Sanskrit Reader Course

SANSKRIT
READER
COURSE
Heiko Kretschmer 2012
Indian Library Potsdam

Lindenstrasse 8, 14467 Potsdam, Germany
www.vedischer-kulturverein.de
Also available:
SANSKRIT READER A Course in Hinduism based on the SANSKRIT READER COURSE

FALL OF INDIA What happened to Bharata ?
SHRI YANTRA A Simple Way to Draw the Shri Yantra
SANSKRIT READER COURSE
Contents
1.
Technicalities . . . . . . . . . . . . . . . . . . . . . . .
2.
Alphabet . . . . . . . . . . . . . . . . . . . . . . . . . . .
10
3.
Writing part 1-21 . . . . . . . . . . . . . . . . . . . . .
14
4.
Declension . . . . . . . . . . . . . . . . . . . . . . . . .
55
5.
Chandas (verse meter) . . . . . . . . . . . . . . . .
90
6.
Sandhi (junctions) part 1-6 . . . . . . . . . . . . . 154
7.
Alphabetical Word Order . . . . . . . . . . . . . . . 226
8.
Dhtus (word roots) . . . . . . . . . . . . . . . . . . . 243
9.
Kdanta (derivation) part 1-8 . . . . . . . . . . . . 266
10. Taddhita (second. derivation) part 1-8 . . . . . 365

11. Samsa (compounds) part 1-3 . . . . . . . . . . . 462
12. Conjugation . . . . . . . . . . . . . . . . . . . . . . . . 563
13. Dhtu List . . . . . . . . . . . . . . . . . . . . . . . . . . 620
14. Suffixes . . . . . . . . . . . . . . . . . . . . . . . . . . . . 646
15. Word List Gt . . . . . . . . . . . . . . . . . . . . . . . 647
16. Word List Conversation . . . . . . . . . . . . . . . . 762
17. Summary Grammar . . . . . . . . . . . . . . . . . . . 771
18. Tables . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 776
kontakt@vedischer-kulturverein.de
1. Sanskrit Technicalities
Abbreviations
m. ... masculine gender
f. ... feminine gender
n. ... neuter gender
caus. ... causative
opt. ... optional form
pass. ... passive voice
... verbal root (dhtu)
We are using the grammatical terminology according to the famous Harinmmta-vykaraam by Jva
Gosvm, a 16th century saint and scholar:
acyuta (Pini: la) the present tense: he does (Table 2)
ajita (l) conditional, cause and effect: if ... then (Table 2)
adhokaja (li) perfect, a past tense (not witnessed): he did (Table 2)
anvaya succession, syntax, the regular word order in a Sanskrit sentence
avyaya unchangeable, an indeclinable word
ra (from i) license of a sage
uttama-purua last person, our first person: I, we two, we all
ohya with the lips (oha), labial
kahya in the throat (kaha), guttural
kalki (l) the general future tense: he will do (Table 2)
kmapla (r-li) benedictive, blessing: let it be done(Table 2)
kdanta ending with a kt [affix], primary derivation of words from dhtus (word roots)
kanma a group of words, mainly pronouns
caturth fourth case, dative, for the beneficiary or purpose (Table 1)
taddhita (tad-hita) good for that, secondary derivation of words from other words
tlavya at the palate (tlu), palatal
tty third case, instrumental, for the instrument (Table 1)
dvitya second case, accusative, for the object (Table 1)
nma all words other than verbs
nma-dhtu a secondary dhtu derived from a nma
dantya at the teeth (danta), dental
pacam fifth case, ablative, for the source or cause (Table 1)
prathama-purua first person, our third person: he, they two, they all
pratham first case, nominative, for the subject (Table 1)
blakalki (lu) periphrastic, a future tense (not the same day): he will do (Table 2)
bhtea (lu) aorist, the general past tense: he did (Table 2)
bhtevara (la) imperfect, a past tense (not the same day): he did (Table 2)
madhyama-purua middle person, our second person: you, you two, you all
mrdhanya at the roof (mrdh), cerebral or retroflex
loka-prama that which is established by usage
vidht (lo) imperative, order or blessing: he must do (Table 2)
vidhi (vidhi-li) potential, rule or possibility: he should do (Table 2)
ah sixth case, genitive, for a relationship (Table 1)
sati-saptam locative absolute: when...
sandhi junction
saptam seventh case, locative, for the location in place or time (Table 1)
sambodhana addressing, vocative, the eighth case (Table 1)
Table 1 The number code for the declension

case
sing. dual plural
(1) pratham
1.1 1.2 1.3
subject
(2) dvity
2.1 2.2 2.3
object: to ...
(3) tty
3.1 3.2 3.3
instrument: with ...
(4) caturth
4.1 4.2 4.3
beneficiary or purpose: for ...
(5) pacam
5.1 5.2 5.3
source or cause: from ...
(6) ah
6.1 6.2 6.3
relationship: of ...
(7) saptam
7.1 7.2 7.3
place or time: in ...
(8) sambodhana 8.1 8.2 8.3

Table 2 The ten tenses and moods
(1) acyuta
(2) vidhi
(3) vidht
(4) bhtevara
(5) bhtea
(6) adhokaja
(7) kmapla
(8) blakalki
(9) kalki
(10) ajita
addressing: O ...
present tense: he does

rule or possibility: he should do
order or blessing: he must do
past tense (not same day): he did
past tense: he did
past tense (not witnessed): he did
blessing: let it be done
future tense (not same day): he will do
future tense: he will do
cause and effect: if ... then
Translations
841
AJaraMarvTPa[ajae ivaMaQa| c icNTaYaeTa( ) Ga*hqTa wv ke= Xaezu Ma*TYauNaa DaMaRMaacreTa( )) 2

a-jarmaravat prjo vidym artha ca cintayet, ghta iva keeu mtyun dharmam caret 3
ivaMa( AQaRMa( c vidym artham ca For [the gain of] education (vidy) and wealth (artha)4
Pa[aj" prja an intelligent person
AJarAMarvTa( icNTaYaeTa( ajara-amaravat cintayet should feel as if free from old age and death.
Ma*TYauNaa ke= Xaezu Ga*hqTa" wv mtyun keeu ghta iva [But] as if caught in the hairs (kea) by death
(mtyu)5
DaMaRMa( AacreTa(
1Each
dharmam caret he should do virtue (dharma).
verse has a number assigned to it, under which you will find the respective verse in our
SANSKRIT READER .
2Verse in Devangar
3Transliteration We have divided all words, which might be joined in Devangar due to a method of
writing ligatures.
4Anvaya Making an anvaya means to put the words in their regular prose order (anvaya) of agent
(kart), object (karma) and verb (kriy). We tried to make only a minimum of changes in the
original word order and have divided the anvaya into easily comprehensible short phrases.
5Brackets In brackets we have given the undeclined form of the word, as you can find it in a
dictionary. In square brackets you will find words that are not part of the original text, but that
help you to understand the context of the verse.
Suffixes
ati. very, beyond
adhi. over, more
anu. after, along
apa. (opp. to upa.:) away, bad
abhi. near to, intense
ava. under, away
. near, gives opposite sense to verbs of motion
ud. up, out, from
upa. (opp. to apa.:) near, under
dur. (opp. to su.:) difficult, bad
ni. down, below
nir. away, without
pari. round, fully
pra. very much, before
prati. towards, back again
vi. (opp. to sam.:) apart, reverse
sam. opp. to vi.:) together with, full
su. (opp. to dur.:) well, very
.[p] in taddhita, to make feminine nouns; as in padma >>> padm
.[p] in taddhita, to make feminine nouns; as in gopa >>> gop
.[k]ta in kdanta; as in k.ta (done)
.[k]tavat[u] in kdanta; as in k.tavat[u] (he who has done)
.[k]tv in kdanta; as in k.tv ([after] doing, having done)
.cana particle that makes interrogatives indefinit; as in ki.cana (something)
.cid particle that makes interrogatives indefinit; as in ki.cid (something)
.tama in taddhita, forming superlative; as in guhya.tama (most guhya)
.tara in taddhita, forming comparative; as in guhya.tara (more guhya)
.tavya in kdanta; as in kar.tavya (to be done, duty)
.tas[i] in taddhita, forming avyayas interpreted as pacam; as in mat.ta (from me)
.t[p] in taddhita, forming abstract nouns; as in sama.t (sameness)
.tum[u] in kdanta, forming the infinitive: to do
.t[n] in kdanta, forming agent nouns; kar.t (doer)
.tra in taddhita, forming avyayas indicating place; as in sarva.tra (everywhere)
.tva in taddhita, forming abstract nouns; as in sama.tva (sameness)
.mat[u] in taddhita; as in r.mat[u] (having r)
.maya in taddhita; as in magala.maya (full of auspiciousness)
.ya in kdanta; as in kr.ya (which is to be done, duty)
.ya[p] in kdanta; niyam.ya ([after] restraining)
.vat[i] in taddhita; as in daa.vat[i] (like a rod)
.vat[u] in taddhita, derived from mat[u]; as in bhaga.vat[u] (having bhaga)
.[]at[] in kdanta; as in kurvat[] [while] doing
.[]na in kdanta; as in kur.va [while] doing
Hinduism Invocation
1
sampti-kmo magalam caret
One who desires accomplishment (sampti) [of anything] should [first] invoke auspiciousness
(magala).
2
magalam ia-devat-namaskra
Magalcaraa (magalam) [means] obeisance (namaskra) to ones worshipable (ia) Lord (devat).
3
guru vidy hari prcya purdi likhen nara
[After] having [first] worshipped the teacher (guru), learning (vidy) and the Lord (Hari), a man (nara)
should copy (write) [literature] like the Puras.
4
hari om
The Lord (Hari) [is addressed with] om.
5
satyam eva jayate
[The Absolute] Truth (satya) alone he (the yog) attains (conquers).
6
vakra-tua mah-kya srya-koi-sama-prabha, nirvighna kuru me deva ubha-kryeu sarvad
O lord (deva) [Gaea], with a curved trunk (tua), with a great body (kya), and with an effulgence
(prabh) equal to millions (koi) of suns (srya)! In auspicious (ubha) activities (krya) make me always
(sarvad) free from obstacles!
7
mano-java mruta-tulya-vega jitendriya buddhimat variam
vttma-ja vnara-ytha-mukhya r-rma-dta araa prapadye
Who is swift like the mind (manas), equal (tulya) to the wind in force (vega), sense-controlled, best
(varia) of the intelligent, son of the wind (vta), and chief of the host of monkeys (vnara) of that r
Rmas messenger (dta) [Hanumn] I take shelter.
8
nama savitre sryya bhskarya vivasvate, dityydi-bhtya devdn namo nama
To [the Sun known as] Savitr, Srya, Bhskara, Vivasvn and ditya [my] obeisance. To [that]
foremost (di-bhta) among gods (deva) and others [my] repeated obeisance (namas).
9
y dev sarva-bhteu vidy-rpea sasthit, namas tasyai namas tasyai namas tasyai namo nama
The goddess (dev) [Sarasvat] who is situated in all beings (bhta) as their knowledge (vidy), to her
my obeisance (namas), to her my obeisance, to her my obeisance, my repeated obeisance.
10
sarva-magala-magalye ive sarvrtha-sdhike, araye tryambake gauri nryai namo stu te
O [most] auspicious one (magaly) of all what is auspicious (magala), O bestower (sdhik) of all
wealth (artha), O shelter (aray), O [consort of iva, known as] iv, Tryambak, Gaur, Nrya !
My obeisance to You [Durg]!
11
padmsane sthite devi para-brahma-svarpii, sarva-dukha-hare devi mah-lakmi namo stu te
O goddess (dev) who is situated on a lotus (padma) seat (sana), O embodiment (svarpi) of the
Supreme Absolute (brahman), O goddess (dev) Mah-Lakm, remover (har) of all suffering (dukha)!
[My] obeisance (namas) to You!
12
nama ivya gurave sac-cid-nanda-mrtaye, niprapacya ntya nirlambya tejase
To the teacher (guru) [of the world], the embodiment (mrti) of eternity (sat), knowledge (cit) and bliss
(nanda), who is unmanifest (niprapaca) and peaceful (nta), independent and effulgent to [that
Lord] iva my obeisance.
13
mka karoti vcla pagu laghayate girim, yat-kp tam aha vande paramnanda-mdhavam
Whose mercy (kp) makes a dumb man (mka) eloquent, and a lame man (pagu) crossing a
mountain (giri), that transcendentally blissful Lord (Mdhava) I praise.
14
dakie lakmao yasya vme ca janaktma-j, purato mrutir yasya ta vande raghu-nandanam
On whose right side is Lakmaa, on whose left side is [St,] the daughter of [King] Janaka, and in
whose front is Hanumn (Mruti), I praise that Rma, beloved of the Raghus.
15
kyena vc manasendriyair v buddhytman v prakte sva-bhvt
karomi yad yat sakala parasmai nryayeti samarpaymi
According to my nature (prakti) whatever I do with body (kya), words (vc), mind (manas), senses
(indriya), intelligence (buddhi) and soul (tman), saying nryaya (this is for the Lord), I dedicate
[everything] to Him.
16
om, a-sato m sad gamaya, tamaso m jyotir gamaya, mtyor m amta gamaya, o nti nti nti
[O Lord!] From illusion (a-sat) lead me (m) to reality (sat), from darkness (tamas) lead me to light
(jyotis), from death (mtyu) lead me to eternity (amta). Peace, peace, peace!
17
adhikr ca sambandho viaya ca prayojanam, avayam eva vaktavya strdau tu catuayam (1)
Who the qualified student (adhikrin) [of the book] is, (2) its context (sambandha), (3) the topic
(viaya) and (4) the goal (prayojana) [this] fourfold [intention] it is inevitably (avayam) to be stated
in the beginning (di) of a book (stra).
18
ananta-stra bahul ca vidy svalpa ca klo bahu-vighnat ca
yat sra-bhta tad upsanya haso yath kram ivmbu-madhyt
Scriptures (stra) are unlimited, sciences (vidy) are many, time (kla) is very short (svalpa), and there
are many obstacles (vighna). [Therefore,] that which is essential (sra) that is to be attended, as a swan
(hasa) [draws] milk (kra).
19
prtar dyta-prasagena madhyhne str-prasagata, rtrau caura-prasagena klo gacchati dhmatm
In the morning by indulgence (prasaga) in gambling (dyta), at noon by indulgence in women (str),
and at night (rtri) by indulgence in theft (caura) [thus] the time (kla) of the wise is spent (goes).
20
om, sa ha nv avatu, sa ha nau bhunaktu, saha vrya karavvahai, tejasvi nv adhtam astu
m vidvivahai, o nti nti nti
May He (the Lord) protect (avatu) us both (nau), may He nourish (bhunaktu) us both [intellectually],
may we both work vigoriously, may our study (adhta) be brilliant, and may we not (m) quarrel! Peace,
peace, peace!
21
tri-vara satyam
[Which is said] three times [comes] true.
22
vidyrth prpnuyd vidy dhana-kmo dhana tath, yu-kmas tathaivyu r-kmo mahat riyam
One desiring learning (vidy) shall attain learning, one desiring wealth (dhana) [shall attain] wealth,
one desiring longevity (yus) [shall attain] longevity, and one desiring opulence (r) [shall attain] great
opulence.
23
sarve bhavantu sukhina sarve santu nirmay, sarve bhadri payantu m kacid dukha-bhg bhavet
durjana saj-jano bhyt saj-jano ntim pnuyt, nto mucyeta bandhebhyo mukta cnyn vimocayet
May all (sarva) be happy (sukhin), may all be free from disease (nir.maya), may all see fortunes
(bhadra), and may no one become distressed. May an evil person (dur.jana) become a saintly person (satjana), may a saintly person attain peace (nti), may someone who is peaceful become free from
bondages, and may someone who is [thus] liberated (mukta) deliver others (anya)!
24
svasti prajbhya pariplayant nyyena mrgea mah mah, go-brhmaebhya ubham astu
nitya lok samast sukhino bhavantu For all creatures (praj) [shall be] fortune (svasti, su.asti
well-being), the rulers shall perfectly protect the earth (mah) by the proper course (mrga), for the
cows (go) and intelligent men (brhmaa) shall always be fortune, all worlds / people (loka) shall be
happy!
25
okra-mla-mantrdhya punar-janma-dhaya, go-bhakto bhrata-gurur hindur hisana-daka
Whose meditation is on om (om-kra) as primeval (mla) mantra, whose firm (dha) belief is in rebirth
(punar-janma), who adores the cow (go), whose teacher (guru) is the [scripture] Mahbhrata (bhrata),
and who criticizes violence (hisana), he is a Hindu. (Hindu is not Sanskrit, but an ancient Persian
word for a resident of India. It may have been derived from the river Sindhu (Indus), or indu (moon).
This verse is supposed to be found in a book called Mdhava-dig-vijaya.)
10
2. Sanskrit Alphabet
vowels (svara):
A a Aa
w i wR o u O ?
W e We ai Aae o AaE au
The vowels
and ? are practically not used.
Next in the alphabet, after the vowels, are two signs:

anusvra after-sound, the nasalization of the preceding vowel, in Devangar marked by a dot above
the line, and
visarga sent forth, an echo marked by a colon. We will study these signs in the lesson on
pronunciation.
"
&
consonants (vyajana):
k== ka % kha
c ca ^ cha
$= a #= ha
Ta ta Qa tha
Pa pa f== pha
Ga ga
Ja ja
@ a
d da
b ba
ga gha x== a
jha Ha a
! ha <a a
Da dha Na na
>a bha Ma ma
Ya ya r ra l la v va
Xa a z a Sa sa h ha
Since consonants require a vowel for pronunciation, the a is used for all the consonants by default,
unless noted otherwise ka, kha, ga, gha, and so on.
Among the consonants, the first twenty-five, from ka to ma, are full-contact consonants (spara),
involving the complete stoppage of the path of air. The letters ya, ra, la and va are semivowels
(antastha), with only little contact; and a, a, sa and ha are sibilants. The full-contact consonants
(spara) are further divided into five groups (vargas), named after the first member of each group:
ka-varga ka kha ga gha a
ca-varga
ca
cha
ja
jha
a-varga
ha
a ha
ta-varga
ta
tha
da dha
na
pa-varga pa pha ba bha ma

In poetry, pa-varga represents the materialistic way of life parirama (hard work); phena (foam,
indicating exhaustion, because foam comes from the mouth of an exhausted animal); bandha (bondage);
bhaya (fear); and ultimately mtyu (death). Therefore, the path of liberation is called a-pavarga not
pavarga.
11
Places of pronunciation:
vowels
consonants
(1) guttural
A a Aa k== ka % kha Ga ga ga gha x== a
(2) palatal
wi
(3) cerebral
$= a #= ha @ a ! ha <a a r ra
wR c ca ^ cha Ja ja jha Ha a Ya ya
(4) dental
(5) labial
ou O
Ta ta Qa tha d da Da dha Na na l la
Pa pa f== pha b ba >a bha Ma ma
h ha
Xa a
z a
Sa sa
(1) kahya in the throat (kaha), guttural

For a (as in mother), (as in father) and ha the tongue remains relaxed at the bottom of the mouth.
For the consonants from ka to the nasal a (as in long) the back of tongue raises to block and release
the air.
(2) tlavya at the palate (tlu), palatal
For the vowels of this group (i and ) the tongue approaches the palate, without
touching it. Put the tongue in the position to pronounce i, which means you have to
smile , and say i (as in kiss) and (as in peace). For pronouncing ya and a, please
keep the tongue in this position, i.e., keep smiling , and say yaa (fame), iva
(auspicious), a (lord). For the other palatals (ca, cha, ja, jha, a) keep the tongue in
the same place. But now, the tongue makes full contact with the palate.
(3) mrdhanya at the roof (mrdh), cerebral or retroflex
Except for ra, all the cerebrals are transliterated with a dot below. You may imagine this
dot to be the tip of the tongue which bents upwards, touching the palate. Therefore
these letters are also called retroflex. Please be more serious
. For the vowels of this
group ( and ) the tongue does not touch the roof. For the consonants the tongue
touches the roof of the mouth. Say: a, kaha (throat), koa (corner), pava (Arjuna)
(4) dantya at the teeth (danta), dental
The tip of the tongue touches slightly the root and back of the upper teeth.
(5) ohya with the lips (oha), labial
For all letters of this group the tongue is completely passive. The vowels of this group (u an ) are
pronounced with a projection of the lips. For the consonants put the lips together and let them spring
slightly apart. The pha is pronounced as in shepherd.
The remaining letters are pronounced as follows:
The place of articulation of e and ai is simultaneously the throat and palate.
e
ai E as in day and ai as in aisle.
W We
Aae o AaE au
The vowels o and au are prounounced with the modulation of the throat and the lips.
O as in go and au as in cow
12
v va
The consonant va is pronounced by a slight contact of the upper teeth with the lower lip.
Finally here are two signs that influence the pronuncation of a preceding vowel:
The place of articulation of the pure nasal anusvra (transliterated as ) is said to be the head and
the nose. There is neither a contact between the lips, nor an activity of the tongue. It is thus
differentiated from a normal m in that it is produced through the nose alone, and not by a
combination of lips and nose. And it is differentiated from the other nasals the guttural a, palatal
a, cerebral a and dental na because it is articulated without intervention of the tongue.
= &=
"==
Visarga () is a sound similar to ha, but unvoiced/hard. It is followed by a short echo of the
preceding vowel. Thus for mana say manaha, for agni say agnihi and for bandhu say
bandhuhu.
When the ending is -ai, only i is repeated and in au only u is repeated: for kmai say kmaihi
and for gau say gauhu.
If the visarga is followed by another consonant, it is heard only as a scratching guttural sound, as
in Loch Ness. This occurs when is inside a word, a compound word, a sentence, or a line of a
verse: dukha (misery), mana-prasda (satisfaction of the mind).
Further notes:
(1) The first vowels are listed in pairs (a-, i-... ). In each pair the first vowel is short (hrasva) and the
second is exactly twice as long (drgha): a as in mother and as in father.
(2) Among the consonants there are so-called aspirates. They are pronounced while exhaling markedly.
This is denoted by adding an h to the consonant, as in kha. The difference between kha and ka is, that
kha requires more exhalation than ka, otherwise they are the same sounds. Compare for example karma
(activity) and sukha (happiness), tapas (austerity) and patha (path; note that the Sanskrit th is not the
English th of path, but that it is a t with much exhalation). Do also not confuse the transliteration h (in
kha, tha, ...) with the letter ha.

