Soul
Created by Jijith Nadumuri at 06 Mar 2010 06:02 and updated at 06 Mar 2010 06:02
Mahabharata: 18 Parvas
MAHABHARATA NOUN
See All Nouns, See All Categories
Mbh.1.3.694 | Ye are the course itself of Nature and intelligent Soul that pervades that course! |
Mbh.1.89.4908 | Insects and worms, all oviparous creatures, vegetable existences, all crawling animals, vermin, the fish in the water, stones, grass, wood, in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul. |
Mbh.2.11.453 | And, O king of men, the Grandsire of all created beings, the Soul of the universe, the Self create Brahma of immeasurable intelligence and glory, equally kind unto all creatures, honoureth as they deserve, and gratifieth with sweet speech and gift of wealth and other enjoyable articles, the gods, the Daityas, the Nagas, the Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the Apsaras, and all other exalted beings that came to him as his guests. |
Mbh.3.12.656 | Thou art the Lord of all, thou art Omnipresent, thou art the Soul of all things, and thou art the active power pervading everything! |
Mbh.3.30.1453 | And man himself, dependent on the Universal Soul, cannot pass a moment independently. |
Mbh.3.141.7185 | The Daitya was slain by that Supreme Soul, the eternal God Vishnu, for the good of the lord of celestials. |
Mbh.3.141.7238 | This agitation in the heavens hath been produced by the influence of the illustrious Being who is omnipresent, eternal and the never-perishing Soul. |
Mbh.3.141.7252 | Lomasa said, Then the celestials, placing the grandsire at their head, came to that infinite Soul, and having listened to his praise, bade him adieu and went back to whence they had come |
Mbh.3.144.7335 | And the hermitage was inhabited by hosts of great sages, subsisting on fruits and roots; and having their senses under perfect control; and clad in black deer-skins; and effulgent like unto the Sun and Agni; and of souls magnified by asceticism and intent on emancipation; and leading the Vanaprastha mode of life; and of subdued senses; and identified with the Supreme Soul; and of high fortune; and reciting Vaidic hymns. |
Mbh.3.146.7476 | Bhima said, The Supreme Soul void of the properties pervadeth a body all over. |
Mbh.3.148.7574 | And one uniform Soul was the object of their meditation; and there was only one mantra the Om, and there was one ordinance. |
Mbh.3.148.7582 | And Narayana who is the Soul of all creatures assumeth a red colour. |
Mbh.3.162.8235 | And, O Bharata, repairing thither, and attaining that universal Soul, the self-create and eternal God of gods, high-souled ones, of Yoga success, and free from ignorance and pride have not to return to this world. |
Mbh.3.167.8381 | SECTION CLXVII Arjuna said, O Bharata, by the grace of that god of gods the Supreme Soul, Tryamvaka, I passed the night at that place. |
Mbh.3.187.9296 | O tiger among men, this Janardana attired in yellow robes is the grand Mover and Creator of all, the Soul and Framer of all things, and the lord of all! |
Mbh.3.188.9462 | Brahmanas devoted to asceticism, they that value Peace as the highest attribute, they that have their souls under complete control, they that are desirous of knowledge, they that are freed from lust and wrath and envy, they that are unwedded to things of the earth, they that have their sins completely washed away, they that are possessed of gentleness and virtue, and are divested of pride, they that have a full knowledge of the Soul, all worship me with profound meditation. |
Mbh.3.188.9480 | With three steps, I cover the whole Universe; I am the Soul of the universe; I am the source of all happiness; I am the humbler of all pride; I am omnipresent; I am infinite; I am the Lord of the senses; and my prowess is great. |
Mbh.3.188.9485 | And whatever of mobile and immobile objects thou hast seen in the world, everything hath been ordained by my Soul which is the Spring of all existence. |
Mbh.3.188.9487 | O regenerate Rishi, for a period measured by a thousand times the length of the Yugas, I who am the Universal Soul sleep overwhelming all creatures in insensibility. |
Mbh.3.188.9494 | I have now told thee of that Soul which is incapable of being comprehended by the gods and the Asuras. |
Mbh.3.199.10259 | Some obtaining a knowledge of identity with the Supreme Soul from but two letters of the Vedas and some from hundreds and thousands of rhythmic lines, acquire salvation, for the knowledge of one's identity with the Supreme Soul is the sure indication of salvation. |
Mbh.3.199.10261 | And belief of one's identity with the Supreme Soul is the indication of salvation. |
Mbh.3.199.10267 | The Vedas are the Supreme Soul; they are His body; they are the Truth. |
Mbh.3.199.10269 | That Supreme Soul, however, is capable of being known by the pure intellect. |
Mbh.3.270.13166 | And the great god Vishnu who is the Infinite Spirit, the Lord Preceptor of all the gods, is the Supreme Being without attributes, and the Soul of the Universe, and existeth pervading the whole creation. |
Mbh.5.42.2288 | All this that appears is nothing but that everlasting Supreme Soul. |
Mbh.5.42.2289 | Indeed, the universe is created by the Supreme Soul itself undergoing transformations. |
Mbh.5.42.2290 | The Vedas to attribute this power of self-transformation to the Supreme Soul. |
Mbh.5.42.2314 | What other Brahmana deserveth to know the Supreme Soul, that is unconditioned, without attributes, unchangeable, one and alone, and without duality of any kind? |
Mbh.5.42.2315 | In consequence of such practices, a Kshatriya can know the Supreme Soul and behold it in his own soul. |
Mbh.5.42.2316 | He that regardeth the Soul to be the acting and feeling Self, what sins are not committed by that thief who robbeth the soul of its attributes? |
Mbh.5.43.2339 | Sanat-sujata said, Since the Supreme Soul cannot be penetrated by both the Vedas and the mind, it is for this that Soul itself is called mauna. |
Mbh.5.43.2346 | Sanat-sujata said, O magnanimous one, this universe hath sprung from that Supreme Soul by the union of Conditions respecting name, form, and other attributes. |
Mbh.5.43.2347 | The Vedas also, pointing it out duly, declare the same, and inculcate that the Supreme Soul and the universe are different and not identical. |
Mbh.5.43.2348 | It is for attaining to that Supreme Soul that asceticism and sacrifices are ordained, and it is by these two that the man of learning earneth virtue. |
Mbh.5.43.2350 | The man of knowledge, by the aid of knowledge, attaineth to the Supreme Soul. |
Mbh.5.43.2404 | Dhritarashtra said, With Akhyana Puranas as their fifth, the Vedas declare the Supreme Soul to be this universe consisting of mobile and immobile things. |
Mbh.5.43.2436 | As the branch of a particular tree is sometimes resorted to for pointing out the lunar digit of the first day of the lighted fortnight so the Vedas are used for indicating the highest attributes of the Supreme Soul. |
Mbh.5.43.2438 | One cannot find what the Soul is by seeking in the East, the South, the West, the North, or in the subsidiary directions or horizontally. |
Mbh.5.43.2441 | Completely restraining all thy senses and thy mind also seek thou that Brahman which is known to reside in thy own Soul. |
Mbh.5.44.2465 | Sanat-sujata said, They, who, residing in the abodes of their preceptors and winning their good will and friendship, practise Brahmacharya austerities, become even in this world the embodiments of Brahman and casting off their bodies are united with the Supreme Soul. |
Mbh.5.44.2466 | They that in this world desirous of obtaining the state of Brahman, subdue all desires, and endued as they are with righteousness, they succeed in dissociating the Soul from the body like a blade projected from a clump of heath. |
Mbh.5.46.2587 | The vital air called Apana is swallowed up by the Air called Prana; Prana is swallowed up by the Will, and the Will by the Intellect, and the Intellect by the Supreme Soul. |
Mbh.5.46.2589 | The Supreme Soul endued with four legs, called respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan, treading above the unfathomable ocean of worldly affairs doth not put forth one leg that is hid deep. |
Mbh.5.46.2596 | Yet in all men the Supreme Soul may be seen equally. |
Mbh.5.46.2601 | The Supreme Soul hath another name, viz, Pure Knowledge. |
Mbh.5.46.2616 | That Supreme Soul which is undying, that Eternal One endued with Divinity, is beheld by Yogins by their mental eye. |
Mbh.5.46.2631 | That Brahman which freeth the Soul from grief and ignorance-that Eternal One endued with Divinity-is beheld by Yogins by their mental eye. |
Mbh.5.46.2634 | may be served in a well as in a large reservoir or vast expanse, so the various purposes of the Vedas may all be derivable by him that knoweth the Soul. |
Mbh.5.46.2640 | Of all that was, and of all that we will be, I am the Soul. |
Mbh.5.46.2643 | The Soul is the cause of my birth and procreation. |
Mbh.5.49.2814 | Indeed, they are one Soul born in twain. |
Mbh.5.69.3480 | Sanjaya said, Blessed be thou, O king, I have no regard for the illusion that is identified with worldly pleasures and I never practise the useless virtues of vows and work without reliance on Him and purity of Soul. |
Mbh.5.69.3481 | Having obtained purity of Soul through Faith, I have known Janardana from the scriptures. |
Mbh.5.70.3517 | That Supreme Soul is called Damodara because unlike the gods his effulgence is increate and his own, and also because he hath self-control and great splendour. |
Mbh.5.89.4178 | And he said, What use, O lotus-eyed one, in telling thee of the joy I feel at this advent of thine, for thou art the inner Soul of all embodied creatures' |
Mbh.5.92.4366 | What need is there in expressing to thee the delight that has been mine at sight of thy persons, for, thou, O thou of eyes like lotus, art the inner Soul of all embodied creatures |
Mbh.5.141.6333 | King Yudhishthira of virtuous Soul, ever engaged in Yapa and Homa, will himself be the Brahma of that sacrifice. |
Mbh.6.35.1656 | At sight of this marvellous and fierce form of thine, O Supreme Soul, the triple world trembleth. |
Mbh.6.35.1685 | And why should they not bow down to thee, O Supreme Soul, that are greater than even Brahman himself, and the primal cause? |
Mbh.6.37.1755 | The Supreme Purusha in this body is said to be surveyor, approver, supporter, enjoyer, the mighty lord, and also the Supreme Soul |
Mbh.6.65.3596 | O thou of yellow robes, O Lord of the cardinal and the subsidiary points of the compass, O thou that hast the Universe for thy abode, O thou that art Infinite, O thou that hast no decay, O thou that art the Manifest, O thou that art the Unmanifest, O thou that art the immeasurable Space, O thou that hast all thy senses under control, O thou that always achievest what is good, O thou that art immeasurable, O thou that alone knowest thy own nature, victory to Thee that art deep, O thou that art the giver of all wishes, O thou that art without end, O thou that art known as Brahma, O thou that art Eternal, O thou that art the Creator of all creatures, O thou that art ever successful, O thou whose acts always display wisdom, O thou that art conversant with morality, O thou that givest victory, O thou of mysterious Self, O thou that art the Soul of all Yoga, O thou that art the Cause of everything that hath sprung into existence, O thou that art the knowledge of the selves of all beings, O Lord of the worlds, victory to thee that art the Creator of all beings. |
Mbh.6.66.3627 | We desire to hear, Thus addressed, the illustrious Grandsire replied unto all the Gods, the regenerate Rishis, and the Gandharvas, in sweet words saying, He who is called TAT, He who is Supreme, He who is existent at present and who will be for all time, He who is the highest Self, He who is the Soul of beings, and who is the great Lord, I was talking even with His ever-cheerful self, ye bulls among gods. |
Mbh.6.66.3643 | People speak of him as one labouring under darkness who knoweth not that Divine personage, that Soul of the mobile and the immobile creation, that one bearing the auspicious wheel on his breast, that one of dazzling effulgence, that one from whose navel hath sprung the primeval lotus. |
Mbh.6.99.5275 | He is the highest Lord of all, the God of gods, the Supreme Soul and eternal. |
Mbh.7.146.7656 | Thou art the creator of all the worlds, thou art the Supreme Soul, and thou art immutable! |
Mbh.7.198.11286 | When by those austerities, O sire, he became: like Brahma he then beheld the Master, Origin, and Guardian of the Universe, the Lord of all the gods, the Supreme Deity, who is exceedingly difficult of being gazed at, who is minuter than the minutest and larger than, the largest, who is called Rudra who is the lord of all the superior ones, who is called Hara and Sambhu, who has matted locks on his head, who is the infuser of life into every form, who is the First cause of all immobile: and mobile things, who is irresistible and of frightful aspect, who is of fierce wrath and great Soul, who is the All-destroyer, and of large heart; who beareth the celestial bow and a couple of quivers, who is cased in golden armour, and whose energy is infinite, who holdeth Pinaka, who is; armed with thunderbolt, a blazing trident, battle axe, mace, and a large sword; whose eye-brows are fair, whose locks are matted, who wieldeth the heavy short club, who hath the moon on his forehead, who is clad in tiger-skin, and who is armed with the bludgeon; who is decked with beautiful angadas, who hath snakes for his sacred thread, and who is surrounded by diverse creatures of the universe and by numerous ghosts and spirits, who is the One, who is the abode of ascetic austerities, and who is highly adored by persons of venerable age; who is Water, Heaven, Sky, Earth, Sun, Moon, Wind and Fire, and who is the measure of the duration of the universe. |
Mbh.7.198.11303 | Thou art the Soul of souls, incapable of being known. |
Mbh.7.199.11350 | He is called Mahadeva the Supreme Deity, of Supreme Soul, the one only Lord, with matted locks on head, the abode of auspiciousness. |
Mbh.7.199.11355 | The Soul and the creator of the universe, and having the universe for his form, he is possessed of great fame. |
Mbh.7.199.11363 | The Soul of knowledge, incapable of being compassed by knowledge, and the highest of all knowledge he is unknowable. |
Mbh.7.199.11471 | He is Dhatri, he is Vidhatri, he is the Soul of the universe, and he is the doer of all acts in the universe. |
Mbh.8.33.1600 | And they praised, O king, in the high words of the Vedas, that dispeller of fears in all situations of fear that Universal Soul, that Supreme Soul, that One by whom All this is pervaded with his Soul. |
Mbh.8.33.1601 | Then the gods who, by special penances, had learnt to still all the functions of his Soul and to withdraw Soul from Matter, they who had their soul always under control, beheld him, called Ishana, that lord of Uma, that mass of energy, that is, who hath no equal in the universe, that source of everything, that sinless Self. |
Mbh.8.34.1692 | Vishnu is, again, the Soul of the holy Bhava of immeasurable energy. |
Mbh.10.7.436 | In this hour of distress, O Soul of the universe, I offer up my own self as the sacrificial victim, from devotion to thee and with heart concentrated in meditation! |
Mbh.12.13.529 | If this being, O Bharata, that is called Soul, be not ever subject to destruction, then by destroying the bodies of creatures one cannot be guilty of slaughter. |
Mbh.12.19.867 | disbelieving in its unity, regard the Soul, that dwells in this physical frame consisting of the five elements, to be possessed of the attributes of desire and aversion and others |
Mbh.12.19.869 | Having made the Soul advance towards itself which is the spring of every kind of blessedness, having restrained all desires of the mind, and having cast off all kinds of action, one may become perfectly independent and happy. |
Mbh.12.19.873 | There are some fools who, accomplished in the science of argumentation, deny the existence of the Soul, in consequence of the strength of their convictions of a previous life. |
Mbh.12.47.2303 | With my whole heart I seek thy refuge, O universal Soul and Lord of all creatures |
Mbh.12.47.2325 | Thou art the Universal Soul. |
Mbh.12.47.2331 | For this eternal salvation, the devout worshipper, with mind withdrawn from everything else and casting off all desires, beholds thee, O Govinda, that art the pure Soul, in his own soul. |
Mbh.12.60.3401 | Having studied the scriptures called Aranyakas, having drawn up his vital fluid and having retired from all worldly affairs, the virtuous recluse may then attain to an absorption with the eternal Soul knowing no decay. |
