Rajas

Created by Jijith Nadumuri at 28 Feb 2010 17:24 and updated at 28 Feb 2010 17:24

Mahabharata: 18 Parvas

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MAHABHARATA NOUN

See All Nouns, See All Categories

Mbh.1.1.107 After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery.
Mbh.1.1.207 These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children.
Mbh.1.1.208 Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality.
Mbh.1.1.210 These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done!
Mbh.1.2.371 This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna.
Mbh.1.2.420 Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride.
Mbh.1.2.497 Then the cremation of the bodies of the deceased Rajas with due rites by that monarch Yudhishthira of great wisdom and the foremost also of all virtuous men.
Mbh.1.63.3162 Indeed, he who is the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which everything moveth, the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the Creator himself, the controlling lord, the invisible dweller in every object, progenitor of this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, is infinite, incapable of being moved by any force save his own will, illustrious, the embodiment of the mode of life called Sannyasa, who floated on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the uncreate, the invisible essence of all, the great immutable, bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay, is possessed of infinite wealth, that Grandsire of all creatures, became incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.
Mbh.9.43.3134 They were Sankukarna, Nilkumbha, Padmai, Kumud, Ananta, Dwadasabhuja, Krishna, Upakrishnaka, Ghranasravas, Kapiskandha, Kanchanaksha, Jalandhama, Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Ekajata, Sahasravahu, Vikata, Vyaghraksha, Kshitikampana, Punyanaman, Sunaman, Suvaktra, Priyadarsana, Parisruta, Kokonada, Priyamalyanulepana, Ajodara, Gajasiras, Skandhaksha, Satalochana, Jwalajibha, Karala, Sitakesa, Jati, Hari, Krishnakesa, Jatadhara, Chaturdanshtra, Ashtajihva, Meghananda, Prithusravas, Vidyutaksha, Dhanurvaktra, Jathara, Marutasana, Udaraksha, Rathaksha, Vajranabha, Vasurprabha, Samudravega, Sailakampin, Vrisha, Meshapravaha, Nanda, Upadanka, Dhumra, Sweta, Kalinga, Siddhartha, Varada, Priyaka, Nanda, Gonanda, Ananda, Pramoda, Swastika, Dhruvaka, Kshemavaha, Subala, Siddhapatra, Govraja, Kanakapida, Gayana, Hasana, Vana, Khadga, Vaitali, Atitali, Kathaka, Vatika, Hansaja, Pakshadigdhanga, Samudronmadana, Ranotkata, Prashasa, Swetasiddha, Nandaka, Kalakantha, Prabhasa, Kumbhandaka, Kalakaksha, Sita, Bhutalonmathana, Yajnavaha, Pravaha, Devajali, Somapa, Majjala, Kratha Tuhara Chitradeva, Madhura, Suprasada, Kiritin, Vatsala, Madhuvarna, Kalasodara, Dharmada, Manma, Thakara, Suchivaktra, Swetavaktra, Suvaktra, Charuvaktra, Pandura, Dandavahu, Suvahu, Rajas, Kokilaka, Achala, Kanakaksha, Valakarakshaka, Sancharaka, Kokanada, Gridhrapatra, Jamvuka, Lohajvaktra, Javana, Kumbhavaktra, Kumbhaka, Mundagriva, Krishnaujas, Hansavaktra, Candrabha, Panikurchas, Samvuka, Panchavaktra, Sikshaka, Chasavaktra, Jamvuka, Kharvaktra, and Kunchaka.
Mbh.12.49.2562 Jadu had a son named Rajas.
Mbh.12.49.2563 Rajas had a son named Valakaswa.
Mbh.12.197.11778 The region last spoken of is without any fear of change for the worse, uncreate and therefore, in its true nature, without pain of any kind such as ignorance and delusion, without any agreeable or disagreeable element, beyond the reach of the three attributes of Sattwa, Rajas, and Tamas, freed from the eight incidents, viz, the five primal elements, the senses, the: mind, and the intellect, without the three distinctions between the knower, the known, and act of knowing; freed also from the four attributes seeing, hearing, thinking, and knowing without the fourfold causes of knowledge, without joy and delight and sorrow and disease.
Mbh.12.200.12187 Acts have the three attributes of Sattwa, Rajas, and Tamas for their soul.
