Mahābhārata

M. N. Dutt: Regarding it is cited the old narrative, O son of Pritha, of the discourse that took place between a married couple.

M. N. Dutt: A certain Brahmana's wife, seeing the Brahmana, her husband, who was a complete master of every kind of knowledge and wisdom, seated in seclusion, said to him, Into what region shall I go, depending on you as my husband, you who are seated, having cast off all (religious) acts, who are harsh in your conduct towards me, and who undiscerning?

M. N. Dutt: We have heard that a wife attains to those regions which are acquired by her husband. What, indeed, is the goal that I shall attain, having obtained you for my husband.

M. N. Dutt: Thus questioned, that Brahmana of tranquil soul then said to her, smilingly, O blessed dame, I am not offended with these words of yours, O sinless one.

M. N. Dutt: Whatever acts exist which are adopted with the help of others, which are seen and which are true, are done, as acts, by men, devoted to acts. are SO are

M. N. Dutt: Those persons who are destitute of knowledge, only store delusion by deeds. Freedom from acts, again, cannot even be momentarily attained in this world.

M. N. Dutt: From birth to the attainment of a different form, action good or bad, and accomplished by deeds, mind, or speech, exists in all beings.

M. N. Dutt: Those paths (of action) which characterised by visible objects (such as Somajuice and clarified butter for libations) being destroyed by Rakshasa, turning away from them I have perceived the scat (of the soul) that is in the body, with the help of the soul.

M. N. Dutt: There lives Brahma transcending all pairs of opposites; there Soma with Agni; and there the mover of the under standing, (viz., Vayu) always moves, upholding all creatures.

M. N. Dutt: It is for that seat that the Grandfather Brahman and others, concentrated in Yoga, adorc thc Indestructible. It is for that seat that men of learning an excellent vows, of tranquil souls, and of senses completely controlled, strive.

M. N. Dutt: That is not capable of being smelt by the sense of smell; nor tasted by the tongue; or touched by the organs of It is by the mind that that is attained.

M. N. Dutt: It is incapable of being conquered by the cye. It is above the sense of hearing. It is shorn of scent, taste, touch, and form as attributes.

M. N. Dutt: It is that from which proceeds the wellordained universe, and it that upon which it depends. The vital airs called Prana, Apana, Samana, Vyana and Udana, flow from it, and it is that into which they again enter. The vital airs Prana and Apana move between Samana and Vyana.

M. N. Dutt: When the soul sleeps, both Samana and Vyana are absorbed. Between Apana and Frana, Udana lives, pervading all.

M. N. Dutt: Hence, Prana and Apana do not desert a sleeping person. On account of its controlling all the vital airs, the controlling breath is so called Udana.

M. N. Dutt: Hence, utterers of Brahma practise penances which have myself for their goal. In the midst of all those vital airs which swallow up one another and move within the body, shines forth the fire called Vaishvanara made up of seven flames. The nose, the tongue, the eye, the skin, the car which numbers the fifth, the mind, and the understanding, these are the seven tongues of that Vaishvanara's flame. That which is smelt that which is seen, that which is drunk, that which is touched, as also that which is heard, that which is thought of, and that which is understood, these are the seven sorts of fuel for me. That which smells, that which eats, that which sces, that which touches, that which sees, that which touches, that which hears, numbering the fifth; that which thinks, and that which understands, these are the seven great officiating priests.

M. N. Dutt: Mark, O blessed one, learned sacrificers duly casting seven libations in seven ways in the seven fires, viz., that which is smelt, that which is drunk, that which is smelt, that which is drunk, that which is seen, that which is touched, as also that which is heard, that which is thought of, and that which is understood, create them in their own wombs. Earth, Wind, Ether, Weather, and Light numbering as the fifth, Mind and Understanding, these seven are called wombs (of all things). All the attributes which form the sacrificial offerings, enter into the attribute that is born of the fire; and having lived within that dwelling become reborn in their respective wombs. There also, viz., in that which generates all beings, they remain absorbed during the period for which dissolution lasts.

M. N. Dutt: From that is produced smell, from that is produced taste, from that is produced colour, and from that is produced touch; from that is produced sound; from that originates doubt; and from that is produce a resolution. Thus is what is known as the sevenfold creation.

M. N. Dutt: It is thus that all this was comprehended by the ancients. By the three full and final libations, the full become full with light.

M. N. Dutt: The Brahmana said Regarding it is cited the following ancient story. Do you understand, of what kind the institution is of the ten Hotris (sacrificing priests).

