Purusha - AncientVoice

Mbh.3.3.196	Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the merciful Maitreya.
Mbh.5.111.5071	As Purusha, he sporteth here with Prakriti the universal mother.
Mbh.5.133.5977	A man is called Purusha because he is competent to trouble his foe param.
Mbh.5.133.5978	He, therefore, who liveth like a woman is misnamed Purusha man.
Mbh.6.37.1755	The Supreme Purusha in this body is said to be surveyor, approver, supporter, enjoyer, the mighty lord, and also the Supreme Soul
Mbh.6.66.3638	He it is who hath been sung as Purusha, though none can comprehend him.
Mbh.7.199.11375	O son of Kunti, bow down unto him that is peace, unto him, called Rudra of blue throat, exceedingly subtle, and of great effulgence, unto him called Kapardin, him that is terrible, him that of tawny eyes, him that is boon-giving; unto that great ordainer, of red locks and righteous conduct; unto him that always does auspicious acts; unto him that is an object of desire; him that is of tawny eyes; him that is called Sthanu; him that is called Purusha; unto him that is of tawny hair; him that is bold, him that is exceedingly subtle and of great effulgence; unto him that is the giver of light; him that is the embodiment of all sacred waters; him that is the God of gods; and him that is endued with great impetuosity; unto him that is of manifest form; him that is called Sarva; him that is of agreeable attire; unto him that has an excellent head-gear, him that is of handsome face; him that has the mountains for his habitation; him that is peace; him that is the protector; him that has barks of trees for his attire; him whose arms are decked with ornaments of gold, him who is fierce, him that is the lord of all the points of the compass; him that is the lord of the clouds and of all created beings; him that is the lord of all trees and of all kine; him that has his body shrouded with trees; him who is the celestial generalissimo; him who inspires all thought; him who has the sacrificial ladle in his hand; him who is blazing; him who wields the bow; him who is Rama's self, him who has diverse forms; him who is the lord of the universe; him who had the munja grass for his attire; him who has a thousand heads, a thousand eyes, a thousand arms, and a thousand legs.
Mbh.12.47.2335	In the Puranas thou hast been spoken as Purusha all-pervading spirit.
Mbh.12.47.2379	Thou art that Purusha whom the Vedas sing.
Mbh.12.206.12469	He is called Purusha, and pervades everything, having made himself many.
Mbh.12.209.12731	For this reason, it is called Purusha.
Mbh.12.216.13047	One desirous of accomplishing this, should know both the Unmanifest and Purusha of which I shall speak presently.
Mbh.12.216.13048	That, again, which is different from both the Unmanifest and Purusha, and which transcends them both, and which is distinguished from all beings, should be particularly viewed by one possessed of intelligence
Mbh.12.216.13049	Both Prakriti and Purusha are without beginning and without end.
Mbh.12.216.13058	The true attributes of Kshetrajna Purusha or the Soul should be known to be different
Mbh.12.216.13059	Purusha is the apprehender of all the transformations of Prakriti but cannot be apprehended himself.
Mbh.12.216.13061	As regards Purusha and the Supreme Soul again, both of them are in-comprehensible.
Mbh.12.216.13110	He who properly knows transformations of Prakriti, Prakriti herself and Purusha, becomes freed from Desire and attains to Emancipation
Mbh.12.252.15415	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.12.267.16331	Him also that is called Purusha the Vedas have appointed for the same purpose
Mbh.12.278.17056	He who is called Vaikuntha, Purusha, Ananta, Sukla, Vishnu, Sanatana, Munjakesa, Harismasru, and the Grandsire of all creatures
Mbh.12.299.18744	When the Purusha that dwells in one's heart is unstained, and walks in the path of the righteous, the gods take a pleasure in him.
Mbh.12.303.19119	After the same manner, Purusha or Soul, though without attributes himself, has his existence affirmed in consequence of the acts which the body does when it receives his reflection.