Mbh.12.202.12266 There is Rajas, there is Tamas, and there is Sattwa, the third.
Mbh.12.210.12773 Propelled by the quality of Rajas Passion, the Soul presides over it witnessing its revolutions.
Mbh.12.210.12774 Like oilmen pressing oilseeds in their machine, the consequences born of Ignorance, assailing the universe of creatures which is moistened by Rajas, press or grind it in that wheel.
Mbh.12.216.13081 The embodied Soul, when divested of Rajas does not immediately attain to Emancipation but assumes a subtile form with all the senses of perception and moves about in space.
Mbh.12.240.14864 Tamas, Rajas, and Sattwa are the attributes of the knowledge.
Mbh.12.246.15193 Rajas, Tamas, and Sattwa, these three, arise from their own counterparts.
Mbh.12.246.15198 All such states in either the body or the mind, as are united with sorrow, should be regarded as due to the influence of the attribute called Rajas.
Mbh.12.246.15201 Pride, untruthfulness of speech, cupidity, stupefication, vindictiveness, whether arising from any known cause or otherwise, are indications of the quality of Rajas.
Mbh.12.247.15219 Residing in the body, the Understanding exists in the three states of Sattwa, Rajas, and, Tamas.
Mbh.12.247.15228 All the three states that exist viz, Sattwa, Rajas, and Tamas, inhere to these three viz, Mind, Understanding, and Consciousness and like the spokes of a car-wheel acting in consequence of their attachment to the circumference of the wheel, they follow the different objects that exist in Mind, Understanding, and Consciousness
Mbh.12.247.15238 As an aquatic fowl, though moving on the water, is never drenched by that element, after the same manner the Yogin of freed soul is never soiled by the imperfections of the three attributes of Sattwa, Rajas, and Tamas.
Mbh.12.252.15404 Whether asleep or awake, during the day as in the night, and during the night as in day time, they who apply themselves to Yoga after casting off all the creations of the understanding and the Rajas born of acts, as also the very puissance that Yoga begets, succeed in keeping their linga form under complete control
Mbh.12.252.15412 Men overwhelmed by the qualities of Rajas and Tamas never succeed in beholding within the gross body: the Jiva-soul which is a portion of the Supreme Soul of transcendent effulgence and which lies within the heart of every creature.
Mbh.12.253.15435 In the matter of those acts, two great faults are observable, viz, Tamas and Rajas
Mbh.12.253.15438 This being the case, the understanding, which of itself is unconquerable by either Rajas or Tamas, descends to a state of equality with the mind by becoming as much tainted as the mind that serves it.
Mbh.12.253.15444 The Rajas productive of only sorrow and evil of every kind that is in the understanding then overwhelms the Soul itself that lies over the Rajas-stained understanding like an image upon a mirror
Mbh.12.253.15445 It is the mind that first unites in friendship with Rajas.
Mbh.12.253.15446 Having united itself, it seizes the soul, the understanding, and the senses like a false minister seizing the king and the citizens after having conspired with a foe and makes them over to Rajas with which it has united itself
Mbh.12.263.16028 Faith, however, is of three kinds, viz, as affected by Sattwa, by Rajas and by Tamas, and according to the kind of Faith that one has, one is named.
Mbh.12.268.16370 Transcending grief, and freed from the equality of Rajas, theirs are acquisitions that are eternal.
Mbh.12.274.16850 There are five organs of knowledge, and five of actions; with muscular power, mind, understanding, and Chitta, and with also the three attributes of Sattwa, Rajas, and Tamas, the tale, it has been said, comes up to seventeen.
Mbh.12.278.17017 Sages of rigid vows freed from the seven and ten ie, the five breaths, mind, understanding, and the ten organs of knowledge and action, from the five faults of Yoga viz, desire, wrath, covetousness, fear, and sleep that constitute the chief causes for binding man to repeated rounds of earthly life, and from the other eight, viz, the five objects of the senses and the three attributes of Sattwa, Rajas, and Tamas, have never to incur rebirth.
Mbh.12.279.17109 Know also that the attributes of Rajas, Tamas, and Sattwa are of Him.
Mbh.12.279.17131 These colours proceed from mixtures in various proportions of the three attributes of Rajas, Tamas, and Sattwa.
Mbh.12.279.17132 Where Tamas predominates, Sattwa falls below the mark, and Rajas keeps to the mark, the result is the colour called Dark.
