person should know, rests in That which is the Soul of all existent beings.
Mbh.12.209.12728 These existences, resting upon the supreme Divinity that is above Prakriti and that is without any inclination for action, uphold the entire universe of mobiles and immobiles.
Mbh.12.216.13049 Both Prakriti and Purusha are without beginning and without end.
Mbh.12.216.13056 Prakriti is fraught with the three attributes of Goodness, Passion, and Darkness.
Mbh.12.216.13059 Purusha is the apprehender of all the transformations of Prakriti but cannot be apprehended himself.
Mbh.12.216.13082 When his mind becomes unaffected by acts, he, in consequence of such renunciation loses that subtile form and becomes merged in Prakriti without however, yet attaining to Brahma or Emancipation which transcends Prakriti
Mbh.12.216.13110 He who properly knows transformations of Prakriti, Prakriti herself and Purusha, becomes freed from Desire and attains to Emancipation
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.12.245.15115 SECTION CCXLVI Vyasa said, The Jiva-soul is endued with all those entities that are modifications of Prakriti.
Mbh.12.245.15122 Superior to Mahat is the Unmanifest or Prakriti.
Mbh.12.250.15373 That Yogin, who having transcended Prakriti attains to the Highest Cause, becomes freed from the obligation of a return to the world in consequence of his having attained to that which is the highest
Mbh.12.252.15415 Having comprehended the seven subtile entities viz, the senses, the objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti, and Purusha, having comprehended also the Supreme cause of the universe with the six attributes viz, omniscience, contentment, unlimited comprehension, independence, eternal wakefulness, and omnipotence, and lastly having understood that the universe is only a modification of Avidya endued with the three qualities, one succeeds in beholding guided by the scriptures, high Brahma
Mbh.12.277.16964 SECTION CCLXXVIII Yudhishthira said, Of what behaviour must a man be, of what acts, of what kind of knowledge, and to what must he be devoted, for attaining to Brahma's place which transcends Prakriti and which is unchangeable'
Mbh.12.277.16965 Bhishma said, One that is devoted to the religion of Emancipation, frugal in fare, and the master of one's senses, attains to that high place which transcends Prakriti and is unchangeable
Mbh.12.298.18652 As all rivers running towards the ocean, unite themselves with it, even so the mind, when engaged in Yoga, becomes united with primal Prakriti
Mbh.12.300.18849 The high-souled Yogin, possessed of greatness, can enter into and come out of, at his will, Brahma himself who is the lord of all deities, and the boon-giving Vishnu, and Bhava, and Dharma, and the six-faced Kartikeya, and the spiritual sons of Brahmana, the quality of Darkness that is productive of much pain, and that of Passion, and that of Sattwa which is pure, and Prakriti which is the highest, and the goddess Siddhi who is the spouse of Varuna, and all kinds of energy, and all enduring patience, and the bright lord of stars in the firmament with the stars twinkling all around, and the Viswas.
Mbh.12.301.18957 Like disciples waiting upon their preceptor with reverence, the senses too wait upon the Jiva-soul transcends Prakriti, it attains to Brahma that is without change, that is highest, that is Narayana, that is beyond all pairs of opposites, and that transcends Prakriti.
Mbh.12.302.19056 The twenty-fourth, which is Prakriti, is said to preside over all this which has sprung from her modifications.
Mbh.12.302.19058 It is that Unmanifest Prakriti, which, when endued with body in consequence of union with Chit dwells in the hearts of all creatures endued with body.
Mbh.12.302.19059 As regards eternal Chetana the Indestructible, although he is without attributes and without form, yet he in consequence of a union with Prakriti assumes all forms.
Mbh.12.302.19060 Uniting with Prakriti which has the attributes of birth and death, he also assumes the attributes of birth and death.
Mbh.12.302.19062 It is in this way that the Mahan-Soul Hiranyagarbha, becoming united with Prakriti and invested with Ignorance, undergoes modifications and becomes conscious of Self.
Mbh.12.302.19064 In consequence of his birth and destruction arising from the fact of his dwelling in upon with Prakriti, he thinks himself to be no other than what he apparently is.
Mbh.12.302.19069 All those colours appertain to Prakriti so that He it is who becomes White or Red or Dark according as the nature of the Prakriti with which is He becomes identified for the time being.
Mbh.12.302.19075 In this way the twenty-fifth, viz, Akshara the Indestructible, the wise say, by union with the unmanifest Prakriti, becomes transformed into Kshara destructible.
Mbh.12.303.19091 Under the influence of Prakriti the Soul, undergoing modification himself, observes and adopts and practices all these and regards himself as such.
Mbh.12.303.19095 It is the goddess Prakriti who causes birth and death.
Mbh.12.303.19098 It is this way that the Soul, though really transcending the three attributes, becomes attached to the path of acts and creates by modification Prakriti invested with the attributes of birth and death and identical with all acts and conditions which are characterised by the three attributes of Sattwa, Rajas, and Tamas.
Mbh.12.303.19100 O monarch, the whole of this universe has been blinded by Prakriti and all things have been diversely overwhelmed through Prakriti by the attributes of Rajas and Tamas.
Mbh.12.303.19101 It is in consequence of the Soul being invested by Prakriti that these pairs of opposites productive of happiness and woe, repeatedly come.
Mbh.12.303.19115 It is Prakriti that cause acts fraught with good and bad acts; and it is Prakriti that enjoys and endures the fruits thereof in the three worlds.
Mbh.12.303.19116 Indeed, Prakriti follows the course of acts.
Mbh.12.303.19117 The status of the intermediate beings, of humanity, and of the gods as well, these three fields, should be known as originating in Prakriti and has been said to be destitute of all attributes.
