Sattwa

Created by Jijith Nadumuri at 05 Mar 2010 13:04 and updated at 05 Mar 2010 13:04

Mahabharata: 18 Parvas

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MAHABHARATA NOUN

See All Nouns, See All Categories

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.5.70.3516 He is called Sattwata, because the attribute of Sattwa is never dissociated from him and also because he is never dissociated from it; and he is called Vrishabhakshana from Vrishabha implying the Vedas' and ikshana implying eye, the union of the two signifying that the Vedas are his eyes, or the Vedas are the eyes through which he may be seen, That conqueror of hosts is called Aja, or unborn, because he hath not taken his birth from any being in the ordinary way.
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.12.235.14603 I have thus told thee about Sattwa inert matter and Kshetrajna immaterial spirit.
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.12.246.15197 As regards those actions all such states in which one becomes conscious of oneself as united with cheerfulness or joy and which are tranquil and pure, should be known as due to the attribute of Sattwa.
Mbh.12.246.15200 Delight, cheerfulness, joy, equanimity, contentment of heart, due to any known cause or arising otherwise, are all effects of the attribute of Sattwa.
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.12.247.15249 But as the fish and the water forming its home are always united, after the same manner Sattwa and Kshetrajna exists in a state of union.
Mbh.12.247.15251 Nevertheless, as the gnat and the fig are seen to be united with each other, even so are Sattwa and Kshetrajna.
Mbh.12.250.15362 when endowed with only the attribute of Sattwa, and with the aid also of the other three viz, instruction, meditation and Yoga, succeed in attaining to Emancipation
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.12.267.16302 Beholding that cow tied for slaughter, Kapila of liberal soul, ever observant of the duties of Sattwa, always engaged in restraining his senses, possessed of true knowledge, and abstemious in diet, having acquired an excellent understanding that was characterised by faith, perfectly fearless, beneficial, firm, and ever directed towards truth, uttered this word once, viz, Alas ye Vedas,
Mbh.12.273.16777 By practising the quality of Sattwa one should conquer sleep.
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.12.279.17089 After this manner, faults, in the form of attachments to all our environments, are dispelled by the understanding in course of many lives, with the aid of a large dose of the attribute of the Sattwa, and by means of efforts born of practice
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.12.279.17156 When Jiva becomes endued with the quality of Sattwa, he then dispels everything connected with Tamas by the aid of his intelligence, and exerts for achieving what is for his good.
Mbh.12.279.17158 If the quality of Sattwa, however, be not gained, Jiva then travels in a round of rebirths in the world of inert, having attained to the colour called Blue
Mbh.12.279.17171 Desirous of Emancipation, Jiva, relying upon seven hundred kinds of acts every one of which is characterised by a predominance of the attribute of Sattwa, gradually courses through Red and Yellow and at last attains to White.
Mbh.12.279.17177 That Yogin, again, who falls off from Yoga practices after having attained the measure of eminence described already resides in heaven for a century of Kalpas with the, unexhausted remnant of his past acts to be exhausted by enjoyment or endurance as the case may be, and with the seven viz, the five senses of knowledge and mind and understanding purged of all stains in consequence of their predisposition or proneness towards the attribute of Sattwa.
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.12.284.17800 I bow to that Soul of Yoga who is beheld in the form of an effulgent Light by persons that have their senses under control, that are possessed of the attribute of Sattwa, that have regulated their breaths, and that have conquered sleep
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.12.285.17909 Transport of delight, joy, gladness, happiness, and contentedness of heart, these, when somehow excited, are the properties of Sattwa.
Mbh.12.285.17912 Whatever state of either body or mind, connected with joy or happiness, arises, should be regarded as due to the state of Sattwa.
Mbh.12.297.18566 Creatures, influenced by the attributes of Sattwa, Rajas, and Tamas, pursue acts which have an end
Mbh.12.298.18617 As sesame seeds, in consequence of their repeated intermingling with fragrant flowers, become in respect of quality very agreeable, even so the quality of Sattwa arises in men in proportion to the measure of their association with persons of cleansed souls
Mbh.12.300.18849 The high-souled Yogin, possessed of greatness, can enter into and come out of, at his will, Brahma himself who is the lord of all deities, and the boon-giving Vishnu, and Bhava, and Dharma, and the six-faced Kartikeya, and the spiritual sons of Brahmana, the quality of Darkness that is productive of much pain, and that of Passion, and that of Sattwa which is pure, and Prakriti which is the highest, and the goddess Siddhi who is the spouse of Varuna, and all kinds of energy, and all enduring patience, and the bright lord of stars in the firmament with the stars twinkling all around, and the Viswas.
Mbh.12.301.18864 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.12.301.18878 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.12.301.18887 By cultivation of the quality of Goodness Sattwa sleep is conquered, and Fear is conquered by cultivating Heedfulness.
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.12.301.18930 Rajas then bear them to the highest end of Sattwa.
Mbh.12.301.18931 Sattwa then bears them, O thou of pure soul, to the Supreme and puissant Narayana.
Mbh.12.301.18955 All the qualities of Sattwa, all the attributes of the Under-standing, O Bharata, as also those of Mind, and space, and Wind, O thou of righteous soul, and all the attributes of liquid substances, of Water, O Partha, and Of Earth, these senses with these qualities, O Yudhishthira, which inhere to Jiva-souls, are along with the Jiva-soul itself, overwhelmed by the Supreme Soul or Brahma.
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.12.302.19072 Through Sattwa, people ascend to the regions of the deities and become sharers of great felicity.