Mbh.12.279.17133 When Tamas predominates as before, but the relations between Sattwa and Rajas are reversed, the result is the colour called Tawny.
Mbh.12.279.17134 When Rajas predominates, Sattwa falls below the mark, and Tamas keeps to the mark, the result is the colour called Blue.
Mbh.12.279.17135 When Rajas predominates as before and the proportion is reversed between Sattwa and Tamas, the result is the intermediate colour called Red.
Mbh.12.279.17137 When Sattwa predominates, Rajas falls below the mark and, Tamas keeps to the mark, the result is the colour called Yellow.
Mbh.12.279.17139 When Sattwa predominates and the proportion is reversed between Rajas and Tamas, the result is the colour called White.
Mbh.12.284.17639 Salutations to thee that art of the form of Sacrifice, that art the Sacrificer himself, that art the Brahmana into whose mouth is poured the sacrificial butter, and that art the fire into which is poured the butter inspired with mantras Salutations to thee that art of the form of sacrificial Ritwijes, that hast thy senses under control, that art made of Sattwa, and that hast Rajas also in thy make.
Mbh.12.284.17711 Thou art the breath of life, and thou art Sattwa, thou art Rajas, thou art Tamas, and thou art not subject to error.
Mbh.12.284.17816 Be gratified with me, blessed by thyself, O Bhava, with me possessed by the quality of Rajas.
Mbh.12.285.17880 Having created these, the Supreme Deity, O Bharata, united with them Sattwa, Rajas, Tamas, Time, Consciousness of functions, and Mind forming the sixth
Mbh.12.285.17887 The conditions or states called Sattwa, Rajas, and Tamas, depend upon the senses for their refuge or formation.
Mbh.12.285.17892 Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these attributes direct the Understanding.
Mbh.12.285.17894 When the Understanding is wanting, the senses with the mind, and the five other attributes viz, Sattwa, Rajas, Tamas, Time, and Acts cease to be.
Mbh.12.285.17906 Having for her essence these conditions or states viz, Sattwa, Rajas, and Tamas, the Understanding resolves through these three states
Mbh.12.285.17908 When the state of Rajas is awakened, the Understanding becomes modified into Rajas.
Mbh.12.285.17910 Heart-burning, grief, sorrow, discontentedness, and unforgivingness arising from particular causes, are the result of Rajas.
Mbh.12.285.17913 Whatever, again, is fraught with sorrow and is disagreeable to oneself should be regarded as arising from Rajas.
Mbh.12.291.18246 Hence, one that has attained to the result of good acts should conduct oneself in such a way as to avoid all acts stained by the quality of Rajas
Mbh.12.295.18398 It is generally seen, O king, that in consequence of sentiments fraught with Rajas and Tamas, the sense of meum, born of attachment, springs up in the heart of the householder.
Mbh.12.297.18566 Creatures, influenced by the attributes of Sattwa, Rajas, and Tamas, pursue acts which have an end
Mbh.12.301.18864 O foremost of eloquent men, about what is called felicity here, having a clear knowledge of what the sorrows are that overtake when the hour comes all those that are concerned with transitory objects and knowing full well the sorrows of those that have fallen into the intermediate orders of being and of those that have sunk into hell, perceiving all the merits and all the faults of heaven, O Bharta, and all the demerits that attach to the declarations of the Vedas and all the excellencies that are connected with them recognising the faults and merits of the Yoga and the Sankhya systems of philosophy, realizing also that the quality of Sattwa has ten properties, that of Rajas has nine, and that of Tamas has eight, that the Understanding has seven properties, the Mind has six, and Space has five, and once more conceiving that the Understanding has four properties and Tamas has three, and the Rajas has two and Sattwa has, one, and truly apprehending the path that is followed by all objects when destruction overtakes them and what the course is of self knowledge, the Sankhyas, possessed of knowledge and experience and exalted by their perceptions of causes, and acquiring thorough auspiciousness, attain to the felicity of Emancipation like the rays of the Sun, or the Wind taking refuge in Space
Mbh.12.301.18874 The Understanding has its refuge in Tamas; Tamas has Rajas for its refuge; Rajas is founded upon Sattwa; and Sattwa is attached to the Soul.