Mbh.12.303.19120 Although the Soul is not subject to modifications of any kind and is the active principle that sets Prakriti in motion, yet entering a body that is united with the senses of knowledge and action, he regards all the acts of those senses as his own.
Mbh.12.304.19140 Only fifteen of these, viz, Prakriti with Chit's reflection, the ten senses of knowledge and action, and the four inner faculties appear and disappear.
Mbh.12.304.19149 They are called Prakriti.
Mbh.12.304.19150 The destruction of Jiva's liability to be united with Prakriti is called Emancipation.
Mbh.12.304.19154 Though, O monarch, free from error of every kind, yet in consequence of its devotion to the three attributes of Prakriti, it becomes endued with those attributes
Mbh.12.305.19155 SECTION CCCVI Janaka said, O holy one, it has been said that the relation between male and female is like that which subsists between the Indestructible and the destructible or Purusha and Prakriti.
Mbh.12.305.19168 If Prakriti and Purusha be always united together in this way by each opposing and each depending on the other's attributes, I see, O holy one, that Emancipation cannot exist.
Mbh.12.305.19193 Thus the attributes arise from Prakriti.
Mbh.12.305.19194 Skin, flesh, blood, fat, bile, marrow, bones, and sinews, these eight that are made of Prakriti, know, O king, may sometimes be produced by the vital seed alone of the male.
Mbh.12.305.19195 The Jiva-soul and the universe are said to both partake of Prakriti characterised by the three attributes of Sattwa, Rajas, and Tamas.
Mbh.12.305.19197 As the seasons though unendued with forms, are nevertheless inferred from the appearance of particular fruits and flowers, after the same manner, Prakriti, though formless, is inferred from the attributes of Mahat and the rest that spring from it.
Mbh.12.305.19201 When the Jiva-soul conquers all attributes born of Prakriti and which it assumes under error, only then does it behold the Supreme Soul.
Mbh.12.305.19202 Only the highest Rishis conversant with the Sankhya and the Yoga systems know that Supreme Soul which Sankhya and Yogins and believers in all other systems say is beyond the Understanding, which is regarded as Knower and endued with the highest wisdom in consequence of its casting off all consciousness of identification with Prakriti, which transcends the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Prakriti and all the attributes born of Prakriti, and which, transcending the four and twenty topics of enquiry, forms the twenty-fifth.
Mbh.12.306.19231 With-drawing the senses from their objects by the aid of the mind, one possessed of intelligence, having made oneself pure, should agreeably to the two and twenty modes of transmitting the Prana breath, unite the Jiva-soul with That which transcends the four and twentieth topic called Ignorance or Prakriti which is regarded by the wise as dwelling in every part of the body and as transcending decay and destruction.
Mbh.12.306.19252 The Sankhyas, whose system is built on Prakriti, say that Prakriti, which is Unmanifest, is the foremost.
Mbh.12.306.19253 From Prakriti, they say, O monarch, the second principle called Mahat, is produced.
Mbh.12.306.19256 All these eight they call by the name of Prakriti.
Mbh.12.306.19263 O best of kings, this is the manner in which the Creation and the Destruction of Prakriti takes place.
Mbh.12.306.19266 It is Prakriti that causes the Overpresiding Purusha to thus assume diversity and revert back to unity.
Mbh.12.306.19267 Prakriti also herself has the same indications.
Mbh.12.306.19268 Only fully conversant with the nature of the topics of enquiry knows that Prakriti also assumes the same kind of diversity and unity, for when Destruction comes she reverts into unity and when Creation flows she assumes diversity of form.
Mbh.12.306.19269 The Soul makes Prakriti, which contains the principles of production or growth, to assume manifold forms.
Mbh.12.306.19270 Prakriti is called Kshetra or soil.
Mbh.12.306.19272 It presides over that Prakriti or Kshetra.
Mbh.12.306.19286 Rightly studying the four and twenty topics along with Prakriti, and ascertaining their true nature, the Sankhyas succeed in beholding That which transcends the four and twenty topics or principles
Mbh.12.306.19287 Jiva in reality is that very Soul which transcends Prakriti and is beyond the four and twenty topics.
Mbh.12.306.19288 When he succeeds in knowing that Supreme Soul by dissociating himself from Prakriti, he then becomes identifiable with the Supreme Soul.
Mbh.12.307.19303 The learned say that that Prakriti, which is fraught with the attributes of Creation and Destruction, is called Avidya; while Purusha, who is freed from the attributes of Creation and Destruction and who transcends the four and twenty topics or principles, is called Vidya.
Mbh.12.307.19311 Of all the topics or principles beginning with Mahat, and Prakriti, it is Prakriti, which is unmanifest and supreme, that is called Vidya.
Mbh.12.307.19312 Of Prakriti, and that called Vidhi which is Supreme, the latter should be known as Vidya.
Mbh.12.307.19313 Transcending Prakriti is the twenty-fifth called Purusha who should be known as Vidya.
Mbh.12.307.19319 Both Jiva and Prakriti have been said to be Indestructible, and both of them have been said to be Destructible.
Mbh.12.307.19321 Both Prakriti and Jiva are without beginning and without end or destruction.
Mbh.12.307.19324 In consequence of its attributes of repeated Creation and Destruction, the Unmanifest or Prakriti is called Indestructible.
Mbh.12.307.19328 When the principles become merged each into its progenitor, then the one that remains is Prakriti.
Mbh.12.307.19329 When Kshetrajna too O son, becomes merged into his own producing cause then all that remains is Brahma and, therefore Prakriti with all the principles in it becomes Kshara or meets with destruction, and attains also to the condition of being without attributes in consequence of her dissociation from all the principles.