M. N. Dutt: The ear, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, the genital organ, the lower duct, and speech, these, O beautiful one, are the ten sacrificing priests.

M. N. Dutt: Sound, touch, colour, taste, scent, speech, action, motion, and the discharge of vital seed, of urine, and of cxcreta, are the ten libations.

M. N. Dutt: The points of the compass, wind, Sun, Moon, earth, fire, Vishnu, Indra, Prajapati, and was Mitra, these, O beautiful one, are the ten (sacrificial) fires.

M. N. Dutt: The ten organs (of knowledge and action) are the sacrificing priests. The libations, O beautiful one, are ten. The objects of the senses are the fuel that are thrown into these ten fires, as also the mind, which is the ladle, and the wealth (viz., the good and bad acts of the sacrificer. What remains is the pure, highest knowledge. We have heard that all this universe well differentiated (from knowledge).

M. N. Dutt: All objects of knowledge are Mind. Knowledge only perceives it. The Individual Soul, encased in subtle form, lives within the gross body that is produced by the vital seed,

M. N. Dutt: The bearer of the body is the Garhapatya fire. From that is produced another. Mind is the Ahavaniya fire. Into it is, poured the oblation.

M. N. Dutt: From that was produced the Veda or Word), (then was born Mind); Mind (desirous of creation) sets itself on the Veda (or the Word). Then arises forin colour) undistinguished by particular colours. It runs towards the Mind. or

M. N. Dutt: The Brahmana's wife said Why did Word first arise and why did Mind arise afterwards, seeing that Word comes into being after having been thought upon by Mind?

M. N. Dutt: Upon what authority can it be said that Mati (Prana) takes refuge in Mind. Why, again, in dreamless sleep, though separatcd from Mind, does not Prana apprehend (all objects)? What is that which controls it then?

M. N. Dutt: The Apana air, becoming the lord, on account of such lordship over it, makes it at one with itself. That restrained motion of the Prana air has been said to be the motion of the mind. Hence the mind depends upon Prana.

M. N. Dutt: But since you ask me a question about word and mind, I shall, therefore, describe to you a discourse between them.

M. N. Dutt: Both Word and Mind, repairing to the Soul of matter, asked him, Do you say who amongst us is superior. Do you, O powerful one, remove our doubt.

M. N. Dutt: On that occasion, the holy one made this answer, The mind undoubtedly (is superior)! To him Word said, I great you the fruition of all your desires.

M. N. Dutt: The Brahmana said Know that I have two minds, immovable and movable. That which is immovable, is, indeed, with me; the movable is in your dominion.

M. N. Dutt: That mind is indeed called movable which, in the form of Mantra, letter, or voice, is referrible to your dominion. Hence, you are superior.

M. N. Dutt: But since, coming of your own accord, O beautiful one, you enter into the engagement, therefore, filling myself with breath, I utter you.

M. N. Dutt: The goddess Word used always to live between Prana and Apana, But, O blessed one, sinking into Apana, though urged upwards, on account of becoming dissociated from Prana, she ran to Prajapati and said, Be pleased with ime, O holy one.

M. N. Dutt: Then Prana appeared, once more fostering Word. Hence, Word, encountering deep exhalation, never utters anything.

M. N. Dutt: Word always comes as endued with ulterance or unendued with it. Amongst those two. Word without utterance is superior to Word with utterance.

M. N. Dutt: Like a cow having milk, she yields various kinds of ineaning. This one always gives the Eternal (viz., Emancipation), speaking of Brahma.

M. N. Dutt: O you of beautiful smiles, Word is a cow, on account of her power which is both divine and not divine. See the distinction of these two subtle forms of Word that flow.

M. N. Dutt: What did the goddess of Word then say, formerly when, though moved by the wish to speak, speech could not come out?

M. N. Dutt: The Brahmana said The Word that is made in the body by Prana, then attains to Apana from Prana. Then changed into Udana and coming out of the body, it covers all the quarters, with Vyana.

M. N. Dutt: After that, she lives in Samana. Even thus did Word formerly speak. Hence Mind, on account of being immovable, is distinguished, and the goddess Word, on account of being movable, is also distinguished.

M. N. Dutt: The Brahmana said Regarding it is cited the ancient story, O blessed one, of what the institution is of the seven sacrificing priests.

M. N. Dutt: The nose, the eye, the tongue, the skin, and the ear numbering the fifth, the mind, and the understanding, these are the seven sacrificing priests standing distinctly from one another.