Mbh.12.301.18889 Truly understanding gunas by the aid of hundreds of gunas, hundreds of faults, and diverse causes by hundreds of causes, ascertaining that the world is like the froth of water, enveloped by hundreds of illusions flowing from Vishnu, like a painted edifice, and as unsubstantial as a reed, beholding it to be as terrible as a dark pit, or as unreal as bubbles of water, for the years that compose its age are as shortlived compared to the duration of eternity as bubbles, seeing it exposed to immediate destruction, bereft of happiness, having certain ruin for its end and from which it can never escape, sunk in Rajas and Tamas, and utterly helpless like an elephant sunk in mire, noting all this, the Sankhyas, O king, endued with great wisdom, casting off all affections arising from one's relation towards one's children, by the aid, O king, of that extensive and all-embracing knowledge which their system advocates and cutting off quickly, with the weapon of knowledge and the bludgeon of penances, O Bharata, all inauspicious scents born of Rajas and all scents of a like nature arising from Tamas and all auspicious scents arising from Sattwa and all pleasures of the touch and of the other senses born of the same three qualities and inhering to the body, indeed, O Bharata, aided by the Yoga of knowledge, these Yatis crowned with success, cross the Ocean of life.
Mbh.12.301.18895 Those inspired by Rajas are its fishes.
Mbh.12.301.18929 Then space into which they are carried, O monarch, conveys them to the highest end of Rajas
Mbh.12.301.18930 Rajas then bear them to the highest end of Sattwa.
Mbh.12.302.19063 Uniting with the attributes of Sattwa and Rajas and Tamas, he becomes identified with diverse creatures belonging to diverse orders of Being, in consequence of his forgetfulness and his waiting upon Ignorance.
Mbh.12.302.19065 Regarding himself as this or that, he follows the attributes of Sattwa, Rajas, and Tamas.
Mbh.12.302.19067 Under the influence of Rajas and Sattwa, he attains similarly to conditions that are affected by Rajas and Sattwa.
Mbh.12.302.19071 Through Rajas one attains to and remains in the status of humanity.
Mbh.12.303.19090 In consequence of his being invested with Ignorance, the Soul adopts different attributes of Sattwa and Rajas and Tamas, and Righteousness and Wealth and pleasure.
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.12.303.19121 The five senses of knowledge beginning with the ear, and those of action beginning with speech, uniting with the attributes of Sattwa and Rajas and Tamas, become engaged in numerous object.
Mbh.12.305.19192 Space and other attributes arise from the attributes of Sattwa and Rajas and Tamas, and disappear ultimately in them.
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.12.308.19384 In the Yoga scriptures, therefore, both Brahma and Jiva are spoken of, SECTION CCCIX Vasishtha said, Listen now to me as I discourse to thee on Buddhas Supreme Soul and Abuddha Jiva which is the dispensation of attributes of Sattwa, Rajas, and Tamas.
Mbh.12.308.19385 Assuming many forms under the influence of illusion the Supreme Soul, becoming Jiva, regards all those forms as real In consequence of his regarding himself identical with such transformations, Jiva fails to understand the Supreme Soul, for he bears the attributes of Sattwa and Rajas and Tamas and creates and with-draws into himself what he creates.
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.12.308.19402 The learned say that when he is freed from the attributes of Sattwa and Rajas and Tamas and united in the nature with the Supreme Soul then does Jiva become identified with that Soul.
Mbh.12.308.19466 Since thou, O king, hast been freed from that eternal and limitless Ocean of Ignorance, thou, hast, therefore become freed from Rajas and also Tamas
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.12.313.19626 The tale of qualities attaching to the attribute of Rajas consists of pride of personal beauty, assertion of lordship, war, disclination to give, absence of compassion, enjoyment and enduring of happiness and misery, pleasure in speaking ill of others, indulgence in quarrels and disputes of every kind, arrogance, discourtesy, anxiety, indulgence in hostilities, sorrow, appropriation of what belongs to others, shamelessness, crookedness, disunions, roughness, lust, wrath, pride, assertion of superiority, malice, and calumny.
Mbh.12.313.19627 These are said to spring from the attributes of Rajas.
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.12.314.19635 Those that are conversant with the science of Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto Rajas a middling, and unto Tamas, a low place in the universe.
Mbh.12.314.19640 Listen now to me, O king, as I speak to thee of the intermixture or compounds of the three attributes of Sattwa, Rajas, and Tamas.