(3) Mark the difference in pronunciation between the three sibilants which we have learned the palatal
a , the cerebral a , and the dental sa. As in iva , viu , sev (service), and rsana
(headstand) r sana).
13
Hinduism Wisdom
26
pthivy tri ratnni jalam anna subhitam
On earth (pthiv) there are three (tri) jewels (ratna) water (jala), food (anna) and a saying (subhita
spoken well, witty saying).
27
naratva durlabha loke vidy tatra sudurlabh, kavitva durlabha tatra aktis tatra ca durlabh
In [this] world (loka) [birth as] a human (nara.tva) is rare [i.e., a prerogative], in it (human life)
education (vidy) is very rare (su.durlabha), in it (education) poetic skill (kavi.tva) is rare, and in it
(poetic skill) genius (akti ability) is even more rare.
28
gandhena gva payanti vedai payanti brhma crai payanti rjna cakurbhym itare jan
Cows (go) see through smell (gandha), the intelligent (brhmaa) see through knowledge (veda), kings
(rjan) see through scouts (cra), and ordinary (itara other) people (jana) through the two eyes
(cakus).
29
dhty inodara raket pi-pda ca caku, caku-rotre ca manas mano vca ca vidyay
Genital (ina) and stomach (udara) one should protect with ones determination (dhti), hands (pi)
and feet (pda) with the eye (cakus), eyes and ears (rotra) with the mind (manas), and mind and words
(vc) with wisdom (vidy).
30
di-pta nyaset pda vastra-pta jala pibet, satya-pta vaded vkya mana-pta samcaret
One should put (cast) his step (pda) [only] when purified (pta) by sight (di) (i.e., being careful
not to step on any creature), one should drink water (jala) filtered (purified) with [a piece of] cloth
(vastra), one should speak words (vkya) purified by truth (satya), and one should inact what is
approved (purified) by the mind (manas).
31
cira-krika bhadra te bhadra te cira-krika, cira-kr hi medhv npardhyati karmasu
O you, who thinks long before acting (cira-krika who works a long time (cira)), blessing (bhadra)
to you! O you, who thinks long before acting, blessing to you! One who thinks long before he acts is
truly wise (medhvin) [because] he never offends (apardhyati) in his activities (karman).
32
a-mantram akara nsti nsti mlam an-auadham, a-yogya puruo nsti yojakas tatra durlabha
There is no letter (akara) without meaning (mantra advice), there is no root (mla) without
medicinal value (auadha), there is no person (purua) without ability, [but] rare is the one who can use
them.
33
vid apy amta grhya bld api subhitam, a-mitrd api sad-vttam a-medhyd api kcanam
Even from poison (via) nectar (amta) is to be taken, even from a child (bla) good advice (subhita),
even from an enemy (a-mitra) [a lesson in] good conduct (sat-vtta), and even from something impure
(a-medhya) gold (kcana).
34
reho hi paita atrur na ca mitram a-paita
Better [to have] a learned (paita) enemy (atru) (... to learn from him), and not an ignorant (apaita) friend (mitra).
35
sarvatra brhma santi santi sarvatra katriy, vaiy drs tath kara striya sdhvya ca suvrat
O Kara! In every country (sarvatra everywhere) there are intelligent men (brhmaa), everywhere
there are [good] rulers (katriya), [good] businessmen (vaiya), workers (dra), and saintly (sdhv)
women (str) of good vows (su.vrata).
14
3. Sanskrit Writing 1
Whenever a new letter is introduced, you will see its place in the alphabet on the right hand side. Make
sure that you also remember those letters from previous lectures, which you will find in the alphabet as
well.
At the end of each lesson you will find a list of Sanskrit words. They only contain letters that you have
learned already. Practicing to read these words will speed up your learning process tremendiously. You
can check your pronunciation by reading the transliteration next to it.
The first vowels are a (as in mother) and (as in father). Please practice writing the letters and use the
dotted line as a guide where to place the uppermost horizontal line of each letter. Thus the letter will be
b e l o w the line:
Alphabet
. . . . . . . . . . . . . . . . . . . . . . . . . . .
A
Aa
Ma
MaMa
A Aa
. . . . . . . . . . . . . . . . . . . . . . . . .
The first consonant we will learn is ma:
Ma
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
and our first word is mama (my):

. . . . . . . . . . . . . . . . . . . . . .
The upper horizontal line is written at the end over both letters at once, and not over each letter
separately.
Since every consonant is already pronounced with an inherent a, the letter
A a is only written at the
beginning of a word: a-mama without [a sense of] my, without egotism.
AMaMa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
a-mama no ego
For long , a vertical line is added to a consonant:
Maa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
m mother
A a AMa ama AaMa ma AMaa am AaMaa m MaMaa mam MaaMaa mm AaMaMa

AMaaMa amma AMaMaa amam
Reading exercise:
mama
36
AacarAaYaRTvNYaaYa"== )
cra-ryatva-nyya
The proverb (nyya) of good behaviour (cra) and being a gentleman (rya).
15
Devangar has no hyphens, but we are using them sometimes to show the compounds of a word. The
=)=
vertical line at the end indicates the full stop.
16
Sanskrit Writing 2
The next letters:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Na
k==
. . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
k==
Cutting the inherent a with a plough, so that ma becomes m:
Ma(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
m
A vowel may be followed by a nasalization, which is called anusvra

(aftersound) and marked with a dot:
k&=
Na
Ma
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ka
Or it may be followed by an echo, which is called visarga and marked with a

colon:
k=="
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ka
(in this example ka is thus pronounced kaha)
k==aMa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
kma desire
k== ka k==a k k==Ma( kam k==aMa( km k==aMaMa( kmam k==aMaaNa( kmn AaNak== naka MaaMak==Ma( mmakam
A& a Ma& ma Na& na Aa& Maa& m Naa& n
NaMa"
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
nama salute
MaNa" mana (say manaha) k==aMa" kma (say kmaha) MaaMak==a" mmak (say mmakha)
17
Sanskrit Writing 3
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
r
Sa
>a
Ta
raMa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
k==
Ta
Na
>a Ma
r
Sa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
rma
raMa" rma Nar nara (man) k==rMa( karam Mak==r" makara Aak==r" kara AaraMa" rma
Saar
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
sra essence
SaMa sama (same) SaMaaSa samsa (compound) SarSaaMa( sarasm Sa&Saar sasra (rebirth) rSaNaMa(
rasanam AaSaNa sana (seat) MaaSa msa (month) MaNaSaa manas MaaNaSaa" mnas
>ar
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
bhara load
>aaMa bhma >aaSa( bhs >aaSa" bhsa >aak(= bhk Na>a" nabha Aa>aaSaMa( bhsam
>aarTa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
bhrata
Bhrata is the actual name of the country which foreigners call India.
18
TaTa" tata (then) TaTaMa( tatam TaMa" tama (darkness) TaMaSaa tamas TaaTa tta MaTa" mata rTa rata
rTaa" rat SaTa( sat (real, good) SaMaTaa samat SaTaTaMa( satatam SaNaaTaNa santana (eternal) ATa"
ata k==TarTa( katarat
37
ruSaPaRNYaaYa"== )
rajju-sarpa-nyya
The proverb (nyya) of the rope (rajju) and the snake (sarpa).
19
Sanskrit Writing 4: Ligatures

There are three ways of forming ligatures between consonants:
(1) dropping the vertical line of the first component
Na na + Ta ta >>> the vertical line of the first letter is dropped N n + Ta ta >>> NTa nta
NTa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
nta
Ta ta + Ma ma >>> T t + Ma ma >>> TMa tma
TMa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
tma
Sa sa + Ma ma >>> S s + Ma ma >>> SMa sma
SMa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
sma
Ma ma + >a bha >>> M m + >a bha >>> M>a mbha
M>a
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
mbha
ANTa anta (end) ANTa" anta ANTarMa( antaram SaNTa" santa SaMaNTa samanta ANaNTa ananta
(endless) AaTMak== tmaka AaTMaNa( tman AaTMaa tm (self, soul) ASMaaTa( asmt k==SMaaTa( kasmt
TaSMaaTa( tasmt (therefore) >aSMa bhasma SMarNa( smaran AarM>a" rambha AM>aSaa ambhas
Similarly: TSa tsa MaTSar matsara MNa mna SaaMNaaMa( smnm
20
Sanskrit Writing 5: Vowel Signs
As we saw before, the letter =a is written only in the beginning of a word, because every consonant is
pronounced with an inherent a. When the inherent a is to be replaced by another vowel, the
corresponding vowel sign is added. The vowel sign for a long is a vertical line and
k== ka becomes
k==a=k.
A a Aa
vowel
vowel sign
examples
k== ka
Ta ta
Na na
>a bha
Ma ma
r ra
a
k==a k
Taa t
Naa n
>aa bh
Maa m
ra r
wi
i
ik== ki
iTa ti
iNa ni
i>a bhi
iMa mi
ir ri
wR o u O
I
u
U
k==I k
Taq t
Naq n
>aq bh
Maq m
rq r
*
e E
ae
aE
k*= k
Ta* t
Na* n
>a* bh
Ma* m
Short i :
ik==
k==I
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Long :
ir
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ri
There is a Sanskrit vowel which is pronounced similar to the syllable ri. But we have to remember that
is a vowel and r in ri a consonant (see introduction). In the following example this is in k (say kri):
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
k*=
ik==Ma(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
kim what
riTa rati SaiTa sati MaiTa" mati TaMaiSa tamasi AiSaTa" asita NaaiSak==a nsik (nose) SMariTa smarati
Ai>aMaaNa abhimna AaTMaiNa tmani AiMaTa amita
After a ligature:
NaqiTa
21
STa sta iSTa sti AiSTa asti (he is) AiSMa asmi (I am)
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
nti policy
>aq bh >aqMa bhma AMaq am >aqTaMa( bhtam AaSaqTa sta AaSaqNa sna k==aMaq km ATaqTa"
atta TaaMaSaq tmas AaSaqNa" sna AaSaqNaMa( snam ANaqk==Ma( ankam
AMa*Ta
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
amta nectar
k*= Ta kta (done) k*= TaaMa( ktm >a*Taa bht Ma*TaMa( mtam SMa*Ta smta SMa*iTa smti >a*Ta( bht >a*TaaMa(
bhtm Sa*Taq st AMa*TaMa( amtam Aak*= iTa kti
Sa& sa Sk== ska Sk*= sk Sa&Sk*= sask Sa&Sk*= Ta saskta (what we spell Sanskrit)
Sa&Sk*= Ta
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
saskta
Rarely the long (say rii with long i), written , appears:
k=
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
k
38
AaYauga* RTa NYaaYa"== )

yur-ghta-nyya
The proverb (nyya) of long life (yur) and ghee (ghta).
22
Sanskrit Writing 6
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ga
l
Pa
f==
Ya
Qa
GaTa
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
k==
Ga
Ta Qa
Na
Pa f==
>a Ma
Ya r l
Sa
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
gata gone
GaTaMa( gatam GaiTa gati GaaiMaNaa gmin GaqTaa gt GaqTaMa( gtam GaNTaaiSa gantsi iGaraMa( girm raGa
rga AaGaTa gata >aaGaMa( bhgam SaaGar" sgara
In ligature: GNa gna iGNa gni AiGNa agni iNariGNa" niragni
k==al
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
kla time
k==alMa( klam k==ill kalila k==Mal kamala (lotus) k==ral karla Mal mala la>a lbha (gain) Naql
nla lqla ll (pastime) AMal amala (pure) ANal" anala MalaNa( maln Maala ml (garland)
In ligature: Ll lla
MaLl malla (say mal-la; in double consonants, both letters are pronounced
distinctly, as in the Italian bel-lo, beautiful) Ml mla AMl amla GlaiNa" glni
Par
23
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
para beyond
ParMaMa( paramam PaaNa pna Paal pla PaTaiNTa patanti PaiTa" pati iPaTa* pit (father) APar apara
APaaNa apna AiPa api k==iPal kapila k*= Paa kp (mercy) TaPa" tapa TaPaaiMa tapmi iliPa lipi
In ligature: PTa pta SaPTa sapta Ta*PTa tpta Ta*i" tpti APSara apsar k==LPa kalpa ALPa alpa (little)
f==l
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
phala fruit
Remember that pha is pronounced as in shepherd:
k==f= kapha (not kafa) f==lMa( phalam f==laiNa
phalni
MaaYaa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
my illusion
MaYaq may AYaNa ayana (path) AYaNaMa( ayanam AYaMa( ayam k==aYaMa( kyam k*= PaYaa kpay GarqYa"
garya TaYaa tay NaYaNa nayana (eye) iNaYaTa niyata ParYaa paray
In ligature: NYaaYa nyya (logic) k==aMYa kmya ParSYa parasya k*= TYa" ktya GaMYaMa( gamyam TaSYa
tasya TYaaGa tyga (renunciation) iNaTYa nitya (regular)
PaQa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
patha path
AQa atha (now) TaQaa tath (and) ANYaQaa anyath k==QaYa kathaya k==QaYaTa( kathayat PaiQa pathi
Pa*Qak(= pthak YaQaa yath rQa ratha (chariot) rQaMa( ratham k==QaMa( katham
In ligature: QYa thya iMaQYaa mithy (false) SQaaiNa sthni SQaaPaYa sthpaya iSQaTa sthita iSQar" sthira
39
ANDaParMParaNYaaYa"== )
andha-parampar-nyya
The proverb (nyya) of the succession (parampar) of blind men (andha).
24

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ku=
kU=
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Please note the special combinations ru and r:

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vowel
A a Aa w i wR o u O W e We ai Aae o AaE au
vowel sign
examples
ku= l
k== ka
Ta ta
Na na
>a bha
Ma ma
r ra
a
k==a
Taa
Naa
>aa
Maa
ra
i
ik==
iTa
iNa
i>a
iMa
ir
I
k==I
Taq
Naq
>aq
Maq
rq
ku= ku
Tau tu
Nau nu
>au bhu
Mau mu
ru
kU= k
TaU t
NaU n
>aU bh
MaU m
r
*
k*=
Ta*
Na*
>a*
Ma*
ae
aE
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
kula family
YauGa yuga (an age) TauLYa tulya PauNa" puna (again) >a*Gau bhgu MaNau manu MauiNa muni (sage) Saul>a
sulabha STauiTa stuti (praise) Maurair murri Naku= l nakula AaYau" yu (life) ku= Maar kumra ku= SauMa
kusuma TauMaul tumula
MaUl
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
mla root
25
MaUlaiNa mlni PaUTa pta PaUr pra >aUTa bhta kU= Pa kpa (well) >aUiMa bhmi >aUYa" bhya >aUTaaNaaMa(
bhtnm SaM>aUTaMa( sambhtam ASaUYa" asya
Gau
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
guru teacher
ku= kuru MaTa( marut MaaTa" mruta NaMaSku= namaskuru
Pa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
rpa form
PaMa( rpam ANauPaa anurp ku= Na( kurn GauNa( gurn

40
kU = =PaMa<@U k ==NYaaYa"== )
kpa-maka-nyya
The proverb (nyya) of the frog (maka) in the well (kpa).
26
Sanskrit Writing 8
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Mark the difference between the combination
rv rava and
the single letter
k== :a Ga
:a==kha:
:a
b
d
vNa
A Aa
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ta Qa d
Na
Pa f== b >a Ma
Ya r l v
Sa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vana forest
vr vara Tav tava >av bhava vSaUNa( vasn vYaMa( vayam v*k= vka vaYau vyu (air) vqr vra iv>au
vibhu >aviTa bhavati >aGavaNa( bhagavn (Lord) >auiv bhuvi Gaiv gavi k==iv kavi MaaNav mnava
SaM>av sambhava
In ligature: Sv sva SvaMaq svm (master) SviSTa svasti SvYaMa( svayam TvaMa( tvm TviYa tvayi
MaTva matv VYa vya VYaaSa vysa VYaQaa vyath VYaYa vyaya SaVYa savya
Mau:a
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
mukha mouth
:aMa( kham Sa:aa sakh Sau:a sukha (happiness) Saui%Na" sukhina Sau:aq sukh i:alMa( khilam
Mau%aiNa mukhni
In ligature: :Ya khya Mau:Ya mukhya
bl
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
bala strength
blaTa( balt bTa bata b>aUv babhva

In ligature: Bd bda XaBd abda AMbr ambara AMbu ambu
daNa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
dna donation
27
dMa dama (control) dqPa dpa (light) dYaa day (mercy) idVYa divya (divine) Aadr dara Aaid di
(first) ividTa vidita Naard nrada Pad pada Sa&vad savda Sada sad Tad( tad Tada tad Yaadv
ydava Yada yad
In ligature: Nd nda MaNdaNa( mandn Sk==Nd" skanda AaNaNd nanda (bliss)
With this new letter we can give an examples of visarga, the echo, inside a word. Then it is heard only as
a scratching guttural sound, as in Loch Ness.
du":a
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
dukha distress
Sau:adu":a sukha-dukha (happiness and distress)

41
vaTaAaidNYaaYa"== )
vta-di-nyya
The proverb (nyya) of vta, etc. (the other doas or body types).
28

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ke=
kE=
h
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
And a new consonant:

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Note that h is not written
h* , as we would expect, but:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vowel
vowel sign
examples
dev
k== ka
Ta ta
Na na
>a bha
Ma ma
r ra
a
k==a
Taa
Naa
>aa
Maa
ra
i
ik==
iTa
iNa
i>a
iMa
ir
I
k==I
Taq
Naq
>aq
Maq
rq
u
U
*
e
ku= kU= k*= ke= ke
Tau TaU Ta* Tae te
Nau NaU Na* Nae ne
>au >aU >a* >ae bhe
Mau MaU Ma* Mae me

re re
ae
aE
kE= kai
TaE tai
NaE nai
>aE bhai
MaE mai
rE rai
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
deva god
>aave bhve Mau%e mukhe AaSaNae sane ANTae ante ANYae anye bleNa balena daNaeNa dnena dqPaeNa
dpena f==le phale k==ale kle l>aTae labhate MauNae" mune PlveNa plavena rMaTae ramate YaeNa yena
dEv
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
daiva godly
29
dEvMa( daivam dEvq daiv >aavE" bhvai (say bhvaihi) vedE" vedai (say vedaihi) vENaTaeYa vainateya
vEraGYa vairgya k==aMaE" kmai (say kmaihi) f==lE" phalai (say phalaihi) SaENYaSYa sainyasya
AhMa(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
aham I
Aah ha Aahar hra deh deha Gaeh geha bhu bahu bhv" bahava Ga*h gha (home) h&Sa hasa
(swan) hir hari hra har huTaMa( hutam ihTa hita (benefit) Maha mah (great) rhiSa rahasi Sah
saha
d(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
hd heart
dYa hdaya id hdi APaTa apahta Saud( suhd (friend)
30

Before another consonant, r is written as a hook on top of that letter:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
kR=
k]=
}a
After another consonant, r is written as a small stroke:

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
A special combination with r :
k==MaR
Ta ta + r ra >>> Ta] tra >>> }a tra
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
karma action
AaYaR rya AkR= arka AQaR artha dPaR darpa duGaR durga Ga>aR garbha iNaMaRMa" nirmama k==aYaR krya
PaaQaR prtha PaUvR prva SaGaR sarga (creation) SaUYaR srya (sun) SavR sarva (all) vqYaR vrya vTaRTae
vartate AhRiTa arhati
This r in ligature has to be read before the complete syllable:
GaR rga GaeR rge SaGaeR sarge AQaeR arthe k==IiTaR krti MaUiTaR mrti MaUTaeR mrte SavaRNa( sarvn SaveR>Ya"
sarvebhya SvGYaRMa( svargyam vTMaR vartma duGaaR durg k==TaaR kart >aTaaR bhart AiPaRTa arpita
The dot of becomes part of the preceeding r :
GaR rga Ga| rga SaGa| sarga AQa| artha AaYa| rya k==aYa| krya SaUYa| srya AaPaUYa| prya
v]Ta
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vrata holy vow
v]Taa" vrat >a]aTaa bhrt A>a]Ma( abhram AaMa] mra AGa]e agre d]VYa dravya Ga]aMa grma (village)
Ga]h graha Ga]qv grva Ga]STa grasta iMa]YaTae mriyate k]= Ma krama NaMa] namra Pa]k*= iTa prakti (nature)
Pa]MaeYa prameya
With a vowel sign: >a] bhra >a]U bhr b]Uih brhi
Mark the ligatures d] dra and sra (instead of Sa]=): d]VYa dravya &SaTae srasate
i}a
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
tri three
}aYa traya }aYaq tray A}a atra (here) GaaYa}aq gyatr iMa}a mitra (friend) ku= }a kutra Maa}aa mtr
MaE}a maitra Nae}a netra (eye) Pa}a patra Paiv}a pavitra (sacred) Pau}a putra (child) rai}a rtri (night)
SaU}a stra Yaa}aa ytr
31
N}a ntra MaN}a mantra (advice) MaN}aq mantr (advisor) YaN}a yantra (instrument) q str
This sign for r (as in sra) should not be confused with one of the forms of n in ligature (as in sna):
&SaTae srasate but aNa snna (bath), AaGa]h graha but >aGan bhagna, A}a atra but Aa anna (=Na na + Na
na >>> N n + Na na >>> NNa or a nna)
In ligature:
42
SvPNaMaN}ala>aNYaaYa"== )
svapna-mantra-lbha-nyya
The proverb (nyya) of getting a mantra in a dream (svapna).
32
Sanskrit Writing 11
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
ga
Da
c
^
gaaSa
. . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
k== :a Ga ga
c ^
Ta Qa d Da Na
Pa f== b >a Ma
Ya r l v
Sa h
. . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ghsa grass
Aga agha gaaTaYaiTa ghtayati lagavMa( lghavam

