An Index to the Names in the Mahabharata, with Short Explanations and a Concordance to the Bombay and Calcutta Editions and P. C. Roy's Translation c5.s4.365

c5.s4.365

Three are the seats of all existent objects: land, water, and ether; the mode of birth is fourfold (from eggs, germs, filth, or wombs) (specification); etc.; on the means of attaining to Brahmán; on the body; the emancipated one is Vishnu, etc. (e); † him praise brahmans, D., As., Y., Pç., P., birds, Rā., Bh., and M.-ṛ. († v. 1159) (XIV, 42); the kshatriya, elephant, lion, sheep, snake, bull, and male are of middle quality {i.e. rajas}; the nyagrodha, etc. (ζ) are the foremost among trees; Himavat, etc. (η) are the foremost among mountains; M. are the foremost of the gaṇas, etc. (θ); [in v. 1201 it is Vāyu who resides in the skin and is employed in the perception of touch, etc.] (XIV, 43); the day was first, then arose the night, etc.; the months are said to begin with the bright fortnights; the constellations begin with Çravaṇa; the seasons with winter (çiçira), etc. (ι) (XIV, 44); on the wheel of life (XIV, 45); on the duties that men should observe (XIV, 46); on renunciation, knowledge, and power (XIV, 47); it is impossible to attain to Puruṣa by any other means than goodness; some assert the unity of Kṣetrajña and sattva; this is not correct; the relation of Puruṣa to sattva is like that of the guat to the udumbara, or that of water-drops on the leaf of a lotus. The P. once more asked (XIV, 48) about the diversities of practice observed by men, and about the connection between the Kṣetrajña and sattva (XIV, 49). Brahmán, quoting what was said by a preceptor to a disciple, said that abstention from harming any creature is the foremost of all duties, and the relation between sattva and Kṣetrajña (Puruṣa) is that of the object (viṣaya) to the subject (viṣayitva), or like that of the matter to the maker, or like that of a lamp (with oil and wick) to him who lights it; sattva is manifest, while Puruṣa is unmanifest; knowledge is indispensable for attaining to felicity; from pradhāna develops mahat, from mahat ahaṃkāra, from ahaṃkāra the five elements; the qualities of the elements are the following:—