Mbh.12.314.19641 Sometimes Rajas is seen existing with Sattwa.
Mbh.12.314.19642 Tamas also exists with Rajas.
Mbh.12.314.19644 Then also may Sattwa and Rajas and Tamas be seen existing together and in equal proportions.
Mbh.12.314.19647 Endued with both Sattwa and Rajas, he takes birth among human beings.
Mbh.12.314.19648 Endued with Rajas and Tawas, he takes birth among the intermediate order of Being.
Mbh.12.314.19649 Endued with all three, viz, Sattwa and Rajas and Tamas, he attains to the status of humanity.
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.12.318.19846 It is, besides, possessed of the three attributes of Sattwa, Rajas, and Tamas, in consequence of its producing principles all of which are fraught with those attributes
Mbh.12.326.20747 One should always cast off faults born of the attributes of Rajas and Tamas.
Mbh.12.329.21033 Do thou cast off this body having bones for its pillars; sinews for its binding strings and cords; flesh and blood for its outer plaster; the skin for its outer case; full of urine and faeces and, therefore, emitting a foul smell; exposed to the assaults of decrepitude and sorrow; forming the seat of disease and weakened by pain; possessed of the attribute of Rajas in predominance: not permanent or durable, and which serves as the temporary habitation of the indwelling creature.
Mbh.12.329.21036 The five senses, the three attributes of Tamas, Sattwa, and Rajas, these together with those which have been mentioned before constitute a tale of seventeen.
Mbh.12.333.21266 Casting off also the eight kinds of Tamas, he dismissed the five kinds of Rajas.
Mbh.12.334.21383 Transcending the three attributes of Sattwa, Rajas, and Tamas, that is regarded as Purusha in the scriptures.
Mbh.12.334.21384 From Him hath followed the unmanifest, O foremost of regenerate ones, possessed of the three attributes of Sattwa, Rajas, and Tamas.
Mbh.12.339.21824 They have been freed from the attributes of Rajas and Tamas.
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.12.339.21831 Sattwa, Rajas and Tamas, are said to be the three original attributes.
Mbh.12.339.21883 Those highly blessed men who, having won ascetic success, become wholly devoted to me, become freed from the attributes of both Rajas and Tamas and succeeds, on that account, in entering me, O great ascetic.
Mbh.12.339.21894 Behold also, O best of men, the four foremost ones amongst the Pitris in their embodied forms, as also, the three attributes of Sattwa, Rajas, and Tamas which are formless dwelling in me.
Mbh.12.340.22130 From Unmanifest Prakriti has flowed Consciousness and the three great attributes of Sattwa, Rajas, and Tamas.
Mbh.12.341.22229 Salutations unto Narayana, unto Him that is identifiable with the universe, unto Him that transcends the three primal attributes of Sattwa, Rajas and Minas, unto Him that is, again, the Soul of those attributes.
Mbh.12.342.22466 The attributes of Rajas and Tamas assailed the deities.
Mbh.12.342.22690 The attributes of Rajas and Tamas possessed the deities.
Mbh.12.344.22857 After this, divested of the three primal attributes of Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly enter the Paramatma Supreme Soul otherwise called Kshetrajna and which itself transcends the three primal attributes.
Mbh.12.347.23026 From it sprang the Daitya Kaitabha made up of the attribute of Rajas.
Mbh.12.347.23027 Endued thus with the attributes of Tamas and Rajas, the two Daityas possessed of might and armed with maces, immediately after their birth, began to rove within that vast primeval Lotus.
Mbh.12.347.23119 Endued with the attributes of Rajas and Tamas, they said,
Mbh.12.347.23130 The Asuras Madhu and Kaitabha were embodiments of the attributes of Rajas and Tamas.
Mbh.12.348.23295 Vaisampayana said, Three kinds of disposition, O monarch, have been created in respect of all embodied creatures, viz, that which relates to the attribute of Sattwa, that which relates to the attribute of Rajas, and lastly that which relates to the attribute of Tamas, O Bharata.
Mbh.12.348.23307 That nature which partakes of both Rajas and Tamas is said to be mixed.
Mbh.12.348.23309 Only Brahma, the Grandsire of the worlds, looks upon the person that is subject to birth and death because of his mind being overwhelmed with the two inferior attributes of Rajas and Tamas
Mbh.13.1.90 All attitudes appertaining to Sattwa or Rajas, or Tamas, are provoked by Kala, and operate in all creatures.
