Prana - AncientVoice

Mbh.3.212.10898	And by the coalition of Prana and other airs, a reaction combination ensues, and the heat generated thereby is known as the internal heat of the human system which causes the digestion of our food.
Mbh.3.212.10899	The Prana and the Apana air are interposed within the Samana and the Udana air.
Mbh.3.212.10901	And that portion of its seat extending to as far as the rectum is called Apana; and from that arteries arise in the five airs Prana, c.
Mbh.3.212.10902	The Prana air, acted on by the heat strikes against the extremity of the Apana region and then recoiling, it reacts on the heat.
Mbh.3.212.10904	And the Prana and all other airs of the system are seated in the navel.
Mbh.3.212.10905	The arteries issuing from the heart run upwards and downwards, as also in oblique directions; they carry the best essence of our food, and are acted upon by the ten Prana airs.
Mbh.3.212.10906	This is the way by which patient Yogins who have overcome all difficulties, and who view things with an impartial and equal eye, with their souls seated in the brain, find the Supreme Spirit, the Prana and the Apana airs are thus present in the body of all creatures.
Mbh.3.218.11113	This Brahmic fire has a tendency to move upwards and hence it is called Urdhvabhag, and is seated in the vital air called Prana.
Mbh.3.219.11124	And when the invocation was made with the vyahriti hymns and with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son of Prana, Chyavana, the son of Angiras, and Suvarchaka, there arose a very bright energy force full of the animating creative principle, and of five different colours.
Mbh.3.219.11135	Bhanu was the godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the son of Prana.
Mbh.5.46.2587	The vital air called Apana is swallowed up by the Air called Prana; Prana is swallowed up by the Will, and the Will by the Intellect, and the Intellect by the Supreme Soul.
Mbh.5.99.4687	Here dwell many regenerate and great Rishis observant of vows called Go' and emaciated with the recitation and study of the Vedas, and who, having suspended the vital air called Prana, have attained to heaven by force of their austerities.
Mbh.6.28.1341	Some offer up the upward vital wind Prana to the downward vital wind apana; and others, the downward vital wind to the upward vital wind; some, arresting the course of both the upward and the downward vital winds, are devoted to the restraint of the vital winds.
Mbh.6.32.1502	He who at the time of his departure, with a steady mind, endued with reverence, with power of abstraction, and directing the life-breath called Prana between the eye-brows, thinketh of that ancient seer, who is the ruler of all, who is minuter than the minutest atom, who is the ordainer of all, who is inconceivable in form, and who is beyond all darkness, cometh unto that Divine and Supreme Male Being, I will tell thee in brief about that seat which persons conversant with the Vedas declare to be indestructible, which is entered by ascetics freed from all longings, and in expectation of which people practise the vows of Brahmacharins.
Mbh.6.32.1503	Casting off this body, he who departeth, stopping up all the doors, confining the mind within the heart, placing his own life-breath called Prana between the eye-brows, resting on continued meditation, uttering this one syllable Om which is Brahman, and thinking of me, attaineth to the highest goal
Mbh.7.57.2665	The life-breaths also, called Prana, Apana, Samana, and the others, when Rama ruled his kingdom, all performed their functions.
Mbh.7.199.11524	He is the wind, the vital airs called Prana, Apana and the others in the bodies of all creatures, including even those that are diseased.
Mbh.12.183.11069	Through the breath called Prana a living creature is enabled to move.
Mbh.12.184.11118	The wind or breath called Prana, residing within the head and the heat that is there, cause all kinds of exertion.
Mbh.12.184.11119	That Prana is the living creature, the universal soul, the eternal Being, and the Mind, Intellect, and Consciousness of all living creatures, as also all the objects of the senses
Mbh.12.184.11120	Thus the living creature is, in every respect, caused by Prana to move about and exert.
Mbh.12.184.11127	That heat, residing between Apana and Prana, in the region of the navel, operates, with the aid of those two breaths, in digesting all food that is taken by a living creature.
Mbh.12.184.11132	The heat that dwells in Prana is called Ushman.
Mbh.12.184.11134	The breath called Prana, the bearer of a current of heat, descends from the head downwards to the extremity of the anal canal and thence is sent upwards once more.
Mbh.12.184.11139	Urged by the ten kinds of breaths having Prana for their first, the ducts already mentioned, branching out from the heart, convey the liquid juices that food yields, upwards, downwards, and in transverse directions
Mbh.12.184.11141	Even thus is heat panted in the breaths called Prana and Apana and others, of all embodied creatures.