Mbh.12.307.19333 By casting off Prakriti and beginning to realise that he is different from her, the intelligent Kshetrajna then comes to be regarded as pure and stainless.
Mbh.12.307.19334 When Jiva ceases to exist in a state of union with Prakriti, then does he become identifiable with Brahma.
Mbh.12.307.19335 When, however, he exists united with Prakriti, he then, O king, seems to be different from Brahma.
Mbh.12.307.19336 Indeed, when Jiva shows no affection for Prakriti and her principles, he then succeeds in beholding the Supreme and having once beheld Him wishes not to fall away from that felicity.
Mbh.12.307.19337 When the knowledge of truth dawns upon him, Jiva begins to lament in this strain: Alas, how foolishly have I acted by falling through ignorance, into this frame composed of Prakriti like a fish entangled in a net!
Mbh.12.307.19348 Through ignorance and stupefaction, I have become associated with inanimate Prakriti.
Mbh.12.307.19349 Though really without attachments, I have passed this long time in a state of attachment with Prakriti.
Mbh.12.307.19351 Various are the forms, high, middling, and low, that Prakriti assume.
Mbh.12.307.19362 In consequence of my sense of meum, concerning the result of Prakriti, I am forced to take birth in diverse orders of Being.
Mbh.12.307.19365 It is only now that I have been awakened and have understood that I am by nature without any sense of meum and without that consciousness which creates the forms of Prakriti that invests me all around.
Mbh.12.307.19366 Casting off that sense of meum which I always have with respect to her and whose essence is made up of consciousness, and casting off Prakriti herself, I shall take refuge in Him who is auspicious.
Mbh.12.307.19367 I shall be united with Him, and not with Prakriti which is inanimate.
Mbh.12.307.19369 I have no similarity of nature with Prakriti,
Mbh.12.308.19387 The Unmanifest or Prakriti can at no time comprehend Brahma which is really without attributes even when it manifests itself with attributes.
Mbh.12.308.19388 Hence is Prakriti called Unintelligent.
Mbh.12.308.19389 There is a declaration of the Srutis to the effect that if ever Prakriti does succeed in knowing the twenty-fifth ie, Jiva Prakriti then instead of being something differentiated from Jiva becomes identified with Jiva who is united with her.
Mbh.12.308.19390 As regards, however, the Supreme Soul, which is ever disunited and dissociated, and which transcends the twenty-fifth Prakriti can never comprehend it.
Mbh.12.308.19391 In consequence of this viz, his attachment to or union with Prakriti, Jiva or Purusha, who is not manifest and which in his real nature is not subject to modifications, comes to be called as the Unawakened or Ignorant.
Mbh.12.308.19394 The twenty-sixth, however, can know both Jiva and Prakriti, numbering the twenty-fifth and the twenty-fourth respectively.
Mbh.12.308.19396 When Jiva considers himself different from what he truly is ie when he regards himself as fat or lean, fair or dark a Brahmana or a Sudra, it is only then that he fails to know the Supreme Soul and himself and Prakriti with which he is united.
Mbh.12.308.19397 When Jiva succeeds in understanding Prakriti and knowing that she is something different from him then he is said to be restored to his true nature and then does he attain to that high understanding which is pure and stainless and which is concerned with Brahma.
Mbh.12.308.19399 He then casts off the Unmanifest or Prakriti which is fraught with the attributes of Creation and Destruction.
Mbh.12.308.19400 When Jiva succeeds in knowing Prakriti which is unintelligent and subject to the action of the three attributes of Sattwa, and Rajas and Tamas, he then becomes destitute of attributes himself.
Mbh.12.308.19412 When Jiva, who is endued with Chetana and Unintelligent Prakriti, loses all Consciousness of a distinct or individual Self, then does he, losing his multifariousness, resumes his Oneness.
Mbh.12.308.19414 Indeed, when Jiva, attaining to the twenty-sixth which is Unborn and Puissant and which is dissociated from all attachments, succeeds in comprehending it thoroughly, he himself becomes possessed of puissance and entirely casts off the Unmanifest or Prakriti.
Mbh.12.308.19416 I have thus told thee, O sinless one, according to the indication of the Srutis, the nature of the Unintelligent or Prakriti, and of Jiva, so also of that which is Pure Knowledge viz, the Supreme Soul, agreeable to the truth.
Mbh.12.308.19420 This is called Emancipation, viz, this comprehension or knowledge of oneself as something distinct from Unintelligent or Unmanifest Prakriti.
Mbh.12.310.19509 How many kinds also are there of Prakriti?
Mbh.12.310.19522 Eight principles have been called by the name of Prakriti, while sixteen have been called modifications.
Mbh.12.310.19525 The Unmanifest or original Prakriti, Mahat, Consciousness, and the five subtile elements of Earth, Wind, Space, Water, and Light, these eight are known by the name of Prakriti.
Mbh.12.310.19533 The learned say this to be the first creation relating to Pradhana or Prakriti: From Mahat, O king of men, is produced Consciousness.
Mbh.12.313.19620 Consciousness is Adhyatma; conviction in one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its Adhidaivata.
Mbh.12.313.19623 Prakriti, cheerfully and of her own accord, as if for sport, O monarch, produces, by undergoing modifications herself, thousands and thousands of combinations of her original transformations called Gunahs.
Mbh.12.313.19624 As men can light thousands of lamps from but a single lamp, after the same manner Prakriti, by modification, multiplies into thousands of existent objects the three attributes of Sattwa and Rajas and Tamas of Purusha.
Mbh.12.314.19632 These, indeed, are the indications of Tamas, SECTION CCCXV Yajnavalkya said, These three, O foremost of men, viz, Sattwa, Rajas, and Tamas, are the attributes of Prakriti.