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.12.306.19266	It is Prakriti that causes the Overpresiding Purusha to thus assume diversity and revert back to unity.
Mbh.12.306.19276	And because also the Soul enters into Unmanifest Kshetra viz, the body, therefore he is called Purusha.
Mbh.12.306.19283	Sattwa understanding, and also Iswara the supreme Lord, while Purusha, which is the twenty-fifth principle has nothing superior to it and is not a principle for it transcends all principles and is only called a principle conventionally.
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.12.307.19313	Transcending Prakriti is the twenty-fifth called Purusha who should be known as Vidya.
Mbh.12.307.19326	And because the principles beginning with Mahat are produced by Purusha as well, and because also Purusha and the Unmanifest are mutually dependant upon each other, therefore is Purusha also, the twenty-fifth, called Kshetra and hence Akshara or Indestructible
Mbh.12.307.19327	When the Yogin withdraws and merges all the principles into the Unmanifest Soul or Brahma then the twenty-fifth viz, Jiva or Purusha also, with all those principles disappears into 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.12.311.19549	SECTION CCCXII Yajnavalkya said, Listen to me, O foremost of men, as I tell thee what the duration of time is in respect to the Unmanifest or the Supreme Purusha.
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.12.314.19634	The Unmanifest Purusha endued with the six Yoga attributes transforms himself by himself into hundreds and thousands and millions and millions of forms by embracing these three attributes.
Mbh.12.314.19646	When the Unmanifest Purusha becomes endued with only Sattwa, he attains to the regions of the deities.
Mbh.12.314.19652	Thou hadst asked me about the nature of the Supreme residing in the Unmanifest, viz, Purusha.
Mbh.12.314.19655	When presided over by Purusha, then only can she create and destroy.
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.12.315.19671	High-souled Munis conversant with the truth regarding all the topics or principles say that when Purusha seizes attributes like a crystal catching the reflection of a red flower, he comes to be called as possessed of attributes; but when freed from attributes like the crystal freed from reflection, he comes to be viewed in his real nature, that is, as beyond all 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.12.315.19677	When Purusha, through ignorance, repeatedly becomes associated with attributes, he fails to understand his own real nature and therefore he fails to attain to Emancipation.
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.12.316.19733	Thus merging these one after another, Yogins contemplate the Supreme Soul which is One, which is freed from Rajas, which is stainless, which is Immutable and Infinite and Pure and without defect, who is Eternal Purusha, who is unchangeable, who is Indivisible, who is without decay and death, who is everlasting, who transcends diminution, and which is Immutable Brahma.
Mbh.12.318.19847	That which is Not-universe is Purusha divested of all attributes.
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.12.318.19851	The Ignorant Jiva, and the Knowing or Intelligent are both Purusha without attributes for it is Purusha that becomes Jiva when invested with Ignorance.
Mbh.12.318.19853	I answer, Kah is Purusha
Mbh.12.318.19855	He that is not endued therewith is Purusha.
Mbh.12.318.19856	Similarly, that which is called Avidya the unknowable is Prakriti; and that which is called Vidya is Purusha.
Mbh.12.318.19860	The Immobile is Purusha, for without himself undergoing modifications he assists at 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.12.318.19864	Purusha, again, is indestructible and unchangeable, for change it has none.
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.12.318.19937	I inculcated this science treating of Prakriti and Purusha.
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.12.320.20212	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.12.320.20326	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.12.334.21383	Transcending the three attributes of Sattwa, Rajas, and Tamas, that is regarded as Purusha in the scriptures.
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.12.339.21827	He whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who pervades all things and is the one Witness of the universe, and who is described as the Soul of the entire universe; He who is not destroyed upon the destruction of the bodies of all created things, who is unborn and unchangeable and eternal, who is freed from all attributes, who is indivisible and entire; He who transcends the twice twelve topics of enquiry and is regarded the Twenty-fifth, who is called by the name of Purusha, who is inactive, and who is said to be apprehended by Knowledge alone, He into whom the foremost of the regenerate persons enter and become emancipate.
