Soul

Created by Jijith Nadumuri at 06 Mar 2010 06:02 and updated at 06 Mar 2010 06:02

Mahabharata: 18 Parvas

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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.JPG
Jijith Nadumuri Ravi
Research data published for the interest of people researching on Mahabharata.
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Reference:- Mahabharata of Krishna Dwaipayana Vyasa, translated to English by Kisari Mohan Ganguli; Source of Plain Text: www.sacred-texts.com; Wikified at AncientVoice.

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