Mbh.12.314.19645 They constitute the Unmanifest or Prakriti.
Mbh.12.314.19653 I shall tell thee, Listen to me, O king, Even when residing in Prakriti, He is said to reside in His own nature without partaking of the nature of Prakriti
Mbh.12.314.19654 Prakriti, O king, is inanimate and unintelligent.
Mbh.12.314.19656 Janaka said, Both Prakriti and Purusha, O thou of great intelligence, are without beginning and without end.
Mbh.12.314.19665 Do thou discourse to me then of the existence and Oneness of Purusha, of his separateness from Prakriti, of the deities which attach to the body of the place to which embodied creatures repair when they die, and that place to which they may ultimately, in course of time, be able to go.
Mbh.12.315.19672 Unmanifest Prakriti is by her nature endued with attributes.
Mbh.12.315.19675 Unmanifest Prakriti cannot know anything, while Purusha, by his nature, is possessed of knowledge, There is nothing higher than myself, even this is what Purusha is always conscious of.
Mbh.12.315.19676 For this reason the unmanifest or Prakriti, although naturally inanimate and unintelligent, still becomes animate and intelligent in consequence of her union with Purusha who is Eternal and Indestructible instead of remaining in her own nature due to destructibility
Mbh.12.315.19678 In consequence Purusha's lordship over the principles that flow from Prakriti, he is said to partake of the nature of those principles.
Mbh.12.315.19681 For his lordship over those particular principles known by the name of Prakriti, he is said to possess the nature of Prakriti
Mbh.12.315.19684 In consequence, again, of his being the witness of everything, and in consequence also of there being nothing else than he, as also for his consciousness of identity with Prakriti, Yatis crowned with ascetic success, conversant with Adhyatma, and freed from fever of every kind, regard him as existing by himself without a second, immutable, unmanifest in the form of Cause, unstable, and manifest in the form of effects.
Mbh.12.315.19686 Those Sankhyas, however, that depend upon Knowledge only for their Emancipation and the practice of compassion for all creatures, say that it is Prakriti which is One but Purushas are many
Mbh.12.315.19687 As a matter of fact, Purusha is different from Prakriti which though unstable, still appears as stable.
Mbh.12.315.19688 As a blade of reed is different from its outer cover, even so is Purusha different from Prakriti.
Mbh.12.315.19698 They who behold Prakriti and Purusha in any other light are said to possess a vision that is incorrect.
Mbh.12.315.19701 Ascertaining the nature of Purusha and Prakriti in this way, the Sankhyas attain to Emancipation.
Mbh.12.316.19732 The mind should then be fixed on Consciousness, O king, Consciousness should next be fixed on intelligence or Buddhi, and Buddhi, should then be fixed on Prakriti.
Mbh.12.318.19845 The Universe is Unmanifest and original Prakriti endued with the principles of birth and death which are terrible to those that are desirous of Emancipation.
Mbh.12.318.19848 By Aswa and Aswa are meant the female and the male, ie, the former is Prakriti and the latter is Purusha.
Mbh.12.318.19849 Similarly, Mitra is Purusha, and Varuna is Prakriti
Mbh.12.318.19850 Knowledge, again, is said to be Prakriti, while the object to be known is called Purusha.
Mbh.12.318.19854 That which is endued with change is Prakriti.
Mbh.12.318.19856 Similarly, that which is called Avidya the unknowable is Prakriti; and that which is called Vidya is Purusha.
Mbh.12.318.19859 That which is mobile is Prakriti, which undergoing modification, constitutes the cause of Creation and Destruction.
Mbh.12.318.19861 According to a different system of philosophy that which is Vedya is Prakriti; while that which is Avedya is Purusha.
Mbh.12.318.19862 Both Prakriti and Purusha are said to be unintelligent, stable, indestructible, unborn, and eternal, according to the conclusions arrived at by philosophers conversant with the topics included in the name of Adhyatma.
Mbh.12.318.19863 In consequence of the indestructibility of Prakriti in the matter of Creation, Prakriti, which is unborn, is regarded as not subject to decay or destruction.
Mbh.12.318.19865 The attributes that reside in Prakriti are destructible, but not Prakriti herself.
Mbh.12.318.19866 The learned, therefore, call Prakriti indestructible.
Mbh.12.318.19867 Prakriti also, by undergoing modifications, operates as the cause of Creation.
Mbh.12.318.19868 The created results appear and disappear, but not original Prakriti.
Mbh.12.318.19869 Hence also is Prakriti called indestructible.
Mbh.12.318.19874 After the same manner, if one, having studied the Vedas, fails to comprehend what is Prakriti and what is Purusha, one only proves one's own foolishness of understanding and bears a useless burthen in the form of Vedic lore
Mbh.12.318.19875 One should, with devoted attention, reflect on both Prakriti and Purusha, so that one may avoid repeated birth and death.
Mbh.12.318.19898 Prakriti, which is unintelligent, is apprehended by Jiva.
Mbh.12.318.19899 Jiva, however, cannot be apprehended by Prakriti, O Gandharva.
Mbh.12.318.19900 In consequence of Jiva being reflected in Prakriti, the latter is called Pradhana by Sankhyas and Yogins conversant with the original principles as indicated in the Srutis.
Mbh.12.318.19901 O sinless one, the other, beholding, beholds the twenty-fourth Prakriti and the twenty-fifth.
Mbh.12.318.19905 Men possessed of wisdom should never accept the Twenty-fourth viz, Prakriti, which is unintelligent or inert as identifiable with the Twenty-fifth or the Soul which has a real and independent existence.