Mbh.12.339.21839	Unmanifest Prakriti, O Brahmana, disappears into inactive Purusha.
Mbh.12.339.21840	There is nothing higher than Purusha which is Eternal.
Mbh.12.339.21841	There is nothing among mobile and immobile things in the universe that is immutable, except Vasudeva, the eternal Purusha.
Mbh.12.339.21864	I am known as Purusha.
Mbh.12.340.22049	He whom both the Sankhyas and those conversant with Yoga call by the name of Paramatma the Supreme Soul comes to be regarded as Mahapurusha the Great Purusha in consequence of his own acts.
Mbh.12.341.22241	He is the ancient and the infinite Purusha.
Mbh.12.342.22349	From that Purusha called Hari, thus born of Tamas and having Brahman for his parent, started into existence the Being called Brahman.
Mbh.12.346.22968	He is the one ancient Purusha.
Mbh.12.347.23003	The Unmanifest or Prakriti merges into Purusha Jivatman and Purusha merges into the Supreme Soul or Brahman.
Mbh.12.347.23007	Brahma that arises from primeval Darkness develops by its own potency into the idea of the universe, and assumes the form of Purusha.
Mbh.12.347.23008	Such Purusha is called Aniruddha.
Mbh.12.347.23083	Thus praised by Brahma, the illustrious Purusha, with face turned towards every side, then shook off his slumber, resolved to recover the Vedas from the Daityas that had forcibly snatched them away.
Mbh.12.347.23165	The Supreme Being is the cause of all this, as Purusha.
Mbh.12.347.23183	Only those foremost of Rishis that have knowledge of their Souls, succeed in beholding in their hearts that Purusha who transcends all attributes
Mbh.12.348.23285	He is the one immutable Purusha, who sports as He likes, O king.
Mbh.12.348.23312	Janamejaya said, How can one that is fraught with the principle of change succeed in attaining to that Purushottama the foremost of Purusha?
Mbh.12.350.23449	Those that follow these systems do not accept that there is but one Purusha in the universe
Mbh.12.350.23450	In the same manner in which the many Purushas are said to have one origin in the Supreme Purusha, it may be said that this entire universe is identical with that one Purusha of superior attributes.
Mbh.12.350.23452	This speculation on Purusha, O king, occurs in all the Vedas.
Mbh.12.350.23456	Through the grace of Vyasa of immeasurable energy, I shall expound to thee what Vyasa has said in brief on this question of the Oneness of Purusha.
Mbh.12.350.23480	Here, with concentrated mind, I meditate on the one universal Purusha of infinite proportions'
Mbh.12.350.23484	The Infinite Purusha, however, of whom thou speakest, is one and single.
Mbh.12.350.23489	The one Purusha, however, of whom I am thinking, transcends all Purushas and is invisible.
Mbh.12.350.23490	The many Purushas that exist in the universe have that one Purusha as their basis; and since that one Purushas is said to be the source whence all the innumerable Purushas have sprung, hence all the latter, if they succeed in divesting themselves of attributes, become competent to enter into that one Purusha who is identified with the universe, who is supreme, who is the foremost of the foremost, who is eternal, and who is himself divested of and is above all attributes
Mbh.12.351.23491	SECTION CCCLII Brahma said, Listen, O son, as to how that Purusha is indicated.
Mbh.12.351.23495	O best of all creatures, that Purusha cannot be seen by thee, or me, or others.
Mbh.12.351.23497	The Supreme Purusha is said to be one that can be seen with the aid of knowledge alone.
Mbh.12.351.23513	Agreeably to the Sankhya mode, as also with the aid of Yoga and the due observance of the ordinances prescribed by it, I am engaged in thinking of the cause of that Purusha, but alas, I am unable to comprehend that cause, excellent as it is.