In ligature: gNaaNaaMa( ghnnm gNaTa" ghnata dqgaR drgha VYaaga] vyghra (tiger)
DaNa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
dhana wealth
DaaMa dhma DaaTau dhtu (element) DaMaR dharma (duty) Daqr dhra DaUMa dhma ADaMa adhama buDa
budha dDaaiMa dadhmi iviDa vidhi (rule) MaaDav mdhava Pa]DaaNa pradhna SaaDau sdhu (saint)
SaMaaiDa samdhi
In ligature: DYa dhya DYaaNa dhyna (meditation) ADYaaTMa adhytma ADYaaYa adhyya ANDa andha
(blind) bDNaaiTa badhnti bNDau bandhu (relative) Da]uv dhruva dDMau" dadhmu GaNDavR gandharva BDv
bdhva lBa labdhv DNaR rdhna MaUiDNaR mrdhni
ck[=
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
cakra wheel
cl cala cilTa calita cTvar" catvra ced( ced cEl caila ceTaNaa cetan icNTaa cint (worry)
icr cira ke= icd( kecid Naqc nca PaircYaR paricarya SaceTa saceta vc" vaca AacaYaR crya
(professor)
In ligature:
CYa cya CYaviNTa cyavanti ACYauTa acyuta ivMauCYa vimucya vaCYa vcya
âYa
33
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
chya shade
iâ chinna i^NdiNTa chindanti ^Nda&iSa chandsi ^lYaTa( chalayat

In ligature: GaC^ gaccha iNaGaCîTa nigacchati Yad*C^Yaa yadcchay Pa*CâiMa pcchmi
In ligature with with a few letters like ^ cha , ] ra takes the form of \ : ^\ chra C^\ cchra iC^\ cchri
ATYauiC^\ TaMa( atyucchritam
43
vNaVYaaga]NYaaYa"== =)
vana-vyghra-nyya
The proverb (nyya) of the forest (vana) and the tiger (vyghra).
44
SvPNaVYaaga]NYaaYa"== )
svapna-vyghra-nyya
The proverb (nyya) of a tiger (vyghra) in a dream (svapna).
34

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
k==ae
k==aE
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vowel
vowel sign
examples
YaaeGa
k== ka
Ta ta
Na na
>a bha
Ma ma
r ra
a
k==a
Taa
Naa
>aa
Maa
ra
i
ik==
iTa
iNa
i>a
iMa
ir
I
k==I
Taq
Naq
>aq
Maq
rq
u
U
*
ku= kU= k*=
Tau TaU Ta*
Nau NaU Na*
>au >aU >a*
Mau MaU Ma*

e
ke=
Tae
Nae
>ae
Mae
re
E
kE=
TaE
NaE
>aE
MaE
rE
ae
k==ae ko
Taae to
Naae no
>aae bho
Maae mo
rae ro
aE
k==aE kau
TaaE tau
NaaE nau
>aaE bhau
MaaE mau
raE rau
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
yoga
YaaeGaq yog >aaeGa bhoga >aaeGaE" bhogai AQaae atho Gaae go (cow) GaaeivNd govinda heTaae" heto ivYaaeGa
viyoga k==raeiMa karomi lae>a lobha (greed) laek= loka (world) Maaeh moha (illusion) MaaeihNaq mohin
SaaeMa soma (moon)
MaaENa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
mauna silence
MaaehaE mohau PaaE}a pautra PaaEvR paurva YaaEvNa yauvana (youth) SaaEMYa saumya AadaE dau AGNaaE
agnau d]aEPadeYa draupadeya idVYaaE divyau k==aENTaeYa kaunteya k==raE karau la>aaE lbhau SaMaaDaaE
samdhau SaMaaE samau
With r : GaaE gau GaaER rgau SaGaaER sargau Aha arhau
45
k*= TvaicNTaaNYaaYa"== )
ktv-cint-nyya
The proverb of thinking (cint) after acting (ktv).
35
Sanskrit Writing 13
. . . . . . . . . . . . . . . . . . . . . . . . . . .
Ja
z
<a
Xa
A Aa
(as in job)
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
k== :a Ga ga
c ^ Ja
(written like pa, but with a diagonal stroke)

. . . . . . . . . . . . . . . . . . . . . . . . . . .
(pronounced like na, but with the tip of the tongue touching the palate)
. . . . . . . . . . . . . . . . . . . . . . . . . . .
Ta
Pa
Ya
Xa
<a
Qa d Da Na
f== b >a Ma
r l v
z Sa h
(keep smiling !)
Jal
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
jala water
JaPa japa JaYa jaya (victory) JaaiTa jti JaGaTa( jagat (world) JaNMa janma (birth) Jaqv jva >aJaNa
bhajana (worship) GaJa gaja rJa" raja raJaa rj (king) TaeJa" teja v]Ja vraja >aaeJaNa bhojana
In ligature: JYa jya raJYa rjya (kingdom) TYaaJYa tyjya vJa] vajra vJaRMa( varjam AJauRNa arjuna
>aaza
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
bh language
daez doa gaaez" ghoa iNaiMazNa( nimian ivzad vida ivzMa( viam ivzYa viaya k*= iz ki
Pauz purua (person) daNaezu dneu
In ligature: ZYa ya >aivZYa bhaviya >aqZMa bhma PauZPa pupa (flower) MaNauZYa manuya (man) vzR
vara hzR hara
Gau<a
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
gua quality
A<au au APaR<a arpaa cr<a caraa d]ae<a droa ga]a<a ghra Ga<a gaa icre<a cirea k==ar<a
kraa k==LYaa<a kalya Mai<a mai Pa[<aaMa prama Pa[a<a pra (breath) Pa]<av praava (om)
Paura<a pura (ancient)
In ligature: <aR ra k==<aR kara v<aR vara PaU<aR pra Pau<Ya puya Z<a a k*= Z<a ka ivZ<au viu
36
iXav
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
iva
XaTa ata XaUr ra iXaZYa iya (disciple) deXa dea Pa[k= aXa praka YaXa" yaa XaaiNTa nti (peace)
Xar<a araa (shelter) Xa astra (weapon) Xaa stra (scripture) Xarqr arra (body) XaBd abda
(sound) XaMaR arma
In ligature: dXaRNa darana SPaXaR spara AXMa ama AXNaTa( anat vEXYa vaiya PaXYaiTa payati
46
v]qihbqJaNYaaYa"== )
vrhi-bja-nyya
The proverb of the seed (bja) of rice (vrhi).
47
JalMaNQaNaNYaaYa"== )
jala-manthana-nyya
The proverb of churning (manthana) water (jala).
48
raJaPau}aVYaaDaNYaaYa"== )
rja-putra-vydha-nyya
The proverb of the prince (rja-putra) and the hunter (vydha).
37

Two letters occure always in ligature the
x==
Ha
And the
x== a as in long:
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
Ha a as in Canyon:
k== :a Ga ga x==
c ^ Ja
Ha
<a
There are three ways of forming ligatures between consonants. We have
d Da Na
already shown (1) dropping the vertical line: Na na + Ta ta >>> N= Ta >>> NTa Ta Qa
nta. Another way is (2) putting the first letter on top of the second
Pa f== b >a Ma
component:
Ya r l v
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ka
Xa z Sa h
. . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Xar
ca
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
akara iva
Sar sakara Ahar ahakra (ego) SaLPa sakalpa XaXaa aka

And with ga: ga A aga Gaa gag il liga Pauv pugava Sa saga
Further ligature: gra SaaMa sagrma, or Sax(= Ga]aMa
Pa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
paca five
cl cacala SaYa sacaya k==aNa kcana ik==id( kicid ivMauiTa vimucati

And with ja: ja SaaYa sajaya >auTae bhujate Ail ajali DaNaaYa dhanajaya YauNa( yujan
In ligature with another letter: Ya jya YauYaaTa( yujyt
Similarly: cca k==id( kaccid a jja SaaTae sajjate
Following the same principle ligatures with da:
d da + Da dha >>> d + D below >>> ddha
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ddha
bu buddha (Lord Buddha) bui buddhi (intelligence) iSai siddhi ivi viddhi Xaui uddhi
d da + >a bha >>> d + > below >>> dbha
38
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
dbha
SaMauv samudbhava AuTa adbhuta i" dbhi (say dbhihi) heTauMai" hetumadbhi
d da + v va >>> d + V below >>> dva
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
dva
i dvi (two) iJa dvija ivaNa( vidvn ar dvra (door) N dvandva ez dvea YaTa( yadvat
Similarly: d da + b ba >>> dba, d da + Ga ga >>> dga, d da + d da >>> dda
49
kU= MaRANYaaYa"== )
krma-aga-nyya
The proverb of the limbs (aga) of the tortoise (krma).
50
ANDaPauNYaaYa"== =)
andha-pagu-nyya
The proverb of the blind man (andha) and the lame man (pagu).
51
ANDadPaR<aNYaaYa"== )
andha-darpaa-nyya
The proverb of the blind man (andha) and his mirror (darpaa).
39
Sanskrit Writing 15
The following consonants are all cerebral (pronounced with the tip of the tongue touching the palate):
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
$=
#=
@
!
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
(not to be confused with
x== a)
A Aa
k==
c
$=
Ta
Pa
Ya
Xa
:a
^
#=
Qa
f==
r
z
Ga
Ja
@
d
b
l
Sa
ga x==
Ha
! <a
Da Na
>a Ma
v
h
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
(not to be confused with d da)

In ligature:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
a
And
z a + $= a >>> Z + $= a >>> Z$= or =a
z a + #= ha >>> Z#= or ha
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ha
Ta$=
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
taa beach, bank
ik==rq$=q kir ivra$=" vira kU= $= ka

In ligature: A aa (eight) cea ce d*i di Sa*i si SaNTau santua
In ligature with r : $=\ ra (note the change of [ to \ under round letters, and the difference between $=\
ra and d] dra) \ ra ra\ rra Da*Tara\ dhtarra
Similarly: ha iTaiTa tihati iNaa nih YauiDair yudhihira AiDaaNa adhihna
z@(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
a six
Ga@ gaa d<@ daa iPa<@ pia Paa<@v pava Pai<@Ta paita (scholar)
40
MaU!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
mha dull
d*! dha VYaU! vyha

52
ANDac$=k= NYaaYa"== )
andha-caaka-nyya
The proverb of the blind man (andha) and the sparrow (caaka).
53
ANDaGaJaNYaaYa"== =)
andha-gaja-nyya
The proverb of the blind men (andha) and the elephant (gaja).
54
AaMa]vNaNYaaYa"== )
mra-vana-nyya
The proverb of the mango (mra) grove (vana).
55
ga$=Pa[dqPaNYaaYa"== )
ghaa-pradpa-nyya
The proverb of the lamp (pradpa) in the pot (ghaa).
56
bhui^d]ga$=NYaaYa"== )
bahu-chidra-ghaa-nyya
The proverb of a pot (ghaa) with many holes (chidra).
41

Now the third way of forming ligatures:
(3) the two characters merge into a new one:
k== ka + z a >>> +a ka
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
+a
==
j
k== ka + Ta ta >>> == kta

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ja ja + Ha a >>> j ja
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The double consonant
j ja is nowadays widely pronounced and even written as gya, which is not
correct. At least the nasalization should not be dropped better say gnya.
+aMaa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
kam tolerance
+a<a kaa +ae}a ketra (field) +ai}aYa katriya A+ar akara c+au" caku d+a daka di+a<a dakia
i>a+au bhiku Maae+a moka (liberation) Pa+a paka ra+aSa rkasa Saa+aq sk
In further ligature: +Ma kma l+Maq lakm SaU+Ma skma >aae+YaSae bhokyase ka Aak==a
kka
Mau=
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
mukta liberated
>a== bhakta (devotee) >ai== bhakti (devotion) AaSa== sakta TYa== tyakta AVYa== avyakta VYai==
vyakti Xai== akti (ability) Yau= yukta
In further ligature: kta >aue bhukte
Sometimes, ka in ligature is written K k : Kvicd( kvacid vaKYa vkya XaKYa akya }aElaeKYa trailokya
In further ligature: >aua bhuktv MauKTva muktv TYaa tyaktv >aKTYaa bhakty
jaNa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
jna knowledge
jaTa jta (say gnyaata) AjaTa a-jta ivjaNa vijna jaNaq jn jeYa jeya Pa]ja praj Yaj
yaja
42
57
Mai+ak==aNYaaYa"== )
makik-nyya
The proverb of the fly (makik).
58
>a]MarNYaaYa"== )
bhramara-nyya
The proverb of the bee (bhramara).
59
bqJav*+aNYaaYa"== )
bja-vka-nyya
The proverb of the seed (bja) and the tree (vka).
60
ivz>a+a<aNYaaYa"== )
via-bhakaa-nyya
The proverb of eating (bhakaa) poison (via).
61
i>a+auPaadPa[Saar<aNYaaYa"== )
bhiku-pda-prasraa-nyya
The proverb of the beggar (bhiku) who is [gradually] extending (prasraa) his legs (pda).
43

The letter a often combines with other letters in the first way:
AXMa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ama stone
But with certain letters
[q
Xa a + Ma ma >>> XMa ma
X becomes =, as in Xa a + r ra >>> ] ra.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
r fortune
[qMaTa( rmat Aa]Ma rama Aa]Ya raya Aai[Ta rita A]u aru [e rea [eYa" reya
[a raddh (faith) [uiTa ruti iMa[ mira
Similarly: va A ava ATQa avattha eTa veta iv viva ivaSa vivsa XaaTa vata
ca AaYaR carya iNal nicala iNaiTa nicita k==Na kacana k==id( kacid la aek=
loka
62
i>a+aui>aYa"SQaalqANaiDa[Ya<aNYaaYa"==)
bhiku-bhiya-sthl-anadhirayaa-nyya
The proverb of not making fire (an-adhirayaa) under the pot (sthl) in fear (bhiyas) of a beggar
(bhiku).
63
A>a*TYaNYaaYa"== )
ava-bhtya-nyya
The proverb of horse (ava) and servant (bhtya).
64
ivzk*= iMaNYaaYa"== )
via-kmi-nyya
The proverb of the poison (via) and the worm (kmi).
65
Ma*GaTa*Z<aaNYaaYa"== )
mga-t-nyya
The proverb of the thirst (t) of a deer (mga).
44

These are the most important ligatures.
+
Ya
double
r+
others
KYa kya == kka kR= rka k]= kra +a ka
k==
Ga
ga
x==
c
Ja
Ha
$=
<a
Ta
d
Na
l
Xa
z
Sa
h
== kta
== kla
GYa gya GGa gga GaR rga Ga] gra

gYa ghya
gaR rgha ga] ghra
ka ka kha ga gha
CYa cya cca cR rca
JYa jya jja JaR rja Ja] jra j ja
ca
a $R= ra $\= ra
<Ya ya <<a a <aR ra
TYa tya ta tta TaR rta }a tra
dya dda dR rda d] dra dga
NYa nya a nna NaR rna Nr nra
LYa lya lla lR rla
XYa ya
XaR ra ] ra va
ZYa ya
zR ra
a
SYa sya SSa ssa SaR rsa sra S}a stra
hya
hR rha hra ha
H^ cha a ja
ddha dba dbha dma dva
ca la
va ha
hna hma hla hva
Now we will practice new ligatures, which are marked in bold in the table above.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ta
dta datta icta citta iNaiMata nimitta Pa[v*ita pravtti SataMa sattama v*ita vtti Aav*ita vtti
In further ligature: tv ttva Satv sattva (existence) Tatv tattva Saaitvk== sttvika
Ligatures with da:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
dya
Aa dya iva vidy (knowledge) Pa[Pae prapadye uiTa dyuti ve vedya YaiPa yadyapi
Similarly: dma Pa padma (lotus)
Ligatures with ha:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
hma
45
b] brahma b]a<a brhmaa b]carq brahmacr

Similarly: hva, hla, etc., as in JauiTa juhvati Pa]ad prahlda Jaavq jhnav Ga*aiTa ghti q
hr Gau guhya
Sometimes, in ligature, ya is written as shown below:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
-ya
y ddhya buya buddhy y khya Saay skhya y srya SaahyaMa( shasrym

66
ADaRku= u= $=qNYaaYa"== )
ardha-kukku-nyya
The proverb of a half (ardha) hen (kukku).
67
Pa-Pa}aNYaaYa"== =)
padma-patra-nyya
The proverb of the lotus (padma) leaf (patra).
68
Ar<YaraedNaNYaaYa"== )
araya-rodana-nyya
The proverb of crying (rodana) in the wilderness (araya).
69
ASaara<aaMaiPa bhUNaaiMaiTa NYaaYa"== )

a-srm api bahnm iti nyya
The proverb of the many (bahu), although [individually] strengthless (a-sra).
70
raJaXaUNYaPa[JaaNYaaYa"== )
rja-nya-praj-nyya
The proverb of the population (praj) without (nya) king (rjan).
71
bhuraJak==PaurNYaaYa"== )
bahu-rjaka-pura-nyya
The proverb of a city (pura) of many (bahu) small kings (rjaka).
46
Sanskrit Writing 19
Now the remaining letters, mainly vowels in the beginning of a word:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
w
wR
(not to be confused with
@=a and x== a)
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Similar to i looks the consonant jha:
wiTa
. . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
w wR
k==
c
$=
Ta
Pa
Ya
Xa
:a
^
#=
Qa
f==
r
z
Ga
Ja
@
d
b
l
Sa
ga
!
Da
>a
v
h
x==
Ha
<a
Na
Ma
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
iti thus
wv iva wh iha (here) w ia wCâ icch wdMa( idam wNd] indra wiNd]Ya indriya
wRXa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
a lord
wRr vara wR+a<a kaa wRd*XaMa( dam
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
jhaa fish
72
w+aurSaNYaaYa"== )
iku-rasa-nyya
The proverb of the juice (rasa) of sugar-cane (iku).
73
w+auivk==arNYaaYa"== )
iku-vikra-nyya
The proverb of the transformations (vikra) of sugar-cane (iku).
74
ku= Xak==aXaAvlMbNaNYaaYa"== )
kua-ka-avalambana-nyya
The proverb of catching (avalambana) kua and ka [grass].
47
Sanskrit Writing 20
. . . . . . . . . . . . . . . . . . . . . . . . . . .
o
O
oMaa
. . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
w wR o O
k==
c
$=
Ta
Pa
Ya
Xa
:a
^
#=
Qa
f==
r
z
Ga
Ja
@
d
b
l
Sa
ga
!
Da
>a
v
h
x==
Ha
<a
Na
Ma
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
um Durg
o>a ubha o== ukta odk== udaka oGa] ugra oPaaSaNaa upsan oPadeXa upadea oPaiNazd( upaniad
oPaaYa upya oPaMaa upam otaMa uttama oTSaah utsha ovac uvca oZ<a ua
OR
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
rdhva above
OJaR" rja OiJaRTa rjita
iz
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
i sage
ddha Tae te Tau tu z>a abha CîTa cchati Gved g-veda

75
o\lGau@NYaaYa"== )
ura-lagua-nyya
The proverb of camel (ura) and stick (lagua).
76
o\k==<$=k= >a+a<aNYaaYa"== )
ura-kaaka-bhakaa-nyya
The proverb of the camel (ura) eating (bhakaa) thorns (kaaka).
77
oTPaa$=d&\orGaNYaaYa"== )
utpa-dara-uraga-nyya
The proverb of the snake (uraga) with the broken (utpa pulled out) fangs (dara).
78
oPavaSaar& i>a+aa wiTa NYaaYa"== )
48
upavsd vara bhik iti nyya

The proverb that better (vara) than fasting (upavsa) is begging (bhik).
79
AJaaTaPau}aNaaMaoTk==ITaRNaNYaaYa"== )
ajta-putra-nma-utkrtana-nyya
The proverb of glorifying (utkrtana) the name (nman) of the unborn (a-jta) child (putra).
49
Sanskrit Writing 21
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
W
We
Aae
AaE
Wk==
. . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . .
A
w
W
k==
c
$=
Ta
Pa
Ya
Xa
Aa
wR
We
:a
^
#=
Qa
f==
r
z
o
Aae
Ga
Ja
@
d
b
l
Sa
O
AaE
ga
!
Da
>a
v
h
x==
Ha
<a
Na
Ma
. . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
eka one
Wk==da ekad WTad( etad Wv eva WvMa( evam WiTa eti
Wer
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
aivara might
WeYaR aivarya WeravTa airvata
AaeMa(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
om
AaeJaSaa ojas AaezDaq" oadh
AaEMa(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
aum
AaEPaMYa aupamya AaEzDa auadha

80
k==<$=k= NYaaYa"== )
kaaka-nyya
The proverb of the thorn (kaaka).
81
k==<#=cMaqk==rNYaaYa"== )
kaha-camkara-nyya
50
The proverb of the necklace (camkara) on the neck (kaha).