Mbh.13.14.1527 The righteous say that thou art Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art Truth.
Mbh.13.16.1608 Thou art Sattwa, thou art Rajas, thou art Tamas, thou art the nether regions, and thou art the upper regions.
Mbh.13.16.1653 The followers of the Sankhya system, well conversant with their own philosophy and possessing a knowledge of the attributes of Sattwa, Rajas and Tamas and of those called the topics of enquiry, those learned men who transcend the destructible by attaining to a knowledge of the subtile or indestructible, succeed, by knowing thee, in freeing themselves from all bonds.
Mbh.13.17.1976 Thou art Jiva whose understanding is directed to things that are the result of the attributes of Sattwa, Rajas, and Tamas.
Mbh.13.17.2335 Thou art of the form of all Jivas in the universe in consequence of thy being covered by the three well-known attributes of Sattwa, Rajas, and Tamas.
Mbh.13.17.2589 Thou art the soul or nature that transcends the three universal attributes of Sattwa, Rajas, and Tamas.
Mbh.13.17.2615 Thou art the foundation upon which rests that Ignorance which is called Pradhana and which, consisting of the three attributes of Sattwa, Rajas, and Tamas is the cause whence the universe has sprung.
Mbh.13.17.2680 Thou art he who is freed from the quality of Rajas.
Mbh.13.18.2871 Their dispositions being stained by the attributes of Rajas and Tamas, they can never approach the Supreme Deity.
Mbh.13.85.7776 That seed of the Grandsire was endued with the three attributes of Sattwa, Rajas, and Tamas.
Mbh.13.85.7777 From that element in it which represented the principle of Rajas, sprang all mobile creatures endued with the principle of Pravritti or action
Mbh.13.108.9881 Those persons from whose souls the attributes of Sattwa and Rajas and Tamas have been washed off, they who, regardless of external purity and impurity pursue the ends they have proposed to themselves, they who have renounced everything, they who are possessed of omniscience and endued with universal sight, and they who are of pure conduct, are regarded as Tirthas possessing the power of cleansing.
Mbh.13.149.12517 He that assumed a human form with a leonine head, He of handsome features and equipments, He of beautiful hair, the foremost of Purushas XVIII, XXIV the embodiment of all things, the Destroyer of all things, He that transcends the three attributes of Sattwa, Rajas and Tamas, the Motionless, the Beginning of all things, the Receptacle into which all things sink at the universal Dissolution, the Immutable, He who takes birth at his own will, He who causes the acts of all living creatures to fructify in the form of weal or woe the Upholder of all things, the Source from which the primal elements have sprung, the Puissant One, He in whom is the unbounded Lordship over all things XXV, XXXVII the Self-born, He that gives happiness to His worshippers, the presiding Genius of golden form in the midst of the Solar disc, the Lotus-eyed, Loud-voiced, He that is without beginning and without end.
Mbh.13.149.12531 He whose acts are never futile, He that cleanses those that worship Him, those that hear of Him and those that think of Him, He that is endued with pre-eminent energy and strength, He that transcends Indra in all attributes, He that accepts all His worshippers, He that is the Creation itself in consequence of His being the Causes thereof, He that upholds His self in the same form without being ever subject to birth, growth, or death, He that sustains all creatures in their respective functions in the universe, He that controls the hearts of all creatures CLI, CLXII; He that deserves to be known by those who wish to achieve what is for their highest good; He who is the celestial physician in the form of Dhanwantari, or He who cures that foremost of all diseases, viz, the bonds that bind one to the world; He that is always engaged in Yoga; He that slays great Asuras for establishing Righteousness; He that is the Lord of that Lakshmi who sprang from the ocean when it was churned by the deities and the Asuras, or, He that cherishes both the goddesses of prosperity and learning; He that is honey in consequence of the pleasure He gives to those that succeed in having a taste of him; He that transcends the senses or is invisible to those that turn away from Him; He that is possessed of great powers of illusion manifested in His beguiling Mahadeva and the deities on many occasions; He that puts forth great energy in achieving mighty feats; He that transcends all in might CLXIII, CLXXII; He that transcends all in intelligence; He that transcends all in puissance; He that transcends all in ability; He that discovers the universe by the effulgence emanating from his body; He whose body is incapable of being ascertained by the eye or any other sense organ of knowledge; He that is possessed of every beauty; He whose soul is incapable of being comprehended by either deities or men; He that held on his back, in the form of the vast tortoise, the huge