Mbh.12.351.23514	I shall, however, according to the measure of my knowledge, discourse to thee upon that eternal Purusha and his Oneness and supreme greatness.
Mbh.12.351.23515	The learned speak of him as the one Purusha.
Mbh.12.351.23516	That one eternal Being deserves the appellation of Mahapurusha the great supreme Purusha.
Mbh.12.351.23522	Divested of attributes, that one Purusha is the universe displayed in infinitude.
Mbh.12.351.23523	Flowing from him, the infinite universe enters into that one Purusha again who transcends all attributes, when the time of its destruction comes.
Mbh.12.351.23525	The person who realises that inconceivable Purusha and comprehends his subtile existence in the quadruple form of Aniruddha, Pradyumna, Sankarshana, and Vasudeva, and who, in consequence of such comprehension, attains to perfect tranquillity of heart, succeeds in entering into and identifying himself with that one auspicious Purusha.
Mbh.12.351.23531	He is the universal soul, and he is the one Purusha.
Mbh.12.351.23537	In reality, however, there is but one Purusha.
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.13.14.1391	Thou art the Soul of the creatures, thou art He who is called Purusha in the Sankhya philosophy, thou art the Rishabha among all things sacred, thou art that which is called auspicious by Yogins and which, according to them, is without parts being indivisible.
Mbh.13.14.1544	Thou art Purusha, and thou residest in the hearts of all things.
Mbh.13.14.1548	They that know thee for one that is Immutable, or one that resides in all hearts, or one that is endued with supreme puissance, or one that is the ancient Purusha, or one that is pure Knowledge, or one that is the effulgent Chit, or one that is the highest refuge of all persons endued with intelligence, are certainly persons of great intelligence.
Mbh.13.16.1584	Thinking, with the aid of his penances, of Him who is the supreme Soul and who is immutable and undeteriorating, Tandi became filled with wonder, and said these words, I seek the protection of Him whom the Sankhyas describe and the Yogins think of as the Supreme, the Foremost, the Purusha, the pervader of all things, and the Master of all existent objects, of him who, the learned say, is the cause of both the creation and the destruction of the universe; of him who is superior to all the celestials, the Asuras, and the Munis, of him who has nothing higher, who is unborn, who is the Lord of all things, who has neither beginning nor end, and who is endued with supreme puissance, who is possessed of the highest felicity, and who is effulgent and sinless,
Mbh.13.16.1585	After he had said these words, Tandi beheld before him that ocean of penances, that great Deity who is immutable and undeteriorating, who is without compare, who is inconceivable, who is eternal, and who is without any change, who is indivisible, who is whole, who is Brahma, who transcends all attributes, and who is endued with attributes, who is the highest delight of Yogins, who is without deterioration, who is called Emancipation, who is the refuge of the Mind, of Indra, of Agni, of the god of wind, of the entire universe, and of the Grandsire Brahma; who is incapable of being conceived by the Mind, who is without mutation of any kind, who is pure, who is capable of being apprehended by understanding only and who is immaterial as the Mind; who is difficult of comprehension, who is incapable of being measured, who is difficult of being attained by persons of uncleansed souls, who is the origin of the universe, and who transcends both the universe and the attribute of darkness; who is ancient, who is Purusha, who is possessed of effulgence, and who is higher than the highest.
Mbh.13.16.1598	Thou art called Kala, thou art called Purusha, thou art called Brahma.
Mbh.13.16.1599	Celestial Rishis conversant with the Puranas, say that thou hast three bodies viz, those pertaining to Kalas, those pertaining to Purusha and those pertaining to Brahma or the three forms namely Brahma, Vishnu and Rudra.
Mbh.13.146.12184	That person who, though competent, is still free from egotism, is rightly called a Purusha
Mbh.13.147.12240	He is the Eternal Purusha.
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.13.149.12532	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.13.167.13797	Thou art Vasudeva, thou art of golden body, thou art the one Purusha or active agent, thou art the creator of the universe, thou art of vast proportions.