Mbh.12.60.3405 | Sleeping at that place in the course of the wanderings where evening overtakes him, without desire of bettering his situation, without a home, subsisting on whatever food is obtained in charity, given to contemplation, practising self-restraint, with the senses under control, without desire, regarding all creatures equally, without enjoyments, without dislike to anything, the Brahmana possessed of learning, by adopting this mode of life, attains to absorption with the eternal Soul that knows no decay. |
Mbh.12.120.6792 | born, the individual without affections, the Soul of Rudra, the eldest Manu and the great Benefactor Chastisement is the holy Vishnu. |
Mbh.12.120.6816 | Chastisement has again these other eight names, viz, God, Man, Life, Power, Heart, the Lord of all creatures, the Soul of all things, and the Living creature. |
Mbh.12.173.10440 | What woman is there that regards that Supreme Soul as her dear lord, even when He comes near |
Mbh.12.176.10597 | O my Soul that art possessed by cupidity, adopt tranquillity by freeing thyself from all attachments! |
Mbh.12.176.10600 | If I am not one that deserves destruction at thy hands, if I am one with whom thou shouldst sport in delight, then, O my wealth-coveting Soul, do not induce me towards cupidity. |
Mbh.12.176.10602 | O my wealth-coveting and foolish Soul, when wilt thou succeed in emancipating thyself from the desire of wealth? |
Mbh.12.176.10628 | Ye all that are not of the Soul, I have no joy in you, for ye follow the lead of Msire and Cupidity! |
Mbh.12.181.10952 | Without doubt, He is incapable of being known and His Soul is inconceivable by even persons crowned with ascetic success. |
Mbh.12.186.11211 | Only the one internal Soul sustaineth the body. |
Mbh.12.186.11213 | That Soul, pervading all the limbs, is the witness of the acts of the mind endued with five attributes and residing within the body composed of the five elements. |
Mbh.12.186.11215 | When there is no longer any perception of form or of touch, when there is no heat in the fire that resides within the body, indeed, when that animal heat becomes extinguished, the body, in consequence of its abandonment by the Soul, meets with destruction. |
Mbh.12.186.11218 | In that water is the Soul which is displayed in the mind. |
Mbh.12.186.11219 | That Soul is the Creator Brahman who exists in all things. |
Mbh.12.186.11220 | When the Soul becomes endued with vulgar attributes, it comes to be called Kshetrajna. |
Mbh.12.186.11221 | When freed from those attributes, it comes to be called Paramatman or Supreme Soul. |
Mbh.12.186.11222 | Know that Soul. |
Mbh.12.186.11227 | The learned say that the Soul has Consciousness and exists with the attributes of life. |
Mbh.12.186.11229 | Persons that have a knowledge of the Soul say that the Soul is different from life. |
Mbh.12.186.11230 | It is the Supreme Soul that has created the seven worlds and sets them agoing. |
Mbh.12.186.11236 | It is thus that the Soul, wrapped in diverse forms, migrates from form to form, unseen and unnoticed by others. |
Mbh.12.186.11237 | Persons possessed of true Knowledge behold the Soul by their keen and subtile intelligence. |
Mbh.12.186.11238 | The man of wisdom, living on frugal fare, and with heart cleansed of all sins, devoting himself to yoga meditation, succeeds every night, before sleep and after sleep, in beholding his Soul by the aid of his Soul |
Mbh.12.186.11239 | In consequence of a contented heart, and by abandoning all acts good and bad, one can obtain infinite happiness by depending upon one's own Soul. |
Mbh.12.189.11320 | It is an attribute of the Soul. |
Mbh.12.189.11331 | Nor does it appear to be a high attribute of the Soul. |
Mbh.12.193.11561 | As the tortoise stretches its limbs and withdraws them again, even so the Supreme Soul creates all objects and again withdraws into Himself. |
Mbh.12.193.11575 | The Soul exists as a witness without acting. |
Mbh.12.193.11576 | All that is above the two feet, all that is behind, and all that is above, are seen by the Soul. |
Mbh.12.193.11577 | Know that the Soul pervades the entire being without any space being left unoccupied. |
Mbh.12.193.11622 | Mark the distinction between these two subtile things, viz, Intelligence and Soul. |
Mbh.12.193.11624 | The other viz, the Soul, does nothing of the kind. |
Mbh.12.193.11627 | Similarly, Intelligence and Soul, though distinguished from each other, by their respective natures, yet they may always be seen to exist in a state of union. |
Mbh.12.193.11629 | The same is the case with Intelligence and Soul. |
Mbh.12.193.11630 | The qualities do not know the Soul, but the Soul knows them all. |
Mbh.12.193.11631 | The Soul is the spectator of the qualities and regards them all as proceeding from itself. |
Mbh.12.193.11634 | The Soul only beholds them as a witness. |
Mbh.12.193.11635 | Even such is certainly the connection between the intelligence and the Soul |
Mbh.12.193.11636 | There is no refuge on which either Intelligence or Soul depends. |
Mbh.12.193.11639 | That person who renounces all ordinary acts, practises penances, devotes himself to study the Soul, taking a delight therein, and regards himself as the Soul of all creatures, acquires a high end. |
Mbh.12.193.11657 | They who thus know the Soul as freed from all worldly objects and is but the One, are said to obtain high and excellent knowledge |
Mbh.12.193.11660 | The Soul is incapable of being seen unless the senses, which are employed on diverse objects and are difficult of being controlled, be all duly restrained. |
Mbh.12.194.11683 | There such a person, restraining speech, sits like a piece of wood, crushing all the senses, and with mind undividedly united by the aid of meditation with the Supreme Soul. |
Mbh.12.195.11752 | Having become tranquillity's self, and being freed from all kinds of calamity, such a person, by depending upon his own intelligence, succeeds in attaining to that Soul which is pure and immortal and which is without a stain |
Mbh.12.197.11777 | Those regions that are owned by the high-souled gods, that are of diverse aspects and colours, of diverse descriptions and productive of diverse fruits, and that are of great excellence, those ears again that: move at the will of the riders, those beautiful mansions and hells, those various pleasure-gardens embellished with golden lotuses, those regions that belong to the four Regents and Sukra and Vrihaspati and the Maruts and Viswedevas and Sadhyas and the Aswins, and the Rudras and the Adityas and the Vasus, and other denizens of heaven, are, O sire, spoken of as hells, when compared with the region of the Supreme Soul. |
Mbh.12.197.11782 | That Reciter who becomes identified with his Soul by withdrawing everything into it goes thither. |
Mbh.12.198.12083 | Transcending the Creator Brahman, he attains to absorption into the One Supreme Soul. |
Mbh.12.201.12223 | It hath been said that that which is the Cause of the actor, the act, the material with which the act is done, the place and the time of the act, and the inclinations and propensities in respect of happiness and misery, is called the Self or Soul. |
Mbh.12.201.12233 | As again, one beholds both smoke and fire in wood by rubbing it against another piece, so a person of well-directed intelligence and wisdom, by uniting by means of yoga the senses and the soul, may view the Supreme Soul which, of course, exists in its own nature |
Mbh.12.201.12235 | The Soul is not subject to birth, growth, decay, and destruction. |
Mbh.12.201.12236 | In consequence of the acts of life being endued with effects, the Soul, clothed in body, passes from this body when deprived of animation into another, unseen by others |
Mbh.12.201.12237 | No one can behold with the eye the form of the Soul. |
Mbh.12.201.12238 | The Soul cannot, again, form the subject of any one's touch. |
Mbh.12.201.12239 | With those ie, the senses, the Soul accomplishes no act. |
Mbh.12.201.12240 | The senses do not approach the Soul. |
Mbh.12.201.12241 | The Soul, however, apprehends them all. |
Mbh.12.201.12257 | The mind follows the lead of the Understanding, and the Understanding follows the lead of That which exists in its true and undefiled nature viz, the Supreme Soul |
Mbh.12.201.12260 | As a quickly-moving and restless thing becomes an object of sight, as a minute object appears to be possessed of large dimensions when seen through spectacles, as a mirror shows a person his own face which cannot otherwise be seen, even so the Soul though subtile and invisible become an object of the Understanding's apprehension |
Mbh.12.202.12262 | When the senses are all suspended in respect of their functions the Supreme the Soul, in the form of the Understanding, exists in its own true nature. |
Mbh.12.202.12263 | When the Soul at such a time does not in the least regard all those objects of the senses in respect of their simultaneity or the reverse in point of time but mustering them from all directions holds them before it together, it necessarily happens that he wanders among all things that are incongruous. |
Mbh.12.202.12265 | Hence the Soul encased in body is something having a distinct and independent existence |
Mbh.12.202.12268 | The Soul has knowledge of the pleasures and pains, which are all contradictory, of those states, and which partake of the nature of the threefold attributes first mentioned |
Mbh.12.202.12269 | The Soul enters the senses like the wind entering the fire in a piece of wood |
Mbh.12.202.12270 | One cannot behold the form of the Soul by one's eye, nor can the sense of touch, amongst the senses, apprehend it. |
Mbh.12.202.12271 | The Soul is not, again, an object of apprehension by the ear. |
Mbh.12.202.12275 | The Soul is omniscient inasmuch as it apprehends both the knower and the known. |
Mbh.12.202.12277 | Being omniscient, it is the Soul that beholds the senses without, as already said, the senses being able to apprehend it. |
Mbh.12.202.12280 | Similarly, though never apprehended by the senses, yet nobody can say that the Soul, which dwells in all creatures, which is subtile, and which has knowledge for its essence, does not exist. |
Mbh.12.202.12283 | Even such is the knowledge of the Soul. |
Mbh.12.202.12285 | The Soul depends upon the Soul itself. |
Mbh.12.202.12287 | Similarly, those who are endued with wisdom and learning behold the Soul by the aid of the lamp of intelligence, though it is at a great distance from them, and seek to merge the fivefold elements, which are near, into Brahma |
Mbh.12.202.12293 | In this way, the Soul may be apprehended by the principle of knowledge. |
Mbh.12.202.12295 | After the same manner one beholds, through Knowledge, the Soul encased in subtile form and dwelling within the gross body. |
Mbh.12.202.12297 | Similarly, mere Intelligence at its highest cannot behold the Soul which is supreme. |
Mbh.12.202.12299 | It cannot be said, however, that destruction overtakes it, Even such is the case with the Soul dwelling in the body. |
Mbh.12.202.12301 | After the same manner, the Soul, when liberated from the body, cannot be apprehended. |
Mbh.12.202.12302 | As the moon, gaining another point in the firmament begins to shine once more, similarly, the Soul obtaining a new body, begins to manifest itself once more. |
Mbh.12.202.12305 | The like are not the attributes of the Soul. |
Mbh.12.202.12309 | After the same manner, the Soul cannot be seen how it leaves one body and enters another |
Mbh.12.202.12311 | Similarly, the Soul becomes an object of apprehension only when it exists with the body. |
Mbh.12.202.12313 | Similarly, the Soul, liberated from the body, can no longer be seen. |
Mbh.12.202.12314 | Then again, as the moon, even when it disappears on the fifteenth day of the dark fortnight, is not deserted by the constellations and the stars, the Soul also, even though separated from the body, is not deserted by the fruits of the acts it has achieved in that body |
Mbh.12.203.12317 | As when quantity of water is clear, images reflected in it can be seen by the eye, after the same manner, if the senses be unperturbed, the Soul is capable of being viewed by the understanding. |
Mbh.12.203.12319 | Similarly, if the senses become perturbed, the Soul can no longer be seen by the understanding. |
Mbh.12.203.12324 | The Soul thus circumstanced, undetached from its good and evil acts, returns repeatedly unto the objects of the world, in consequence of sin one's thirst is never slaked. |
Mbh.12.203.12328 | Upon the appearance of Knowledge, one beholds one's Soul in one's understanding even as one sees one's own reflection in a polished mirror. |
Mbh.12.203.12332 | Above the senses is the mind; above the mind is the understanding; above the understanding is the Soul; above the Soul is the Supreme or Great. |
Mbh.12.203.12333 | From the Unmanifest hath sprung the Soul; from the Soul hath sprung the Understanding; from the Understanding hath sprung the Mind. |
Mbh.12.203.12338 | After the same manner, the Soul, entering the body, obtains the fivefold objects of the senses by diffusing over them his rays represented by the senses. |
Mbh.12.203.12346 | All objects that the mind apprehends through the senses are capable of being withdrawn into the mind; the mind can be withdrawn into the understanding; the Understanding can be withdrawn into the Soul, and the Soul into the Supreme |
Mbh.12.203.12349 | The Understanding cannot apprehend the manifested Soul. |
Mbh.12.203.12350 | The Soul, however, which is subtile, beholds those all |
Mbh.12.205.12411 | The understanding has knowledge for its cause; and knowledge has the Soul for its cause. |
Mbh.12.205.12414 | They that are devoid of wisdom, and whose understandings are devoted to worldly possessions never behold that which exists in the Soul itself. |
Mbh.12.205.12430 | Brahma, however, cannot be acquired in this way, for without depending upon the body it depends upon that ie, the knower or Soul which has the body for its refuge. |
Mbh.12.205.12454 | Though the Soul is unmanifest; yet when clothed with qualities, its acts become unmanifest. |
Mbh.12.205.12456 | The Soul is really inactive. |
Mbh.12.206.12472 | He is said to be the Soul of all creatures, the high-souled one, and the foremost of all beings. |
Mbh.12.206.12515 | The Supreme Soul of all creatures also made Kuvera the lord of all treasures. |
Mbh.12.208.12644 | He is the Lord of all beings, the master of yoga, the great ascetic, the Soul of all living beings. |
Mbh.12.209.12727 | Existence springs from the Unmanifest of Prakriti which, every intelligent person should know, rests in That which is the Soul of all existent beings. |
Mbh.12.209.12730 | That which is high above them, viz, the Soul, dwells within it, pervading it all over. |
Mbh.12.209.12732 | The Soul is without decay and not subject to death. |
Mbh.12.209.12735 | As a lamp discovers all objects great or small irrespective of its own size, after the same manner the Soul dwells in all creatures as the principle of knowledge regardless of the attributes or accidents of those creatures. |
Mbh.12.209.12736 | Urging the ear to hear what it hears, it is the Soul that hears. |
Mbh.12.209.12737 | Similarly, employing the eye, it is the Soul that sees. |
Mbh.12.209.12738 | This body furnishes the means by which the Soul derives knowledge. |
Mbh.12.209.12739 | The bodily organs are not the doers, but it is the Soul that is the doer of all acts. |
Mbh.12.209.12741 | After the same manner, the Soul dwells within the body, but it can never be seen by dissecting the body. |
Mbh.12.209.12743 | After the same manner, the Soul which dwells within the body may be seen by employing proper means, viz, yoga. |
Mbh.12.209.12746 | After the same manner, the Soul has a body. |
Mbh.12.209.12747 | This connection does not cease because of the constant succession of bodies that the Soul has to enter |
Mbh.12.209.12748 | In a dream, the Soul, endued with the fivefold senses, leaves the body and roves over wide areas. |
Mbh.12.209.12749 | After the same manner, when death ensues, the Soul with the senses in their subtile forms passes out of one body for entering another. |
Mbh.12.209.12750 | The Soul is bound by its own former acts. |
Mbh.12.210.12755 | Existing only in the unmanifest Soul, the Mind is said to possess the attributes of the unmanifest |
Mbh.12.210.12758 | Similarly, inclinations and propensities due to natural instincts, and all else, run towards the Soul in a new life |