82
k==f= aei<aGau@NYaaYa"== )
kaphoi-gua-nyya
The proverb of molasses (gua) on the elbow.
83
o>aYaTa" PaaXaaruiriTa NYaaYa"== )

ubhayata p-rajjur iti nyya
The proverb of the string (rajju) of a trap (p) on both sides (ubhayatas).
The word
AaeMa( om (or aum) has an own symbol:
p
The Indian numerals (with the important zero) were used in Arabia after A.D.700 as Al-Arqan-AlHindu. They spread further as Arabic, replacing the Roman numerals (I, II, III, IV, etc.).
1 2 3 4 5 6 7 8 9 0
1
Flash cards:
>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
51
A
w
o
k*=
ke=
k==ae
Aa
wR
O
k=
kE=
k==aE
W
Aae
k&=
==
kR=
c
Ja
We
AaE
k(=
k=="
==
k]=
^
k==
ik==
ku=
==
:a
ga
Ha
$=
k==a
k==I
kU=
+a
Ga
x==
j
a
$=\
52
16
18
17
ka
ai
day
aisle
as in mother
father
ki
au
go
cow
kiss
peace
ku
good
mood
ring (cerebral)
13
14
kta
ka
15
ka
ka
pure nasal
say kaha
cerebral
cerebral
kha
ga
kka
kla
ke
kai
gha
rka
kra
ko
kau
as in long
r cerebral
r cerebral
ka
kha
ga
gha
kta
ka
10
11
12
ja
ca
cha
say gnya
ca
ja
ja
jha
ra
cca
jja
cerebral
cerebral
53
#=
!
Ta
Da
Pa
Ma
Xa
]
@
<a
ta
Na
f==
>a
XMa
}a
Qa
v
Ya
l
z
\
a
d
b
y
d]
Sa
54
ddha
dya
dva
dma
tra
dra
tha
dba
dga
nna
da
cerebral
cerebral
ha
cerebral
cerebral
ta
tta
dda
ra
ha
sa
va
ba
dha
na
ru
ya
-ya
pa
pha
r cerebral
r cerebral
sra
sna
la
lla
ma
bha
cerebral
r cerebral
1
hna
cerebral
hma
hra
r cerebral
hya
hva
ma
cerebral
cerebral
ra
va
ra
la
cerebral
cerebral
ha
ha
ca
va
cerebral
55
4. Sanskrit Declension
Indeclinables
Some words (nma), like conjunctions and interjections, that are indeclinable, are called avyaya
(unchangeable). Most important of these are the words ca (and), na (not), v (or), api (also, even), iva
(like), tu / kintu (but), eva / hi (certainly), evam / iti (thus), yadi / ced (if), iha (here).
Although some combinations of avyayas are very common and even written as one word, in our
translations we mostly separate the two components, e.g., caiva is separated into ca and eva.
Other examples are: (1) with eva or hi (which give emphasis) ca eva (caiva), na eva (naiva), na hi
(nahi), ata eva (ataeva), iha eva (ihaiva), tatra eva (tatraiva), tath eva (tathaiva); (2) with api and ca
(also) ca api (cpi), tatra api (tatrpi), kva api (kvpi), tath api (tathpi), yadi api (yadyapi), hi api
(hyapi), na ca (naca), kim ca (kica); (3) with tu (but) na tu (natu), api tu (apitu), kim tu (kintu); and
(4) with v (or) kim v (kiv), yad v (yadv)
Words (nma) other than indeclinables (avyaya)
... are either masculine, feminine or neuter. In a dictionary you will only find the undeclined form
(prakti) of a word, however, in sentences the words are usually in their declined form. There are eight
cases and three numbers (singular, dual and plural) The declined forms are obtained by adding suffixes
to the undeclined form.
The majority of words are masculine, ending in short a. As an example, look at the declension of the
word deva (divine being, a god):
cases
(1) singular
(2) dual
(3) plural
(1) pratham
subject
deva 1.1
devau 1.2
dev 1.3
(2) dvity
to ...
devam 2.1
devau 2.2
devn 2.3
(3) tty
with ...
devena 3.1
devbhym 3.2 devai 3.3
(4) caturth
for ...
devya 4.1
devbhym 4.2 devebhya 4.3
(5) pacam
from ... devt 5.1
(6) ah
of ...
devasya 6.1 devayo 6.2
devnm 6.3
(7) saptam
in ...
deve 7.1
devayo 7.2
deveu 7.3
he deva 8.1
he devau 8.2
he dev 8.3
(8) sambodhana O ... !
devbhym 5.2 devebhya 5.3
Just read line by line: deva devau dev, devam devau devn, devena ... This is the only declension we will
practice throughout the book. For other types of declension see the tables in 18. Tables.
56
Explanation of the eight cases:

(1) pratham first case, nominative
Pratham indicates the subject of a sentence. In an active sentence the kart (agent) is the subject.
deva 1.1 bhakta rakati the Lord protects the devotee
In a passive sentence the karma (object) is the subject.
bhakta 1.1 devena rakyate the devotee is protected by the Lord
(2) dvity second case, accusative
The second case is used for the karma (object).
bhakta devam 2.1 payati the devotee sees the Lord
(3) tty third case, instrumental
The third case is used for the karaa, the means of action.
devena 3.1 saha together with the Lord
It is also used for the agent of a passive sentence, which is not the subject.
bhakta devena 3.1 rakyate the devotee is protected by the Lord
(4) caturth fourth case, dative
Caturth is used for the sampradna, the beneficiary or purpose of action.
deva bhaktya 4.1 dadti the Lord gives to the devotee
It is also used in connection with words like nama to offer respect.
devya 4.1 nama obeisance to the Lord
(5) pacam fifth case, ablative
This case is used for the apdna, the source or cause.
deva vaikuht 5.1 gacchati the Lord comes from Vaikuha
It is also used for comparison.
devt 5.1 balavattara stronger than the Lord
(6) ah sixth case, genitive
The sixth case is used for sambandha, or relationship, which is of different types:
sva-svm property and proprietor: devasya bhakta the Lords devotee
janya-janaka generated and generator: devasya putra the Lordss child
avayava-avayav part and whole: devasya padmbhujam the Lords lotus feet
Besides this sambandha-ah there is also nirdhraa-ah, used for taking out or specifying one out of
many.
sambandha-ah: bhtnm cetan asmi of (in) the living beings (bhta) I am consciousness (cetan)
nirdhraa-ah: indriym mana asmi among the senses (indriya) I am the mind (manas)
(7) saptam seventh case, locative
Saptam is used for the adhikaraa or location, which is of two types place and time.
deva vaikuhe 7.1 nivasati the Lord lives in Vaikuha
There is another use, called sati-saptam or locative absolute.
ke 7.1 dine 7.1 at the end (ka) of the day (dina)
(8) sambodhana address, vocative
Sambodhana is used for addressing or calling.
he deva 8.1 O Lord!
57
Anvaya word order

In a sentence we find a variety of nmas with different case endings, but the core of a sentence is actually
the verb (kriy), and the nmas are used in relation to it. According to this relationship of nmas and
verbs, the kart (agent), karma (object), karaa (instrument), sampradna (beneficiary), apdna
(source) and adhikaraa (location), are called krakas (factors of action).
Since the grammatical value, as we have seen, is fixed in the case ending, the Sanskrit poet has full
freedom to arrange the words in any order, because the meaning will not really change. In our
translation we have made the Anvaya (regular prose word order) to show the syntax. An Anvaya can be
approximated as:
kart (agent)
karma (object)
kriy (verb)
deva
bhaktam
rakati
the Lord
the devotee
protects
Qualifiers come before the word they qualify:
daylu deva
uddham bhaktam
nityam rakati
the merciful Lord
the pure devotee
always protects
The other krakas karaa (instrument), sampradna (beneficiary), apdna (source) and adhikaraa
(location) can be placed wherever they best fit the intention of the speaker.
Loka-prama that which is established by usage
According to loka-prama we can determine rules for using Sanskrit words in an English sentence:
(1) If the Sanskrit word ends in a vowel other than , write its prakti (undeclined) form:
dharma, yoga, sana
(2) If the word ends in or a consonant, usually the pratham (first case) form is used:
kart >>> use kart 1.1; pit >>> use pit 1.1 bhagavat >>> bhagavn 1.1; hanumat >>> hanumn
1.1; tman >>> tm 1.1; karman >>> karma 1.1; svmin >>> svm 1.1; sannysin >>> sannys
1.1
The undeclined word brahman ends in a consonant and therefore rule (2) is applied. The word brahman
has two forms which declensions differ one is masculine, the other neuter. The masculine form is
declined to brahm 1.1 (Lord Brahm) and the neuter form is declined to brahma 1.1 but, everybody
says Brahman. This helps to distinguish more clearly the impersonal Brahman from the person Brahm.
But when you hear Hanumat for Hanumn; the tman for tm; karman for karma; a sannysin for
sannys, not considering loka-prama, you can detect foreign influence.
Exceptions:
(1) In word lists where the gender of words is taught, all words are listed in pratham, so that the neuter
gender can be easily recognized by its ending m:
kla 1.1, patram 1.1, pupam 1.1, loka 1.1, ...
(2) Words ending in as are used in both ways (prakti and pratham):
cetas or ceta; manas or mana; rajas or raja; tejas or teja
(3) In the title of works we also see sometimes the prakti and sometimes the pratham:
as prakti: Mahbhrata; in pratham: Bhgavatam
58
Hinduism Fables
(Sequences from the first chapter of Hitopadea)
84
AJaraMarvTPa[ajae ivaMaQa| c icNTaYaeTa( ) Ga*hqTa wv ke= Xaezu Ma*TYauNaa DaMaRMaacreTa( ))

a-jarmaravat prjo vidym artha ca cintayet, ghta iva keeu mtyun dharmam caret
ivaMa( AQaRMa( c vidym artham ca For [the gain of] education (vidy) and wealth (artha)
Pa[aj" prja an intelligent person
AJarAMarvTa( icNTaYaeTa( ajara-amaravat cintayet should feel as if free from old age and death.
Ma*TYauNaa ke= Xaezu Ga*hqTa" wv mtyun keeu ghta iva [But] as if caught in the hairs (kea) by death
(mtyu)
DaMaRMa( AacreTa(
dharmam caret he should do virtue (dharma).
The declension of the word kea, as in the above keeu:

(1)
subject
deva
devau
dev
kea
keau
ke
(2)
object
devam
devau
devn
keam
keau
ken
(3)
with / by
devena
devbhym
devai
keena
kebhym
keai
(4)
for
devya
devbhym
devebhya
keya
kebhym
keebhya
(5)
from
devt
devbhym
devebhya
ket
kebhym
keebhya
(6)
of
devasya
devayo
devnm
keasya
keayo
kenm
(7)
in / at
deve
devayo
deveu
kee
keayo
keeu
(8)
address
he deva
he devau
he dev
he kea
he keau
he ke
85
SavRd]VYaezu ivEv d]VYaMaahurNautaMaMa( ) AhaYaRTvadNagaRTvad+aYYaTva SavRda ))

sarva-dravyeu vidyaiva dravyam hur anuttamam, a-hryatvd an-arghatvd a-kayyatvc ca sarvad
AhaYaRTvaTa( ANa(AgaRTvaTa( a-hryatvt an-arghatvt Because it cannot be stolen and is priceless

SavRda A+aYYaTvaTa( c sarvad a-kayyatvt ca and because it is always (sarvad) imperishable
SavRd]VYaezu iva Wv sarva-dravyeu vidy eva among all (sarva) kinds of wealth (dravya) education
alone
ANautaMaMa( d]VYaMa( Aahu"
an-uttamam dravyam hu they (sages) call the best wealth.

86
Yaave >aaJaNae lGan" Sa&Sk==arae NaaNYaQaa >aveTa( ) k==QaaC^leNa balaNaa& NaqiTaSTaidh k==QYaTae ))
yan nave bhjane lagna saskro nnyath bhavet, kath-cchalena bln ntis tad iha kathyate
Yad( Nave >aaJaNae lGan"
yad nave bhjane lagna As, made on a new pot

... before firing
Sa&Sk==ar" Na ANYaQaa >aveTa(
saskra na anyath bhavet an impression (saskra) does not (na)
change,
Tad( wh k==Qaa^leNa
tad iha kath-chalena so here (iha) on the pretext of a story (kath)
59
balaNaaMa( NaqiTa" k==QYaTae
blnm nti kathyate for (of) children (bla) good conduct (nti) is
described.
(1)
subject
deva
devau
dev
bla
blau
bl
(2)
object
devam
devau
devn
blam
blau
bln
(3)
with / by
devena
devbhym
devai
blena
blbhym
blai
(4)
for
devya
devbhym
devebhya
blya
blbhym
blebhya
(5)
from
devt
devbhym
devebhya
blt
blbhym
blebhya
(6)
of
devasya
devayo
devnm
blasya
blayo
blnm
(7)
in / at
deve
devayo
deveu
ble
blayo
bleu
(8)
address
he deva
he devau
he dev
he bla
he blau
he bl
Level 1
AiSTa >aaGaqrQaqTaqre asti bhgrath-tre There is on the bank (tra) of the Gag (Bhgrath)
Paa$=ilPau}aNaaMaDaeYaMa( NaGarMa( paliputra-nma-dheyam nagaram a city (nagara) by the name (nmadheya) Paliputra (modern Patna).
Ta}a SavRSvaiMaGau<aoPaeTa"
tatra sarva-svmi-gua-upeta There, endowed with all royal qualities
(gua)
SaudXaRNa" NaaMa NarPaiTa" AaSaqTa(
sudarana nma nara-pati st was a king by the name (nman)
Sudarana.
Sa" >aUPaiTa" Wk==da sa bh-pati ekad Once (ekad) that king

ke= NaaiPa Paa#yMaaNaMa( kenpi phyamnam being recited by someone
aek= YaMa( Xau[av loka-dvayam urva he heard two verses (loka):
87
ANaek= Sa&XaYaaeCêid Parae+aaQaRSYa dXaRk= Ma( ) SavRSYa laecNa& Xaa& YaSYa NaaSTYaNDa Wv Sa" ))
aneka-saayocchedi parokrthasya darakam, sarvasya locana stra yasya nsty andha eva sa
ANaek= Sa&XaYaoCêid aneka-saaya-ucchedi Which cuts off many (an-eka) doubts (saaya)
Parae+aAQaRSYa dXaRk= Ma( paroka-arthasya darakam shows the invisible object (artha)
SavRSYa laecNaMa( sarvasya locanam and is the eye (locana) of all
YaSYa XaaMa( Na AiSTa yasya stram na asti who does not have [such] scripture (stra),
Sa" ANDa" Wv sa andha eva he is certainly blind (andha).
88
YaaEvNa& DaNaSaMPaita" Pa[>auTvMaivveik==Taa ) WkE= k= MaPYaNaQaaRYa ik==Mau Ya}a cTauYaMa( ))

yauvana dhana-sampatti prabhutvam a-vivekit, ekaikam apy an-arthya kim u yatra catuayam
YaaEvNaMa( DaNaSaMPaita" yauvanam dhana-sampatti Youth (yauvana), acquisition of wealth (dhana)

Pa[>auTvMa( Aivveik==Taa prabhutvam a-vivekit lordship and indiscrimination
Wk==Wk==Ma( AiPa ANaQaaRYa eka-ekam api an-arthya are even (api) individually useless (an-artha),
ik==Ma( o Ya}a cTauYaMa( kim u yatra catuayam what (kim) then in whom these four are combined!
wiTa Aak==<YaR iti karya After hearing this
60
AaTMaNa" Pau}aa<aaMa( XaaANaNauaNaeNa
tmana putrm stra-ananuhnena because of the non-
practice of stra by his own children (putra)
oiGanMaNaa" udvigna-man being distressed in mind (manas)

Sa" raJaa icNTaYaaMaaSa sa rj cintaymsa that king (rjan) thought:
(1)
subject
deva
devau
dev
putra
putrau
putr
(2)
to
devam
devau
devn
putram
putrau
putrn
(3)
with / by
devena
devbhym
devai
putrea
putrbhym
putrai
(4)
for
devya
devbhym
devebhya
putrya
putrbhym
putrebhya
(5)
from
devt
devbhym
devebhya
putrt
putrbhym
putrebhya
(6)
of
devasya
devayo
devnm
putrasya
putrayo
putrm
(7)
in / at
deve
devayo
deveu
putre
putrayo
putreu
(8)
address
he deva
he devau
he dev
he putra
he putrau
he putr
(Note: For words containing r, or , in two declined forms

the ending n is under certain conditions replaced by .)
89
AJaaTaMa*TaMaU%aR<aa& vrMaaaE Na caiNTaMa" ) Sak*= u"%k==ravaaviNTaMaSTau Pade Pade ))

a-jta-mta-mrkh varam dyau na cntima, sakd dukha-karv dyv antimas tu pade pade
AJaaTaMa*TaMaU%aR<aaMa(
ajta-mta-mrkhm Among unborn (a-jta), dead (mta) and foolish
(mrkha) [children]
AaaE vrMa( Na c AiNTaMa"
dyau varam na ca antima the first (di) two are better, and not the last
one.
AaaE Sak*= Ta( du"%k==raE dyau sakt dukha-karau The first two give misery (dukha) [only] once
AiNTaMa" Tau Pade Pade antima tu pade pade but the last one at every step (pada).
90
vrMaek= ae Gau<aq Pau}aae Na c MaU%RXaTaaNYaiPa ) Wk==Nd]STaMaae hiNTa Na c TaaraGa<aae= _iPa c ))

varam eko gu putro na ca mrkha-atny api, eka candras tamo hanti na ca tr-gao pi ca
Sometimes, at the beginning of a word, the a becomes silent and in its place the symbol
_=
avagraha is written, transcribed as apostrophe:
Ga<aae= _iPa
gao pi (gao api).
vrMa( Wk==" Gau<aq Pau}a" varam eka gu putra Better is one (eka) good child
Na c MaU%RXaTaaiNa AiPa na ca mrkha-atni api and not even hundreds (ata) of fools.
Wk==" cNd]" TaMa" hiNTa eka candra tama hanti One moon (candra) destroys the darkness (tamas)
Na c TaaraGa<a" AiPa c na ca tr-gaa api ca and not even a multitude (gaa) of stars (tr).
Tad( k==QaMa( wdaNaqMa( tad katham idnm Then how now
WTae MaMa Pau}aa" ete mama putr these my sons
Gau<avNTa" i==YaNTaaMa( guavanta kriyantm can be made qualified?
WTad( icNTaiYaTva etad cintayitv After considering this
raJaa Pai<@TaSa>aaMa( k==airTavaNa( rj paita-sabhm kritavn the king caused an assembly of
scholars (paita).
61
raJaa ovac rj uvca The king said:

>aae >aae" Pai<@Taa" bho bho pait O scholars!
[UYaTaaMa( MaMa vcNaMa( ryatm mama vacanam Please hear my words (vacana)!
AiSTa k==id( WvM>aUTa" ivaNa( asti kacid evambhta vidvn Is there any such scholar
Ya" MaMa Pau}aa<aaMa( wdaNaqMa( ya mama putrm idnm who now for my (mama) sons
NaqiTaXaaoPadeXaeNa nti-stra-upadeena through the instruction in Nti-stra
PauNaJaRNMa k==ariYaTauMa( SaMaQaR" punarjanma krayitum samartha is able to cause the second
birth
(punar-janma)?
A}a ANTare atra antare Out of those (scholars)

ivZ<auXaMaaRNaaMaa MahaPai<@Ta" viu-arm-nm mah-paita a great scholar with name Viu
arm
Sak==lNaqiTaXaaTatvj"
sakala-nti-stra-tattva-ja knower of the principles (tattva) of all Nti-
stra
b*hSPaiTa" wv Ab]vqTa( bhaspati iva abravt spoke like Bhaspati:

z@(MaaSaA>YaNTare a-msa-abhyantare Within six (a) months (msa)
>avTa(Pau}aaNa( bhavat-putrn Your sons
AhMa( NaqiTaXaaAi>ajaNa( k==irZYaaiMa aham nti-stra-abhjn kariymi I will make aware of
Nti-stra.
raJaa SaivNaYaMa( PauNa" ovac
rj sa-vinayam puna uvca The king again (punas) spoke with
humility:
91
k==I$=ae= _iPa SauMaNa"SaadaraehiTa SaTaa& iXar" ) AXMaaiPa YaaiTa devTv& Mahi" SauPa[iTaiTa" ))
ko pi sumana-sagd rohati sat ira, ampi yti devatva mahadbhi supratihita
SauMaNa"SaaTa(
sumana-sagt In association (saga) with flowers

... i.e., when sitting in a flower garland
sumanas good-minded, flower
k==I$=" AiPa SaTaaMa( iXar" AaraehiTa
ka api satm ira rohati even a worm (ka) ascends the
head of saints (sat).
Mahi" SauPa[iTaiTa" mahadbhi supratihita When installed by great devotees (mahat)

AXMaa AiPa devTvMa( YaaiTa am api devatvam yti even a stone (aman) attains divinity.
wiTa oa iti uktv After speaking thus
bhuMaaNaPaur"SarMa( bahu-mna-purasaram with much (bahu) honor (mna)
pura-sara attended by
TaSYa ivZ<auXaMaR<a" k==re tasya viu-armaa kare in the hand (kara) of that Viu arm
Pau}aaNa( SaMaiPaRTavaNa( putrn samarpitavn he (the king) offered his sons.
AQa Pa[aSaadPa*e atha prsda-phe Then on the roof of the palace
Sau%oPaivaNaaMa( raJaPau}aa<aaMa( PaurSTaaTa( sukha-upavinm rja-putrm purastt
(purastt) the princes who were comfortably seated
before
62
Pa[STaav==Mae<a Pai<@Ta" Ab]vqTa(
prastva-kramea paita abravt as an introduction the scholar
spoke:
>aae raJaPau}aa", Xa*<auTa
bho rja-putr, uta O princes, listen!