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.12.303.19121 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.12.306.19283 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.12.308.19384 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.12.313.19624 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.12.313.19625 Patience, joy, prosperity, satisfaction, brightness of all faculties, happiness, purity, health, contentment, faith, liberality, compassion, forgiveness, firmness, benevolence, equanimity, truth, acquittance of obligations, mildness, modesty, calmness, external purity, simplicity, observance of obligatory practices, dispassionateness, fearlessness of heart, disregard for the appearance or otherwise of good and evil as also for past acts, appropriation of objects only when obtained by gift, the absence of cupidity, regard for the interests of others, compassion for all creatures, these have been said to be the qualities that attach to the attribute of Sattwa.
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.12.314.19643 With Tamas may also be seen Sattwa.
Mbh.12.314.19644 Then also may Sattwa and Rajas and Tamas be seen existing together and in equal proportions.
Mbh.12.314.19646 When the Unmanifest Purusha becomes endued with only Sattwa, he attains to the regions of the deities.
Mbh.12.314.19647 Endued with both Sattwa and Rajas, he takes birth among human beings.
Mbh.12.314.19649 Endued with all three, viz, Sattwa and Rajas and Tamas, he attains to the status of humanity.
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.12.320.20194 After the twelfth, Sattwa is another principle numbering the thirteenth.
Mbh.12.326.20748 Adhering to the path of Sattwa, one should know Self by Self
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.12.333.21267 Endued with great intelligence, he then cast off the attribute of Sattwa.
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.12.339.21827 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.12.339.21894 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.12.341.22232 O foremost of all persons endued with Sattwa, the attribute of Sattwa consists of the eight and ten qualities
Mbh.12.342.22615 I have never swerved from the attribute of Sattwa, and know that the attribute of Sattwa has flowed from me.
Mbh.12.342.22616 In this birth also of mine, O Dhananjaya, my ancient attribute of Sattwa has not left me, so that in even this life, establishing myself on Sattwa, I set myself to acts without ever wishing for their fruits.
Mbh.12.342.22617 Cleansed of all sins as I am through the attribute of Sattwa, which is my nature, I can be beheld by the aid of that knowledge only which arises from adoption of the attribute of Sattwa.
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.12.347.23020 Adopting the attribute of Sattwa Brahma, otherwise called Parameshthi, then commenced to create the universe.
Mbh.12.347.23072 Indeed, O lotus-eyed one, I take birth as thy eldest son, made up of Sattwa the foremost of three attributes.
Mbh.12.347.23117 Possessed of great effulgence and endued with the attribute of stainless Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake that seemed to emit flames of fire for the resplendence attaching to it.
Mbh.12.348.23240 In that age, the religion of Sattwa existed, pervading the entire universe
Mbh.12.348.23271 Incapable of being comprehended with ease and exceedingly difficult of being practised, it is always upheld by persons wedded to the attribute of Sattwa.
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.12.348.23296 As regards embodied creatures, O perpetuator of Kuru's race, that person is the foremost who is wedded to the attribute of Sattwa, for, O tiger among men, it is certain that he will attain to Emancipation.
Mbh.12.348.23297 It is with the aid of this very attribute of Sattwa that one endued therewith succeeds in understanding the person that is conversant with Brahma.
Mbh.12.348.23299 Hence it is that persons striving after Emancipation are regarded as made up of the attribute of Sattwa.
Mbh.12.348.23302 That man subject to birth and death upon whom Hari casts a kind eye should be known as endued with the attribute of Sattwa and devoted to the acquisition of Emancipation.
Mbh.12.348.23310 Without doubt, the deities and the Rishis are wedded to the attributes of Sattwa, O best of kings.
Mbh.12.348.23315 Vaisampayana said, That which is the twenty-fifth in the enumeration of topics as made in the Sankhya system viz, when it becomes able to abstain entirely from acts, succeeds in attaining to the Purushottama which is exceedingly subtile, which is invested with the attribute of Sattwa in its subtile form, and which is fraught with the essences symbolised by three letters of the alphabet viz, A, U, and M.
Mbh.12.348.23319 I have thus explained to thee, O son of Kuru's race, what the religion of Sattwa is.
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.13.85.7776 That seed of the Grandsire was endued with the three attributes of Sattwa, Rajas, and Tamas.
Mbh.13.85.7779 The principle of Sattwa, however, which dwelt in that seed, entered both kinds of existences.
Mbh.13.85.7780 That attribute of Sattwa is of the nature of Tejas or Light being identical with Buddhi or the Understanding.
Mbh.13.85.7782 In all creatures the attribute of Sattwa is present and is identical with that light which shows what is right and what is wrong.
Mbh.13.102.9145 Proceeding even to that region which is freed from passion, which abounds with equable happiness, and where there is wisdom and the: tribute of Sattwa, verily, proceeding to even that sacred abode of the self-born Brahman, I shall force thee to yield up this elephant to me'
Mbh.13.102.9146 Dhritarashtra said, They who are freed from all attachments, who are possessed of cleansed souls, who are steady in the observance of the foremost vows, who are devoted to the Yoga that depends on tranquillising the mind, and who have in this life attained to the happiness of heaven, those persons wedded to the attribute of Sattwa, attain to the sacred region of Brahman.
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.13.149.12537 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.13.158.13185 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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