Mbh.12.210.12759 | Indeed, even as those propensities and possessions born of Ignorance and Delusion, and inanimate in respect of their nature, are united with Soul when reborn, after the same manner, those other propensities and aspirations of the Soul that have their gaze directed towards Brahma become united with it, coming to it directly from Brahma itself |
Mbh.12.210.12762 | The Soul is eternal. |
Mbh.12.210.12769 | The Soul, when it becomes endued with those causes viz, desire, is led to the state of its being engaged in acts. |
Mbh.12.210.12773 | Propelled by the quality of Rajas Passion, the Soul presides over it witnessing its revolutions. |
Mbh.12.210.12780 | The primordial essences eight in number as mentioned before, and their modifications six-teen in number, fraught with causes, exists in a state of union, in consequence of their being always presided over by the Soul. |
Mbh.12.210.12781 | Like dust following the wind that moves it, the creature-Soul, divested of body, but endued still with inclinations born of Passion and Darkness and with principles of causes constituted by the acts of the life that is over, moves on, following the direction that the Supreme Soul gives it. |
Mbh.12.210.12782 | The Soul, however, is never touched by those inclinations and propensities. |
Mbh.12.210.12783 | Nor are these touched by the Soul that is superior to them. |
Mbh.12.210.12785 | As the wind is truly separate from the dust it bears away, even so, the man of wisdom should know, is the connection between that which is called existence or life and the Soul. |
Mbh.12.210.12786 | No one should take it that the Soul, in consequence of its apparent union with the body and the senses and the other propensities and beliefs and unbeliefs, is really endued therewith as its necessary and absolute qualities. |
Mbh.12.210.12787 | On the other hand, the Soul should be taken as existing in its own nature. |
Mbh.12.210.12791 | After the same manner, if everything that contributes to misery be consumed by the fire of true knowledge, the Soul escapes the obligation of rebirth in the world' |
Mbh.12.211.12826 | Examining the gravity or lightness of these and other faults that dwell in the Soul, one should reflect upon each of them one after another for ascertaining which of them exist, which have become strong or weak, which have been driven off, and which remain' |
Mbh.12.211.12834 | Bhishma said, A person of pure Soul, by extracting all his faults by their roots, succeeds in obtaining Emancipation. |
Mbh.12.211.12835 | As an axe made of steel cuts a steel chain and accomplishing the act becomes broken itself, after the same manner, a person of cleansed Soul, destroying all the faults that spring from Darkness and that are born with the Soul when it is reborn, succeeds in dissolving his connection with the body and attaining Emancipation |
Mbh.12.211.12840 | Some say that sacrifices and other acts performed with the aid of mantras, and which certainly contribute to the purification of the Soul, are evil or cruel acts. |
Mbh.12.211.12842 | On the other hand, those acts are the chief means for dissociating the Soul from all worldly attachments, and for the observance of the religion of tranquillity. |
Mbh.12.212.12850 | By obtaining purity, a person succeeds in arriving at the knowledge of the Supreme Soul which is resplendent with effulgence, incapable of deterioration, without change, pervading all things, having the unmanifest for his refuge, and the foremost of all the deities. |
Mbh.12.212.12876 | In consequence of acts and the virtue of time, the Soul goes through birth and repeated rounds of rebirth. |
Mbh.12.212.12877 | As in a dream the Soul sports as if invested with a body which, of course, is due to the action of the mind, after the same manner, it obtains in the mother's womb a body in consequence of attributes and propensities having past acts for their origin. |
Mbh.12.212.12879 | In consequence of the past thoughts of sound that are awakened in it, the Soul, subjected to such influences, receives the organ of hearing. |
Mbh.12.212.12883 | Encased in body with all limbs fully developed in consequence as shown above of past acts, the Soul takes birth, with sorrow, both physical and mental, in the beginning, middle, and end. |
Mbh.12.212.12891 | The embodied Soul, by making its senses weak, escapes the obligation or rebirth |
Mbh.12.213.12923 | As the duct that bears away the refuse of the body is very closely connected with the body, even so the embodied Soul is very closely connected with the body that confines it. |
Mbh.12.214.12990 | The evil-hearted person fails to obtain a knowledge of the Soul in consequence of taking it as united with the three states although in reality it transcends them all. |
Mbh.12.215.13006 | Nothing that impresses the mind once is ever lost, and the Soul being cognisant of all those impressions causes them to come forth from obscurity |
Mbh.12.215.13012 | This is due to the nature of the Soul. |
Mbh.12.215.13013 | The Soul should be comprehended. |
Mbh.12.215.13014 | All the elements and the objects they compose exist in the Soul |
Mbh.12.215.13023 | When darkness or ignorance has been transcended, the embodied Soul becomes Supreme Brahma, the cause of the universe |
Mbh.12.216.13046 | The ascetic who desires to discriminate with exactitude between good and evil, who is always bent on understanding the nature of the Soul, and who devotes himself to the religion of Nivritti, attains to that high end |
Mbh.12.216.13058 | The true attributes of Kshetrajna Purusha or the Soul should be known to be different |
Mbh.12.216.13061 | As regards Purusha and the Supreme Soul again, both of them are in-comprehensible. |
Mbh.12.216.13065 | After the same manner the embodied Soul is invested with the three attributes of Goodness, Passion, and Darkness. |
Mbh.12.216.13066 | But though thus invested, the Soul is not identical with those attributes. |
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.12.217.13117 | Given to the study of the Vedas, he was not very well satisfied with the speculations of his instructors on the character of the Soul, and in their doctrines of extinction upon the dissolution of the body or of rebirth after death. |
Mbh.12.217.13130 | For the sake of obtaining a knowledge of the Soul, Asuri had enquired of his preceptor. |
Mbh.12.217.13131 | In consequence of the latter's instructions and of his own penances, Asuri understood the distinction between the body and the Soul and had acquired celestial vision |
Mbh.12.217.13147 | Sceptics say that when death of the body is seen and is a matter of direct evidence witnessed by all, they who maintain, in consequence of their faith in the scriptures, that something distinct from the body, called the Soul, exists are necessarily vanquished in argument. |
Mbh.12.217.13148 | They also urge that one's death means the extinction of one's Soul, and that sorrow, decrepitude, and disease imply partial death of the Soul. |
Mbh.12.217.13149 | He that maintains, owing to error, that the Soul is distinct from the body and exists after the loss of body, cherishes an opinion that is unreasonable |
Mbh.12.217.13169 | For the disappearance of only the animating force upon the body becoming lifeless and not the simultaneous extinction of the body upon the occurrence of that event is the proof of the truth that the body is not the Soul but that the Soul is something separate from the body and outlives it certainly. |
Mbh.12.217.13170 | If, indeed, body and Soul had been the same thing, both would have disappeared at the same instant of time. |
Mbh.12.217.13173 | The supplication of the deities by the very men who deny the separate existence of the Soul is another good argument for the proposition that the Soul is separate from the body or has existence that may be independent of a gross material case. |
Mbh.12.217.13176 | Really, if a belief in deities divested of gross material forms does no violence to their reason, why should the existence of an immaterial Soul alone do their reason such violence? |
Mbh.12.217.13177 | Another argument against the sceptic is that his proposition implies a destruction of acts for if body and Soul die together, the acts also of this life would perish, a conclusion which no man can possibly come to if he is to explain the inequalities or condition witnessed in the universe |
Mbh.12.217.13178 | These that have been mentioned, and that have material forms, cannot possibly be the causes of the immaterial Soul and its immaterial accompaniments of perception, memory, and the like. |
Mbh.12.217.13199 | If for the purpose of avoiding these objections, the followers of this doctrine assert the existence of a Soul that is permanent and unto which each new Consciousness attaches, they expose themselves to the new objection that that permanent substance, by being overcome with decrepitude, and with death that brings about destruction, may in time be itself weakened and destroyed. |
Mbh.12.217.13202 | If again the existence of an eternal Soul be asserted that is immutable, that is the refuge of the understanding, consciousness, and other attributes of the usual kind, and that is dissociated from all these, such an assertion would be exposed to a serious objection, for then all that is usually done in the world would be unmeaning, especially with reference to the attainment of the fruits of the charity and other religious acts. |
Mbh.12.217.13203 | All the declarations in the Srutis inciting to those acts, and all acts connected with the conduct of men in the world, would be equally unmeaning, for the Soul being dissociated from the understanding and the mind, there is no one to enjoy the fruits of good acts and Vedic rites |
Mbh.12.217.13217 | Having heard these words of Panchasikha that were free from deception, unconnected with delusion because discouraging sacrifices and other Vedic acts, highly salutary, and treating of the Soul, king Janadeva became filled with wonder, and prepared himself to address the Rishi once more |
Mbh.12.218.13244 | That person who regards this union of perishable attributes called the body and the objects of the senses as the Soul, feels, in consequence of such imperfection of knowledge, much misery that proves again to be unending. |
Mbh.12.218.13290 | But as there is no death in dreamless slumber, it must be conceded that these twelve exist together as regards themselves but separately from the Soul. |
Mbh.12.218.13291 | The co-existence of those twelve with the Soul that is referred to in common speech is only a common form of speech with the vulgar for ordinary purposes of the world. |
Mbh.12.218.13293 | That dissociation of the Soul from the understanding and i the mind with the senses, which quickly disappears, which has no stability, and which the mind causes to arise only when influenced by darkness, is felicity that partakes, as the learned say, of the nature of darkness and is experienced in this gross body only. |
Mbh.12.218.13299 | They that are conversant with speculations about the character of Soul and not-Soul, say that this sum total of the senses, etc |
Mbh.12.218.13301 | That existent thing which rests upon the mind is called Soul kshetrajna. |
Mbh.12.218.13302 | When such is the case, and when all creatures, in consequence of the well-known cause which consists of ignorance, desire, and acts whose beginning cannot be conceived, exist, due also to their primary nature which is a state of union between Soul and body, of these two which then is destructible, and how can that viz, the Soul, which is said to be eternal, suffer destruction |
Mbh.12.218.13304 | This being the case, when jiva which is characterised by attributes, is received into the Universal Soul, and when all its attributes disappear, how can it be the object of mention by differentiation? |
Mbh.12.218.13305 | One who is conversant with that understanding which is directed towards the accomplishment of Emancipation and who heedfully seeks to know the Soul, is never soiled by the evil fruits of his acts even as a lotus leaf though dipped in water is never soaked by it. |
Mbh.12.218.13306 | When one becomes freed from the very strong bonds, many in number, occasioned by affection for children and spouses and love for sacrifices and other rites, when one casts off both joy and sorrow and transcends all attachments, one then attains to the highest end and entering into the Universal Soul becomes incapable of differentiation. |
Mbh.12.220.13361 | On the other hand, fast is an impediment to the acquisition of the knowledge of the Soul |
Mbh.12.221.13392 | Steadily engaged in study of the Soul and in acquiring Emancipation, and firm in knowledge, he had arrived at fixed conclusions in respect of truth. |
Mbh.12.221.13395 | Thou knowest of the Soul. |
Mbh.12.221.13396 | What, thinkest thou, is the best means by which a knowledge of the Soul may be attained? |
Mbh.12.221.13437 | It is not the case that there is no happiness in understanding the Soul. |
Mbh.12.221.13438 | But the Soul, being dissociated from everything, cannot enjoy felicity. |
Mbh.12.221.13442 | Prahlada said, By simplicity, by heedfulness, by cleansing the Soul, by mastering the passions, and by waiting upon aged seniors, O Sakra, a person succeeds in attaining to Emancipation. |
Mbh.12.223.13604 | The Vedas, however, teach, that the five sheaths that invest the Soul should be regarded as Brahma. |
Mbh.12.223.13609 | Through the action of Ignorance, Brahma causes the attributes of materiality to invest the Chit or Soul which is immaterial spirit having knowledge only for its attribute. |
Mbh.12.223.13610 | That materiality, however, is not the essential attribute of the Soul, for upon the appearance of a knowledge of the true cause of everything, that materiality ceases to invest the Soul |
Mbh.12.225.13737 | Those, however, that are conversant with the Soul and that which is not-Soul never fear calamities. |
Mbh.12.226.13965 | Thou art of cleansed Soul and a thorough master of thy persons. |
Mbh.12.226.13970 | Thou waitest only upon thy Soul which is divested of both joy and sorrow. |
Mbh.12.232.14424 | SECTION CCXXXIII Vyasa said, I shall now tell thee, how, when his day is gone and his night comes, he withdraws all things unto himself, or how the Supreme Lord, making this gross universe exceedingly subtile, merges everything into his Soul. |
Mbh.12.232.14449 | Possessed of Vidya, Iswara then swallows up non-existence itself into his Soul. |
Mbh.12.234.14504 | They that are well-versed in the declarations of the Vedas, that have knowledge of the Soul, that are attached to the quality of Goodness, and that are highly blessed, succeed in understanding the origin and the end of all things. |
Mbh.12.235.14562 | Without speaking of the results of the attainment of Brahma by yoga, it may be said that he who sets himself to only enquiring after the Soul transcends the necessity of observing the acts laid down in the Vedas. |
Mbh.12.235.14575 | Of the Soul which has been freed from the body, even such becomes the form. |
Mbh.12.235.14592 | In consequence of this, the Manifest becomes merged into the Unmanifest or Supreme Soul from which the world emanates and becomes what is called Manifest |
Mbh.12.235.14601 | This soul is called Manifest, and it is born of the Unmanifest Supreme Soul. |
Mbh.12.235.14604 | Both kinds of Soul, it is said in the Vedas, become attached to objects of the senses. |
Mbh.12.236.14618 | Or, is it that course of duties, called abstention from acts, by which an extension of the Soul is to be sought? |
Mbh.12.236.14652 | Preceptors of the Vedas are of two kinds, viz, those that are conversant with the Soul and those that are otherwise. |
Mbh.12.236.14660 | Such a man is versed also in the Vedas and earnestly devoted to the study of the Soul |
Mbh.12.236.14661 | They that have true knowledge behold their own Soul as existing both in and out. |
Mbh.12.238.14745 | The Soul also is not the refuge of the knowledge. |
Mbh.12.238.14748 | The man of wisdom, capable of subduing his senses, beholds the seventeenth, viz, the Soul, as surrounded by six and ten attributes, in his own knowledge by the aid of the mind. |
Mbh.12.238.14749 | The Soul cannot be beheld with the aid of the eye or with that of all the senses. |
Mbh.12.238.14750 | Transcending all, the Soul becomes visible by only the light of the mind's lamp. |
Mbh.12.238.14755 | Transcending all things, the Soul dwells in all creatures mobile and immobile. |
Mbh.12.238.14757 | When a living creature beholds his own Soul in all things, and all things in his own Soul, he is said to attain to Brahma. |
Mbh.12.238.14758 | One occupies that much of the Supreme Soul as is commensurate with what is occupied in one's own soul by Vedic soundHe |