92
k==aVYaXaaivNaaedeNa k==alae GaCîTa DaqMaTaaMa( ) VYaSaNaeNa Tau MaU%aR<aa& iNad]Yaa k==lheNa va ))

kvya-stra-vinodena klo gacchati dhmatm, vyasanena tu mrkh nidray kalahena v
k==aVYaXaaivNaaedeNa kvya-stra-vinodena With the pleasure (vinoda) of works on poetry (kvya)

DaqMaTaaMa( k==al" GaCîTa dhmatm kla gacchati the time (kla) of the wise passes,
MaU%aR<aaMa( Tau mrkhm tu and [the time] of fools (mrkha) [passes]
VYaSaNaeNa iNad]Yaa k==lheNa va vyasanena nidray kalahena v with vice, sleep (nidr) or quarrel
(kalaha).
(1)
subject
deva
devau
dev
kla
klau
kl
(2)
to
devam
devau
devn
klam
klau
kln
(3)
with / by
devena
devbhym
devai
klena
klbhym
klai
(4)
for
devya
devbhym
devebhya
klya
klbhym
klebhya
(5)
from
devt
devbhym
devebhya
klt
klbhym
klebhya
(6)
of
devasya
devayo
devnm
klasya
klayo
klnm
(7)
in / at
deve
devayo
deveu
kle
klayo
kleu
(8)
address
he deva
he devau
he dev
he kla
he klau
he kl
Tad( >avTaaMa( ivNaaedaYa tad bhavatm vinodya Therefore, for Your pleasure
k==ak==kU= MaRAadqNaaMa( kka-krma-dnm of the crow (kka), tortoise (krma), and others
ivic}aaMa( k==QaaMa( vicitrm kathm a wonderful story
k==QaiYaZYaaiMa kathayiymi I will tell.
raJaPau}aE" o==Ma( rja-putrai uktam The princes said:
by the princes it was said
AaYaR k==QYaTaaMa( rya kathyatm Sir (rya), please speak!

ivZ<auXaMaaR ovac viu-arm uvca Viu arm said:
Xa*<auTa YaUYaMa( uta yyam You please listen!
SaMPa[iTa iMa}ala>a" Pa[STaUYaTae samprati mitra-lbha prastyate Now Mitra-lbha is presented
mitra-lbha making friends, name of the first chapter of Hitopadea
YaSYa AYaMa( Aa" aek= "
yasya ayam dya loka of which this is the first (dya) verse:
93
ASaaDaNaa ivtahqNaa buiMaNTa" SauNMaTaa" ) SaaDaYaNTYaaXau k==aYaaRi<a k==ak==kU= MaRMa*Gaa%uvTa( ))

a-sdhan vitta-hn buddhimanta suhn-mat, sdhayanty u kryi kka-krma-mgkhuvat
ASaaDaNaa" ivtahqNaa"
a-sdhan vitta-hn [Even when] bereft of means (sdhana) and wealth
(vitta)
SauNMaTaa" buiMaNTa"
suhnmat buddhimanta those who have friends and intelligence (buddhi)
63
AaXau k==aYaaRi<a SaaDaYaiNTa u kryi sdhayanti quickly accomplish their tasks (krya),
k==ak==kU= MaRMa*GaAa%uvTa( kka-krma-mga-khuvat like crow (kka), tortoise (krma), deer (mga)
and mouse.
raJaPau}aa" Ocu" rja-putr cu The princes said:

k==QaMa( WTad( katham etad How (katham) is this?
Sa" Ab]vqTa( sa abravt He (Viu arm) said:
AiSTa GaaedavrqTaqre asti godvar-tre There is, at the bank of the Godvar river
ivXaal" XaaLMalqTa" vila lmal-taru a big lmal tree (taru).
Ta}a NaaNaaidGa(deXaaTa( AaGaTYa tatra nn-dig-det gatya There, coming
from many (nn)
directions and countries (dea)
ra}aaE Pai+a<a" iNavSaiNTa rtrau pakia nivasanti the birds (pakin) rest at night (rtri).
AQa k==daicd( AvSaaaYaaMa( ra}aaE atha kadcid avasannym rtrau Now, once at the end of night
avasanna ended
lgauPaTaNak==NaaMaa vaYaSa"
laghupatanaka-nm vyasa the bird (crow) Laghupatanaka

laghu-patanaka who flies quickly
PaaXahSTaMa( VYaaDaMa( APaXYaTa(
pa-hastam vydham apayat saw a hunter (vydha) with a net in
hand (hasta).
AQa TaeNa VYaaDaeNa atha tena vydhena Then by that hunter

Ta<@ulk==<aaNa( ivk==IYaR taula-kan vikrya [after] scattering grains (kaa) of rice (taula)
JaalMa( ivSTaq<aRMa( jlam vistram a net was spread.
Sa" c Ta}a Pa[Câ" >aUTva iSQaTa" sa ca tatra pracchanna bhtv sthita And he stayed there, being
hidden.
AiSMaNa( Wv k==ale asmin eva kle At that very time

ic}aGa]qvNaaMaa k==PaaeTaraJa" citragrva-nm kapota-rja the king of pigeons with name Citragrva
citra-grva whose neck is multi-colored
SaPairvar" sa-parivra with his family

TaaNa( Ta<@ulk==<aaNa( Avlaek= YaaMaaSa tn taula-kan avalokaymsa he saw those grains of rice.
TaTa" k==PaaeTaraJa" tata kapota-rja Then the king of pigeons
Ta<@ulk==<aluBDaaNa( k==PaaeTaaNa( Pa]iTa taula-kaa-lubdhn kapotn prati to the pigeons who were
greedy for the grains of rice
Aah ha he spoke:
ku= Ta" A}a iNaJaRNae vNae kuta atra nirjane vane What is here (atra) in the uninhabited forest (vana)
Ta<@ulk==<aaNaaMa( SaM>av" taula-kanm sambhava the possibility of rice grains (kaa)?
64
(1)
subject
deva
devau
dev
kaa
kaau
ka
(2)
to
devam
devau
devn
kaam
kaau
kan
(3)
with / by
devena
devbhym
devai
kaena
kabhym
kaai
(4)
for
devya
devbhym
devebhya
kaya
kabhym
kaebhya
(5)
from
devt
devbhym
devebhya
kat
kabhym
kaebhya
(6)
of
devasya
devayo
devnm
kaasya
kaayo
kanm
(7)
in / at
deve
devayo
deveu
kae
kaayo
kaeu
(8)
address
he deva
he devau
he dev
he kaa
he kaau
he ka
Tad( iNaPYaTaaMa( TaavTa( tad nirpyatm tvat That has first to be ascertained.
>ad]Ma( wdMa( Na PaXYaaiMa bhadram idam na paymi I do not see this as a fortune.
ANaeNa Ta<@ulk==<alae>aeNa anena taula-kaa-lobhena By this greed for the grains of rice
ASMaai>a" AiPa TaQaa >aivTaVYaMa( asmbhi api tath bhavitavyam also by us the same is about to
become:
Level 2
94
k==<aSYa Tau lae>aeNa MaGan" Pae SauduSTare ) v*VYaaga]e<a SaMPa[a" PaiQak==" SaMMa*Taae YaQaa ))
kakaasya tu lobhena magna pake sudustare, vddha-vyghrea samprpta pathika sammto yath
k==<aSYa Tau lae>aeNa kakaasya tu lobhena By greed (lobha) for the bracelet (kakaa)
SauduSTare Pae MaGan" sudustare pake magna sunken in deep mud (paka)
v*VYaaga]e<a SaMPa[a" vddha-vyghrea samprpta and caught by the old (vddha) tiger (vyghra)
YaQaa PaiQak==" SaMMa*Ta" yath pathika sammta as the traveller died.
(1)
subject
deva
devau
dev
lobha
lobhau
lobh
(2)
to
devam
devau
devn
lobham
lobhau
lobhn
(3)
with / by
devena
devbhym
devai
lobhena
lobhbhym
lobhai
(4)
for
devya
devbhym
devebhya
lobhya
lobhbhym
lobhebhya
(5)
from
devt
devbhym
devebhya
lobht
lobhbhym
lobhebhya
(6)
of
devasya
devayo
devnm
lobhasya
lobhayo
lobhnm
(7)
in / at
deve
devayo
deveu
lobhe
lobhayo
lobheu
(8)
address
he deva
he devau
he dev
he lobha
he lobhau
he lobh
k==PaaeTaa" Ocu" k==QaMa( WTad( kapot cu, katham etad The pigeons said: How was this?
Sa" Ab]vqTa( sa abravt He (Citragrva) spoke:
65
Level 3
Wk==da di+a<aAr<Yae crNa(
ekad dakia-araye caran Once, wandering in the southern forest
(araya)
AhMa( APaXYaMa( aham apayam I saw [the following]:

Wk==" v*" VYaaga]" eka vddha vyghra An old tiger
aTa" ku= XahSTa" snta kua-hasta having bathed, with kua grass in hand
Sar"Taqre b]UTae sara-tre brte on the river bank he spoke:
>aae >aae PaNQaa" bho bho panth O traveller!
wdMa( Sauv<aRk==<aMa( Ga*TaaMa( idam suvara-kakaam ghyatm Please accept this golden bracelet!
TaTa" lae>aAak*= eNa tata lobha-kena Then, attracted by greed
ke= Naicd( PaaNQaeNa AalaeicTaMa( kenacid pnthena locitam by some traveller it was considered:
>aaGYaeNa WTad( SaM>aviTa bhgyena etad sambhavati By good fortune this happens.
ik==NTau AiSMaNa( AaTMaSaNdehe kintu asmin tma-sandehe But in this personal risk
Pa[v*ita" Na ivDaeYaa pravtti na vidhey activity is not enjoined.
YaTa" yata Because:
95
AiNaaidla>ae= _iPa Na GaiTaJaaRYaTae Xau>aa ) Ya}aaSTae ivzSa&SaGaaeR= _Ma*Ta& TadiPa Ma*TYave ))

an-id ia-lbhe pi na gatir jyate ubh, yatrste via-sasargo mta tad api mtyave
wla>ae AiPa ia-lbhe api Even in the gain (lbha) of something desired
AiNaaTa( anit [but when it comes] from the undesired (bad source)
Xau>aa GaiTa" Na JaaYaTae ubh gati na jyate no good result comes.
Ya}a ivzSa&SaGaR" AaSTae yatra via-sasarga ste When in contact with poison (via)
Tad( AMa*TaMa( AiPa Ma*TYave tad amtam api mtyave then even nectar (amta) is deadly.
ik==NTau SavR}a AQaRAJaRNaPa[v*taaE kintu sarvatra artha-arjana-pravttau But always in an activity to earn
wealth
SaNdeh" Wv sandeha eva there is doubt (risk).

Tad( iNaPaYaaiMa TaavTa( tad nirpaymi tvat Therefore, I first examine it.
Pa[k= aXaMa( b]UTae prakam brte Loudly he spoke:
prakam visibly; aloud
ku= }a Tav k==<aMa( kutra tava kakaam Where is your bracelet?

VYaaga]" hSTaMa( Pa[SaaYaR vyghra hastam prasrya The tiger (vyghra), stretching his hand
dXaRYaiTa darayati would show it.
66
(1)
subject
deva
devau
dev
vyghra
vyghrau
vyghr
(2)
to
devam
devau
devn
vyghram
vyghrau
vyghrn
(3)
with / by
devena
devbhym
devai
vyghrea
vyghrbhym
vyghrai
(4)
for
devya
devbhym
devebhya
vyghrya
vyghrbhym
vyghrebhya
(5)
from
devt
devbhym
devebhya
vyghrt
vyghrbhym
vyghrebhya
(6)
of
devasya
devayo
devnm
vyghrasya
vyghrayo
vyghrm
(7)
in / at
deve
devayo
deveu
vyghre
vyghrayo
vyghreu
(8)
address
he deva
he devau
he dev
he vyghra
he vyghrau
he vyghr
PaaNQa" AvdTa( pntha avadat The traveller spoke:

MaarAaTMake= TviYa mra-tmake tvayi In you, who are death personified
k==QaMa( ivaSa" katham vivsa how can there be confidence (vivsa)?
VYaaga]" ovac vyghra uvca The tiger said:
Xa*<au re PaaNQa u re pntha Listen, O traveller!
Pa[aGa( Wv YaaEvNadXaaYaaMa( prg eva yauvana-daym Previously, in my youth
AhMa( ATaqv duv*Rta" AaSaMa( aham atva durvtta sam I was very vile.
ANaek= GaaeMaaNauza<aaMa( vDaaTa( aneka-go-mnum vadht Because of the killing of many cows and
men (mnua)
Mae Pau}aa" Ma*Taa" dara" c me putr mt dr ca my children died and my wife too,
AhMa( v&XahqNa" c aham vaa-hna ca and [now] I am without family.
(1)
subject
deva
devau
dev
mnua
mnuau
mnu
(2)
to
devam
devau
devn
mnuam
mnuau
mnun
(3)
with / by
devena
devbhym
devai
mnuea
mnubhym
mnuai
(4)
for
devya
devbhym
devebhya
mnuya
mnubhym
mnuebhya
(5)
from
devt
devbhym
devebhya
mnut
mnubhym
mnuebhya
(6)
of
devasya
devayo
devnm
mnuasya
mnuayo
mnum
(7)
in / at
deve
devayo
deveu
mnue
mnuayo
mnueu
(8)
address
he deva
he devau
he dev
he mnua
he mnuau
he mnu
TaTa" ke= Naicd( DaaiMaRke= <a tata kenacid dhrmikea Then, by some religious man
AhMa( oPaid" aham upadia I was instructed:
daNaDaMaRAaidk==Ma( dna-dharma-dikam Charity (dna) and other religious observances (dharma)
crTau >avaNa( wiTa caratu bhavn iti You must do!
Tad(oPadeXaaTa( wdaNaqMa( tad-upadet idnm Now, by his instruction
AhMa( aNaXaql" daTaa aham snna-la dt I am dedicated to [religious] baths and giving [in
charity].
67
v*" GailTaNa%dNTa"
vddha galita-nakha-danta Being old, my nails (nakha) and teeth (danta)
worn out
k==QaMa( Na ivaSa>aUiMa" katham na vivsa-bhmi how I am not an object of faith?

Tad( A}a SariSa aTva tad atra sarasi sntv Therefore, after bathing here in the lake
Sauv<aRk==<aMa( wdMa( Ga*ha<a suvara-kakaam idam gha accept this golden bracelet!
TaTa" YaavTa( ASaaE Tad(vc" Pa[TaqTa" tata yvat asau tad-vaca pratta Then as soon as he, having
heard his words
lae>aaTa( Sar" aTauMa( Pa[iv"
lobht sara sntum pravia out of greed having entered the lake to
bath,
TaavTa( MahaPae iNaMaGan" tvat mah-pake nimagna he sunk in deep mud (paka)
PalaiYaTauMa( A+aMa" palyitum a-kama and was unable to run away.
(1)
subject
deva
devau
dev
paka
pakau
pak
(2)
to
devam
devau
devn
pakam
pakau
pakn
(3)
with / by
devena
devbhym
devai
pakena
pakbhym
pakai
(4)
for
devya
devbhym
devebhya
pakya
pakbhym
pakebhya
(5)
from
devt
devbhym
devebhya
pakt
pakbhym
pakebhya
(6)
of
devasya
devayo
devnm
pakasya
pakayo
paknm
(7)
in / at
deve
devayo
deveu
pake
pakayo
pakeu
(8)
address
he deva
he devau
he dev
he paka
he pakau
he pak
TaMa( Pae PaiTaTaMa( d*a tam pake patitam dv Seeing him fallen in deep mud
VYaaga]" AvdTa( vyghra avadat the tiger spoke:
Ahh, MahaPae PaiTaTa" AiSa ahaha, mah-pake patita asi Oho, you are fallen in deep mud!
ATa" TvaMa( AhMa( oTQaaPaYaaiMa ata tvm aham utthpaymi Therefore, I will lift you up.
wiTa oa iti uktv After speaking thus
XaNaE" XaNaE" oPaGaMYa anai anai upagamya who was very slowly (anai) approaching
TaeNa VYaaga]e<a Da*Ta" tena vyghrea dhta being caught by that tiger
Sa" PaaNQa" AicNTaYaTa( sa pntha acintayat that traveller thought:
Tad( MaYaa >ad]Ma( Na k*= TaMa( tad may bhadram na ktam That was not done properly by me
Yad( A}a MaarAaTMake= yad atra mra-tmake that in death personified
ivaSa" k*= Ta" vivsa kta faith was put.
96
SavRSYa ih Parq+YaNTae Sv>aava NaeTare Gau<aa" ) ATaqTYa ih Gau<aaNSavaRNSv>aavae MaUiDNaR vTaRTae ))

sarvasya hi parkyante sva-bhv netare gu, attya hi gun sarvn sva-bhvo mrdhni vartate
SavRSYa Sv>aava" ih sarvasya sva-bhv hi The characters (sva-bhva own nature)) of all
Parq+YaNTae parkyante are to be examined
Na wTare Gau<aa" na itare gu and not the other [acquired] qualifications (gua).
68
SavaRNa( Gau<aaNa( ih ATaqTYa
sarvn gun hi attya Above all qualifications

surpassing all qualifications
Sv>aav" MaUiDNaR vTaRTae sva-bhva mrdhni vartate the character stands supreme.
wiTa icNTaYaNa( iti cintayan Thinking thus
ASaaE VYaaga]e<a Da*Tva asau vyghrea dhtv [after] being caught by the tiger
VYaaPaaidTa" %aidTa" c vypdita khdita ca he was killed and eaten.
Level 2
ATa" AhMa( b]vqiMa
ata aham bravmi Therefore I say:

... Citragrva speeking to his fellow pigeons
k==<aSYa Tau lae>aeNa wTYaaid
kakaasya tu lobhena itydi Out of greed for the bracelet, etc. [the
traveller died]. (verse above)
ATa Wv SavRQaa AivcairTaMa( k==MaR
ata eva sarvath a-vicritam karma Therefore, work which is
not fully considered
Na k==TaRVYaMa( wiTa na kartavyam iti should not be done.

WTad( vcNaMa( [uTva etad vacanam rutv Hearing these words
k==id( k==PaaeTa" SadPaRMa( Aah kacid kapota sa-darpam ha one pigeon (kapota) spoke with pride
(darpa):
(1)
subject
deva
devau
dev
kapota
kapotau
kapot
(2)
to
devam
devau
devn
kapotam
kapotau
kapotn
(3)
with / by
devena
devbhym
devai
kapotena
kapotbhym
kapotai
(4)
for
devya
devbhym
devebhya
kapotya
kapotbhym
kapotebhya
(5)
from
devt
devbhym
devebhya
kapott
kapotbhym
kapotebhya
(6)
of
devasya
devayo
devnm
kapotasya
kapotayo
kapotnm
(7)
in / at
deve
devayo
deveu
kapote
kapotayo
kapoteu
(8)
address
he deva
he devau
he dev
he kapota
he kapotau
he kapot
Aa", ik==Ma( WvMa( oCYaTae
, kim evam ucyate Yes, as it is said:

97
v*SYa vcNa& Ga]aMaaPaTk==ale uPaiSQaTae ) SavR}aEv& ivcare Tau >aaeJaNae= _PYaPa[vTaRTaaMa( ))

vddhasya vacana grhyam pat-kle hy upasthite, sarvatraiva vicre tu bhojane py a-pravartatm
AaPad(k==ale oPaiSQaTae ih pad-kle upasthite hi Only when time of danger (pad) has come
v*SYa vcNaMa( Ga]aMa( vddhasya vacanam grhyam the word of an old man (vddha) is to be taken,
SavR}a WvMa( ivcare Tau sarvatra evam vicre tu but when there is such consideration in all matters
>aaeJaNae AiPa APa[vTaRTaaMa( bhojane api a-pravartatm there is non-engagement even in eating
(bhojana).
WTad( ]uTva etad rutv [After] hearing this

Ta<@ulk==<alae>aeNa taula-kaa-lobhena because of greed for the grains of rice
69
Na>a"Ma<@laTa( AvTaqYaR nabha-maalt avatrya [after] descending from the sky

SaveR k==PaaeTaa" Ta}a oPaiva" sarve kapot tatra upavi all pigeons landed there.
ANaNTarMa( Tae SaveR anantaram te sarve Thereafter, all of them
JaaliNaba" b>aUvu" jla-nibaddh babhvu were bound in the net.
TaTa" YaSYa vcNaaTa( Ta}a AvliMbTaa" tata yasya vacant tatra avalambit Then, on whose word
they had depended there
TaMa( SaveR iTarSku= vRiNTa SMa

YaTa" yata Because:
tam sarve tiraskurvanti sma that one they all criticized.

98
Na Ga<aSYaaGa]Taae GaCêiTSae k==aYaeR SaMa& f==lMa( ) Yaid k==aYaRivPaita" SYaaNMau%rSTa}a hNYaTae ))

na gaasygrato gacchet siddhe krye sama phalam, yadi krya-vipatti syn mukharas tatra hanyate
Ga<aSYa AGa]Ta" Na GaCêTa(
gaasya agrata na gacchet One should not go in front of a group (gaa),

... become a leader
iSae k==aYaeR siddhe krye [because] when the work (krya) is accomplished (siddha)
SaMaMa( f==lMa( samam phalam the result is the same (sama),
... i.e., everyone gets the benefit
Yaid k==aYaRivPaita" SYaaTa( yadi krya-vipatti syt but if (yadi) there is disaster (vipatti) in the work
Mau%r" Ta}a hNYaTae mukhara tatra hanyate the leader is killed for it.
(1)
subject
deva
devau
dev
gaa
gaau
ga
(2)
to
devam
devau
devn
gaam
gaau
gan
(3)
with / by
devena
devbhym
devai
gaena
gabhym
gaai
(4)
for
devya
devbhym
devebhya
gaya
gabhym
gaebhya
(5)
from
devt
devbhym
devebhya
gat
gabhym
gaebhya
(6)
of
devasya
devayo
devnm
gaasya
gaayo
ganm
(7)
in / at
deve
devayo
deveu
gae
gaayo
gaeu
(8)
address
he deva
he devau
he dev
he gaa
he gaau
he ga
TaSYa iTarSk==arMa( [uTva
tasya tiraskram rutv [After] hearing his criticism

... hearing that the other pigeon was criticized
ic}aGa]qv" ovac citragrva uvca Citragrva said:

Na AYaMa( ASYa daez" na ayam asya doa It is not his fault (doa).
YaTa" yata Because:
99
AaPadaMaaPaTaNTaqNaa& ihTaae= _PYaaYaaiTa heTauTaaMa( ) MaaTa*Jaa ih vTSaSYa STaM>aq>aviTa bNDaNae ))

padm patantn hito py yti hetutm, mt-jagh hi vatsasya stambh-bhavati bandhane
AaPaTaNTaqNaaMa( AaPadaMa( patantnm padm For calamities (pad) which are approaching
ihTa" AiPa heTauTaaMa( AaYaaiTa hita api hetutm yti even a friend (hita) becomes the instrument
(hetu).
70
vTSaSYa MaaTa*Jaa ih
vatsasya mt-jagh hi [As] the leg of the very mother (mt) of the calf
(vatsa)
bNDaNae STaM>aq>aviTa
bandhane stambh-bhavati becomes the pole for binding (bandhana).