Mbh.12.318.19908 As the fish, though living in the water, is to be regarded as separate from it, after the same manner is the Twenty-fifth to be apprehended ie, though the Twenty-fifth exists in a state of contact with the Twenty-fourth or Prakriti, it is, however, in its real nature, separate from and independent of Prakriti.
Mbh.12.318.19909 When overwhelmed with the consciousness of meum or self, and when unable to understand its identity with the Twenty-sixth, in fact, in consequence of the illusion that invests it, of its co-existence with Prakriti, and of its own manner of thinking, the Jiva-soul always skins down, but when freed from such consciousness it goes upwards.
Mbh.12.318.19910 When the Jiva-soul succeeds in apprehending that it is one, and Prakriti with which it resides is another, then only does it, O regenerate one, succeed in beholding the Supreme Soul and attaining to the condition of Oneness with the universe.
Mbh.12.318.19915 I have thus discoursed to thee truly, sinless one, about Prakriti which is unintelligent, and Jiva-soul which is possessed of intelligence, and the Supreme Soul which is endued with omniscience, according to the indications occurring in the Srutis.
Mbh.12.318.19937 I inculcated this science treating of Prakriti and Purusha.
Mbh.12.318.19942 Divested of Knowledge, all orders of men, dragged by terrible Ignorance, fall into varied orders of being due to the principles that flow from Prakriti.
Mbh.12.318.19961 He cast off all ordinary duties and their derelictions, Virtue and Vice, Truth and Falsehood, Birth and Death, and all other things appertaining to the principles produced by Prakriti.
Mbh.12.318.19970 He who does not know what is Prakriti possessed of attributes and what is Purusha transcending attributes, only he, not possessed as he is of knowledge, repairs to sacred waters and performs sacrifices.
Mbh.12.318.19976 Those persons, learned in the scriptures, who succeed in apprehending Eternal Brahma who is higher than Unmanifest Prakriti, succeed in obtaining that which transcends birth and death, which is free from attributes, and which is both existent and non-existent I got all this knowledge from Janaka.
Mbh.12.320.20164 The words I shall utter will be fraught with sense, free from ambiguity in consequence of each of them not being symbols of many things, logical, free from pleonasm or tautology, smooth, certain, free from bombast, agreeable or sweet, truthful, not inconsistent with the aggregate of three, viz, Righteousness, Wealth and Pleasure, refined ie, free from Prakriti, not elliptical or imperfect, destitute of harshness or difficulty of comprehension, characterised by due order, not far-fetched in respect of sense, corrected with one another as cause and effect and each having a specific object
Mbh.12.320.20201 Unto it inhere the seventeenth and the eighteenth principles called Prakriti and Vyakti ie, Maya and Prakasa.
Mbh.12.320.20209 Some persons regard unmanifest Prakriti to be the source or cause of these thirty principles.
Mbh.12.320.20212 Whether the Unmanifest or the Manifest be their cause, or whether the two viz, the Supreme or Purusha and the Manifest or atoms be regarded as their cause, or fourthly, whether the four together viz, the Supreme or Purusha and his Maya and Jiva and Avidya or Ignorance be the cause, they that are conversant with Adhyatma behold Prakriti as the cause of all creatures.
Mbh.12.320.20213 That Prakriti which is Unmanifest, becomes manifest in the form of these principles.
Mbh.12.320.20214 Myself, thyself, O monarch, and all others that are endued with body are the result of that Prakriti so far as our bodies are concerned.
Mbh.12.320.20326 The contact of one that is emancipated with another that has been so, or Purusha with Prakriti, cannot lead to an intermingling of the kind thou dreariest.
Mbh.12.334.21385 Though really unmanifest, she is called indestructible Prakriti and dwell in all manifest forms.
Mbh.12.335.21481 and the Selfborn Manu, who is the eighth in the enumeration, constituted original Prakriti.
Mbh.12.339.21838 Mind is a great creature, and it disappears into Unmanifest Prakriti.
Mbh.12.339.21839 Unmanifest Prakriti, O Brahmana, disappears into inactive Purusha.
Mbh.12.339.21960 Having achieved the good of the worlds in those forms in which I appeared, they have re-entered into my own Prakriti.
Mbh.12.340.22130 From Unmanifest Prakriti has flowed Consciousness and the three great attributes of Sattwa, Rajas, and Tamas.
Mbh.12.340.22131 Transcending Prakriti is he called Kshetrajna.
Mbh.12.341.22238 She is identical with my Prakriti or Nature.
Mbh.12.347.23002 The Manifest merges into the Unmanifest or Prakriti.
Mbh.12.347.23003 The Unmanifest or Prakriti merges into Purusha Jivatman and Purusha merges into the Supreme Soul or Brahman.
Mbh.12.347.23161 Mind also, which is the attribute of the unmanifest Prakriti, has Narayana for its soul.
Mbh.12.347.23166 He is, again the cause of everything, as Pradhana or Prakriti.
Mbh.13.14.852 He transcends both Prakriti and Purusha.
Mbh.13.14.856 Agitating both Prakriti and Purusha by means of His energy, He created therefrom the universal lord of creatures, viz, Brahma.
Mbh.13.16.1611 Thou art the senses, thou art that which transcends Prakriti, thou art immutable.
Mbh.13.16.1698 Thou, O Eternal one, art that End which is theirs that are desirous of achieving Emancipation from rebirth, that live in dissociation from all enjoyments, and that desire the annihilation of the Prakriti elements.