Mbh.12.238.14776 | Indestructible and destructible, these are the dual forms of existence of the Supreme Soul. |
Mbh.12.238.14779 | Men of wisdom who are capable of beholding the other shore say that the Unborn or the Supreme Soul becomes invested with the attribute of action in consequence of motion, pleasure and pain, variety of form, and the nine well-known possessions |
Mbh.12.238.14780 | That indestructible Soul which is said to be invested with the attribute of action is nothing else than that indestructible Soul which is said to be inactive. |
Mbh.12.239.14784 | The uniting together of Intellect and Mind, and all the Senses, and the all-pervading Soul is said to be Knowledge of the foremost kind. |
Mbh.12.239.14785 | That Knowledge should be acquired through the preceptor's aid by one that is of a tranquil disposition, that has mastered his senses, that is capable by meditation of turning his gaze on the Soul, that takes a pleasure in such meditation, that is endued with intelligence and pure in acts. |
Mbh.12.240.14863 | The deity who takes refuge in that material form, like a drop of water on a lotus leaf, should be known as Kshetrajna Soul, which is Eternal, and which succeeds by Yoga in transcending both the mind and the knowledge |
Mbh.12.240.14866 | The individual soul, in its turn, comes from the Supreme Soul |
Mbh.12.241.14870 | SECTION CCXLII Suka said, I have now understood that there are two kinds of creation, viz, one commencing with Kshara which is universal, and which is from the universal Soul. |
Mbh.12.241.14877 | Having obtained, through thy instructions, a thorough knowledge of the course of conduct of human beings, having purified myself by the practice of only righteousness, and having cleansed my understanding, I shall, after casting off my body, behold the indestructible Soul |
Mbh.12.244.15051 | One who practises Yoga without companionship, who beholds everything as a repetition of his own self, and who never discards anything in consequence of all things being pervaded by the Universal Soul, never falls away from Emancipation. |
Mbh.12.244.15093 | They who apprehend the Jiva-soul that is endued with effulgence, that is enveloped in three cases, that has three attributes for its characteristics, to be Iswara partaking of that which is foremost, viz, the nature of the Supreme Soul, becomes object of great regard in all the worlds. |
Mbh.12.244.15095 | He who succeeds in beholding in the soul that resides in his own body all the Vedas, space and the other objects of perception, the rituals that occur in scriptures, all those entities that are comprehensible in sound only and the superior nature of the Supreme Soul, is sought to be worshipped by the very deities as the foremost of all beings. |
Mbh.12.244.15098 | The Supreme Soul is the capacious unconsciousness of dreamless slumber. |
Mbh.12.244.15107 | Such a man succeeds in beholding the Supreme Soul. |
Mbh.12.245.15116 | These do not know the Soul but the Soul knows them all. |
Mbh.12.245.15117 | Like a good driver proceeding with the aid of strong, well-broken, and high-mettled steeds along the paths he selects, the Soul acts with the aid of these, called the senses, having the mind for their sixth. |
Mbh.12.245.15121 | The Soul, also called Mahat, is superior to the understanding. |
Mbh.12.245.15126 | The Supreme Soul is concealed in every creature. |
Mbh.12.245.15128 | Only Yogins with subtile vision behold the Supreme Soul with the aid of their keen and subtile understanding. |
Mbh.12.245.15129 | Merging the senses having the mind for their sixth and all the objects of the senses into the inner Soul by the aid of the Understanding, and reflecting upon the three states of consciousness, viz, the object thought, the act of thinking, and the thinker, and abstaining by contemplation from every kind of enjoyment, equipping his mind with the knowledge that he is Brahma's self, laying aside at the same time all consciousness of puissance, and thereby making his soul perfectly tranquil, the Yogin obtains that to which immortality inheres. |
Mbh.12.245.15137 | Becoming abstemious in diet, and having cleansed his heart, that Yogin who applies his Soul to the Soul succeeds in beholding the Soul in the Soul |
Mbh.12.245.15149 | I shall now discourse to thee on a subject that is a greater mystery than this, a subject that is connected with the Soul, that transcends the ordinary understandings of human beings, that has been beheld by the foremost of Rishis, that has been treated in the Upanishads, and that forms the topic of thy inquiry. |
Mbh.12.246.15187 | The Soul is the eighth. |
Mbh.12.246.15192 | The Soul is said only to witness every operation without mingling with them. |
Mbh.12.247.15210 | The Soul is regarded as superior to Understanding. |
Mbh.12.247.15211 | As regards the ordinary purposes of man the Understanding is his Soul. |
Mbh.12.247.15218 | Over them is placed as their presiding chief or overseer the invisible Soul. |
Mbh.12.247.15229 | The mind must make a lamp of the senses for dispelling the darkness that shuts out the knowledge of the Supreme Soul. |
Mbh.12.247.15234 | The Soul is incapable of being seen with the aid of the senses whose nature is to wander among all earthly objects of desire. |
Mbh.12.247.15236 | When, however, a person, with the aid of his mind, tightly holds their reins, it is then that his Soul discovers itself like an object unseen in darkness appearing to the view in consequence of the light of a lamp. |
Mbh.12.247.15240 | He who avoids acts after having done them duly and takes delight in the one really existent entity, viz, the Soul, who has constituted himself the soul of all created beings, and who succeeds in keeping himself aloof from the three attributes, obtains an understanding and senses that are created by the Soul. |
Mbh.12.247.15241 | The qualities are incapable of apprehending the Soul. |
Mbh.12.247.15242 | The Soul, however, apprehends them always. |
Mbh.12.247.15243 | The Soul is the witness that beholds the qualities and duly calls them up into being. |
Mbh.12.247.15244 | Behold, this is the difference between the understanding and the Soul both of which are exceedingly subtile. |
Mbh.12.248.15254 | The Soul, without being connected with them, stands aloof, presiding over them. |
Mbh.12.248.15257 | The Kshetrajna or Soul, endued with puissance, presides, over them all, without, however, mingling with them |
Mbh.12.248.15265 | It is by this way that one should attain to eminence and take refuge in one's own Soul alone |
Mbh.12.248.15266 | The Soul is without beginning and without end. |
Mbh.12.248.15267 | Comprehending his Soul properly man should move and act, without giving way to wrath, without indulging in joy, and always free from envy. |
Mbh.12.248.15271 | Indeed, he who apprehends his Soul to be such, viz, as presenting only the character of Chit which has knowledge alone for its indication, is never distressed. |
Mbh.12.248.15274 | Knowledge of the Soul, and felicity like that which has been adverted to, are each fully sufficient to lead to emancipation |
Mbh.12.249.15294 | When the senses and the mind, withdrawn from the pastures among which they usually run loose, come back for residing in their proper abode, it is then that thou wilt behold in thy own self the Eternal and Supreme Soul |
Mbh.12.249.15295 | Those high-souled Brahmanas that are possessed of wisdom succeed in beholding that Supreme and Universal Soul which is like unto a blazing fire in effulgence. |
Mbh.12.249.15296 | As a large tree endued with numerous branches and possessed of many flowers and fruits does not know in which part it has flowers and in which it has fruits, after the same manner the Soul as modified by birth and other attributes, does not know whence it has come and whither it is to go. |
Mbh.12.249.15297 | There is, however, an inner Soul, which beholds knows everything |
Mbh.12.249.15298 | One sees the Soul oneself with the aid of the lighted lamp of knowledge. |
Mbh.12.249.15315 | Crossing it, thou wilt succeed in freeing thyself from every attachment, acquiring a tranquil heart, knowing the Soul, and becoming pure in every respect. |
Mbh.12.249.15317 | Having dissociated thyself from every worldly attachment, having acquired a purified Soul and transcending every kind of sin, look thou upon the world like a person looking from the mountain top upon creatures creeping below on the earth's surface. |
Mbh.12.249.15321 | This knowledge of the all-pervading Soul is intended to be imparted to one's son. |
Mbh.12.249.15323 | This knowledge of the Soul, of which I have just now spoken to thee, O child, and the evidence of whose truth is furnished by the Soul itself, is a mystery, indeed, the greatest of all mysteries, and the very highest knowledge that one can attain. |
Mbh.12.250.15340 | One that is divested of desire being contented with knowledge of the Soul, never dies. |
Mbh.12.250.15361 | They that, transcending all consciousness of body, know the Soul which resides within the body and which is understood by only persons of wisdom with the aid of the six entities already mentioned, viz, the Vedas and truth, etc |
Mbh.12.250.15363 | The man of wisdom, by understanding the Soul which presides within the body, which is divested of the attributes of birth and death, which exists in its own nature, which being uninvested with attributes requires no act of purification, and which is identical with Brahma, enjoys beatitude that knows no termination. |
Mbh.12.250.15364 | The gratification that the man of wisdom obtains by restraining his mind from wandering in all directions and fixing it wholly on the Soul is such that its like cannot be attained by one through any other means. |
Mbh.12.250.15368 | Such a person is said to derive his joys from the Soul. |
Mbh.12.251.15393 | The Soul, which is infinite, is called the eleventh. |
Mbh.12.251.15397 | The Soul which, as already said, is infinite, becomes known as Jiva invested with body or jivatman through consequences derived from acts |
Mbh.12.252.15399 | SECTION CCLIII Vyasa said, Those that are conversant with the scriptures behold, with the aid of acts laid down in the scriptures, the Soul which is clothed in a subtile body and is exceedingly subtile and which is dissociated from the gross body in which it resides |
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.12.252.15413 | They who betake themselves to the science of Yoga for the purpose of obtaining a knowledge of that Soul transcending the inanimate and gross body, the imperceptible linga body, and the karana body that is not destroyed on the occasion of even the universal destruction |
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.12.254.15462 | All those properties exist in a state of union with the Soul. |
Mbh.12.254.15464 | These one and seventy entities, therefore, are not eternal like the Soul. |
Mbh.12.255.15479 | Is it the gross body, the subtile body, or the Soul, that dies? |
Mbh.12.262.15976 | If thou sayest that only men of brutish minds fail to achieve sacrifices in the soil of the Soul, then, O son of a trader, by what acts would they succeed in accomplishing their happiness? |
Mbh.12.262.15988 | O Jajali, the Soul is itself a Tirtha. |
Mbh.12.268.16471 | But have any of you at any time succeeded in acquiring that knowledge in consequence of which everything is capable of being viewed as identical with one Universal Soul |
Mbh.12.268.16496 | As regards ourselves, in consequence of our inability to understand the Soul we are destitute of a correct apprehension of the reality. |
Mbh.12.273.16778 | By heedfulness one should keep off fear, and by contemplation of the Soul one should conquer breath |
Mbh.12.273.16790 | Knowledge, again, is to be controlled by acquaintance with the Soul, and finally the Soul is to be controlled by the Soul |
Mbh.12.274.16803 | Asita said, Those from which the Supreme Soul, when the time comes, moved by the desire of existence in manifold, forms, creates all creatures, are said by persons conversant with objects to be the five great essences |
Mbh.12.274.16824 | These five properties, viz, form, scent, taste, touch, and sound, are not really apprehended by the senses for these are inert, but it is the Soul that apprehends them through the senses. |
Mbh.12.279.17087 | After the same manner, one cannot, by cleansing one's heart only a little, succeed in beholding the Soul. |
Mbh.12.279.17146 | That success is the identical end which the divine Indra declared after having studied many auspicious spiritual treatises and which has for its essence the apprehension of the Soul. |
Mbh.12.279.17199 | That Vishnu is the Supreme Soul. |
Mbh.12.279.17202 | Bhishma continued, Having said these words, O son of Kunti, Vritra cast off his life-breaths, uniting his soul in Yoga, with the supreme Soul, and attained to the highest station' |
Mbh.12.279.17206 | Staying there, the Supreme Soul, with his own energy, creates all these diverse existent things |
Mbh.12.279.17211 | Kesava is that Creator of pure Soul who courseth through all the eternal worlds |
Mbh.12.279.17213 | Freed as He is from limitations of every kind such as the possession of attributes would imply, he suffers himself to be invested with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates all things. |
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.12.284.17801 | I bow to him who is endued with matted locks, who bears the ascetic's staff in his hand, who is possessed of a body having a long abdomen, who has a kamandalu tied to his back, and who is the Soul of Brahman. |
Mbh.12.284.17813 | Since thou, O Rudra, art the Creator of all creatures, since, O Hara, thou art the Master of all creatures, and since thou art the indwelling Soul of all creatures, therefore wert thou not invited by me to my Sacrifices. |
Mbh.12.285.17864 | Those virtues whose combinations produce the bodies of creatures repeatedly start into existence and repeatedly merge into the original cause of all things, viz, the Supreme Soul |
Mbh.12.285.17885 | The Kshetrajna or Soul is the eighth. |
Mbh.12.285.17919 | Know now the difference between these two subtile things, viz, Understanding and Soul. |
Mbh.12.285.17921 | The other, viz, the Soul, does not create them. |
Mbh.12.285.17924 | The attributes cannot know the Soul. |
Mbh.12.285.17925 | The Soul, however, knows them. |
Mbh.12.285.17926 | They that are ignorant regard the Soul as existing in a state of union with the attributes like qualities existing with their possessors. |
Mbh.12.285.17927 | This, however, is not the case, for the Soul is truly only an inactive Witness of everything. |
Mbh.12.285.17933 | The Soul simply beholds them as an inactive Witness. |
Mbh.12.285.17934 | This union that exists between the Understanding and the Soul is eternal. |
Mbh.12.285.17937 | Even this is the nature of the Senses, the Understanding, and the Soul. |
Mbh.12.287.18001 | SECTION CCLXXXVIII Yudhishthira said, Tell me, O grandsire, what is beneficial for one that is unconversant with the truths of the scriptures, that is always in doubt, and that abstains from self-restraint and the other practices having for their object the knowledge of the Soul' |
Mbh.12.287.18058 | The righteous man should leave that place where a Brahmana discourses on duties unto disciples desirous of acquiring knowledge, as based on reasons, of the Soul, but who do not enquire after such knowledge with reverence |
Mbh.12.287.18075 | No one can describe, in consequence of its exceedingly high character, what is beneficial or excellent for the Soul |
Mbh.12.288.18116 | That man of firm Soul is certainly emancipated who has conquered hunger and thirst and such other states of the body, as also wrath and cupidity and error. |
Mbh.12.291.18254 | Through sin the very vision of the sinner becomes perverse, and he confounds his body and its unstable accompaniments with the Soul |
Mbh.12.298.18635 | As the lotus stalk quickly leaves the mire attached to it, even so the Soul can speedily cast off the mind |
Mbh.12.298.18636 | It is the mind that at first inclines the Soul to Yoga. |
Mbh.12.298.18638 | When the Soul achieves success in Yoga, it then beholds itself uninvested with attributes |
Mbh.12.300.18821 | Rear, O chief of Bharata's race, the subtile indications of the Dharana and the Samadhi of the Soul such as Yoga brings about |
Mbh.12.300.18828 | That Yogin who, heedfully observant of high vows, properly unites O king, his Jiva-soul with the subtile Soul in the navel, the throat, the head, the heart, the chest, the sides, the eye, the ear, and the nose, burns all his acts good and bad of even mountain-like proportions, and having recourse to excellent Yoga, attains to Emancipation' |