... while milking a cow, her calf is sometimes bound to her leg
ivPad(k==ale ivSMaYa" Wv vipad-kle vismaya eva Perplexity in times of danger

k==aPauzl+a<aMa( kpurua-lakaam is the sign (lakaa) of a coward.
Tad( A}a DaEYaRMa( AvlMBYa tad atra dhairyam avalambya Therefore, taking soberness in this case
Pa[Taqk==ar" icNTYaTaaMa( pratkra cintyatm you should think of a remedy.
YaTa" yata Because:
100
z@(daeza" Pauze<aeh haTaVYaa >aUiTaiMaC^Taa ) iNad]a TaNd]a >aYa& ==aeDa AalSYa& dqgaRSaU}aTaa ))
a-do purueeha htavy bhtim icchat, nidr tandr bhaya krodha lasya drgha-strat
>aUiTaMa( wC^Taa Pauze<a bhtim icchat puruea By a man desiring fortune

z@( daeza" wh haTaVYaa" a do iha htavy six faults (doa) are to be given up in this world:
iNad]a TaNd]a >aYaMa( ==aeDa" nidr tandr bhayam krodha [too much] sleep (nidr), exhaustion, fear
(bhaya) and anger (krodha)
AalSYaMa( dqgaRSaU}aTaa
lasyam drgha-strat laziness (lasya) and procrastination.

drgha-stra spinning a long yarn
(1)
subject
deva
devau
dev
krodha
krodhau
krodh
(2)
to
devam
devau
devn
krodham
krodhau
krodhn
(3)
with / by
devena
devbhym
devai
krodhena
krodhbhym
krodhai
(4)
for
devya
devbhym
devebhya
krodhya
krodhbhym
krodhebhya
(5)
from
devt
devbhym
devebhya
krodht
krodhbhym
krodhebhya
(6)
of
devasya
devayo
devnm
krodhasya
krodhayo
krodhnm
(7)
in / at
deve
devayo
deveu
krodhe
krodhayo
krodheu
(8)
address
he deva
he devau
he dev
he krodha
he krodhau
he krodh
wdaNaqMa( AiPa WvMa( i==YaTaaMa( idnm api evam kriyatm Even now let this be done.
Sav" Wk==ictaq>aUYa" sarvai eka-citt-bhya After becoming of one in mind
JaalMa( AadaYa oqYaTaaMa( jlam dya uyatm taking the net, let us fly up.
YaTa" yata Because:
101
ALPaaNaaMaiPa vSTaUNaa& Sa&hiTa" k==aYaRSaaiDak==a ) Ta*<aEGauR<aTvMaaPaaEbRDYaNTae MatadiNTaNa" ))

alpnm api vastn sahati krya-sdhik, tair guatvam pannair badhyante matta-dantina
ALPaaNaaMa( AiPa vSTaUNaaMa( alpnm api vastnm Even between small (alpa) things (vastu)
Sa&hiTa" k==aYaRSaaiDak==a sahati krya-sdhik unity accomplishes a task (krya).
Gau<aTvMa( AaPaaE" Ta*<aE" guatvam pannai tai [As] with grasses (ta) taken into a rope
MatadiNTaNa" bDYaNTae matta-dantina badhyante mad elephants (dantin) are bound.
71
wiTa ivicNTYa Pai+a<a" SaveR iti vicintya pakia sarve Thinking thus, all the birds
JaalMa( AadaYa oTPaiTaTaa" jlam dya utpatit taking the net, they flew up.
ANaNTarMa( c VYaaDa" SaudUraTa( anantaram ca vydha sudrt And then the hunter, from afar
JaalAPahark==aNa( TaaNa( AvlaeKYa jla-apahrakn tn avalokya seeing those taking away the net
PaaTa( DaaivTa" AicNTaYaTa( pact dhvita acintayat running after (pact) them, he thought:
102
Sa&hTaaSTau hrNTYaeTae MaMa Jaal& ivhMaa" ) Yada Tau iNaPaiTaZYaiNTa vXaMaeZYaiNTa Mae Tada ))
sahats tu haranty ete mama jla vihagam, yad tu nipatiyanti vaam eyanti me tad
Sa&hTaa" Tau WTae ivhMaa" sahat tu ete vihagam These birds when united
MaMa JaalMa( hriNTa mama jlam haranti they take away my net (jla),
Yada Tau iNaPaiTaZYaiNTa yad tu nipatiyanti but when (yad) they will set down
Tada Mae (=MaMa=) vXaMa( WZYaiNTa tad me (mama) vaam eyanti then (tad) they will come under my
control.
TaTa" tata Then

Taezu c+au"ivzYaAiTa==aNTaezu Pai+azu
teu caku-viaya-atikrnteu pakiu when those birds had
passed the range of his vision
Sa" VYaaDa" iNav*ta" sa vydha nivtta the hunter gave up.

AQa luBDak==Ma( iNav*taMa( d*a atha lubdhakam nivttam dv Now seeing the hunter having stopped
lubdhaka greedy man, hunter
k==PaaeTaa" Ocu" kapot cu the pigeons said:

SvaiMaNa( svmin Master [Citragrva],
ik==Ma( wdaNaqMa( k==TauRMa( oicTaMa( kim idnm kartum ucitam what is now proper (ucita) to do?
ic}aGa]qv" ovac citragrva uvca Citragrva said:
ASMaak==Ma( iMa}aMa( asmkam mitram Our friend
ihr<Yak==" NaaMa MaUizk==raJa" hirayaka nma mika-rja Hirayaka, the king of mice
Ga<@k==ITaqre ic}avNae iNavSaiTa gaak-tre citravane nivasati lives at the bank of the Gaak in the
Citravana [forest].
Sa" ASMaak==Ma( PaaXaaNa( êTSYaiTa sa asmkam pn chetsyati He will cut our bonds.
wiTa AalaeCYa iti locya Considering thus
SaveR ihr<Yak==ivvrSaMaqPaMa( GaTaa" sarve hirayaka-vivara-sampam gat they all went to the hole of
Hirayaka.
PaaXabaNa( c WTaaNa( d*a pa-baddhn ca etn dv And seeing them caught in the net
ihr<Yak==" ovac hirayaka uvca Hirayaka said:
Sa%e, ik==Ma( WTad( sakhe, kim etad O friend! How is this?
ic}aGa]qv" ovac Sa%e citragrva uvca, sakhe Citragrva said: O friend!
ASMaak==Ma( Pa[a==NaJaNMak==MaR<a" asmkam prktana-janma-karmaa Of our karma from a previous
birth
f==lMa( WTad(
phalam etad this is the fruit (phala).
72
103
raeGaXaaek= ParqTaaPabNDaNaVYaSaNaaiNa c ) AaTMaaParaDav*+aa<aa& f==laNYaeTaaiNa deihNaaMa( ))

roga-oka-partpa-bandhana-vyasanni ca, tmpardha-vk phalny etni dehinm
raeGaXaaek= ParqTaaPa... roga-oka-partpa Disease (roga), sorrow (oka), misery

bNDaNaVYaSaNaaiNa c bandhana-vyasanni ca bondage (bandhana) and troubles
AaTMaAParaDav*+aa<aaMa( tma-apardha-vkm of the trees (vka) of ones offenses (apardha)
... offenses described as trees
deihNaaMa( WTaaiNa f==laiNa dehinm etni phalni these are for embodied beings the fruits (phala).
ihr<Yak==" Aah hirayaka ha Hirayaka said:
Sa%e ic}aGa]qv sakhe citragrva Friend Citragrva!
A}a JaalbNDaNaivDaaE SaiTa atra jla-bandhana-vidhau sati Being in this situation of being bound in
the net
daezMa( AaXay
doam akya suspecting a [personal] fault

... a wrong decision, or bad karma
AaTMaiNa Avja Na k==TaRVYaa

YaTa" yata Because:
tmani avaj na kartavy you should not blame yourself.

104
Yaae= _iDak==aaeJaNaXaTaaTPaXYaTaqhaiMaz& %Ga" ) Sa Wv Pa[ak==alSTau PaaXabNDa& Na PaXYaiTa ))

yo dhikd yojana-att payathmia khaga, sa eva prpta-klas tu pa-bandha na payati
Ya" %Ga" wh ya khaga iha The bird (vulture) who in this world
YaaeJaNaXaTaaTa( AiDak==aTa( yojana-att adhikt from more than a hundred yojanas
1 yojana = 9 miles
AaiMazMa( PaXYaiTa
miam payati sees meat,

... a corpse
Sa" Wv Pa[ak==al" Tau
sa eva prpta-kla tu that same one, when his death (kla time) has
come
PaaXabNDaMa( Na PaXYaiTa
pa-bandham na payati he does not see the snare of the net (pa).
... just in front of him
TaTa" ic}aGa]qvSYa bNDaNaMa( êtauMa(
tata citragrvasya bandhanam chettum Then, to cut the bond of
Citragrva
ihr<Yak==" SaTvrMa( oPaSaPaRiTa
hirayaka satvaram upasarpati Hirayaka quickly (satvaram)
proceeded.
ic}aGa]qv" ovac citragrva uvca [But] Citragrva said:

iMa}a, Maa Maa WvMa( ku= mitra, m m evam kuru Friend! Do not do so!
Pa[QaMaMa( ASMad(Aai[TaaNaaMa( WTaezaMa( prathamam asmad-ritnm etem
dependents
PaaXaaNa( iîNDa
pn chindhi cut the bonds (pa)!
First of these my
73
YaTa"
(1)
subject
deva
devau
dev
pa
pau
(2)
to
devam
devau
devn
pam
pau
pn
(3)
with / by
devena
devbhym
devai
pena
pbhym
pai
(4)
for
devya
devbhym
devebhya
pya
pbhym
pebhya
(5)
from
devt
devbhym
devebhya
pt
pbhym
pebhya
(6)
of
devasya
devayo
devnm
pasya
payo
pnm
(7)
in / at
deve
devayo
deveu
pe
payo
peu
(8)
address
he deva
he devau
he dev
he pa
he pau
he p
yata Because:
105
DaNaaiNa JaqivTa& cEv ParaQaeR Pa[aj oTSa*JaeTa( ) SaiaiMatae vr& TYaaGaae ivNaaXae iNaYaTae SaiTa ))
dhanni jvita caiva parrthe prja utsjet, san-nimitte vara tygo vine niyate sati
DaNaaiNa JaqivTaMa( c Wv dhanni jvitam ca eva Wealth (dhana) and even life (jvita)
Pa[aj" ParAQaeR oTSa*JaeTa( prja para-arthe utsjet the wise should give up for anothers sake (artha).
SaTa(iNaiMatae TYaaGa" vrMa( sat-nimitte tyga varam Better to give [them] up for a good (sat) cause
(nimitta)
ivNaaXae iNaYaTae SaiTa
vine niyate sati [their] destruction (vina) being destined.

106
Yaid iNaTYaMaiNaTYaeNa iNaMaRl& MalvaihNaa ) YaXa" k==aYaeNa l>YaeTa Taa lBDa& >aveau ik==Ma( ))
yadi nityam a-nityena nirmala mala-vhin, yaa kyena labhyeta tan na labdha bhaven nu kim
Yaid AiNaTYaeNa MalvaihNaa k==aYaeNa
yadi a-nityena mala-vhin kyena If with the temporary and
impure body (kya)
iNaTYaMa( iNaMaRlMa( YaXa" l>YaeTa
nityam nirmalam yaa labhyeta one can achieve eternal and pure fame
(yaa),
Tad( Na lBDaMa( >aveTa( Nau ik==Ma(
tad na labdham bhavet nu kim should it not be obtained?
(1)
subject
deva
devau
dev
kya
kyau
ky
(2)
to
devam
devau
devn
kyam
kyau
kyn
(3)
with / by
devena
devbhym
devai
kyena
kybhym
kyai
(4)
for
devya
devbhym
devebhya
kyya
kybhym
kyebhya
(5)
from
devt
devbhym
devebhya
kyt
kybhym
kyebhya
(6)
of
devasya
devayo
devnm
kyasya
kyayo
kynm
(7)
in / at
deve
devayo
deveu
kye
kyayo
kyeu
(8)
address
he deva
he devau
he dev
he kya
he kyau
he ky
wiTa Aak==<YaR iti karya Hearing this

ihr<Yak==" Pa[MaNaa" hirayaka praha-man Hirayaka was delighted at heart
74
Paulik==Ta" SaNa( Ab]vqTa( pulakita san abravt and with his hair standing, he spoke:
SaaDau iMa}a SaaDau sdhu mitra sdhu Noble (sdhu), friend, noble!
ANaeNa Aai[TavaTSaLYaeNa anena rita-vtsalyena By this love for your subjects
}aElaeKYaSYa AiPa Pa[>auTvMa( trailokyasya api prabhutvam even the lordship of the three worlds
TviYa YauJYaTae tvayi yujyate is worthy for you.
WvMa( oa evam uktv Speaking thus
SaveRzaMa( k==PaaeTaaNaaMa( bNDaNaaiNa sarvem kapotnm bandhanni the bonds of all the pigeons
TaeNa iâaiNa tena chinnni were cut by him (Hirayaka).
wiTa Pa[baeDYa iti prabodhya [After] thus enlightening [each other]
AaiTaQYaMa( k*= Tva Aaily c tithyam ktv ligya ca and hosting and embracing [each other]
ic}aGa]qv" SaPairvar" citragrva sa-parivra Citragrva with his family (parivra)
YaQaawdeXaaNa( YaYaaE yath-ia-den yayau he went to places he liked to go.
AQa lgauPaTaNak==NaaMaa k==ak==" atha laghupatanaka-nm kka Now the crow (kka) Laghupatanaka
SavRv*taaNTadXas sarva-vttnta-dar being witness to the whole affair
... from the very beginning, when the hunter spread his net
SaAaYaRMa( wdMa( Aah
sa-caryam idam ha said the following with wonder (carya):
(1)
subject
deva
devau
dev
kka
kkau
kk
(2)
to
devam
devau
devn
kkam
kkau
kkn
(3)
with / by
devena
devbhym
devai
kkena
kkbhym
kkai
(4)
for
devya
devbhym
devebhya
kkya
kkbhym
kkebhya
(5)
from
devt
devbhym
devebhya
kkt
kkbhym
kkebhya
(6)
of
devasya
devayo
devnm
kkasya
kkayo
kknm
(7)
in / at
deve
devayo
deveu
kke
kkayo
kkeu
(8)
address
he deva
he devau
he dev
he kka
he kkau
he kk
Ahae ihr<Yak==, agYa" AiSa aho hirayaka, lghya asi O Hirayaka! You are praisworthy.
ATa" AhMa( AiPa ata aham api Therefore, I also
TvYaa Sah MaE}aqMa( k==TauRMa( wCâiMa tvay saha maitrm kartum icchmi want to make friendship with
you.
ihr<Yak==" ivhSYa Aah hirayaka vihasya ha Hirayaka, [after] laughing, said:

k==a TvYaa Sah MaE}aq k tvay saha maitr What friendship is [possible] with you?
YaTa" yata Because:
107
>a+Ya>a+ak==Yaae" Pa[qiTaivRPatae" k==ar<a& MaTaMa( ) Xa*GaalaTPaaXabae= _SaaE Ma*Ga" k==ake= Na ri+aTa" ))

bhakya-bhakakayo prtir vipatte kraa matam, glt pa-baddho sau mga kkena rakita
>a+Ya>a+ak==Yaae" Pa[qiTa"
eater
bhakya-bhakakayo prti Love (prti) between the food (bhakya) and its
75
ivPatae" k==ar<aMa( MaTaMa(
vipatte kraam matam is considered as cause (kraa) of misfortune
(vipatti).
Xa*GaalaTa( PaaXab" glt pa-baddha When caught in a trap (pa) because of the jackal (gla)
ASaaE Ma*Ga" k==ake= Na ri+aTa" asau mga kkena rakita the deer (mga) was protected by the crow
(kka).
(1)
subject
deva
devau
dev
mga
mgau
mg
(2)
to
devam
devau
devn
mgam
mgau
mgn
(3)
with / by
devena
devbhym
devai
mgea
mgbhym
mgai
(4)
for
devya
devbhym
devebhya
mgya
mgbhym
mgebhya
(5)
from
devt
devbhym
devebhya
mgt
mgbhym
mgebhya
(6)
of
devasya
devayo
devnm
mgasya
mgayo
mgm
(7)
in / at
deve
devayo
deveu
mge
mgayo
mgeu
(8)
address
he deva
he devau
he dev
he mga
he mgau
he mg
vaYaSa" Ab]vqTa( k==QaMa( WTad( vyasa abravt, katham etad The crow said: How was this?
ihr<Yak==" k==QaYaiTa hirayaka kathayati Hirayaka tells it:
Level 4
AiSTa MaGaDadeXae asti magadha-dee There is in the country of Magadha

cMPak==vTaq NaaMa Ar<YaaNaq campakavat nma arayn a wilderness
(arayn f.) called
Campakavat.
TaSYaaMa( icraTa( tasym cirt In it, for a long time

MahTaa eheNa Ma*Gak==ak==aE iNavSaTa" mahat snehena mga-kkau nivasata lived with great love (sneha)
a deer and a crow.
Sa" c Ma*Ga" sa ca mga And that deer [Citrga (beautiful limbs)]

SvwC^Yaa >a]aMYaNa( PauA" sva-icchay bhrmyan ha-pua-aga while wandering at will,
being happy and fat in body
ke= Naicd( Xa*GaaleNa Avlaeik==Ta" kenacid glena avalokita was seen by some jackal.
TaMa( d*a Xa*Gaal" AicNTaYaTa( tam dv gla acintayat Seeing him, the jackal thought:
A" WTad( Maa&SaMa( SaulilTaMa( a, etad msam sulalitam Ah, this delicious flesh (msa)
k==QaMa( >a+aYaaiMa katham bhakaymi how can I eat it?
>avTau bhavatu It will be,
ivaSaMa( TaavTa( oTPaadYaaiMa vivsam tvat utpdaymi [but] first I will create confidence [in him].
wiTa AalaeCYa oPaSa*TYa iti locya upastya Thinking thus and approaching him
Ab]vqTa( abravt he said:
iMa}a, ku= XalMa( Tae mitra, kualam te O friend! Are you happy?
Ma*Gae<a o==Ma( k==" TvMa( mgea uktam, ka tvam The deer said: Who are you?
76
Sa" b]UTae sa brte He said:

+aud]buiNaaMaa JaMbuk= " AhMa(
kudrabuddhi-nm jambuka aham I am the jackal Kudrabuddhi
(evil-minded).
A}a Ar<Yae bNDauhqNa" atra araye bandhu-hna Here in the forest without any friend (bandhu)
Ma*TavTa( Wk==ak==I iNavSaaiMa mtavat ekk nivasmi I live alone like dead.
wdaNaqMa( TvaMa( iMa}aMa( AaSaa idnm tvm mitram sdya Having found you today as friend
PauNa" Jaqvlaek= Ma( Pa[iv" AiSMa puna jva-lokam pravia asmi I have entered again the world of
the living.
Ma*Gae<a o==Ma( WvMa( ASTau mgea uktam, evam astu The deer said: So be it!
TaTa" PaaTa( tata pact Thereafter
TaaE Ma*GaSYa vaSa>aUiMaMa( GaTaaE tau mgasya vsa-bhmim gatau they both went to the place of residence
of the deer.
Ta}a cMPak==v*+aXaa%aYaaMa(
tatra campaka-vka-khym There in a branch (kh) of a Campaka
tree
SaubuiNaaMaa k==ak==" iNavSaiTa subuddhi-nm kka nivasati the crow Subuddhi (good-wit) lives
Ma*GaSYa icriMa}aMa( mgasya cira-mitram as the deers long-time (cira) friend.
TaaE d*a tau dv Seeing both of them
k==ak==" AvdTa( kka avadat the crow said [to the deer]:
Sa%e ic}aa sakhe citrga Friend Citrga!
k==" AYaMa( iTaqYa" ka ayam dvitya Who is this second (dvitya) one?
Ma*Ga" b]UTae mga brte The deer said:
ASMad(Sa:YaMa( wC^Na( asmad-sakhyam icchan Desiring our friendship (sakhya)
AYaMa( JaMbuk= " AaGaTa" ayam jambuka gata this jackal has come.
k==ak==" b]UTae kka brte The crow said:
108
AjaTaku= lXaqlSYa vaSaae deYaae Na k==SYaicTa( ) MaaJaaRrSYa ih daeze<a hTaae Ga*Da]ae Jarv" ))
a-jta-kula-lasya vso deyo na kasyacit, mrjrasya hi doea hato gdhro jaradgava
k==SYaicd( AjaTaku= lXaqlSYa
kasyacid ajta-kula-lasya To anyone of unknown family (kula)
and character (la)
vaSa" Na deYa" vsa na deya residence (vsa) should not be given.

MaaJaaRrSYa ih daeze<a mrjrasya hi doea By the fault (doa) of the cat (mrjra)
Ga*Da]" Jarv" hTa" gdhra jaradgava hata the vulture (gdhra) Jaradgava (old bull) was killed.
77
(1)
subject
deva
devau
dev
vsa
vsau
vs
(2)
to
devam
devau
devn
vsam
vsau
vsn
(3)
with / by
devena
devbhym
devai
vsena
vsbhym
vsai
(4)
for
devya
devbhym
devebhya
vsya
vsbhym
vsebhya
(5)
from
devt
devbhym
devebhya
vst
vsbhym
vsebhya
(6)
of
devasya
devayo
devnm
vsasya
vsayo
vsnm
(7)
in / at
deve
devayo
deveu
vse
vsayo
vseu
(8)
address
he deva
he devau
he dev
he vsa
he vsau
he vs
TaaE AahTau" k==QaMa( WTad( tau hatu, katham etad They both (deer and jackal) said: How was that?
k==ak==" k==QaYaiTa kka kathayati The crow says:
Level 5
AiSTa >aaGaqrQaqTaqre asti bhgrath-tre There is on the bank of the Gag (Bhgrath)
Ga*Da]kU= $=NaaiMNa PavRTae gdhraka-nmni parvate on the Gdhra-ka (vulture-peak)
mountain
(parvata)
MahaNa( PakR= $=qv*+a" mahn parka-vka a big Parka tree.