mountain, Mandara, which was made the churning staff by the deities and the Asuras when they set themselves to churn the great ocean for obtaining therefrom all the valuables hid in its bosom; or, He who held up the mountains of Govardhana in the woods of Brinda for protecting the denizens of that delightful place, who were especial objects of His kindness, from the wrath of Indra who poured incessant showers for days together with a view to drowning every thing CLXXIII, CLXXX; He that can shoot His shafts to a great distance, piercing through obstruction of every kind; He that raised the submerged Earth, having assumed the form of the mighty Boar; He on whose bosom dwells the goddess of Prosperity; or He that is identical with Kama, the lord of Rati; He that is the Refuge of those that are righteous; He that is incapable of being won without thorough devotion; or, He that is incapable of being immured or restrained by any one putting forth his powers; He that is the delight of the deities, or, He that is the embodiment of fullness of joy; He that rescued the submerged Earth; or He that understands the hymns addressed to him by His devotees; He that is the Master of ell eloquent persons or He that dispels the calamities of all those who know him CLXXXL, CLXXXVIII; He that is full of blazing effulgence He that suppressed the afflictions of His adorers; or, He that assumes the form of Yama, the universal Destroyer, for chastising all persons that fall away from their duties; He that assumed the form of a Swan for communicating the Vedas to the Grandsire Brahman; or, He that enters into the bodies of all persons; He that has Garuda, the prince of the feathery denizens of the welkin, for His vehicle; He that is the foremost of snakes in consequence of His identity with Sesha or Ananta who upholds on his head the vast Earth, or, He that has the hood of the prince of snakes for His bed while He lies down to sleep on the vast expansion of water after the dissolution of the universe; He whose navel is as beautiful as gold; He that underwent the severest austerities in the form of Narayana at Vadari on the breast of Himavat; He whose navel resembles a lotus; or, He from whose navel sprang the primeval lotus in which the Grandsire Brahma was born; He that is the Lord of all creatures CLXXXIX, CXCVII; He that transcends death; or, He that wards off Death from those that are devoted to him; He that always casts a kind eye on His worshippers; or, He that sees all things in the universe; He that destroys all things; or, He that drenches with nectar all those that worship Him with single-minded devotion; He that is the Ordainer of all ordainers; or, He that unites all persons with the consequences of their acts; He that himself enjoys and endures the fruits of all acts, or, He that assumed the form of Rama, the son of Dasaratha, and going into exile at the command of His sire made a treaty with Sugriva the chief of the Apes for aiding him in the recovery of his kingdom from the grasp of his elder brother Vali in return for the assistance which Sugriva promised Him for recovering from Ravana His wife Sita who had been ravished by that Rakshasa and borne away to his island home in Lanka, He that is always of the same form; or, He that is exceedingly affectionate unto His worshippers; He that is always moving; or, He that is of the form of Kama who springs up in the heart of every creature; He that is incapable of being endured by Danavas and Asuras or, He that rescued His wife Sita after slaying Ravana, or, He that shows compassion towards even Chandalas and members of other low castes when they approach Him with devotion, in allusion to His friendship, in the form of Rama, for Guhaka the chief of the Chandalas, inhabiting the country known by the name of Sringaverapura; He that chastises the wicked; or, He that regulates the conduct of all persons by the dictates of the Srutis and the Smritis; He whose soul has true knowledge for its indication; or, He that destroyed Ravana, the foe of the gods, having assumed the form of Rama that was full of compassion and other amiable virtues; He that destroys the foes of the deities or, He that slays those who obstruct or forbid the giving of presents unto deserving persons CXCVII, CCVIII; He that is the instructor in all sciences and the father of all; He that is the instructor of even the Grandsire Brahma; He that is the abode or resting place of all creatures; He that is the benefactor of those that are good and is free from the stain of falsehood; He whose prowess is incapable of being baffled; He that never casts his eye on such acts as are not sanctioned or approved by the scriptures; He that casts his eye on such acts as are sanctioned or approved by the scriptures; or, He whose eye never winks or sleeps; He that wears the unfading garland of victory called by the name of Vaijayanti; He that is the Lord of speech and that is possessed of great liberality insomuch that He rescued the lowest of the low and the vilest of the vile by granting