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.12.301.18932 | The puissant and pure-souled Narayana at last, through himself, bears them to the Supreme Soul. |
Mbh.12.301.18933 | Having reached the Supreme Soul, those stainless persons who have by that time become the body of what is called. |
Mbh.12.301.18949 | They are the instruments of the Soul, for it is through them that subtile Being perceives |
Mbh.12.301.18950 | Disunited with the Soul, the senses are like lumps of wood, and are without doubt, destroyed in respect of the functions they serve like the froth that is seen on the bosom of the ocean |
Mbh.12.301.18951 | When the embodied creature, O scorcher of foes, sinks into sleep along with his senses, the subtile Soul then roves among all subjects like the wind through space |
Mbh.12.301.18952 | The subtile Soul, during slumber, continues to see all forms and touch all objects of touch, O king, and taken in other perceptions, as well as when it is awake. |
Mbh.12.301.18954 | At such times, the subtile Soul, repairing into the respective place of all the senses, without doubt, discharges all their functions |
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.12.301.18958 | Freed from both merit and demerit, the Jiva-soul entering the Supreme Soul which is divested of all attributes, and which is the home of all auspiciousness, does not return thence, O Bharata. |
Mbh.12.301.18995 | Having withdrawn everything into his own body he goes to sleep, that inner Soul of the universe |
Mbh.12.302.19009 | Highly proficient in that department of knowledge which is concerned with the Soul and possessed of certain conclusions in respect of all branches of that science as Maitravaruni, that foremost of Rishis, was seated the king approaching him with joined hands, asked him in humble words, well pronounced and sweet and destitute of all controversial spirit, the question, O holy one, I desire to hear, of Supreme and Eternal Brahma by attaining to which men of wisdom have not to come back. |
Mbh.12.302.19023 | In the Sankhya scriptures, He is indicated by diverse name, and regarded as having Infinity for his Soul. |
Mbh.12.303.19076 | By means of knowledge however, the Indestructible becomes displayed in His true nature, SECTION CCCIV Vasishtha said, Thus in consequence of his forgetfulness the Soul follows ignorance and obtains thousands of bodies one after another. |
Mbh.12.303.19079 | As the worm that fabricates the cocoon shuts itself, completely on every side by means of the threads it weaves itself, even so the Soul, though in reality transcending all attributes, invests himself on every side with attributes and deprives himself of liberty |
Mbh.12.303.19081 | It is thus also that, though transcending all diseases, the Soul regards himself to be afflicted by headache and opthalmia and toothache and affections of the throat and abdominal dropsy, and burning thirst, and enlargement of glands, and cholera, and vitiligo, and leprosy, and burns, and asthma and phthisis, and epilepsy, and whatever other diseases of diverse kinds are seen in the bodies of embodied creatures. |
Mbh.12.303.19086 | The Soul regards himself as adopting the observance of Chandrayana according to the rites ordained in the scriptures, or diverse other vows and observance, and the courses of duty prescribed for the four modes of life, and even derelictions of duty, and the duties of other subsidiary modes of life included in the four principal ones, and even diverse kinds of practices that distinguish the wicked and sinful. |
Mbh.12.303.19087 | The Soul regards himself as enjoying retired spots and delightful shades of mountains and the cool vicinity of spring and fountain and solitary river banks and secluded forests, and sacred spots dedicated to the deities, and lakes and waters withdrawn from the busy hunts of men, and lone mountain caves affording the accommodation that houses and mansions afford. |
Mbh.12.303.19088 | The Soul regards himself as employed in the recitation of different kinds of hidden Mantras or as observing different vows and rules and diverse kinds of penances, and sacrifices of many kinds, and rites of diverse sorts. |
Mbh.12.303.19089 | The Soul regards himself as adopting sometimes the way of traders and merchants and the practices of Brahmanas and Kshatriyas and Vaisyas and Sudras, and gifts of diverse kinds unto those that are destitute or blind or help-less. |
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.12.303.19091 | Under the influence of Prakriti the Soul, undergoing modification himself, observes and adopts and practices all these and regards himself as such. |
Mbh.12.303.19092 | Indeed, the Soul regards himself as employed in the utterance of the sacred mantras Swaha and Swadha and Vashat, and in bowing unto those he regards as his Superiors; in officiating in the sacrifices of others, in teaching pupils, making gifts and accepting them; in performing sacrifices and studying, the scriptures, and doing all other acts and rites of this kind. |
Mbh.12.303.19093 | The Soul regards himself as concerned with birth and death and disputes and slaughter. |
Mbh.12.303.19096 | When the time approaches for universal Destruction, all existent objects and attributes are withdrawn by the Supreme Soul which then exists alone like the Sun withdrawing at evening all his rays; and when the time comes for Creation He once more creates and spreads them out like the Sun shedding and spreading out his rays when morning comes. |
Mbh.12.303.19097 | Even thus the Soul, for the sake of sport, repeatedly regards himself invested with all these conditions, which are his own forms and attributes, infinite in number, and agreeable to himself. |
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.12.303.19099 | Arrived at the path of action, the Soul regards particular acts to be endued with particular characteristics and productive of particular ends. |
Mbh.12.303.19101 | It is in consequence of the Soul being invested by Prakriti that these pairs of opposites productive of happiness and woe, repeatedly come. |
Mbh.12.303.19111 | One who always regards this combination of the primal elements and the senses, with the Chit's reflection in it, to be thus invested with the characteristics of the Soul, has repeatedly to wander among gods and human beings and to sink into hell. |
Mbh.12.303.19119 | After the same manner, Purusha or Soul, though without attributes himself, has his existence affirmed in consequence of the acts which the body does when it receives his reflection. |
Mbh.12.303.19120 | Although the Soul is not subject to modifications of any kind and is the active principle that sets Prakriti in motion, yet entering a body that is united with the senses of knowledge and action, he regards all the acts of those senses as his own. |
Mbh.12.303.19131 | Invested with Ignorance, the Soul thus thinks of himself |
Mbh.12.304.19152 | In consequence of not knowing, That which is stainless and pure, and for its devotion to what is the result of a combination of both Pure and Impure, the Soul, which is in reality pure, becomes, O king Impure. |
Mbh.12.305.19183 | Even those possessed of a knowledge of the Soul have to incur ridicule on such occasions if what they go to explain has not been acquired by study. |
Mbh.12.305.19196 | The Supreme Soul is different from both the Jiva-soul and the universe. |
Mbh.12.305.19198 | In this way from the existence of Chaitanya in the body, the Supreme Soul, divested of all attributes whatever and perfectly stainless, is inferred. |
Mbh.12.305.19199 | Without beginning and destruction, without end, the overseer of all things, and auspicious, that Soul, only in consequence of its identifying itself with the body and other attributes, comes to be taken as invested with attributes. |
Mbh.12.305.19201 | When the Jiva-soul conquers all attributes born of Prakriti and which it assumes under error, only then does it behold the Supreme Soul. |
Mbh.12.305.19202 | Only the highest Rishis conversant with the Sankhya and the Yoga systems know that Supreme Soul which Sankhya and Yogins and believers in all other systems say is beyond the Understanding, which is regarded as Knower and endued with the highest wisdom in consequence of its casting off all consciousness of identification with Prakriti, which transcends the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Prakriti and all the attributes born of Prakriti, and which, transcending the four and twenty topics of enquiry, forms the twenty-fifth. |
Mbh.12.305.19203 | When men of knowledge, who stand in fear of birth, of the several conditions of living consciousness, and of death, succeed in knowing the Unmanifest, they succeed in understanding the Supreme Soul at the same time. |
Mbh.12.305.19204 | An intelligent man regards the unity of Jiva-soul with the Supreme Soul as consistent with the scriptures and as perfectly correct, while the man destitute of intelligence looks upon the two as different from each other. |
Mbh.12.305.19208 | When one begins to study and understands properly the five and twenty topics of enquiry, one then comprehends that the Oneness of the Soul is consistent with the scriptures and its multiplicity is what is opposed to them. |
Mbh.12.306.19217 | Ignorant men look upon the Soul as endued with the incident of multiplicity. |
Mbh.12.306.19218 | They, however that are possessed of knowledge and wisdom regard the Soul to be one and the same. |
Mbh.12.306.19232 | It is by means of those two and twenty methods that the Soul may always be known, as heard by us. |
Mbh.12.306.19235 | Dissociated from all attachments, abstemious in diet, and subduing all the senses, one should fix one's mind on the Soul, during the first and the last part of the night, after having, O king of Mithila, suspended the functions of the senses, quieted the mind by the understanding, and assumed a posture as motionless as that of a block of stone. |
Mbh.12.306.19240 | When persons like ourselves say that there has been a complete identification of the Knower, the Known, and K now-ledge, then is the Yogin said to behold the Supreme Soul |
Mbh.12.306.19241 | While in Yoga, the Supreme Soul displays itself in the Yogin's heart like a blazing fire, or like the bright Sun, or like the lightning's flame in the sky. |
Mbh.12.306.19242 | That Supreme Soul which is Unborn and which is the essence of nectar, that is seen by high-souled Brahmanas endued with intelligence and wisdom and conversant with the Vedas, is subtiler than what is subtile and greater than what is great. |
Mbh.12.306.19243 | That Soul, though dwelling in all creatures, is not seen by them. |
Mbh.12.306.19249 | By such practices do Yogins succeeded in beholding the Supreme Soul that transcends destruction and decay. |
Mbh.12.306.19251 | I shall now discourse to thee of that Sankhya philosophy by which the Supreme Soul is seen through the gradual destruction of errors |
Mbh.12.306.19255 | The Sankhyas blessed with sight of the Soul say that from Consciousness flow the five subtile essence of sound, form, touch, taste, and scent. |
Mbh.12.306.19261 | Created by the Supreme Soul one after another, these principles are destroyed in a reverse order. |
Mbh.12.306.19269 | The Soul makes Prakriti, which contains the principles of production or growth, to assume manifold forms. |
Mbh.12.306.19271 | Transcending the four and twenty topics or principles is the Soul which is great. |
Mbh.12.306.19273 | Hence, O great king, the foremost of Yatis say that the Soul is the Presider. |
Mbh.12.306.19276 | And because also the Soul enters into Unmanifest Kshetra viz, the body, therefore he is called Purusha. |
Mbh.12.306.19279 | The Soul, which transcends the four and twenty principles, is called the Knower. |
Mbh.12.306.19281 | Knowledge, again, has been said to be Unmanifest, while the object of knowledge is the Soul which transcends the four and twenty principles. |
Mbh.12.306.19285 | The Sankhyas called the cause of the universe, and merging all the grosser principles into the Chit behold the Supreme Soul. |
Mbh.12.306.19287 | Jiva in reality is that very Soul which transcends Prakriti and is beyond the four and twenty topics. |
Mbh.12.306.19288 | When he succeeds in knowing that Supreme Soul by dissociating himself from Prakriti, he then becomes identifiable with the Supreme Soul. |
Mbh.12.306.19299 | The Soul, which is the twenty-fifth, transcends all things. |
Mbh.12.306.19300 | They who know the Soul have no fear of returning to the world |
Mbh.12.307.19327 | When the Yogin withdraws and merges all the principles into the Unmanifest Soul or Brahma then the twenty-fifth viz, Jiva or Purusha also, with all those principles disappears into it. |
Mbh.12.307.19340 | Fie on me that through ignorance, I have been repeatedly migrating from body to body in forgetfulness of the Supreme Soul! |
Mbh.12.307.19341 | The Supreme Soul alone is my friend. |
Mbh.12.307.19359 | The responsibility is mine, since turning away from the Supreme Soul I become of my own accord attached to her. |
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.12.308.19390 | As regards, however, the Supreme Soul, which is ever disunited and dissociated, and which transcends the twenty-fifth Prakriti can never comprehend it. |
Mbh.12.308.19396 | When Jiva considers himself different from what he truly is ie when he regards himself as fat or lean, fair or dark a Brahmana or a Sudra, it is only then that he fails to know the Supreme Soul and himself and Prakriti with which he is united. |
Mbh.12.308.19401 | In consequence of his thus understanding the Unmanifest to be something different from him, he succeeds in acquiring the nature of the Supreme Soul. |
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.12.308.19403 | The Supreme Soul is called Tattwa as well as Not-Tattwa, and transcends decay and destruction |
Mbh.12.308.19404 | O giver of honours, the Soul, though it has the manifest principles viz the body for its resting place, yet it cannot be said to have acquired the nature of those principles. |
Mbh.12.308.19406 | Indeed, O son, the Soul is not to be regarded as possessed of any of the principles Mahat and the rest. |
Mbh.12.308.19413 | O ruler of Mithila, when Jiva, who is found to be in union with happiness and misery and who is seldom free from the consciousness of Self, succeeds in attaining to a similarity with the Supreme Soul which is beyond the reach of the understanding, then does he becomes freed from virtue and vice. |
Mbh.12.308.19416 | I have thus told thee, O sinless one, according to the indication of the Srutis, the nature of the Unintelligent or Prakriti, and of Jiva, so also of that which is Pure Knowledge viz, the Supreme Soul, agreeable to the truth. |
Mbh.12.308.19418 | The difference between the gnat and the Udumvara, or that between the fish and water, illustrates the difference between the Jiva-soul and the Supreme Soul |
Mbh.12.308.19421 | The twenty-fifth, which resides in the bodies of living creatures, should be emancipated by making him know the Unmanifest or the Supreme Soul which transcends the understanding. |
Mbh.12.308.19431 | By uniting with the One independent Soul, he becomes One and Independent. |
Mbh.12.308.19446 | I had acquired this knowledge from the eternal Hiranyagarbha himself, O king, who communicated it to me for my having carefully gratified that great Being of every superior Soul. |
Mbh.12.308.19450 | Jiva, in consequence of his not knowing truly the Supreme Soul which is not subject to decay and death, is obliged to frequently come back into the world. |
Mbh.12.308.19462 | If in course of time he succeeds in crossing that Ocean of Ignorance in which he is sunk, he then succeeds in avoiding rebirth altogether and attaining to identity with the Supreme Soul. |
Mbh.12.312.19598 | Then that Lord of all creatures, viz, Consciousness, who is the Soul of every-thing, swallows up the Mind. |
Mbh.12.312.19604 | That Infinite and supreme Soul, that Lord of all, thus swallows up the Universe. |
Mbh.12.316.19730 | Without doubt, one endued with tranquillity, of subdued senses, living in retirement, rejoicing in one's own self, and fully conversant with the import of the scriptures, should regulating one's breath in these four and twenty ways fix one's Soul on the Supreme Soul |