TaSYa k==ae$=re tasya koare In its hollow
dEvduivRPaak==aTa( GailTaNa%NaYaNa" daiva-durvipkt galita-nakha-nayana as a bad result of fate with
broken claws and eyesight
JarvNaaMaa Ga*Da]" Pa[iTavSaiTa
jaradgava-nm gdhra prativasati the vulture Jaradgava (old bull)
lives.
AQa k*= PaYaa Tad(JaqvNaaYa atha kpay tad-jvanya Now, out of mercy (kp), for his living
Tad(v*+avaiSaNa" Pai+a<a" tad-vka-vsina pakia the birds residing in that tree
SvAaharaTa( sva-hrt from their own food
ik==id( ik==id( o*TYa kicid kicid uddhtya setting apart each a little
TaSMaE ddiTa tasmai dadati they would give it to him.
TaeNa ASaaE JaqviTa tena asau jvati By that he would live
TaezaMa( Xaavk==r+aaMa( c k==raeiTa tem vaka-rakm ca karoti and do the protection of their babies.
AQa k==daicd( dqgaRk= <aRNaaMaa MaaJaaRr" atha kadcid drghakara-nm mrjra Once the cat
Drghakara (long-eared)
Pai+aXaavk==aNa( >a+aiYaTauMa( paki-vakn bhakayitum to eat the baby birds

Ta}a AaGaTa" tatra gata it came there.
TaTa" TaMa( AaYaaNTaMa( d*a tata tam yntam dv Then, seeing him (the cat) approaching
>aYaAaTa" Pai+aXaavkE= " bhaya-rtai paki-vakai by the fear-stricken baby birds [in the tree]
k==aelahl" k*= Ta" kolhala kta a loud sound was made.
78
Tad( ]uTva JarveNa o==Ma(
tad rutv jaradgavena uktam Hearing this [sound], it was said by
Jaradgava:
k==" AYaMa( AaYaaiTa ka ayam yti Who is this coming?

Ga*Da]Ma( AvlaeKYa gdhram avalokya Seeing the vulture
dqgaRk= <aR" Sa>aYaMa( Aah drghakara sa-bhayam ha [the cat] Drghakara said [to himself] in fear:
ha, hTa" AiSMa h, hata asmi Alas! I am dead,
YaTa" AYaMa( MaaMa( VYaaPaadiYaZYaiTa yata ayam mm vypdayiyati because he will kill me.
AQava athav However:
109
TaavYaSYa >aeTaVYa& YaavYaMaNaaGaTaMa( ) AaGaTa& Tau >aYa& vq+Ya Nar" ku= YaaRQaaeicTaMa( ))
tvad bhayasya bhetavya yvad bhayam an-gatam, gata tu bhaya vkya nara kuryd yathocitam
YaavTa( >aYaMa( ANa(AaGaTaMa( yvat bhayam an-gatam As long as a danger (bhaya) has not arrived
TaavTa( >aYaSYa >aeTaVYaMa( tvat bhayasya bhetavyam so long danger should be feared,
>aYaMa( AaGaTaMa( Tau vq+Ya bhayam gatam tu vkya but [after] seeing danger having arrived
Nar" YaQaaoicTaMa( ku= YaaRTa( nara yath-ucitam kuryt a man (nara) should do what is needed.
wiTa AalaeCYa TaMa( oPaSa*TYa iti locya tam upastya Considering thus and approaching him
Ab]vqTa( abravt [the cat] said [to the vulture Jaradgava]:
AaYaR, TvaMa( Ai>avNde rya, tvm abhivande Sir! I praise you.
Ga*Da]" AvdTa( k==" TvMa( gdhra avadat, ka tvam The vulture said: Who are you?
Sa" AvdTa( MaaJaaRr" AhMa( sa avadat, mrjra aham He said: I am a cat.
Ga*Da]" b]UTae dUrMa( APaSar gdhra brte, dram apasara The vulture said: Go far away!
Naae ced( hNTaVYa" AiSa MaYaa no ced hantavya asi may If not, then you are to be killed by me.
MaaJaaRr" AvdTa( mrjra avadat The cat said:
[UYaTaaMa( TaavTa( Mad(vcNaMa( ryatm tvat mad-vacanam First hear my words!
TaTa" Yaid AhMa( vDYa" tata yadi aham vadhya Then, if I am to be killed
Tada hNTaVYa" tad hantavya then I should be killed.
A}a GaaTaqre iNaTYaaYaq atra gag-tre nitya-sny Here at the bank of the Gag bathing daily
iNaraiMazAaXaq b]carq nirmia- brahmacr eating vegetarian diet, as celibate (brahmacr)
caNd]aYa<av]TaMa( AacrNa( cndryaa-vratam caran observing the vow (vrata) of cndryaa
... a difficult fast
AhMa( iTaaiMa aham tihmi I dwell.

YaUYaMa( DaMaRjaNarTaa" yyam dharma-jna-rat You are devoted to the knowledge of dharma (duty,
virtue)
Pa[eMaivaSa>aUMaYa"
prema-vivsa-bhmaya and a personification (bhmi place) of love (prema)
and trust
wiTa Pai+a<a" SaveR iti pakia sarve thus all birds

SavRda MaMa AGa]e Pa[STauviNTa sarvad mama agre prastuvanti always declare before me.
ATa" ata Therefore
79
>avy" ivavYa"v*e>Ya"
bhavadbhya vidy-vaya-vddhebhya from You, senior (vddha) in
knowledge and years
DaMaRMa( [aeTauMa( dharmam rotum to hear about dharma

wh AaGaTa" iha gata I have come here.
(1)
subject
deva
devau
dev
vddha
vddhau
vddh
(2)
to
devam
devau
devn
vddham
vddhau
vddhn
(3)
with / by
devena
devbhym
devai
vddhena
vddhbhym
vddhai
(4)
for
devya
devbhym
devebhya
vddhya
vddhbhym
vddhebhya
(5)
from
devt
devbhym
devebhya
vddht
vddhbhym
vddhebhya
(6)
of
devasya
devayo
devnm
vddhasya
vddhayo
vddhnm
(7)
in / at
deve
devayo
deveu
vddhe
vddhayo
vddheu
(8)
address
he deva
he devau
he dev
he vddha
he vddhau
he vddh
(vddha senior; the plural is used here out of respect)
>avNTa" c WTaad*Xaa" DaMaRja"
bhavanta ca etd dharma-j But You are so well-versed in
dharma
Yad( MaaMa( AiTaiQaMa( yad mm atithim that me, a guest (atithi)

hNTauMa( oTaa" hantum udyat You are ready to kill.
110
AravPYauicTa& k==aYaRMaaiTaQYa& Ga*hMaaGaTae ) êtauMaPYaaGaTae âYaa& NaaePaSa&hrTae d]uMa"== =))

arv apy ucita kryam tithya gham gate, chettum apy gate chy nopasaharate druma
AraE AiPa Ga*hMa( AaGaTae arau api gham gate Even when an enemy has come to the house (gha)
oicTaMa( AaiTaQYaMa( k==aYaRMa( ucitam tithyam kryam fitting hospitality (tithya) should be shown.
êtauMa( AiPa AaGaTae chettum api gate even when [someone has] come to cut [him]
d]uMa" âYaaMa( Na oPaSa&hrTae druma chym na upasaharate the tree (druma) does not withdraw its
shade (chy).
But when an enemy comes to kill, it is certainly foolish to receive him as a guest.
Ga*Da]" AvdTa( gdhra avadat The vulture said:

MaaJaaRr" ih Maa&Saic" mrjra hi msa-ruci A cat is fond of flesh,
Pai+aXaavk==a" c A}a iNavSaiNTa paki-vak ca atra nivasanti and here are living the babies of the
birds.
TaeNa AhMa( WvMa( b]vqiMa tena aham evam bravmi Therefore I would speak so [before].
Tad( ]uTva tad rutv Hearing that [excuse]
MaaJaaRr" >aUiMaMa( SPa*a mrjra bhmim spv the cat, after touching the earth (bhmi)
k==<aa SPa*XaiTa karau spati touches the ears (kara).
... a gesture indicating innocence
80
(1)
subject
deva
devau
dev
kara
karau
kar
(2)
to
devam
devau
devn
karam
karau
karn
(3)
with / by
devena
devbhym
devai
karena
karbhym
karai
(4)
for
devya
devbhym
devebhya
karya
karbhym
karebhya
(5)
from
devt
devbhym
devebhya
kart
karbhym
karebhya
(6)
of
devasya
devayo
devnm
karasya
karayo
karnm
(7)
in / at
deve
devayo
deveu
kare
karayo
kareu
(8)
address
he deva
he devau
he dev
he kara
he karau
he kar
b]UTae c
brte ca He also said:

111
SvC^NdvNaJaaTaeNa Xaake= NaaiPa Pa[PaUYaRTae ) ASYa dGDaaedrSYaaQaeR k==" ku= YaaRTPaaTak&= MahTa( ))
svacchanda-vana-jtena kenpi prapryate, asya dagdhodarasyrthe ka kuryt ptaka mahat
SvC^NdvNaJaaTaeNa svacchanda-vana-jtena Grown by itself in the forest (vana)

Xaake= Na AiPa kena api even with [such] vegetable (ka)
Pa[PaUYaRTae prapryate [the belly which] is filled,
ASYa dGDaodrSYa AQaeR asya dagdha-udarasya arthe for this hungry belly (udara)
k==" MahTa( PaaTak==Ma( ku= YaaRTa( ka mahat ptakam kuryt who would do great sin (ptaka)?
WvMa( ivaSYa evam vivsya After thus creating confidence
Sa" MaaJaaRr" Tak==ae$=re iSQaTa" sa mrjra taru-koare sthita that cat would stay in the hollow of
the tree.
TaTa" idNaezu GaC^TSau tata dineu gacchatsu Then, as days (dina) were passing
Pai+aXaavk==aNa( Aa==MYa paki-vakn kramya after overcoming baby-birds
Svk==ae$=rMa( AaNaqYa sva-koaram nya and bringing them to his hollow
ASaaE Pa[TYahMa( %adiTa asau pratyaham khdati he (the cat) eats everyday.
AQa YaezaMa( APaTYaaiNa %aidTaaiNa atha yem apatyni khditni Now, those whose offsprings were
eaten
TaE" tai by those [parents]

wTa" TaTa" iJajaSaa SaMaarBDaa
ita tata jijs samrabdh here and there an enquiry (jijs) was
started.
MaaJaaRr" Tad( PairjaYa mrjra tad parijya The cat, on understanding this
k==ae$=raTa( iNa"Sa*TYa bih" PalaiYaTa" koart nistya bahi palyita left the hollow and fled out
(bahis).
PaaTa( Ta}a Tak==ae$=re pact tatra taru-koare Later, there in the hollow of the tree
wTa" TaTa" iNaPaYai" Pai+ai>a" ita tata nirpayadbhi pakibhi by the birds who were searching
here and there
Xaavk==ASQaqiNa Pa]aPTaaiNa
vaka-asthni prptni the bones (asthi) of the babies were found.
ANaNTarMa( anantaram Then

ANaeNa Wv Xaavk==a" :aaidTaa"
81
anena eva vak khdit by him (the vulture) alone the babies were
eaten
wiTa Sav" Pai+ai>a" iNaiTYa iti sarvai pakibhi nicitya after this was concluded by all the birds
Sa" Ga*Da]" VYaaPaaidTa" sa gdhra vypdita that vulture was killed.
Level 4
ATa" AhMa( b]vqiMa ata aham bravmi Therefore I say:

AjaTaku= lXaqlSYa wTYaaid ajta-kula-lasya itydi To one of unknown family and character etc.
[residence should not be given]. (verse above)
wiTa Aak==<YaR iti karya Hearing this

Sa" JaMbuk= " Sak==aePaMa( Aah sa jambuka sa-kopam ha that jackal said with anger:
Ma*GaSYa Pa[QaMadXaRNaidNae mgasya prathama-darana-dine On the day seeing first the deer
>avaNa( AiPa bhavn api You [crow] also
AjaTaku= lXaql" Wv AaSaqTa( ajta-kula-la eva st were of unknown family and character.
112
AYa& iNaJa" Parae veiTa Ga<aNaa lgauceTaSaaMa( ) odarcirTaaNaa& Tau vSauDaEv ku= $u=Mbk==Ma( ))
aya nija paro veti gaan laghu-cetasm, udra-caritn tu vasudhaiva kuumbakam
AYaMa( iNaJa" Par" va ayam nija para v This is my own (nija) [family], this another
wiTa lgauceTaSaaMa( Ga<aNaa iti laghu-cetasm gaan thus is the calculation of the small-minded,
odarcirTaaNaaMa( Tau udra-caritnm tu but for those of noble (udra) character
vSauDaa Wv ku= $u=Mbk==Ma( vasudh eva kuumbakam the whole world (vasudh) is the family.
YaQaa c AYaMa( Ma*Ga" MaMa bNDau" yath ca ayam mga mama bandhu And as this deer is my friend
TaQaa >avaNa( AiPa tath bhavn api so are You too.
Ma*Ga" Ab]vqTa( mga abravt The deer said:
ik==Ma( ANaeNa otaraetare<a kim anena uttarottarea What is the use of such argumentation?
uttara-uttara reply on reply
Sav" Wk==}a iv[M>aAalaPaE"
sarvai ekatra virambha-lpai With all who together have
confidential (virambha) talks (lpa)
Sau%Ma( ANau>avi" sukham anubhavadbhi and who experience pleasure (sukha)

SQaqYaTaaMa( sthyatm we should stay.
k==ake= Na o==Ma( WvMa( ASTau kkena uktam, evam astu The crow said: So be it!
82
(1)
subject
deva
devau
dev
lpa
lpau
lp
(2)
to
devam
devau
devn
lpam
lpau
lpn
(3)
with / by
devena
devbhym
devai
lpena
lpbhym
lpai
(4)
for
devya
devbhym
devebhya
lpya
lpbhym
lpebhya
(5)
from
devt
devbhym
devebhya
lpt
lpbhym
lpebhya
(6)
of
devasya
devayo
devnm
lpasya
lpayo
lpnm
(7)
in / at
deve
devayo
deveu
lpe
lpayo
lpeu
(8)
address
he deva
he devau
he dev
he lpa
he lpau
he lp
AQa Pa[aTa" atha prta Then in the morning

SaveR YaQaaAi>aMaTadeXaMa( GaTaa" sarve yath-abhimata-deam gat they all went to places they liked.
Wk==da iNa>a*TaMa( Xa*Gaal" b]UTae ekad nibhtam gla brte Once secretly the jackal said [to the deer]:
Sa%e Ma*Ga sakhe mga Deer, my friend!
WTaiSMaNa( Wv vNae Wk==deXae etasmin eva vane eka-dee In a place in this very forest
SaSYaPaU<aRMa( +ae}aMa( AiSTa sasya-pram ketram asti is a field (ketra) full of grain (sasya).
AhMa( TvaMa( Ta}a NaqTva aham tvm tatra ntv Leading you there
Tad( dXaRYaaiMa tad daraymi I will show it.
TaQaa k*= Tae SaiTa tath kte sati That being done
Ma*Ga" Pa[TYahMa( Ta}a GaTva mga pratyaham tatra gatv the deer, going there daily
SaSYaMa( %adiTa sasyam khdati would eat the grain.
TaTa" idNak==iTaPaYaeNa tata dina-katipayena Then, some day
+ae}aPaiTaNaa Tad( d*a ketra-patin tad dv after the owner (pati) of the field saw it
PaaXaa" Ta}a YaaeiJaTaa" p tatra yojit he fixed snares there.
ANaNTarMa( PauNa" AaGaTa" anantaram puna gata Thereafter, coming again
Ta}a crNa( PaaXaE" b" tatra caran pai baddha walking there and being caught by the snares
Ma*Ga" AicNTaYaTa( mga acintayat the deer thought:
wTa" k==alPaaXaaTa( wv VYaaDaPaaXaaTa( ita kla-pt iva vydha-pt From this hunters net which is
like deaths snare
iMa}aaTa( ANYa" mitrt anya other than a friend

k==" MaaMa( }aaTauMa( SaMaQaR" ka mm trtum samartha who is able to deliver me?
A}a ANTare JaMbuk= " Ta}a AaGaTYa atra antare jambuka tatra gatya Soon the jackal came there
oPaiSQaTa" AicNTaYaTa( upasthita acintayat and standing there he thought:
f==ilTa" TaavTa( phalita tvat Now has fructified
ASMaak==Ma( k==Pa$=Pa[bNDa" asmkam kapaa-prabandha our cunning plot.
YaTa" WTaSYa oTk*= TYaMaaNaSYa yata etasya utktyamnasya Because, of this [deer], being cut in parts
Maa&SaASa*k(= ilaiNa ASQaqiNa msa-ask-liptni-asthni the bones, smeared with flesh and blood
MaYaa AvXYaMa( Pa[aVYaaiNa may avayam prptavyni will certainly be gained by me.
83
TaaiNa c bahuLYaeNa tni ca bhulyena And they, plentifully

MaMa >aaeJaNaaiNa >aivZYaiNTa mama bhojanni bhaviyanti will be my meals.
Sa" c Ma*Ga" sa ca mga And that deer
TaMa( d*a oaiSaTa" b]UTae tam dv ullsita brte delighted after seeing him (the jackal), said:
Sa%e sakhe Friend!
iîNDa TaavTa( MaMa bNDaNaMa( chindhi tvat mama bandhanam Cut my bond now!
SaTvrMa( }aaYaSv MaaMa( sa-tvaram tryasva mm Quickly (with haste) save me!
YaTa" yata Because:
113
AaPaTSau iMa}a& JaaNaqYaad]<ae XaUrMa*<ae XauicMa( ) >aaYaa| +aq<aezu ivtaezu VYaSaNaezu c baNDavaNa( ))
patsu mitra jnyd rae ram e ucim, bhry keu vitteu vyasaneu ca bndhavn
AaPaTSau iMa}aMa( JaaNaqYaaTa(
patsu mitram jnyt In calamities (pad) one can know a [true] friend
(mitra)
r<ae XaUrMa( <ae XauicMa(
rae ram, e ucim in battle a hero (ra), in debt (a) a honest man
... his honesty, when in difficulties
+aq<aezu ivtaezu >aaYaaRMa( keu vitteu bhrym when wealth (vitta) declines a wife
VYaSaNaezu c baNDavaNa( vyasaneu ca bndhavn and in difficulties relatives.
JaMbuk= " Aaha Sa%e jambuka h, sakhe The jackal said: O friend!
aYauiNaiMaRTaa" PaaXaa" snyu-nirmit p The snares (pa) are made of intestines,
Tad( A >aark==vare tad adya bharaka-vre therefore, today (adya) on Sunday
k==QaMa( WTaaNa( dNTaE" SPa*XaaiMa katham etn dantai spmi how can I touch them with the teeth
(danta)?
Yaid ictae Na ANYaQaa MaNYaSae yadi citte na anyath manyase If you do not mind
Tada Pa[>aaTae Yad( TvYaa v==VYaMa( tad prabhte yad tvay vaktavyam then in the morning, what you
say
Tad( k==TaRVYaMa( wiTa tad kartavyam iti that will be done.

ANaNTarMa( Sa" k==ak==" Pa[daezak==ale anantaram sa kka prado-kle Then the crow in the evening
Ma*GaMa( ANa(AaGaTaMa( AvlaeKYa mgam an-gatam avalokya seeing the deer having not returned
wTa" TaTa" AiNvZYaNa( ita tata anviyan searching here and there
TaQaaivDaMa( TaMa( d*a tath-vidham tam dv [and then] finding him (the deer) in such a state
ovac Sa%e= = uvca, sakhe he (the crow) said: O friend!
ik==Ma( WTad( kim etad What is this?
Ma*Gae<a o==Ma( mgea uktam The deer said:
AvDaqirTaSaud(vaKYaSYa avadhrita-suhd-vkyasya of disrespected (avadhrita) words of a friend
f==lMa( WTad( phalam etad this is the result.
k==ak==" b]UTae iMa}a kka brte, mitra The crow said: O friend!
o==Ma( Wv MaYaa PaUvRMa( uktam eva may prvam I have told it before!
84
114
duJaRNaeNa SaMa& Sa:Ya& vEr& caiPa Na k==arYaeTa( ) oZ<aae dhiTa caar" XaqTa" k*= Z<aaYaTae k==rMa( ))
durjanena sama sakhya vaira cpi na krayet, uo dahati cgra ta kyate karam
Sa:YaMa( vErMa( c AiPa sakhyam vairam ca api Friendship (sakhya) and also enmity (vaira)
duJaRNaeNa SaMaMa( Na k==arYaeTa( durjanena samam na krayet should not be done with a wicked person
(dur.jana).
oZ<a" c Aar" dhiTa ua ca agra dahati [Because] hot (ua) coal burns
XaqTa" k==rMa( k*= Z<aaYaTae ta karam kyate and cold (ta) [coal] blackens the hand.
(1)
subject
deva
devau
dev
jana
janau
jan
(2)
to
devam
devau
devn
janam
janau
jann
(3)
with / by
devena
devbhym
devai
janena
janbhym
janai
(4)
for
devya
devbhym
devebhya
janya
janbhym
janebhya
(5)
from
devt
devbhym
devebhya
jant
janbhym
janebhya
(6)
of
devasya
devayo
devnm
janasya
janayo
jannm
(7)
in / at
deve
devayo
deveu
jane
janayo
janeu
(8)
address
he deva
he devau
he dev
he jana
he janau
he jan
AQa Pa[>aaTae atha prabhte Then in the morning