Mbh.12.186.11187	It is fire or heat that sustains the breaths called Prana and the others.
Mbh.12.188.11297	The mind should be united with Prana, and Prana should then be held within Brahma.
Mbh.12.199.12111	Fixing the vital breaths Prana, Apana, Samana, Udana and Vyana in the heart, they concentrated the mind in Prana and Apana united together.
Mbh.12.212.12882	In the same way the five-fold breaths are acquired by it, viz, Prana, Apana, Vyana, Udana, and Samana, which contribute to keep the body agoing.
Mbh.12.218.13234	Intelligence, stomachic heat, and the vital breaths, called Prana, etc,
Mbh.12.218.13237	the power dwelling in those objects in consequence of which they become capable of being perceived, the faculties dwelling in the senses in consequence of which they succeed in perceiving them, the mind, the vital breaths called Prana, Apana and the rest, and the various juices and humours that are the results of the digestive organs, flow from the three organs already named
Mbh.12.235.14564	When sacrifices and religious rites are made its upastha, shame its varutha, Upaya and Apaya its kuvara, the breath called Apana its aksha, the breath called Prana its yuga, knowledge and the allotted period of existence its points for tying the steeds, heedfulness its handsome vandhura, the assumption of good behaviour its nemi, vision, touch, scent, and hearing its four steeds, wisdom its nabhi, all the scriptures its pratoda, certain knowledge of the scriptural declarations its driver, the soul its firmly-seated rider, faith and self-restraint its fore-runners, renunciation its inseparable companion following behind and bent upon doing it good, purity the path along which it goes, meditation or union with Brahma its goal, then may that car reach Brahma and shine there in effulgence
Mbh.12.238.14725	Prana, Apana and the three other vital breaths have the wind for their refuge.
Mbh.12.261.15866	Surya, Chandramas, the god of wind, Brahman, Prana, Kratu, and Yama these dwell in living creatures, There are men that live by trafficking in living creatures!
Mbh.12.274.16856	There is a Being called Mahat, which, with the aid of the wind called Prana, upholds this combination containing the twenty things that have been named, and in the matter of the destruction of that body the wind which is generally spoken of as the cause is only the instrument in the hands of that same Mahat.
Mbh.12.283.17561	His praises having thus been hymned, the great god, Mahadeva, suspending both Prana and Apana the two foremost of the five life-breaths by shutting his mouth properly, and casting benignant glances on every side, showed himself there.
Mbh.12.284.17712	Thou art the breaths called Prana, Apana, Samana, Udana, and Vyana.
Mbh.12.301.18878	Knowing that this body, that is endued with six and ten possessions, is the result of the quality of Sattwa, understanding fully the nature of the physical organism and the character of the Chetana that dwells within it, recognising the one existent Being that live in the body viz, the Soul, which stands aloof from every concern of the body and in which no sin can attach, realising the nature of that second object, viz; the acts of persons attached to the objects of the senses, understanding also the character of the senses and the sensual objects which have their refuge in the Soul, appreciating the difficulty of Emancipation and the scriptures that bear upon it knowing fully the nature of the vital breaths called Prana, Apana, Samana, Vyana, and Udana, as also the two other breaths, viz, the one going downward and the other moving upward indeed, knowing those seven breaths ordained to accomplish seven different functions, ascertaining the nature of the Prajapatis and the Rishis and the high paths, many in number, of virtue or righteousness, and the seven Rishis and the innumerable royal Rishis, O scorcher of foes, and the great celestial Rishis and the other regenerate Rishis endued with the effulgence of the Sun, beholding all these falling away from their puissance in course of many long ages, O monarch, hearing of the destruction of even of all the mighty beings in the universe, understanding also the inauspicious end that is attained, O king, by creatures of sinful acts, and the miseries endured by those that fall into the river Vaitarani in the realms of Yama, and the inauspicious wanderings of creatures through diverse wombs, and the character of their residence in the unholy uterus in the midst of blood and water and phlegm and urine and faeces, all of foul smell, and then in bodies that result from the union of blood and the vital seed, of marrow and sinews, abounding with hundreds of nerves and arteries and forming an impure mansion of nine doors, comprehending also what is for his own good what those divers combinations are which are productive of good beholding the abominable conduct of creatures whose natures are characterised by Darkness or Passion or Goodness, O chief of Bharata's race, conduct that is reprehended, in view of its incapacity to acquire Emancipation, by the followers of the Sankhya doctrine who are fully conversant with the Soul, beholding the swallowing up of the Moon and the Sun by Rahu, the falling of stars from their fixed positions and the diversions of constellations from their orbits, knowing the sad separation of all united objects and the diabolical behaviour of creatures in devouring one another, seeing the absence of all intelligence in the infancy of human beings and the deterioration and