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.12.316.19740 | As a man of cool courage and determination, while ascending a flight of steps with a vessel full of oil in his hands, does not spill even a drop of the liquid if frightened and threatened by persons armed with weapons even so the Yogin, when his mind has been concentrated and when he beholds the Supreme Soul in Samadhi, does not, in consequence of the entire stoppage of the functions of his senses at such a time, move in the slightest degree. |
Mbh.12.317.19770 | Knowing all these premonitory symptoms, the man of cleansed soul should day and night unite his soul with the Supreme Soul in Samadhi. |
Mbh.12.317.19773 | He thus conquers death by fixing his soul on the Supreme Soul. |
Mbh.12.317.19774 | Indeed, the man, who is blessed with knowledge of the Soul, O monarch, practises the course of life recommended by the Sankhyas and conquers death by uniting his soul with the Supreme Soul. |
Mbh.12.318.19781 | The puissant Surya, O sinless one, gratified with me, saying, Solicit thou, O regenerate Rishi, the boon upon which thou hast set thy heart, however, difficult it may be of acquisition, I shall, with cheerful Soul, grant it to thee. |
Mbh.12.318.19872 | O foremost of Gandharvas, they who study the Vedas with all their branches but who do not know the Supreme Soul from which all things take their birth and into which all things merge when destruction comes, and which is the one object whose knowledge the Vedas seek to inculcate, Indeed, they, who have no acquaintance with that which the Vedas seek to establish, study the Vedas to no purpose and bear their burthen of such study in vain. |
Mbh.12.318.19877 | O Kasyapa, if one continuously on the nature of the Jiva-soul and its connection with the Supreme Soul, one then succeeds in divesting oneself on all attributes and in beholding the Supreme Soul. |
Mbh.12.318.19878 | The Eternal and Unmanifest Supreme Soul is regarded by men of foolish understandings to be different from the twenty-fifth or Jiva-soul. |
Mbh.12.318.19880 | Frightened at repeated births and deaths, the Sankhyas and Yogins regard the Jiva-soul and the Supreme Soul to be one and the same' |
Mbh.12.318.19881 | Viswavasu then said, Thou hast, O foremost of Brahmanas, said that Jiva-soul is indestructible and truly undistinguished from the Supreme Soul. |
Mbh.12.318.19902 | Soul; not beholding, it beholds the twenty-sixth |
Mbh.12.318.19905 | Men possessed of wisdom should never accept the Twenty-fourth viz, Prakriti, which is unintelligent or inert as identifiable with the Twenty-fifth or the Soul which has a real and independent existence. |
Mbh.12.318.19910 | When the Jiva-soul succeeds in apprehending that it is one, and Prakriti with which it resides is another, then only does it, O regenerate one, succeed in beholding the Supreme Soul and attaining to the condition of Oneness with the universe. |
Mbh.12.318.19913 | For these reasons, Yogins, and followers of the Sankhya system of philosophy, terrified by the birth and death, blessed with sight of the Twenty-sixth, pure in body and mind, and devoted to the Supreme Soul, and do not welcome the Jiva-soul as indestructible |
Mbh.12.318.19914 | When one beholds the Supreme Soul and losing all consciousness of individuality becomes identified with the Supreme, one than becomes omniscient, and possessed of such omniscience one becomes freed from the obligation of rebirth. |
Mbh.12.318.19915 | I have thus discoursed to thee truly, sinless one, about Prakriti which is unintelligent, and Jiva-soul which is possessed of intelligence, and the Supreme Soul which is endued with omniscience, according to the indications occurring in the Srutis. |
Mbh.12.318.19916 | That man, who beholds not any difference between the knower or the known, is both Kevala and not-Kevala, is the original cause of the universe, is both Jiva-soul and the Supreme Soul |
Mbh.12.318.19965 | The giver, the receiver of the gift, the gift itself, and that which is ordered to be given away, are all to be deemed as the unmanifest Soul. |
Mbh.12.318.19966 | The Soul is the Soul's one possession. |
Mbh.12.319.20008 | Among creatures, therefore, which are all so transitory, only the Soul exists eternally. |
Mbh.12.320.20061 | Freed from attachments, and fixing my Soul on supreme Brahma, and unmoved by companionship, I lived, practising in its entirety that triple conduct which is laid down in treatises on Emancipation. |
Mbh.12.320.20064 | From Knowledge arises the endeavour after Yoga, and through that endeavour one attains to knowledge of Self or Soul. |
Mbh.12.323.20581 | Tell me, O grandsire in their proper order, of the greatness, and the knowledge of Suka and of his union with the Supreme Soul |
Mbh.12.323.20592 | O best of the Kurus, devoted to the practices of Yoga, the great ascetic withdrawing himself by Yoga into his own Soul, and engaged in Dharana, practised many austerities for the sake of obtaining a son. |
Mbh.12.324.20623 | Assuming the excellent form and complexion that were his sire, Suka, O son of Kuru, of cleansed Soul, shone like a smokeless fire. |
Mbh.12.326.20752 | The effulgent ray ie, the Supreme Soul exists in one's Soul and not anywhere else. |
Mbh.12.327.20785 | SECTION CCCXXVIII Bhishma said, Having heard these words of king Janaka, Suka of cleansed soul and settled conclusions began to stay in his Soul by his Soul, having of course seen Self by Self |
Mbh.12.328.20902 | Thou beholdest now thy Soul with thy Soul even as one beholds one's own shadow in a mirror. |
Mbh.12.328.20903 | Staying thyself on thy own Soul, do thou reflect on the Vedas. |
Mbh.12.328.20904 | The path of the Supreme Soul is called Deva-yana the path of the gods. |
Mbh.12.329.21032 | With the aid of the understanding, do thou cast off truth and falsehood; and, at last, do thou cast off the understanding itself by knowledge of the highest topic viz, the supreme Soul. |
Mbh.12.329.21048 | One conversant with Emancipation says that the Supreme Soul is without beginning and without end; that it takes birth as all creatures; that it resides as a witness in the Jiva-soul; that it is inactive, and without form. |
Mbh.12.330.21120 | That man who is pleased with his own Soul who is devoted to Yoga, who depends upon nothing out of self, who is without cupidity, and who conducts himself without the assistance of anything but his self, succeeds in attaining to felicity |
Mbh.12.331.21199 | I shall attain to that situation in which thy Soul will nave tranquillity, and when I shall be able to dwell for eternity without being subject to decrepitude or change. |
Mbh.12.332.21225 | He then beheld his own Soul freed from all attachments. |
Mbh.12.334.21343 | I heard it from my sire that in the Krita age, O monarch, during the epoch of the Self-born Manu, the eternal Narayana, the Soul of the universe, took birth as the son of Dharma in a quadruple form, viz, as Nara, Narayana, Hari, and the Self-create Krishna |
Mbh.12.334.21381 | That which is minute, which is inconceivable, unmanifest, immobile, durable, destitute of all connection with the senses and the objects of the senses, that which is dissociated from the five elements, that is called the in-dwelling Soul of all existent creatures. |
Mbh.12.334.21387 | That all-pervading Soul, which is made up of all existent and non-existent things, is adored by us. |
Mbh.12.334.21390 | O regenerate one, He should be known as our Soul. |
Mbh.12.334.21402 | Knowing him in that way, we adore that eternal Soul of all things. |
Mbh.12.335.21418 | Wholly and conclusively devoted to Him, that first of deities, viz, the Supreme Soul, I incessantly adore Him. |
Mbh.12.338.21695 | Thou art he who is divested of all attributes, who is the Witness of all the worlds, who is called Kshetrajna, who is the foremost of all Beings, who is Infinite, who is called Purusha, who is the great Purusha, who is the foremost of all Purushas, who is the soul of the three attributes, who is called the Foremost, who is Amrita nectar, who is called Immortal, who is called Ananta Sesha, who is Space who is without beginning, who is both Manifest and Unmanifest as existent and not-existent things, who is said to have his home in Truth who is the first of gods Narayana, who is the giver of wealth or of the fruits of acts, identified with Daksha and other Lords of the Creation, who is the Aswattha and other big trees, who is the four-headed Brahman, who is the Lord of all created Beings, who is the Lord of Speech who is the Lord of the universe or Indra, who is the all-pervading Soul, who is the Sun, who is the breath called Prana, who is the Lord of the waters viz, Varuna, who is identifiable with the Emperor or the King, who is identifiable with the Regents of the several points of the compass, who is the refuge of the universe when it is dissolved in the final destruction who is Undisplayed unrevealed, who is the giver of the Vedas unto Brahman, who is identifiable with the sacrifices and Vedic studies achieved by Brahmanas with the aid of their bodies, who is identifiable with the four principal orders of the deities, who is every one of those four orders, who is possessed of effulgence, who is possessed of great effulgence, who is he unto whom the seven largest offerings in sacrifices are presented with the Gayatri and other sacred mantras, who is Yama, who is Chitragupta and the other attendants of Yama, who is called the wife of Yama, who is that order of the deities called Tushita, who is that other order called Mahatushita, who is the universal grinder Death, who is desire and all diseases that have been created for aiding the advent of Death, who is health and freedom from disease, who is subject to desire and passions, who is free from the influence of desire and passions, who is Infinite as exhibited in species and forms, who is he that is chastised, who is he that is the chastiser, who is all the lesser sacrifices like Agnihotra and others, who is all the larger sacrifices like those called Brahma, etc, |
Mbh.12.339.21827 | He whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who pervades all things and is the one Witness of the universe, and who is described as the Soul of the entire universe; He who is not destroyed upon the destruction of the bodies of all created things, who is unborn and unchangeable and eternal, who is freed from all attributes, who is indivisible and entire; He who transcends the twice twelve topics of enquiry and is regarded the Twenty-fifth, who is called by the name of Purusha, who is inactive, and who is said to be apprehended by Knowledge alone, He into whom the foremost of the regenerate persons enter and become emancipate. |
Mbh.12.339.21828 | He who is the eternal Supreme Soul and is known by the name of Vasudeva. |
Mbh.12.339.21842 | Endued with great puissance, Vasudeva is the Soul of all creatures. |
Mbh.12.339.21972 | He knows that Narayana is the Supreme Soul, that he is the Supreme Lord, that He is the Creator of Brahman himself. |
Mbh.12.339.21981 | Deities and Munis, who have heard this excellent old narrative, which is a Purana, all adore the Supreme Soul. |
Mbh.12.340.22017 | Having heard the discourse on the glory of Narayana who is the Soul of all embodied creatures, Janamejaya, endued with great intelligence and wisdom, questioned Vaisampayana on these very subjects. |
Mbh.12.340.22049 | He whom both the Sankhyas and those conversant with Yoga call by the name of Paramatma the Supreme Soul comes to be regarded as Mahapurusha the Great Purusha in consequence of his own acts. |
Mbh.12.341.22228 | Salutations unto Him of great glory, Him, viz, that is the Supreme Soul of all embodied creatures |
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.12.341.22236 | She is immortal, and invincible, and is called the Soul of the universe. |
Mbh.12.341.22256 | O son of Pandu, Rudra should be known to have always Narayana for his Soul. |
Mbh.12.341.22258 | I am the Soul, O son of Pandu, of all the worlds, of all the universe. |
Mbh.12.341.22259 | Rudra, again, is my Soul. |
Mbh.12.342.22456 | Thus solicited, the sage Dadhichi, who was a great Yogin and who regarded happiness and misery in the same light, without being at all cheerless, concentrated his Soul by his Yoga power and cast off his body. |
Mbh.12.342.22457 | When his Soul left its temporary tenement of clay, Dhatri, taking his bones, created an irresistible weapon called the Thunder-bolt. |
Mbh.12.342.22613 | The existent and the non-existent have been merged by me in my Soul. |
Mbh.12.342.22650 | Those who are conversant with the science propounded by Kapila call the Supreme Soul by the name of Virincha. |
Mbh.12.343.22793 | Nara and Narayana said, Hast thou seen in white Island the Paramatma Supreme Soul, who is eternal and divine, and who is the high source whence we have sprung' |
Mbh.12.343.22799 | Dismissed by the Supreme Soul, I have today come hither. |
Mbh.12.343.22807 | The holy and Supreme Soul is always fond of those that are devoted to him. |
Mbh.12.343.22827 | Dismissed by him who is the Supreme Soul, I am coming here. |
Mbh.12.344.22836 | No one can repair to that realm where the Supreme Soul is engaged in the observance of penances, except we two, O foremost of regenerate persons. |
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.12.345.22878 | Thou saidst that the rites in honour of the deities constitute the highest sacrifice and are equivalent to the worship of the eternal Supreme Soul. |
Mbh.12.345.22919 | Pervading the bodies of all existent creatures, the illustrious Lord is the Soul of all things. |
Mbh.12.346.22965 | Unvanquished and possessed of great might, it is He that always ordains the end approachable by the Soul alone, of Rishis of righteous deeds. |
Mbh.12.347.22977 | SECTION CCCXLVIII Janamejaya said, I have heard from thee the glory of the divine and Supreme Soul. |
Mbh.12.347.22995 | He is the inner Soul of all things, and the giver of boons. |
Mbh.12.347.23003 | The Unmanifest or Prakriti merges into Purusha Jivatman and Purusha merges into the Supreme Soul or Brahman. |
Mbh.12.347.23056 | Thou art the Antaralock Inner Soul of all creatures. |
Mbh.12.347.23173 | The thoughts of the denizen of all the worlds including Brahma and the high-souled Rishis, of those that are Sankhyas and Yogins, of those that are Yatis, and of those, generally, that are conversant with the Soul are fully known to Kesava, but none of these can know what is thoughts are. |
Mbh.12.348.23277 | Hari is Himself the Kshetrajna Soul. |
Mbh.12.349.23399 | Thy son, however, will be freed from every attachment like unto the Supreme Soul, through the grace of Madhava. |
Mbh.12.349.23435 | Those persons whose visions, O king, are blinded by darkness, fail to understand that Narayana is the Supreme Soul pervading the entire universe. |
Mbh.12.351.23529 | The truth is that he who is the Supreme Soul is always divested of attributes. |
Mbh.12.351.23533 | The Karamta acting Soul is different. |
Mbh.12.351.23534 | That Soul is sometimes engaged in acts and when it succeeds in casting off acts attains to Emancipation or identity with the Supreme Soul. |
Mbh.12.351.23535 | The acting Soul is endued with the seven and ten possessions |
Mbh.12.351.23549 | What has previously, O son, been named Pradhana, and is the mother of the Mahat tattwa is no other than the Effulgence of the Supreme Soul; because He it is who is eternal, without destruction and any end and ever immutable. |
Mbh.12.360.23816 | I have come here, ignorant as I am with all things, for asking thee about something, O Naga, relying on the Jiva-soul, I desire to attain to the Supreme Soul which is the end of the Jiva-soul. |
Mbh.12.361.23828 | What can be more wonderful than this that the Supreme Soul, from within the solar disc, himself bathed in blazing effulgence, looketh upon the universe? |
Mbh.12.361.23831 | In certain rays of Surya, the Soul of the universe is said to reside. |
Mbh.12.363.23879 | Myself, thyself, and all other creatures, shall all have to enter into the Supreme Soul. |
Mbh.13.2.225 | O foremost of virtuous men, the five elements, viz, fire, air, earth, water, and sky, and the mind, the intellect and the Soul, and time and space and the ten organs of sense, are all present in the bodies of men, and always witness the good and evil deeds that men do. |
Mbh.13.2.240 | Death and Soul, all the worlds, all the elements, intellect, mind, time, and space as also desire and wrath, were all conquered. |
Mbh.13.14.1133 | He is the Supreme Soul. |
Mbh.13.14.1134 | Indeed Maheswara, the purity in essence, is capable of being comprehended not by the senses but through only the Soul seizing his existence. |
Mbh.13.14.1185 | I solicit boons from Him who is without beginning and middle and end, who is Knowledge and Puissance, who is inconceivable and who is the Supreme Soul. |