them His grace CCLX, CCXVIII; He that leads persons desirous of Emancipation to the foremost of all conditions, viz, Emancipation itself; or, He that assumes the form of a mighty Fish and scudding through the vast expanse of waters that cover the Earth when the universal dissolution comes, and dragging the boat tied to His horns, leads Manu and others to safety; He that is the leader of all creatures; or, He that sports in the vast expanse of waters which overwhelm all things at the universal dissolution; He whose words are the Veda and who rescued the Vedas when they were submerged in the waters at the universal dissolution; He that is the accomplisher of all functions in the universe; He that assumes the form of the wind for making all living creatures act or exert themselves; or, He whose motions are always beautiful, or, who wishes His creatures to glorify Him; He that is endued with a thousand heads; He that is the Soul of the universe and as such pervades all things; He that has a thousand eyes and a thousand legs; CCXIX, CCXXVI; He that causes the wheel of the universe to revolve at His will; He whose soul is freed from desire and who transcends those conditions that invest Jiva and to which Jiva is liable; He that is concealed from the view of all persons that are attached to the world; or, He that has covered the eyes of all persons with the bandage of nescience; He that grinds those that turn away from him; He that sets the days a-going in consequence of His being identical with the Sun; He that is the destroyer of all-destroying Time itself; He that conveys the libations poured on the sacred fire unto those for whom they are intended; or, He that bears the universe, placing it on only a minute fraction of His body; He that has no beginning; or, He that has no fixed habitation He that upholds the Earth in space in the form of Sesha, or, rescues her in the form of the mighty boar or supports her as a subtil pervader CCXXVII, CCXXXV; He that is exceedingly inclined to grace, insomuch that He grants happiness to even foes like Sisupala; He that has been freed from the attributes of Rajas passion and Tamas darkness so that He is pure or stainless Sattwa by itself; or, He that has obtained the fruition of all His wishes; He that supports the universe; He that feeds or enjoys the universe; He that is displayed in infinite puissance; He that honours the deities, the Pitris, and His own worshippers; He that is honoured or adored by those that are themselves honoured or adored by others; or, He whose acts are all beautiful and enduring; He that accomplishes the purposes of others; or, He that is the benefactor of others; He that withdraws all things unto Himself at the universal dissolution; or, He that destroys the foes of the deities or of His worshippers; He that has the waters for his home; or, He that is the sole Refuge of all creatures or He that destroys the ignorance of all creatures CCXXXVI, CCXLVI; He that is distinguished above all, He that cherishes the righteous, He that cleanses all the worlds, He that crowns with fruition the desires of all creatures, He whose wishes are always crowned with fruition, He that gives success to all, He that bestows success upon those that solicit Him for it CCXLVII, CCLVI; He that presides over all sacred days; or, He that overwhelms Indra himself with His own excellent attributes, He that showers all objects of desire upon His worshippers, He that walks over all the universe, He that offers the excellent flight of steps constituted by Righteousness unto those that desire to ascend to the highest place; He that has Righteousness in His abdomen; or, He that protects Indra even as a mother protects the child in her womb; He that aggrandises His worshippers, He that spreads Himself out for becoming the vast universe, He that is aloof from all things though pervading them; He that is the receptacle of the ocean of Srutis CCLVII, CCLXIV; He that is possessed of excellent arms ie, arms capable of upholding the universe; He that is incapable of being borne by any creature, He from whom flowed the sounds called Brahman or Veda, He that is the Lord of all Lords of the universe, He that is the giver of wealth, He that dwells in His own puissance, He that is multiform, He that is of vast form, He that resides in the form of Sacrifice in all animals, He that causes all things to be displayed CCLXV, CCLXXIV, He that is endued with great might, energy, and splendour; He that displays Himself in visible forms to His worshippers, He that scorches the unrighteous with His burning energy, He that is enriched with the sixfold attributes of affluence, etc,
Mbh.13.158.13185 That car has three wheels viz, the three attributes of Sattwa, Rajas, and Tamas.
Mbh.14.12.351 And Sattwa, Rajas and Tamas are the attributes of the soul, and it is said by the learned that their presence in due proportions indicates health of the mind.
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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