destruction of the body, marking the little attachment creatures have to the quality of Sattwa in consequence of their being overwhelmed by wrath and stupefaction, beholding also only one among thousands of human beings resolved to struggle after the acquisition of Emancipation, understanding the difficulty of attaining to Emancipation according to what is stated in the scriptures, seeing the marked solicitude that creatures manifest for all unattained objects and their comparative indifference to all objects that have been attained marking the wickedness that results from all objects of the senses O king and the repulsive bodies, O son of Kunti, of persons reft of life, and the residence, always fraught with grief, of human beings, O Bharata, in houses in the midst of spouses and children, knowing the end of those terrible and fallen men who become guilty of slaying Brahmanas, and of those wicked Brahmanas that are addicted to the drinking of alcoholic stimulants, and the equally sad end of those that become criminally attached to the spouses of their preceptors, and of those men, O Yudhishthira, that do not properly reverence their mothers, as also of those that have no reverence and worship to offer to the deities, understanding also, with the help of that knowledge which their philosophy imparts, the end that of all perpetrators of wicked acts, and the diverse ends that overtake those who have taken birth among the intermediate orders, ascertaining the diverse declarations of the Vedas, the courses of seasons, the fading of years, of months, of fortnights, and of days, beholding directly the waxing and the waning of the Moon, seeing the rising and the ebbing of the seas, and the diminution of wealth and its increase once more, and the separation of united objects, the lapse of Yugas, the destruction of mountains, the drying up of rivers, the deterioration of the purity of the several orders and the end also of that deterioration occurring repeatedly, beholding the birth, decrepitude, death, and sorrows of creatures, knowing truly the faults attaching to the body and the sorrows to which human beings are subject, and the vicissitudes to which the bodies of creatures are subject, and understanding all the faults that attach to their own souls, and also all the inauspicious faults that attach to their own bodies the followers of the Sankhya philosophy succeed in attaining to Emancipation.
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.12.310.19543	Then, O monarch, come the breath that rises upward viz, Prana and those that have a transverse motion viz, Saman, Udana, and Vyana.
Mbh.12.328.20915	From Udana sprang Vyana arose Apana, and lastly from Apana sprung the wind called Prana.
Mbh.12.328.20916	That invincible scorcher of all foes, viz, Prana, became childless.
Mbh.12.328.20918	The wind is the cause of the different functions of all living creatures, and because living creatures are enabled to live by it, therefore is the wind called Prana or life.
Mbh.12.338.21695	Thou art he who is divested of all attributes, who is the Witness of all the worlds, who is called Kshetrajna, who is the foremost of all Beings, who is Infinite, who is called Purusha, who is the great Purusha, who is the foremost of all Purushas, who is the soul of the three attributes, who is called the Foremost, who is Amrita nectar, who is called Immortal, who is called Ananta Sesha, who is Space who is without beginning, who is both Manifest and Unmanifest as existent and not-existent things, who is said to have his home in Truth who is the first of gods Narayana, who is the giver of wealth or of the fruits of acts, identified with Daksha and other Lords of the Creation, who is the Aswattha and other big trees, who is the four-headed Brahman, who is the Lord of all created Beings, who is the Lord of Speech who is the Lord of the universe or Indra, who is the all-pervading Soul, who is the Sun, who is the breath called Prana, who is the Lord of the waters viz, Varuna, who is identifiable with the Emperor or the King, who is identifiable with the Regents of the several points of the compass, who is the refuge of the universe when it is dissolved in the final destruction who is Undisplayed unrevealed, who is the giver of the Vedas unto Brahman, who is identifiable with the sacrifices and Vedic studies achieved by Brahmanas with the aid of their bodies, who is identifiable with the four principal orders of the deities, who is every one of those four orders, who is possessed of effulgence, who is possessed of great effulgence, who is he unto whom the seven largest offerings in sacrifices are presented with the Gayatri and other sacred mantras, who is Yama, who is Chitragupta and the other attendants of Yama, who is called the wife of Yama, who is that order of the deities called Tushita, who is that other order called Mahatushita, who is the universal grinder Death, who is desire and all diseases that have been created for aiding the advent of Death, who is health and freedom from disease, who is subject to desire and passions, who is free from the influence of desire and passions, who is Infinite as exhibited in species and forms, who is he that is chastised, who is he that is the chastiser, who is all the lesser sacrifices like Agnihotra and others, who is all the larger sacrifices like those called Brahma, etc,
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.13.161.13455	He is, again, those breaths called Prana and Apana in the bodies of all embodied beings.