Mbh.13.14.1378 | Salutations to thee that hast the universe for thy home, to thee that hast both Knowledge and Felicity for thy Soul. |
Mbh.13.14.1391 | Thou art the Soul of the creatures, thou art He who is called Purusha in the Sankhya philosophy, thou art the Rishabha among all things sacred, thou art that which is called auspicious by Yogins and which, according to them, is without parts being indivisible. |
Mbh.13.14.1435 | Thou art he that pervadest all things, that art the Soul of all things, thou art the Creator of the Creator of all entities. |
Mbh.13.14.1531 | The Rishis say that thou art superior to the senses, the mind, the vital breaths, the seven sacrificial fires, all others that have their refuge in the all-pervading Soul, and all the deities that are adored and worthy of adoration. |
Mbh.13.14.1537 | The use of words like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born and other words occurring in succession in the Vedas, show that thy nature has been judged by persons conversant with the Vedas as identical with Mahat and Soul. |
Mbh.13.16.1584 | Thinking, with the aid of his penances, of Him who is the supreme Soul and who is immutable and undeteriorating, Tandi became filled with wonder, and said these words, I seek the protection of Him whom the Sankhyas describe and the Yogins think of as the Supreme, the Foremost, the Purusha, the pervader of all things, and the Master of all existent objects, of him who, the learned say, is the cause of both the creation and the destruction of the universe; of him who is superior to all the celestials, the Asuras, and the Munis, of him who has nothing higher, who is unborn, who is the Lord of all things, who has neither beginning nor end, and who is endued with supreme puissance, who is possessed of the highest felicity, and who is effulgent and sinless, |
Mbh.13.16.1625 | Thou art the Soul of all things, thou seest all things, thou pervadest all things, and thou knowest all things. |
Mbh.13.16.1630 | Thou art that Adhyatma which is the refuge of all righteous persons that are devoted to Yoga-meditation and conversant with the Soul and that are solicitous of avoiding rebirth. |
Mbh.13.16.1694 | Thou art that Refuge of the Soul after which Yogins strive, and thou art that indestructible Prapti which men of Knowledge pursue. |
Mbh.13.17.1746 | I shall indicate only a few names of that great Deity who is without birth and without destruction, who is the original cause of the universe, who is endued with the highest Soul, and whose origin is unmanifest. |
Mbh.13.17.1755 | That creature, O Krishna, who cherishes malice towards the illustrious Mahadeva who is the original cause of everything, who is the Supreme Soul, and who is the great Lord, has certainly to go to hell with all his ancestors before and all his children after him. |
Mbh.13.17.1773 | This hymn relates to him who is the Veda of the Vedas, and the most ancient of all ancient objects, to him who is the energy of all energies, and the penance of all penances; to him who is the most tranquil of all creatures endued with tranquillity, and who is the splendour of all splendours; to him who is looked upon as the most restrained of all creatures that are restrained, and him who is the intelligence of all creatures endued with intelligence; to him who is looked upon as the deity of all deities, and the Rishi of all Rishis; to him who is regarded as the sacrifice of all sacrifices and the most auspicious of all things fraught with auspiciousness; to him who is the Rudra of all Rudras and the effulgence of all things endued with effulgence; to him who is the Yogin of all Yogins, and the cause of all causes; to him from whom all the worlds start into existence, and unto whom all the worlds return when they cease to exist; to him who is the Soul of all existent creatures, and who is called Hara of immeasurable energy. |
Mbh.13.17.1777 | Thou art the Soul of all creatures, thou art celebrated over all creatures, thou art all things, thou art the Creator of all, and thou art Bhava |
Mbh.13.17.1793 | Thou art of immeasurable form, thou art of vast body, thou art of the form of Righteousness, thou art of great fame, thou art of high Soul, thou art the Soul of all creatures, thou hast the universe for thy form |
Mbh.13.17.1836 | Thou art inert matter which cannot move unless co-existing with the Soul. |
Mbh.13.17.1844 | Thou art the cause of the universe since all that exists has sprung from thy Soul. |
Mbh.13.17.2124 | Thou actest in the ways that have been pointed out in the scriptures beginning with those that treat of the Soul. |
Mbh.13.17.2146 | Thou art of pure Soul. |
Mbh.13.85.7751 | Vasishtha continued, This history also, O Rama, called Brahmadarsana, was heard by me in days of yore, respecting the achievement of the Grandsire Brahman who is identifiable with the Supreme Soul. |
Mbh.13.111.9965 | Vrihaspati said, Earth, Wind, Ether, Water, Light, Mind, Yama the king of the dead, Understanding, the Soul, as also Day and Night, all together behold as witnesses the merits and demerits of all living creatures. |
Mbh.13.115.10346 | Many kings in ancient days, O son of Pritha, who had constituted themselves the souls of all creatures and who were conversant with the truths of all things, viz, Soul and Not-soul, had abstained from flesh either for the whole of the month of Karttika or for the whole of the lighted fortnight in that month. |
Mbh.13.139.11447 | In consequence of my penances, the Soul existing in my body became transformed into fire and issued out of my mouth. |
Mbh.13.141.11737 | He merges the existence of his own soul into the Supreme Soul. |
Mbh.13.141.11795 | It is necessary that they who observe the different religions of the Rishis, should subjugate their passions and know the Soul. |
Mbh.13.147.12258 | He is the Supreme Soul. |
Mbh.13.147.12361 | Though possessed of great energy and might, Garuda, however, failed to find out the end of this illustrious one who is identical with the Supreme Soul. |
Mbh.13.149.12516 | He that enters all things, besides Himself, He that covers all things, He unto whom sacrificial libations are poured, the Lord of the Past, the Present, and the Future, the Creator or Destroyer of all existent things, the upholder of all existent things, the Existent, the Soul of all, the Originator of all things I, IX; of cleansed Soul, the Supreme Soul, the highest Refuge of all emancipated persons, the Immutable, He that lies enclosed in a case, the Witness, He that knows the material case in which He resides, the Indestructible X, XVII He upon whom the mind rests during Yoga-abstraction, the Guide or leader of all persons conversant with Yoga, the Lord of both Pradhana or Prakriti and Purusha. |
Mbh.13.149.12531 | 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.13.149.12532 | He that imparted the Veda to the Grandsire Brahma, He that is of the form of the Samans, Riks, and Yajuses of the Veda; He that soothes His worshippers burning with the afflictions of the world like the rays of the moon cooling all living creatures of the world, He that is endued with blazing effulgence like the sun CCLXXV, CCLXXXII; He from whose mind has sprung the moon, He that blazes forth in His own effulgence, He that nourishes all creatures even like the luminary marked by the hare, He that is the Master of the deities, He that is the great medicine for the disease of worldly attachment, He that is the great causeway of the universe, He that is endued with knowledge and other attributes that are never futile and with prowess that is incapable of being baffled CCLXXXIII, CCLXXXIX; He that is solicited by all creatures at all times, viz, the Past, the Present, and the Future; He that rescues his worshippers by casting kind glances upon them, He that sanctifies even them that are sacred; He that merges the life-breath in the Soul; or, He that assumes diverse forms for protecting both the Emancipated and the Unemancipated; He that kills the desires of those that are Emancipated; or, He that prevents evil desires from arising in the minds of His worshippers; He that is the sire of Kama the principle of desire or lust; He that is most agreeable, He that is desired by all creatures, He that grants the fruition of all desires, He that has the ability to accomplishing all acts CCXC, CCXCIX; He that sets the four Yugas to begin their course; He that causes the Yugas to continually revolve as on a wheel, He that is endued with the diverse kinds of illusion and, therefore, the cause from which spring the different kinds of acts that distinguish the different Yugas; He that is the greatest of eaters in consequence of His swallowing all things at the end of every Kalpa; He that is incapable of being seized by those that are not His worshippers; He that is manifest being exceedingly vast; He that subjugates thousands of foes of the deities; He that subjugates innumerable foes CCC, CCCVIII; He that is desired by even the Grandsire and Rudra, or He that is adored in sacrifices; He that is distinguished above all; He that is desired by those that are endued with wisdom and righteousness; He that has an ornament of peacock's feathers on His headgear; He that stupefies all creatures with His illusion; He that showers His grace on all His worshippers; He that kills the wrath of the righteous; He that fills the unrighteous with wrath; He that is the accomplisher of all acts; He who holds the universe on his arms; He that upholds the Earth CCCIX, CCCXVIII; He that transcends the six well-known modifications of inception, birth or appearance growth, maturity, decline, and dissolution; He that is endued with great celebrity in consequence of His feats; He that causes all living creatures to live in consequence of His being the all-pervading soul; He that gives life; the younger brother of Vasava in the form of Upendra or the dwarf; He that is the receptacle of all the waters in the universe; He that covers all creatures in consequence of His being the material cause of everything; He that is never heedless being always above error; He that is established on His own glory CCCXIX, CCCXXVII; He that flows in the form of nectar; or, He that dries up all things; He upholds the path of righteousness; He that bears the burden of the universe; He that gives desirable boons unto those that solicit them: He that causes the winds to blow; He that is the son of Vasudeva; or, He that covers the universe with His illusions and sports in the midst of it; He that is endued with extraordinary lustre; He that is the originating cause of the deities; He that pierces all hostile towns CCCXXVIII, CCCXXXVI; He that transcends all sorrow and grief; He that leads us safely across the ocean of life or the world; He that dispels from the hearts of all His worshippers the fear of rebirth; He that is possessed of infinite courage and prowess; He that is an offspring of Sura's race; He that is the master of all living creatures; He that is inclined to show His grace unto all; He that has come on earth for a hundred times for rescuing the good, destroying the wicked, and establishing righteousness; He that holds a lotus in one of his hands; He whose eyes resemble the petals of the lotus CCCXXXVII, CCCXLVI; He from whose navel sprang the primeval lotus; or, He that is seated upon a lotus; He that is endued with eyes resembling the petals of the lotus; He that is adored by even worshippers as one seated within the lotus of His hearts; He that assumed the form of embodied Jiva through His own illusion; He that is endued with puissance of every kind; He that grows in the form of the five primal elements; the Ancient Soul; He that is endued with vast eyes; He that has Garuda sitting on the standard of His car CCCXLVII, CCCCLV; He that is incomparable; the Sarabha the lion-killing animal; He that strikes the wicked with terror; He that knows everything that has occurred in Time; He that accepts, in the forms of the deities, the butter poured on the sacrificial fire; He that is known by all kinds of evidence or proof; He upon whose breast sits Prosperity always; He that is victorious in every battle CCCLVI, CCCLXIV; He that is above destruction; He that assumes a red form; or, becomes wrathful unto the enemies of His worshippers; He that is an object of search with the righteous; He that is at the root of all things; He that has the mark of the string around his abdomen for Yasoda had bound Him with a cord while He was Krishna; He that bears or forgives all injuries; He that upholds the Earth in the form of her mountains; He that is the foremost of all objects of worship; He that is endued with great speed; He that swallows vast quantities of food CCCLXV, CCCLXXIV; He that caused the creation to start into life; He that always agitates both Prakriti and Purusha; He that shines with resplendence; or, sports in joy; He that has puissance in his stomach; He that is the Supreme Master of all; He that is the material out of which the universe has been made; He that is the cause or Agent who has made the universe: He that is independent of all things; He that ordains variety in the universe; He that is incapable of being comprehended; He that renders Himself invisible by the screen of illusion CCCLXXV, CCCLXXXV; He that is Chit divested of all attributes; He on whom all things rest; He in whom all things reside when the universal dissolution comes; He that assigns the foremost place to those that worship Him; He that is durable; He that is endued with the highest puissance; He that has been glorified in the Vedanta; He that is contented; He that is always full; He whose glance is auspicious CCCLXXXVI, CCCXCV; He that fills all Yogins with delight; He that is the end of all creatures for it is in Him that all things merge at the universal dissolution; He that is the faultless Path; He that in the form of Jiva, leads to Emancipation; He that leads Jiva to Emancipation; He that has none to lead Him; He that is endued with great might; He that is the foremost of all beings possessed of might; He that uphold He that is the foremost of all Beings conversant with duty and religion CCCXCVI, CDIV; He that joins, at the time of creation, the disunited elements for forming all objects; He that resides in all bodies; He that causes all creatures to act in the form of Kshetrajna; He that creates all creatures after destroying them at the universal dissolution; He unto whom every one bows with reverence; He that is extended over the entire universe; He that owns the primeval golden egg as his abdomen whence, as from the female uterus, everything proceeds; He that destroys the foes of the deities; He that overspreads all things being the material cause whence they spring; He that spreads sweet perfumes; He that disregards the pleasures of the senses CDV, CDXV; He that is identifiable with the seasons; He at whose sight alone all worshippers succeed in obtaining the great object of their wish; He that weakens all creatures; He that dwells in the firmament of the heart, depending upon His own glory and puissance; He that is capable of being known everywhere in consequence of His omnipresence; He that inspires everyone with dread; He in whom all creatures dwell; He that is clever in accomplishing all acts; He that constitutes the rest of all creatures being, as He is, the embodiment of Emancipation; He that is endued with competence greater than that of other Beings CDXVI, CDXXV; He in whom the whole Universe is spread out? |