Corresponding verse not found in M. N. Dutt's version.

Corresponding verse not found in M. N. Dutt's version.

Corresponding verse not found in M. N. Dutt's version.

Corresponding verse not found in M. N. Dutt's version.

Corresponding verse not found in M. N. Dutt's version.

Corresponding verse not found in M. N. Dutt's version.

Corresponding verse not found in M. N. Dutt's version.

Corresponding verse not found in M. N. Dutt's version.

M. N. Dutt: Living in subtle space, they do not perceive one another. Do you, O beautiful one, know these sacrificing priests that are scven by their nature.

M. N. Dutt: The Brahmana's wife said How is it that living in subtle space, these do not perceive one another? What are their (respective) natures, O holy one? Do you tell me this,Olord.

M. N. Dutt: Not knowing the qualities is ignorance; while knowledge of the qualities is knowledge. These seven never succeed in apprehending or knowing the qualitics of one another.

M. N. Dutt: The tongue, the eye, the ear too, the skin, the mind, and the understanding, do not succeed in apprehending smells. It is the nose alone which apprehends them.

M. N. Dutt: The nose, the eye, the ear too, the skin, the mind, and the understanding, never succeed in apprehending tastes. The tonguc alone apprehends them. never

M. N. Dutt: The nose, the tongue. the ear also, the skin, the mind and the understanding, never succeed in apprehending colours. It is the eye alone which apprchends them.

M. N. Dutt: The nose, the tongue, the eye too, the ear, the understanding, and the mind, succeed in apprehending sensations of touch. It is the skin alone that apprehends them.

M. N. Dutt: The nose, the tongue, the eye, the skin, the mind, and the understanding, never succeed in apprehending sounds. It is the ear alone which apprehends them.

M. N. Dutt: The nose, the tongue, the cye, the skin, the car, and the understanding, never succeed in apprchending doubt. It is the mind which apprehends it.

M. N. Dutt: The nose, the tongue, the eye, the skin, the ear, and the mind, succeed in apprehending determination. It is the understanding alone which apprehends it.

M. N. Dutt: Regarding it is cited, O beautiful lady, this ancient discourse between the senses and the mind. never

M. N. Dutt: The Mind said The nose does not smell without me. (Without me) the tongue does not apprchend taste. the eye does not perceive colour, the skin does not feel touchi, the car does not apprehend sound, when deprived of me. I am the eternal and foremost one among all the elements.

M. N. Dutt: It always occurs that without inyself, the senses never shine, like habitations cmpty of inmates or fires whose flames have been quenched.

M. N. Dutt: Without me, all creatures cannot apprehend qualities and objects, with even the senses exerting themselves, as fuel that is wet and dry cannot catch fire.

M. N. Dutt: Hearing these words, the Senses said, This what you think would be true, if, you could enjoy pleasures without either ourselves or our objccts.

M. N. Dutt: If, when we are no more, there be gratification and support of life, and a continuation of your enjoyments, then what you think would be true; or, if, when we are absorbed and objects are existing, you can't have your enjoyments by your desire alone, as truly as you have them with our help.

M. N. Dutt: If, again, you consider your power over our objects to be always complete, do you then seize colour by the nose, and taste by the eye.

M. N. Dutt: Do you also take smells by the car, and sensations of touch by the tongue. Do you also take sounds by the skin, and like wise touch by the understanding.

M. N. Dutt: The powerful do not acknowledge the control of any rules. Rulcs cxist only for the weak. Do you seize enjoyments unenjoyed before; you should not enjoy what has been tasted before (by others).

M. N. Dutt: As a disciple goes to a preceptor for the sake of the Shrutis, and then, having acquired the Shrutis, lives on their meaning, so do you regard as yours those objects which are shown by us, past or future, in sleep or in wakefulness.

M. N. Dutt: Of creatures, again, who have lillle intelligence, when their mind becomes distracted and checrless, life is seen to be upheld upon our objects discharging their functions.

M. N. Dutt: It is seen also that a creature, after having made many purposes and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense alone.

M. N. Dutt: One entering upon enjoyments depending on purposes alone and unconnected with actual objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.

M. N. Dutt: True it is that we have connections with our respectivc attributes; true it is, we have no knowledge of one anther's attributes. But without us you can have no perception. Without us no happiness can come to you. objects of sense, always meets with death upon the exhaustion of the vital airs, like an enkindled fore upon the exhaustion of fuel.