Mbh.14.17.551	That wind which resides in the vital breaths called Prana and Apana occurring within this compound of the five primal elements, rushes upwards, from a situation of distress, leaving the embodied creature.
Mbh.14.18.599	That Jiva, entering all the limbs of the foetus part by part, accepting the attribute of mind, and residing within all the regions that belong to Prana, supports life.
Mbh.14.20.745	The life-breaths called Prana and Apana and Samana and Vyana and Udana flow from it, and it is that into which they again enter.
Mbh.14.20.746	The breaths Prana and Apana move between Samana and Vyana.
Mbh.14.20.748	Between Apana and Prana, Udana dwells, pervading all.
Mbh.14.20.749	Hence, Prana and Apana do not desert a sleeping person.
Mbh.14.21.785	Upon that authority can it be said that Mati Prana takes refuge in Mind.
Mbh.14.21.786	Why, again, in dreamless slumber, though separated from Mind, does not Prana apprehend all objects?
Mbh.14.21.788	The Brahmana said, The Apana breath, becoming the lord ie, bringing the Prana under its control, in consequence of such lordship over it, makes it identical with itself.
Mbh.14.21.789	That restrained motion of the Prana breath which for the time becomes identical with that of the Apana has been said to be the motion of the mind.
Mbh.14.21.790	Hence the mind is dependent upon Prana, not Prana upon the mind.
Mbh.14.21.791	Therefore, in dreamless slumber, upon the disappearance of mind, Prana does not disappear.
Mbh.14.21.803	The goddess Word used always to dwell between Prana and Apana.
Mbh.14.21.804	But, O blessed one, sinking into Apana, though urged upwards, in consequence of becoming dissociated from Prana, she ran to Prajapati and said, Be gratified with me, O holy one,
Mbh.14.21.805	The Prana appeared, once more fostering Word.
Mbh.14.21.814	The Brahmana said, The Word that is generated in the body by Prana, then attains to Apana from Prana.
Mbh.14.23.862	The learned know this to be a great principle that Prana and Apana and Udana and Samana and Vyana are the five sacrificing priests
Mbh.14.23.865	The Brahmana said, The wind nursed by Prana afterwards takes birth in Apana.
Mbh.14.23.873	Prana said, Upon my extinction all the life-breaths become extinct in the bodies of living creatures.
Mbh.14.23.877	The Brahmana continued, Prana then became extinct and once more moved about.
Mbh.14.23.879	Thou art not the foremost amongst us, O Prana.
Mbh.14.23.881	Prana then moved about, and unto him Apana spoke'
Mbh.14.23.887	Only Prana is under thy dominion.
Mbh.14.23.896	At this, Prana and Apana and Udana and Samana addressed him, saying, Thou art not the foremost among us, O Vyana!
Mbh.14.23.910	Then Udana, after having gone into extinction, began once more to move about, Prana and Apana and Samana and Vyana said, unto him, O Udana, thou art not the foremost one among us, only Vyana is under thy dominion'
Mbh.14.24.923	Is it Prana, or Apana, or Samana, or Vyana, or Udana'
Mbh.14.24.932	From the semen, united with blood, first flows Prana.
Mbh.14.24.933	Upon the semen being modified by Prana, flows Apana.
Mbh.14.24.940	In the union of semen and blood, generated by Samana and Vyana, the pair that consists of Prana and Apana, enters, moving transversely and upwards, Vyana and Samana both form a pair that moves transversely.
Mbh.14.24.948	Prana and Apana are portions of the oblation of clarified butter.
Mbh.14.25.985	The upward life-wind Prana is the Stotra of that sacrifice.
Mbh.14.39.1570	Prana, Apana, and Udana; these also are fraught with the three qualities.
Mbh.14.42.1619	Prana and Apana, and Udana and Samana and Vyana, these five winds are always closely attached to the soul.
Mbh.14.44.1817	The syllable Om is the first of all the Vedas, and the life-wind Prana is the first of all winds.

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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