Mbh.13.149.12536 | He that is the foremost Refuge of all things DLIX, DLXVIII; He that is armed with the best of bows called Saranga; He that was divested of His battle-axe by Rama of Bhrigu's race He that is fierce; He that is the giver of all objects of desire; He that is so tall as to touch the very heavens with his head in allusion to the form He assumed at Valis sacrifice; He whose vision extends over the entire universe; He that is Vyasa who distributed the Vedas; He that is the Master of speech or all learning; He that has started into existence without the intervention of genital organs DLXVIII, DLXXVI; He that is hymned with the three foremost Samans; He that is the singer of the Samans; He that is the Extinction of all worldly attachments in consequence of His being the embodiment of Renunciation; He that is the Medicine; He that is the Physician who applies the medicine; He that has ordained the fourth or last mode of life called renunciation for enabling His creatures to attain to emancipation; He that causes the passions of His worshippers to be quieted with a view to give them tranquillity of soul; He that is contented in consequence of His utter dissociation with all worldly objects; He that is the Refuge of devotion and tranquillity of Soul DLXXVII, DLXXXV; He that is possessed of beautiful limbs; He that is the giver of tranquillity of soul; He that is Creator; He that sports in joy on the bosom of the earth; He that sleeps in Yoga lying on the body of the prince of snakes, Sesha, after the universal dissolution; the Benefactor of kine; or, He that took a human form for relieving the earth of the weight of her population; the Master of the universe; the Protector of the universe; He that is endued with eyes like those of the bull; He that cherishes Righteousness with love DLXXXVI, DXCV: He that is the unreturning hero; He whose soul has been withdrawn from all attachments; He that reduces to a subtle form the universe at the time of the universal dissolution; He that does good to His afflicted worshippers; He whose name, as soon as heard, cleanses the hearer of all his sins; He who has the auspicious whorl on His breast; He in whom dwells the goddess of Prosperity for ever; He who was chosen by Lakshmi the goddess of Prosperity as her Lord; He that is the foremost one of all Beings endued with prosperity DXCVI, DCIV; He that give prosperity unto His worshippers; the Master of prosperity; He that always lives with those that are endued with prosperity; He that is the receptacle of all kinds of prosperity; He that gives prosperity unto all persons of righteous acts according to the measure of their righteousness; He that holds the goddess of Prosperity on his bosom; He that bestows prosperity upon those that hear of, praise, and mediate on Him; He that is the embodiment of that condition which represents the attainment of unattainable happiness; He that is possessed of every kind of beauty; He that is the Refuge of the three worlds DCV, DCXIV; He that is possessed of beautiful eye; He that is possessed of beautiful limbs; He that is possessed of a hundred sources of delight; He that represents the highest delight; He that is the Master of all the luminaries in the firmament for it is He that maintains them in their places and orbits; He that has subjugated His soul; He whose soul is not swayed by any superior Being; He that is always of beautiful acts; He whose doubts have all been dispelled for He is said to behold the whole universe as an Amlaka in His palm DCXV, DCXXIII; He that transcends all creatures; He whose vision extends in all directions: He that has no Master; He that at all times transcends all changes; He that in the form of Rama had to lie down on that bare ground; He that adorns the earth by His incarnations; He that is puissance's self; He that transcends all grief; He that dispels the griefs of all His worshippers as soon as they remember His DCXXIV, DCXXXII; He that is possessed of effulgence, He that is worshipped by all; He that is the water-pot as all things reside within Him; He that is of pure soul; He that cleanses all as soon as they hear of him; He that is free and unrestrained; He whose car never turns away from battles; He that is possessed of great wealth; He whose prowess is incapable of being measured DCXXXIII, DCXLI; He that is the slayer of the Asura named Kalanemi; He that is the Hero; He that has taken birth in the race of Sura; He that is the Lord of all the deities; the soul of the three worlds; the Master of the three worlds; He that has the solar and lunar rays for his hair; the slayer of Kesi; He that destroys all things at the universal dissolution DCXLII, DCL; the Deity from whom the fruition of all desires is sought; He that grants the wishes of all; He that has desires; He that has a handsome form; He that is endued with thorough knowledge of Srutis and Smritis; He that is possessed of a form that is indescribable by attributes; He whose brightest rays overwhelm heaven; He that has no end; He that in the form of Arjuna or Nara acquired vast wealth on the occasion of his campaign of conquest DCLI, DCLX; He who is the foremost object of silent recitation, of sacrifice, of the Vedas, and of all religious acts; He that is the creator of penances and the like; He that is the form of the grandsire Brahman, He that is the augmentor of penances; He that is conversant with Brahma; He that is of the form of Brahmana; He that has for His limbs Him that is called Brahma; He that knows all the Vedas and everything in the universe; He that is always fond of Brahmanas and of whom the Brahmanas also are fond DCLXI, DCLXX; He whose footsteps cover vast areas; He whose feats are mighty; He who is possessed of vast energy; He that is identical with Vasuki, the king of the snakes; He that is the foremost of all sacrifices; He that is Japa, that first of sacrifices; He that is the foremost of all offerings made in sacrifices DCLXXI, DCLXXVIII He that is hymned by all; He that loves to be hymned by his worshippers; He that is himself the hymns uttered by His worshippers; He that is the very act of hymning; He that is the person that hymns; He that is fond of battling with everything that is evil; He that is full in every respect; He that fills others with every kind of affluence; He that destroys all sins as soon as He is remembered; He whose acts are all righteous; He that transcends all kinds of disease DCLXXIX, DCLXXXIX; He that is endued with the speed of the mind; He that is the creator and promulgator of all kinds of learning; He whose vital seed is gold; He that is giver of wealth being identical with Kuvera the Lord of treasures; He that takes away all the wealth of the Asuras; the son of Vasudeva; He in whom all creatures dwell; He whose mind dwells in all things in thorough identity with them; He that takes away the sins of all who seek refuge in him DCXC, DCXCVIII; He that is attainable by the righteous; He whose acts are always good; He that is the one entity in the universe; He that displays Himself in diverse forms; He that is the refuge of all those that are conversant with truth; He who has the greatest of heroes for his troops He that is the foremost of the Yadavas; He that is the abode of the righteous He that sports in joy in the woods of Brinda on the banks of Yamuna DCXCIX, DCCVVII; He in whom all created things dwell; the deity that overwhelms the universe with His Maya illusion; He in whom all foremost of Beings become merged when they achieve their emancipation He whose hunger is never gratified; He that humbles the pride of all; He that fills the righteous with just pride; He that swells with joy; He that is incapable of being seized; He that has never been vanquished DCCVII, DCCXVI; He that is of universal form; He that is of vast form; He whose form blazes forth with energy and effulgence; He that is without form as determined by acts; He that is of diverse forms; He that is unmanifest; He that is of a hundred forms; He that is of a hundred faces DCCXVII, DCCXXIV; He that is one; He that is many through illusion; He that is full of felicity; He that forms the one grand topic of investigation; He from whom is this all; He that is called THAT; He that is the highest Refuge; He that confines Jiva within material causes; He that is coveted by all; He that took birth in the race of Madhu; He that is exceedingly affectionate towards His worshippers DCCXXV, DCCXXXV; He that is of golden complexion; He whose limbs are like gold in hue; He that is possessed of beautiful limbs; He whose person is decked with Angadas made with sandal-paste; He that is the slayer of heroes; He that has no equal; He that is like cipher in consequence of no attributes being affirmable of Him; He that stands in need of no blessings in consequence of His fulness; He that never swerves from His own nature and puissance and knowledge; He that is mobile in the form of wind DCCXXXVI, DCCXLV; He that never identifies Himself with anything that is not-soul He that confers honours on His worshippers; He that is honoured by all; He that is the Lord of the three worlds; He that upholds the three worlds; He that is possessed of intelligence and memory capable of holding in His mind the contents of all treatises; He that took birth in a sacrifice; He that is worthy of the highest praise; He whose intelligence and memory are never futile; He that upholds the earth DCCXLVI, DCCLV; He that pours forth heat in the form of the Sun; He that is the bearer of great beauty of limbs; He that is the foremost of all bearers of weapons; He that accepts the flowery and leafy offerings made to Him by His worshippers; He that has subdued all his passions and grinds all His foes; He that has none to walk before Him; He that has four horns; He that is the elder brother of Gada DCCLVI, DCCLXIV; He that has four arms; He from whom the four Purushas have sprung; He that is the refuge of the four modes of life and the four orders of men; He that is of four souls Mind, Understanding, Consciousness, and Memory; He from whom spring the four objects of life, viz, Righteousness, Wealth, Pleasure, and Emancipation; He that is conversant with the four Vedas; He that has displayed only a fraction of His puissance DCCLXV, DCCLXXII; He that sets the wheel of the world to revolve round and round; He whose soul is dissociated from all worldly attachments; He that is incapable of being vanquished; He that cannot be transcended; He that is exceedingly difficult of being attained; He that is difficult of being approached; He that is difficult of access; He that is difficult of being brought within the heart by even Yogins; He that slays even the most powerful foes among the Danavas DCCLXXIII, DCCLXXXI; He that has beautiful limbs; He that takes the essence of all things in the universe; He that owns the most beautiful warp and woof for weaving this texture of fabric of the universe; He that weaves with ever-extending warp and woof; He whose acts are done by Indra; He whose acts are great; He who has no acts undone; He who has composed all the Vedas and scriptures DCCLXXXII, DCCLXXXIX; He whose birth is high; He that is exceedingly handsome; He whose heart is full of commiseration; He that has precious gems in His navel; He that has excellent knowledge for His eye; He that is worthy of worship by Brahman himself and other foremost ones in the universe; He that is giver of food; He that assumed horns at the time of the universal dissolution; He that has always subjugated His foes most wonderfully; He that knows all things; He that is ever victorious over those that are of irresistible prowess DCCXC, DCCXCIX; He whose limbs are like gold; He that is incapable of being agitated by wrath or aversion or other passion; He that is Master of all those who are masters of all speech; He that is the deepest lake; He that is the deepest pit; He that transcends the influence of Time; He in whom the primal elements are established DCCC, DCCCVI; He that gladdens the earth; He that grants fruits which are as agreeable as the Kunda flowers Jasmim pubescens, Linn; He that gave away the earth unto Kasyapa in His incarnation as Rama; He that extinguishes the three kinds of misery mentioned in the Sankhya philosophy like a rain-charged cloud cooling the heat of the earth by its downpour; He that cleanses all creatures; He that has none to urge Him; He that drank nectar; He that has an undying body; He that is possessed of omniscience; He that has face and eyes turned towards every direction DCCCVIII, DCCCXVI; He that is easily won with, that is, such gifts as consist of flowers and leaves; He that has performed excellent vows; He that is crowned with success by Himself; He that is victorious over all foes; He that scorches all foes; He that is the ever-growing and tall Banian that overtops all other trees; He that is the sacred fig tree Ficus glomerata, Willd; He that is the Ficus religiosa; or, He that is not durable, in consequence of His being all perishable forms in the universe even as he is all the imperishable forms that exist; He that is the slayer of Chanura of the Andhra country DCCCXVII, DCCCXXV; He that is endued with a thousand rays; He that has seven tongues in the forms of Kali, Karali, 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.13.167.13800 | Thou art the Supreme and eternal Soul. |
Mbh.14.18.592 | The Soul or Jiva, placing the mind ahead, addresses himself to action. |
Mbh.14.19.656 | As a person beholding some unseen individual in a dream recognises him, saying, This is he, when he sees him after waking, after the same manner the good man having seen the Supreme Soul in the deep contemplation of Samadhi recognises it upon waking from Samadhi |
Mbh.14.19.674 | When one, after adequate devotion to Yoga, beholds the Soul in oneself, one then ceases to have any regard for even him of a hundred sacrifices Indra |
Mbh.14.19.678 | At that time when, having deeply meditated, one beholds the All viz, Brahman, the Soul of the universe, there is then nothing external to Brahman where the mind may dwell. |
Mbh.14.19.690 | Staying upon what particular part does the Soul dwell in the body? |
Mbh.14.19.695 | As one placing some precious object in one's store-room should keep one's mind on it, so, placing the mind within one's own body, one should then, restraining all the senses, seek after the Soul, avoiding all heedlessness. |
Mbh.14.19.698 | It is only with the lamp of the mind that great Soul can be seen. |
Mbh.14.19.700 | Jiva beholds the Soul as extracted from the body like the stalk from a blade of Saccharum Munja, when knowledge comes. |
Mbh.14.19.702 | He sees the Soul with his mind, smiling as it were at the time. |
Mbh.14.19.711 | It is my opinion, O son of Pritha, that this is difficult of being comprehended by one whose understanding is confused, or who has acquired no wisdom by study, or who eats food incompatible with his body, or whose Soul is not purified |
Mbh.14.21.793 | Both Word and Mind, repairing to the Soul of matter asked him, Do thou say who amongst us is superior. |
Mbh.14.25.973 | As regards the Soul, that is destitute of qualities. |
Mbh.14.25.982 | Whatever is thought of by the mind, whatever is uttered by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the sense of touch, whatever is smelt by the nose, constitute oblations of clarified butter which should all, after restraining the senses with the mind numbering the sixth, be poured into that fire of high merits which burns within the body, viz, the Soul |
Mbh.14.40.1580 | SECTION XL Brahmana said, From the unmanifest first sprang Mahat the Great Soul endued with great intelligence, the source of all the qualities. |
Mbh.14.40.1582 | The Great Soul is signified by these synonymous words, the Great Soul, Intelligence, Vishnu, Jishnu, Sambhu of great valour, the Understanding, the means of acquiring knowledge, the means of perception, as also fame, courage, and memory. |
Mbh.14.40.1591 | That person who understands that holy and high goal, viz, the Great Soul, becomes freed from delusion. |
Mbh.14.50.2175 | One who knows which is superior and inferior among existent creatures, who is conversant with the ordinances in respect of all acts, and who constitutes himself the soul of all creatures, attains to the Unfading Soul |
Mbh.14.51.2229 | He dies not who understands Him that is immortal, immutable, incomprehensible, eternal and indestructible, Him that is the restrained Soul and that transcends all attachments. |
Mbh.14.51.2230 | He who thus understands the Soul to which there is nothing prior which is uncreated, immutable, unconquered, and incomprehensible even to those that are eaters of nectar, certainly becomes himself incomprehensible and immortal through these means. |
Mbh.14.51.2231 | Expelling all impressions and restraining the Soul in the Soul, he understands that auspicious Brahman than which nothing greater exists. |
Mbh.14.51.2251 | If thou hast any love for me, O perpetuator of Kuru's race, do thou then, after having heard these instructions relating to the Soul, always act duly according to them, O thou of excellent vows. |
Mbh.14.52.2270 | O thou that hast this universe for thy handiwork, salutations to thee, O Soul of the universe, O best of all beings in the universe. |
Mbh.14.52.2287 | Thou art the Soul and the Supreme Soul. |
Mbh.14.55.2440 | Utanka, said, O thou whose handiwork is the universe, I bow to thee, O Soul of the universe, O parent of all things. |
Jijith Nadumuri Ravi
Research data published for the interest of people researching on Mahabharata.
Suggestions are welcome: email:moc.liamg|rnhtijij#moc.liamg|rnhtijij
Reference:- Mahabharata of Krishna Dwaipayana Vyasa, translated to English by Kisari Mohan Ganguli; Source of Plain Text: www.sacred-texts.com; Wikified at AncientVoice. |
Share:-