Mbh.13.149.12516 He that enters all things, besides Himself, He that covers all things, He unto whom sacrificial libations are poured, the Lord of the Past, the Present, and the Future, the Creator or Destroyer of all existent things, the upholder of all existent things, the Existent, the Soul of all, the Originator of all things I, IX; of cleansed Soul, the Supreme Soul, the highest Refuge of all emancipated persons, the Immutable, He that lies enclosed in a case, the Witness, He that knows the material case in which He resides, the Indestructible X, XVII He upon whom the mind rests during Yoga-abstraction, the Guide or leader of all persons conversant with Yoga, the Lord of both Pradhana or Prakriti and Purusha.
Mbh.13.149.12526 Truth whose soul is equable in consequence of His thorough impartiality, He that has been measured by His worshippers, He that is always equal, being above all change or modification, He that never refuses to grant the wishes of His worshippers, He whose eyes are like the petals of the lotus, He whose acts are always characterised by Righteousness or He who is always engaged in granting the wishes of those that are devoted to Him, He that is of the form of Righteousness CIV, CXIII; He that destroys all creatures or their pains, the Many headed, He that upholds the universe, He that is the source of the universe, He who is of pure or spotless fame, the Immortal One He that is Eternal and Fixed, He that is possessed of beautiful limbs, or, He the ascension unto whom is the best of all acts, He who has such knowledge having penance for its indication that He is able to agitable Prakriti for evolving the universe out of her CXIV, CXXII; He that goes everywhere in the sense of pervading all things as their cause, the Omniscient One, He that blazes forth in unmodified effulgence, He whose troops are everywhere in the form of devoted associates, or He at whose very sight the Danava troops are scattered in all directions.
Mbh.13.149.12527 He that is coveted or sought by all or, He that grinds all His foes, He that is the Veda, He that is conversant with the Veda, He that is conversant with all the limbs or branches of the Veda, He that represents the limbs or branches of the Veda ie, all the subsidiary sciences, He that settles the interpretations of the Vedas, He that has no superior in wisdom CXXIII, CXXXIII; He that is the master of all the worlds, He that is the master of the deities, He that is the Supervisor of both Righteousness and Unrighteousness for giving the fruits thereof to those that seek the one or the other, He that is both Effect and Cause, or, He whose life has not been determined by acts achieved on any previous occasion in consequence of His transcending Prakriti.
Mbh.13.149.12532 He that imparted the Veda to the Grandsire Brahma, He that is of the form of the Samans, Riks, and Yajuses of the Veda; He that soothes His worshippers burning with the afflictions of the world like the rays of the moon cooling all living creatures of the world, He that is endued with blazing effulgence like the sun CCLXXV, CCLXXXII; He from whose mind has sprung the moon, He that blazes forth in His own effulgence, He that nourishes all creatures even like the luminary marked by the hare, He that is the Master of the deities, He that is the great medicine for the disease of worldly attachment, He that is the great causeway of the universe, He that is endued with knowledge and other attributes that are never futile and with prowess that is incapable of being baffled CCLXXXIII, CCLXXXIX; He that is solicited by all creatures at all times, viz, the Past, the Present, and the Future; He that rescues his worshippers by casting kind glances upon them, He that sanctifies even them that are sacred; He that merges the life-breath in the Soul; or, He that assumes diverse forms for protecting both the Emancipated and the Unemancipated; He that kills the desires of those that are Emancipated; or, He that prevents evil desires from arising in the minds of His worshippers; He that is the sire of Kama the principle of desire or lust; He that is most agreeable, He that is desired by all creatures, He that grants the fruition of all desires, He that has the ability to accomplishing all acts CCXC, CCXCIX; He that sets the four Yugas to begin their course; He that causes the Yugas to continually revolve as on a wheel, He that is endued with the diverse kinds of illusion and, therefore, the cause from which spring the different kinds of acts that distinguish the different Yugas; He that is the greatest of eaters in consequence of His swallowing all things at the end of every Kalpa; He that is incapable of being seized by those that are not His worshippers; He that is manifest being exceedingly vast; He that subjugates thousands of foes of the deities; He that subjugates innumerable foes CCC, CCCVIII; He that is desired by even the Grandsire and Rudra, or He that is adored in sacrifices; He that is distinguished above all; He that is desired by those that are endued with wisdom and righteousness; He that has an ornament of peacock's feathers on His headgear; He that stupefies all creatures with His illusion; He that showers His grace on all His worshippers; He that kills the wrath of the righteous; He that fills the unrighteous with wrath; He that is the accomplisher of all acts; He who holds the universe on his arms; He that upholds the Earth CCCIX, CCCXVIII; He that transcends the six well-known modifications of inception, birth or appearance growth, maturity, decline, and dissolution; He that is endued with great celebrity in consequence of His feats; He that causes all living creatures to live in consequence of His being the all-pervading soul; He that gives life; the younger brother of Vasava in the form of Upendra or the dwarf; He that is the receptacle of all the waters in the universe; He that covers all creatures in consequence of His being the material cause of everything; He that is never heedless being always above error; He that is established on His own glory CCCXIX, CCCXXVII; He that flows in the form of nectar; or, He that dries up all things; He upholds the path of righteousness; He that bears the burden of the universe; He that gives desirable boons unto those that solicit them: He that causes the winds to blow; He that is the son of Vasudeva; or, He that covers the universe with His illusions and sports in the midst of it; He that is endued with extraordinary lustre; He that is the originating cause of the deities; He that pierces all hostile towns CCCXXVIII, CCCXXXVI; He that transcends all sorrow and grief; He that leads us safely across the ocean of life or the world; He that dispels from the hearts of all His worshippers the fear of rebirth; He that is possessed of infinite courage and prowess; He that is an