Mbh.14.8.220	Hie thee thither, and appease that adorable god who is known by the names of Sarva, Bedha, Rudra, Sitikantha, Surapa, Suvarcha, Kapardi, Karala, Haryyaksha, Varada, Tryaksha, Pushnodantabhid, Vamana, Siva, Yamya, Avyaktarupa, Sadvritta, Sankara, Kshemya, Harikesa, Sthanu, Purusha, Harinetra, Munda, Krishna, Uttarana, Bhaskara, Sutirtha, Devadeva, Ranha, Ushnishi, Suvaktra, Sahasraksha, Midhvan, Girisa, Prasanta, Yata, Chiravasa, Vilwadanda, Siddha, Sarvadandadhara, Mriga, Vyadha, Mahan, Dhanesa, Bhava, Vara, Somavaktra, Siddhamantra, Chakshu, Hiranyavahu, Ugra, Dikpati, Lelihana, Goshtha, Shiddhamantra, Vrishnu, Pasupati, Bhutapati, Vrisha, Matribhakta, Senani, Madhyama, Sruvahasta, Yati, Dhanwi, Bhargava, Aja, Krishnanetra, Virupaksha, Tikshnadanshtra, Tikshna, Vaiswanaramukha, Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta, Diptaksha, Mahauja, Vasuretas, Suvapu, Prithu, Kritivasa, Kapalmali, Suvarnamukuta, Mahadeva, Krishna, Tryamvaka, Anagha, Krodhana, Nrisansa, Mridu, Vahusali, Dandi, Taptatapa, Akrurakarma, Sahasrasira, Sahasra-charana, Swadha-swarupa, Vahurupa, Danshtri, Pinaki, Mahadeva, Mahayogi, Avyaya, Trisulahasta, Varada, Tryamvaka, Bhuvaneswara, Tripuraghna, Trinayana, Trilokesa, Mahanja, Sarvabhuta-prabhava, Sarvabhuta-dharana, Dharanidhara, Isana, Sankara, Sarva, Siva, Visveswara, Bhava, Umapati, Pasupati, Viswarupa, Maheswara, Virupaksha, Dasabhuja, Vrishavadhwaja, Ugra, Sthanu, Siva, Rudra, Sarva, Girisa, Iswara, Sitakantha, Aja, Sukra, Prithu, Prithuhara, Vara, Viswarupa, Virupaksha, Vahurupa, Umapati, Anangangahara, Hara, Saranya, Mahadeva, Chaturmukha.
Mbh.14.18.625	Of each Purusha taken distributively, the whole is duality among these three
Mbh.14.43.1797	Purusha knows it: therefore is he called Kshetrajna.
Mbh.14.46.1987	The senses, the objects of the senses, the five great elements, mind, understanding, egoism, the unmanifest, Purusha also, after comprehending these duly with the aid of correct inferences, one attains to Heaven, released from all bonds.
Mbh.14.48.2025	By inference we know that Purusha is dependent on Goodness.
Mbh.14.48.2026	Ye best of regenerate ones, it is impossible to attain to Purusha by any other means.
Mbh.14.48.2028	It is by this inference that the wise believe in the identity of Purusha and Goodness, There is no doubt in this.
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.14.50.2090	Purusha is always the subject; and Nature has been said to be the object.
Mbh.14.50.2100	Without doubt, Purusha is unattached like the unsteady drop of water on the lotus-leaf.
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.14.50.2106	Thus Nature is manifest; while Purusha is said to be unmanifest.
Mbh.14.50.2174	Above the Unmanifest is Purusha.
Mbh.14.51.2225	True Knowledge swallows up Purusha Self with consciousness of body.
Mbh.14.51.2228	This Purusha, however, is full of knowledge and not full of action
Mbh.15.34.1378	When the five primal elements are eternal, when the soul also is eternal, he called Purusha viz, the soul invested with case is equally so.

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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