offspring of Sura's race; He that is the master of all living creatures; He that is inclined to show His grace unto all; He that has come on earth for a hundred times for rescuing the good, destroying the wicked, and establishing righteousness; He that holds a lotus in one of his hands; He whose eyes resemble the petals of the lotus CCCXXXVII, CCCXLVI; He from whose navel sprang the primeval lotus; or, He that is seated upon a lotus; He that is endued with eyes resembling the petals of the lotus; He that is adored by even worshippers as one seated within the lotus of His hearts; He that assumed the form of embodied Jiva through His own illusion; He that is endued with puissance of every kind; He that grows in the form of the five primal elements; the Ancient Soul; He that is endued with vast eyes; He that has Garuda sitting on the standard of His car CCCXLVII, CCCCLV; He that is incomparable; the Sarabha the lion-killing animal; He that strikes the wicked with terror; He that knows everything that has occurred in Time; He that accepts, in the forms of the deities, the butter poured on the sacrificial fire; He that is known by all kinds of evidence or proof; He upon whose breast sits Prosperity always; He that is victorious in every battle CCCLVI, CCCLXIV; He that is above destruction; He that assumes a red form; or, becomes wrathful unto the enemies of His worshippers; He that is an object of search with the righteous; He that is at the root of all things; He that has the mark of the string around his abdomen for Yasoda had bound Him with a cord while He was Krishna; He that bears or forgives all injuries; He that upholds the Earth in the form of her mountains; He that is the foremost of all objects of worship; He that is endued with great speed; He that swallows vast quantities of food CCCLXV, CCCLXXIV; He that caused the creation to start into life; He that always agitates both Prakriti and Purusha; He that shines with resplendence; or, sports in joy; He that has puissance in his stomach; He that is the Supreme Master of all; He that is the material out of which the universe has been made; He that is the cause or Agent who has made the universe: He that is independent of all things; He that ordains variety in the universe; He that is incapable of being comprehended; He that renders Himself invisible by the screen of illusion CCCLXXV, CCCLXXXV; He that is Chit divested of all attributes; He on whom all things rest; He in whom all things reside when the universal dissolution comes; He that assigns the foremost place to those that worship Him; He that is durable; He that is endued with the highest puissance; He that has been glorified in the Vedanta; He that is contented; He that is always full; He whose glance is auspicious CCCLXXXVI, CCCXCV; He that fills all Yogins with delight; He that is the end of all creatures for it is in Him that all things merge at the universal dissolution; He that is the faultless Path; He that in the form of Jiva, leads to Emancipation; He that leads Jiva to Emancipation; He that has none to lead Him; He that is endued with great might; He that is the foremost of all beings possessed of might; He that uphold He that is the foremost of all Beings conversant with duty and religion CCCXCVI, CDIV; He that joins, at the time of creation, the disunited elements for forming all objects; He that resides in all bodies; He that causes all creatures to act in the form of Kshetrajna; He that creates all creatures after destroying them at the universal dissolution; He unto whom every one bows with reverence; He that is extended over the entire universe; He that owns the primeval golden egg as his abdomen whence, as from the female uterus, everything proceeds; He that destroys the foes of the deities; He that overspreads all things being the material cause whence they spring; He that spreads sweet perfumes; He that disregards the pleasures of the senses CDV, CDXV; He that is identifiable with the seasons; He at whose sight alone all worshippers succeed in obtaining the great object of their wish; He that weakens all creatures; He that dwells in the firmament of the heart, depending upon His own glory and puissance; He that is capable of being known everywhere in consequence of His omnipresence; He that inspires everyone with dread; He in whom all creatures dwell; He that is clever in accomplishing all acts; He that constitutes the rest of all creatures being, as He is, the embodiment of Emancipation; He that is endued with competence greater than that of other Beings CDXVI, CDXXV; He in whom the whole Universe is spread out?
Mbh.13.149.12537 He that has seven flames in consequence of His being identical with the deity of fire; He that has seven horses for bearing His vehicle; or, He that owns the steed called Sapta; He that is formless; He that is sinless: He that is inconceivable; He that dispels all fears; He that destroys all fears DCCCXXVI, DCCCXXXIV; He that is minute; He that is gross; He that is emaciated; He that is adipose; He that is endued with attributes; He that transcends all attributes; He that is unseizable; He that suffers Himself to be easily seized by His worshippers; He that has an excellent face; He that has for His descendants the people of the accidental regions; He that extends the creation consisting of the fivefold primal elements DCCCXXXV, DCCCXLVI; He that bears heavy weights in the form of Ananta; He that has been declared by the Vedas; He that is devoted to Yoga; He that is the lord of all Yogins; He that is the giver of all wishes; He that affords an asylum to those that seek it; He that sets Yogins to practise Yoga anew after their return to life upon the conclusion of their life of felicity in heaven; He that invests Yogins with puissance even after the exhaustion of their merits; He that has goodly leaves in the form of the Schhandas of the Vedas, Himself being the tree of the world; He that causes the winds to blow DCCCXLVII, DCCCLVI; He that is armed with the bow in the form of Rama; He that is conversant with the science of arms; He that is the rod of chastisement; He that is chastiser; He that executes all sentences of chastisement; He that has never been vanquished; He that is competent in all acts; He that sets all persons to their respective duties; He that has none to set Him to any work; He that has no Yama to slay Him DCCLVII, DCCCLXVI; He that is endued with heroism and prowess; He that has the attribute of Sattwa Goodness; He that is identical with Truth; He that is devoted to Truth and Righteousness; He that is sought by those who are resolved to achieve emancipation; or, He towards whom the universe proceeds when the dissolution comes; He that deserves to have all objects which His worshippers present unto Him; He that is worthy of being adored with hymns and flowers and other offering of reverence; He that does good to all; He that enhances the delights of all DCCCLXVII, DCCCLXV; He whose track is through the firmament; He that blazes forth in His own effulgence; He that is endued with great beauty; He that eats the offerings made on the sacrificial fire; He that dwells everywhere and is endued with supreme puissance; He that sucks the moisture of the earth in the form of the Sun; He that has diverse desires; He that brings forth all things; He that is the parent of the universe; He that has the Sun for His eye DCCCLXXVI, DCCCLXXXV; He that is Infinite; He that accepts all sacrificial offerings; He that enjoys Prakriti in the form of Mind; He that is giver of felicity; He that has taken repeated births for the protection of righteousness and the righteous; He that is First-born of all existent things; He that transcends despair in consequence of the fruition of all His wishes; He that forgives the righteous when they trip; He that is the foundation upon which the universe rests; He that is most wonderful DCCCLXXXVI, DCCCXCV; He that is existent from the beginning of Time; He that has been existing from before the birth of the Grandsire and others; He that is of a tawny hue; or, He that discovers or illumines all existent things by His rays; He that assumed the form of the great Boar; He that exists even when all things are dissolved; He that is the giver of all blessings; He that creates blessings; He that is identifiable with all blessings; He that enjoys blessings; He that is able to scatter blessings DCCCXXI, CMV; He that is without wrath; He that lies ensconced in folds in the form of the snake Sesha; or, He that is adorned with ear-rings; He that is armed with the discus; He that is endued with great prowess; He whose sway is regulated by the high precepts of the Srutis and the Smritis; He that is incapable of being described by the aid of speech; He whom the Vedantas have striven to express with the aid of speech; He that is the dew which cools those who are afflicted with the three kinds of grief; He that lives in all bodies, endued with the capacity of dispelling darkness CMVI, CMXIV; He that is divested of wrath; He that is well-skilled in accomplishing all acts by thought, word, and deed; He that can accomplish all acts within the shortest period of time; He that destroys the wicked; He that is the foremost of all forgiving persons; He that is foremost of all persons endued with knowledge; He that transcends all fear; He whose names and feats, heard and recited, lead to Righteousness CMXV, CMXXII, He that rescues the Righteous from the tempestuous ocean of the world; He that destroys the wicked; He that is Righteousness; He that dispels all evil dreams; He that destroys all bad paths for leading His worshippers to the good path of emancipation; He that protects the universe by staying in the attribute of Sattwa; He that walks along the good path; He that is Life; He that exists overspreading the universe CMXXIII, CMXXXI; He that is of infinite forms; He that is endued with infinite prosperity; He that has subdued wrath; He that destroys the fears of the righteous; He that gives just fruits, on every side, to sentient beings according to their thoughts and acts; He that is immeasurable Soul; He that bestows diverse kinds of fruits on deserving persons for their diverse acts; He that sets diverse commands on gods and men; He that attaches to every act its proper fruit CMXXXII, CMXL; He that has no beginning; He that is the receptacle of all causes as well as of the earth; He that has the goddess of Prosperity ever by his side; He that is the foremost of all heroes; He that is adorned with beautiful armlets; He that produces all creatures; He that is the original cause of the birth of all creatures; He that is the terror of all the wicked Asuras; He that is endued with terrible prowess CMXLI, CMXLIX; He that is the receptacle and abode of the five primal elements; He that gulps down His throat all creatures at the time of the universal dissolution; He whose smile is as agreeable as the sight of flowers; or, He who laughs in the form of flowers; He that is always wakeful; He that stays at the head of all creatures; He whose conduct consists of those acts which the Righteous do; He that revives the dead as in the case of Parikshit and others; He that is the initial syllable Om; He that has ordained all righteous acts CML, CMLVIII; He that displays the truth about the Supreme Soul; He that is the abode of the five life-breaths and the senses; He that is the food which supports the life of living creatures; He that causes all living creatures to live with the aid of the life-breath called Prana; He that is the great topic of every system of philosophy; He that is the One Soul in the universe; He that transcends birth, decrepitude, and death CMLIX, CMLXV; He that rescues the universe in consequence of the sacred syllable Bhuh, Bhuvah, Swah, and the others with which Homa offerings are made; He that is the great rescuer; He that is the sire of all; He that is the sire of even the Grandsire Brahman; He that is of the form of Sacrifice; He that is the Lord of all sacrifices being the great deity that is adored in them; He that is the sacrificer; He that has sacrifices for his limbs; He that upholds all sacrifices CMLXXVI, CMLXXXV; He that protects sacrifices; He that has created sacrifices; He that is the foremost of all performers of sacrifices; He that enjoys the rewards of all sacrifices; He that causes the accomplishment of all sacrifices; He that completes all sacrifices by accepting the full libation at the end; He that is identical with such sacrifices as are performed without desire of fruit; He that is the food which sustains all living creatures; He that is also the eater of that food CMLXXVI, CMLXXXIV; He that is Himself the cause of His existence; He that is self-born; He that penetrated through the solid earth and repairing to the nether regions slew Hiranyaksha and others; He that sings the Samans; He that is the delighter of Devaki; He that is the creator of all; He that is the Lord of the earth; He that is the destroyer of the sins of his worshippers CMLXXXV, CMXXCII; He that bears the conch Panchajanya in His hands; He that bears the sword of knowledge and illusion; He that sets the cycle of the Yugas to revolve ceaselessly; He that invests Himself with consciousness and senses; He that is endued with the mace of the most solid understanding.
Mbh.14.17.523 Enjoying Prakriti for sometime, how does Jiva cast off the particular body which Prakriti gives?
Mbh.14.43.1791 The unperceived Prakriti has been, it is evident, appointed for the seizure of all things after certitude.
Jijith.JPG
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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