Sa" +ae}aPaiTa" lGau@hSTa" sa ketra-pati lagua-hasta that owner of the field, stick in hand
TaMa( Pa[deXaMa( AaGaC^Na( tam pradeam gacchan coming to that spot
k==ake= Na Avlaeik==Ta" kkena avalokita he was seen by the crow.
TaMa( AvlaeKYa k==ake= Na o==Ma( tam avalokya kkena uktam Seeing him, the crow said:
Sa%e Ma*Ga sakhe mga O friend deer!
TvMa( AaTMaaNaMa( Ma*TavTa( SaNdXYaR tvam tmnam mtavat sandarya Showing yourself as if dead
vaTaeNa odrMa( PaUriYaTva vtena udaram prayitv filling the belly with air (vta)
PaadaNa( STaBDaqk*= TYa iTa pdn stabdhktya tiha stiffening the legs (pda), be still!
AhMa( Tav c+auzq cHCva aham tava caku cacv I will move your eyes
ik==Ma( AiPa ivil%aiMa kim api vilikhmi as if scratching.
Yada AhMa( XaBdMa( k==raeiMa yad aham abdam karomi When I make a sound (abda)
Tada oTQaaYa tad utthya then, getting up
TvMa( SaTvrMa( PalaiYaZYaSae tvam satvaram palyiyase you should quickly flee.
Ma*Ga" TaQaa Wv mga tath eva The deer exactly
k==ak==vcNaeNa iSQaTa" kka-vacanena sthita stayed by the words of the crow.
TaTa" +ae}aPaiTaNaa tata ketra-patin Then by the field-owner
hzRoTfu= laecNaeNa hara-utphulla-locanena with eyes opened by joy (hara)
TaQaaivDa" Ma*Ga" Aalaeik==Ta" tath-vidha mga lokita the deer was seen in that state.
AQa ASaaE atha asau Then he
85
Aa" SvYaMa( Ma*Ta" AiSa svayam mta asi Ah, you are dead of yourself!
wiTa oa iti uktv After thus saying
Ma*GaMa( bNDaNaaTa( MaaeciYaTva mgam bandhant mocayitv freeing the deer from the snare
PaaXaaNa( Sa&vrqTauMa( SaYaTNa" b>aUv pn savartum sayatna babhva he was bussy to collect the nets.
TaTa" tata Then
ik==YaTa( dUre ANTairTae +ae}aPaTaaE kiyat dre antarite ketra-patau when the field-owner was in some far
distance
Sa" Ma*Ga" k==ak==SYa XaBdMa( [uTva
sa mga kkasya abdam rutv that deer, hearing the sound of the
crow
SaTvrMa( oTQaaYa PalaiYaTa" satvaram utthya palyita quickly getting up, fled.
TaMa( oiXYa tam uddiya Seeing him (the deer)
TaeNa +ae}aPaiTaNaa tena ketra-patin by that field-owner
Pa[k= aePaaTa( i+aeNa prakopt kiptena thrown in anger
lGau@eNa Xa*Gaal" VYaaPaaidTa" laguena gla vypdita by a stick the jackal was killed.
Level 2
ATa" AhMa( b]vqiMa ata aham bravmi Therefore I (the mouse Hirayaka) say:
>a+Ya>a+ak==Yaae" Pa[qiTa" wTYaaid bhakya-bhakakayo prti itydi Love between the food and its
eater, etc. [causes misfortune]. (verse above)
lgauPaTaNak==" b]UTae laghupatanaka brte [The crow] Laghupatanaka said:

[uTaMa( MaYaa SavRMa( rutam may sarvam I have heard all.
TaQaaiPa tathpi Still
MaMa WTaavaNa( Wv SaLPa" mama etvn eva sakalpa my resolution (sakalpa) is so great
Yad( TvYaa Sah SaaEMa( yad tvay saha sauhdyam that friendship with you
AvXYaMa( k==r<aqYaMa( avayam karayam must necessarily be formed.
ANYaQaa ANa(Aahare<a anyath an-hrea Otherwise, by not eating (hra)
Tav air tava dvri at your door (dvr)
AaTMaaNaMa( VYaaPaadiYaZYaaiMa wiTa tmnam vypdayiymi iti I will kill myself.
(1)
subject
deva
devau
dev
hra
hrau
hr
(2)
to
devam
devau
devn
hram
hrau
hrn
(3)
with / by
devena
devbhym
devai
hrea
hrbhym
hrai
(4)
for
devya
devbhym
devebhya
hrya
hrbhym
hrebhya
(5)
from
devt
devbhym
devebhya
hrt
hrbhym
hrebhya
(6)
of
devasya
devayo
devnm
hrasya
hrayo
hrm
(7)
in / at
deve
devayo
deveu
hre
hrayo
hreu
(8)
address
he deva
he devau
he dev
he hra
he hrau
he hr
86
Tad(vcNaMa( Aak==<YaR tad-vacanam karya Hearing these words

ihr<Yak==" bih" iNa"Sa*TYa Aah hirayaka bahi nistya ha Hirayaka, coming out [from his hole],
said:
AaPYaaiYaTa" AhMa( pyyita aham I am pleased

>avTaaMa( WTaeNa vcNaAMa*TaeNa bhavatm etena vacana-amtena by this your nectarian word.
Tad( >avTau >avTa" Ai>aMaTaMa( Wv tad bhavatu bhavata abhimatam eva Therefore, let your wish be
done!
TaTa" Pa[>a*iTa tata prabhti Beginning from that time

TaYaae" ANYaaeNYaAaharPa[daNaeNa tayo anyonya-hra-pradnena with mutual gifts of their food
ku= XalPa[nE" iv[M>aAalaPaE" c kuala-pranai virambha-lpai ca and with nice questions
(prana) and confidential talks
ik==YaTa( k==al" AiTavTaRTae kiyat kla ativartate some time would pass.
Wk==da lgauPaTaNak==" ihr<Yak==Ma( Aah ekad laghupatanaka hirayakam ha One day, Laghupatanaka
spoke to Hirayaka:
Sa%e sakhe Friend!

vaYaSaSYa wdMa( SQaaNaMa( vyasasya idam sthnam For a crow this place (sthna)
k==Tarl>YaAaharMa( kaatara-labhya-hram is more difficult for getting food.
Tad( WTad( PairTYaJYa tad etad parityajya Therefore, leaving this [place]
SQaaNaANTarMa( GaNTauMa( wCâiMa sthna-antaram gantum icchmi I want to go to another place.
ihr<Yak==" b]UTae hirayaka brte Hirayaka said:
115
SQaaNa>a]a Na Xaae>aNTae dNTaa" ke= Xaa Na%a Nara" ) wiTa ivjaYa MaiTaMaaNSvSQaaNa& Na PairTYaJaeTa( ))
sthna-bhra na obhante dant ke nakh nar, iti vijya matimn sva-sthna na parityajet
dNTaa" ke= Xaa" Na%a" Nara"
dant ke nakh nar Teeth (danta), hairs (kea), nails (nakha) and
men (nara)
SQaaNa>a]a" Na Xaae>aNTae
sthna-bhra na obhante when removed from their place (sthna) they do
not shine.
wiTa ivjaYa MaiTaMaaNa( iti vijya matimn A wise man, knowing this
SvSQaaNaMa( Na PairTYaJaeTa( sva-sthnam na parityajet should not leave his own place.
k==ak==" b]UTae iMa}a kka brte, mitra The crow said: Friend!
k==aPauzSYa vcNaMa( WTad( kpuruasya vacanam etad This is the word of a coward.
YaTa" yata Because:
116
SQaaNaMauTSa*JYa== GaCîNTa== iSa&ha"== SaTPauza== GaJaa"== )= =Ta}aEv= =iNaDaNa&= =YaaiNTa== k= ak==a"== k= aPauza== Ma*Gaa"== ))
sthnam utsjya gacchanti sih sat-puru gaj, tatraiva nidhana ynti kk kpuru mg
iSa&ha" SaTa(Pauza" GaJaa" sih sat-puru gaj Lions (siha), saints and elephants (gaja)
SQaaNaMa( oTSa*JYa GaCîNTa sthnam utsjya gacchanti go, after leaving their place (sthna).
k==ak==a" k==aPauza" Ma*Gaa" kk kpuru mg [But] crows (kka), cowards and deer (mga)
87
Ta}a Wv iNaDaNaMa( YaaiNTa
tatra eva nidhanam ynti meet [rather] death in their place.
(1)
subject
deva
devau
dev
gaja
gajau
gaj
(2)
to
devam
devau
devn
gajam
gajau
gajn
(3)
with / by
devena
devbhym
devai
gajena
gajbhym
gajai
(4)
for
devya
devbhym
devebhya
gajya
gajbhym
gajebhya
(5)
from
devt
devbhym
devebhya
gajt
gajbhym
gajebhya
(6)
of
devasya
devayo
devnm
gajasya
gajayo
gajnm
(7)
in / at
deve
devayo
deveu
gaje
gajayo
gajeu
(8)
address
he deva
he devau
he dev
he gaja
he gajau
he gaj
ihr<Yak==" b]UTae iMa}a hirayaka brte, mitra Hirayaka said: Friend!

Kv GaNTaVYaMa( kva gantavyam Where will you go?
117
clTYaeke= Na PaadeNa iTaTYaeke= Na buiMaaNa( ) NaaSaMaq+Ya Par& SQaaNa& PaUvRMaaYaTaNa& TYaJaeTa( ))

calaty ekena pdena tihaty ekena buddhimn, nsamkya para sthna prvam yatana tyajet
buiMaaNa( Wke= Na PaadeNa cliTa buddhimn ekena pdena calati The wise man moves with one leg
Wke= Na iTaiTa ekena tihati and stands with one.
ParMa( SQaaNaMa( ASaMaq+Ya param sthnam a-samkya Without examining the next place
PaUvRMa( AaYaTaNaMa( Na TYaJaeTa( prvam yatanam na tyajet the previous place should not be left.
vaYaSa" b]UTae iMa}a vyasa brte, mitra The crow said: Friend!
AiSTa SauiNaiPaTaMa( SQaaNaMa( asti sunirpitam sthnam The place is a well-considered.
AiSTa d<@k==Ar<Yae asti daaka-araye There is in the Daaka forest
k==PaURrGaaErAi>aDaaNaMa( Sar" karpra-gaura-abhidhnam sara a lake known as Karpra-gaura
(camphor-yellowish).
Ta}a tatra There

icrk==aloPaaiJaRTa" Mae iPa[YaSaud(
cira-kla-uprjita me priya-suhd my long-time-acquired (old)
and dear friend
MaNQarAi>aDaaNa" kU= MaR" manthara-abhidhna krma the tortoise (krma) Manthara

SahJaDaaiMaRk= " Pa[iTavSaiTa sahaja-dhrmika prativasati lives, who is naturally religious.
88
(1)
subject
deva
devau
dev
krma
krmau
krm
(2)
to
devam
devau
devn
krmam
krmau
krmn
(3)
with / by
devena
devbhym
devai
krmea
krmbhym
krmai
(4)
for
devya
devbhym
devebhya
krmya
krmbhym
krmebhya
(5)
from
devt
devbhym
devebhya
krmt
krmbhym
krmebhya
(6)
of
devasya
devayo
devnm
krmasya
krmayo
krmm
(7)
in / at
deve
devayo
deveu
krme
krmayo
krmeu
(8)
address
he deva
he devau
he dev
he krma
he krmau
he krm
Sa" c >aaeJaNaivXaezE" sa ca bhojana-vieai And he, with varieties of food

MaaMa( Sa&vDaRiYaZYaiTa mm savardhayiyati will nourish me.
ihr<Yak==" Aah hirayaka ha Hirayaka said:
Tad( A}a AvSQaaYa tad atra avasthya Then, [by] staying here
ik==Ma( MaYaa k==TaRVYaMa( kim may kartavyam what is to be done by me?
YaTa" yata Because:
118
YaiSMaNdeXae Na SaMMaaNaae Na v*itaNaR c baNDav" ) Na c ivaGaMa" k==ita& deXa& PairvJaRYaeTa( ))

yasmin dee na sammno na vttir na ca bndhava, na ca vidy-gama kacit ta dea parivarjayet
YaiSMaNa( deXae Na SaMMaaNa"
yasmin dee na sammna The country (dea) in which there is no respect
(sammna)
Na v*ita" Na c baNDav" na vtti na ca bndhava no livelihood (vtti), no relative (bndhava)

Na c ivaAaGaMa" na ca vidy-gama and no possibility to acquire knowledge (vidy),
TaMa( deXaMa( k==id( PairvJaRYaeTa( tam deam kacid parivarjayet that country one should give up.
119
DaiNak==" [aei}aYaae raJaa Nadq vESTau PaMa" ) Pa Ya}a Na ivNTae Ta}a vaSa& Na k==arYaeTa( ))
dhanika rotriyo rj nad vaidyas tu pacama, paca yatra na vidyante tatra vsa na krayet
DaiNak==" [aei}aYa" raJaa dhanika rotriya rj A rich man, a brhmaa (rotriya), a king (rjan)
Nadq vE" Tau PaMa" nad vaidya tu pacama a river (nad), and fifth a physician (vaidya)
Ya}a Pa Na ivNTae yatra paca na vidyante where [these] five (paca) do not exist,
Ta}a vaSaMa( Na k==arYaeTa( tatra vsam na krayet there one should not make his residence (vsa).
ATa" MaaMa( AiPa Ta}a NaYa ata mm api tatra naya Therefore, bring me also there!
vaYaSa" AvdTa( WvMa( ASTau vyasa avadat, evam astu The crow said: So be it!
AQa vaYaSa" TaeNa iMa}ae<a Sah atha vyasa tena mitrea saha Then the crow, with his friend
ivic}aAalaPaSau%eNa vicitra-lpa-sukhena with the happiness of various discussions
TaSYa SarSa" SaMaqPaMa( YaYaaE tasya sarasa sampam yayau went to the vicinity of that lake.
TaTa" MaNQar" tata manthara Then Manthara
dUraTa( Wv lgauPaTaNak==Ma( AvlaeKYa drt eva laghupatanakam avalokya seeing Laghupatanaka from
far
oTQaaYa utthya getting up

YaQaaoicTaMa( AaiTaQYaMa( ivDaaYa yath-ucitam tithyam vidhya and observing a proper reception,
MaUizk==SYa AiPa mikasya api also of the mouse
AiTaiQaSaTk==arMa( ck==ar atithi-satkram cakra he did the reception due to a guest.
89
90
5. Sanskrit Chandas
Sanskrit composition may be in the form of prose (gadya) or verse (padya). A regular verse consists of
two lines, and each line of two quarters (pda). E.g.,
line 1
pda 1
line 2
pda 2
pda 3
pda 4
AaTMaMaaTaa Gaurae" PaTNaq b]a<aq raJaPaiTNak==a ) DaeNauDaaR}aq TaQaa Pa*Qvq SaETaa MaaTar" SMa*Taa"== =))
tma-mt guro patn brhma rja-patnik, dhenur dhtr tath pthv saptait mtara smt
AaTMaMaaTaa Gaurae" PaTNaq The own mother (tma-mt), the wife (patn) of the priest (guru)
b]a<aq raJaPaiTNak==a the wife of the teacher (brhmaa), the wife of the king (rjan)
DaeNau" Daa}aq TaQaa Pa*Qvq the cow (dhenu), the nurse (dhtr) and the Earth (pthv)
Sa WTaa" MaaTar" SMa*Taa" these seven (sapta) are considered mothers (mt).
A long verse may be arranged in its two lines ...
AaTMaMaaTaa Gaurae" PaTNaq b]a<aq raJaPaiTNak==a )

DaeNauDaaR}aq TaQaa Pa*Qvq SaETaa MaaTar" SMa*Taa" ))
... or its four pdas:
pda 1
AaTMaMaaTaa Gaurae" PaTNaq
pda 2
b]a<aq raJaPaiTNak==a )
pda 3
DaeNauDaaR}aq TaQaa Pa*Qvq
pda 4
SaETaa MaaTar" SMa*Taa" ))
Pdas are regulated by their meter, which is defined in Chandas (that which covers poetry). The earliest
and most important work on Chandas is the Pigala-chanda-stra by the sage Pigala. The smallest unit
of a language is a letter, called a-kara (that which cannot be further divided). In writing, the smallest
units are ligatures, also called a-kara. In order to distinguish them from single letters, we will call them
syllables. Here we have divided the verse under discussion:
Aa TMa Maa Taa Gau rae" Pa TNaq
tma
gu ro pa
tn
b]a <aq ra Ja Pa iTNa k==a )

br hma
ja
pa
tni
Dae Nau DaaR }aq Ta Qaa Pa* Qvq
Sa E Taa Maa Ta r" SMa* Taa" ))
dhe
sa
nu
rdh tr
ta
th p thv
ptai
m ta ra sm
91
A syllable with one time unit (mtr) is called laghu (small, light) and marked with a dot (). A syllable
with two time units (mtr) is called guru (great, heavy) and marked with a line (). A syllable is guru if
it fulfills one of the following two conditions:

(1)
the syllable has a long vowel
(2)
or a combined vowel
r-ma
e ai o au
de-va
(3)
The syllable is followed by
ha-sa
a double consonant
bra-hma
(4)
or
(5) The last syllable of a pda is also optionally guru.

Please check carefully the mtr of every single syllable. The respective rule(s) are on top of each
syllable:
(1,4)
(1)
(1)
(2,3) (4) (1,5)
Aa TMa Maa Taa Gau rae" Pa TNaq
tma
(2)
(4)
Dae
Nau
dhe
nu
gu
(1,4) (1)
ro
pa
(1)
(4) (1,5)
tn
DaaR }aq Ta Qaa Pa* Qvq

rdh
tr
ta
th
thv
(1,4)
b]a
(1) (1)
(4)
(1,5)
<aq ra Ja Pa iTNa k==a )
br
hma
(4)
(2)
(1) (1)
ja
pa
tni
(3)
k
(1,5)
Sa
E Taa Maa Ta r" SMa* Taa" ))
sa
ptai
ta ra sm
The meter of this verse is called anuup, or loka, and has eight syllables in each pda. The fifth syllable
of each pda should be laghu (), the sixth guru (), the seventh guru in the first and third pda, and
laghu in the second and fourth pda. The other syllables are free, either laghu or guru.
92
The story continues:
TaTa" MaNQar" Aah tata manthara ha Then Manthara said [to Hirayaka]:
>ad] bhadra O friend [mouse]!
AaTMaNa" iNaJaRNavNaAaGaMaNak==ar<aMa( tmana nirjana-vana-gamana-kraam The reason for your
coming to [this] solitary forest
Aa:YaaTauMa( AhRiSa khytum arhasi you should kindly explain.

ihr<Yak==" AvdTa( hirayaka avadat Hirayaka said:
k==QaYaaiMa, [UYaTaaMa( kathaymi, ryatm I will tell it, please listen!
Level 6
AiSTa cMPak==Ai>aDaaNaaYaaMa( NaGaYaaRMa(
asti campaka-abhidhnym nagarym There is in the city
known as Campaka
Pairv]aJak==AvSaQa" parivrjaka-avasatha a hermitage for mendicants.

Ta}a cU@ak==<aR" NaaMa tatra ckara nma In it, with name Ckara (crest-ear)
Pairv]aJak==" Pa[iTavSaiTa parivrjaka prativasati would live a mendicant.
AviXai>a+aaAaSaihTaMa( avaia-bhik-anna-sahitam Containing the remnants of begged food
i>a+aaPaa}aMa( bhik-ptram his begging (bhik) bowl
NaaGadNTake= AvSQaaPYa nga-dantake avasthpya after hanging it on a peg [in the wall]
Sa" SviPaiTa sa svapiti he sleeps [every night].
Tad( AaMa( oTuTYa oTuTYa tad annam utplutya utplutya After jumping again again to that food
AhMa( Pa[TYahMa( >a+aYaaiMa aham pratyaham bhakaymi I eat every day that food.
ANaNTarMa( TaSYa iPa[YaSaud( anantaram tasya priya-suhd Once his dear friend
vq<aak==<aR" NaaMa Pairv]aJak==" vkara nma parivrjaka the mendicant Vkara (lute-ear)
SaMaaYaaTa" samyta arrived.
cU@ak==<aeRNa o==Ma( ckarena uktam Ckara (the first mendicant) said:
PaXYa, AYaMa( MaUizk==" paya, ayam mika See, this mouse (mika)
Paa}aSQaMa( i>a+aaAaMa( oTuTYa ptra-stham bhik-annam utplutya jumping for the begged food in
the pot
Sada >a+aYaiTa
sad bhakayati always eats [it].
93
(1)
subject
deva
devau
dev
mika
mikau
mik
(2)
to
devam
devau
devn
mikam
mikau
mikn
(3)
with / by
devena
devbhym
devai
mikea
mikbhym
mikai
(4)
for
devya
devbhym
devebhya
mikya
mikbhym
mikebhya
(5)
from
devt
devbhym
devebhya
mikt
mikbhym
mikebhya
(6)
of
devasya
devayo
devnm
mikasya
mikayo
mikm
(7)
in / at
deve
devayo
deveu
mike
mikayo
mikeu
(8)
address
he deva
he devau
he dev
he mika
he mikau
he mik
NaaGadNTak==Ma( AvlaeKYa nga-dantakam avalokya Seeing the peg [so high in the wall]
vq<aak==<aR" Aah vkara ha Vkara said:
SvLPabl" AiPa svalpa-bala api Although it has very little strength (bala)
k==QaMa( AYaMa( MaUizk==" katham ayam mika how does this mouse
WTaavTa( dUrMa( oTPaTaiTa etvat dram utpatati jump so high?
ke= NaaiPa k==ar<aeNa >aivTaVYaMa( kenpi kraena bhavitavyam By some reason it must be possible.
TaQaa c o==Ma( tath ca uktam As it is also said:
120
Ak==SMaauvTaq v*& ke= XaeZvak*= ZYa cuMbiTa ) PaiTa& iNadRYaMaaily heTaur}a >aivZYaiTa== =))
ka
pa ti
sm dyu va
ni
rda ya m
v ddha
li
gya
ke e v
he tu
ra
ya cu mba ti
tra bha vi
ya
ti
ke= Xaezu PaiTaMa( Aak*= ZYa keeu patim kya [After] drawing the husband (pati) by the hair (kea)
iNadRYaMa( Aaily nirdayam ligya and embracing him closely (mercilessly)
Ak==SMaaTa( YauvTaq v*Ma( cuMbiTa akasmt yuvat vddham cumbati why does the young woman kiss
the old man (vddha)?
A}a heTau" >aivZYaiTa atra hetu bhaviyati For this there will be a cause (hetu).
cU@ak==<aR" Pa*CîTa k==QaMa( WTad( ckara pcchati, katham etad Ckara asks: How is this?
vq<aak==<aR" k==QaYaiTa vkara kathayati Vkara says:
Level 7
AiSTa GaaE@ivzYae asti gaua-viaye There is in the land of Gaua

k==aEXaaMbq NaaMa NaGarq kaumb nma nagar the city of Kaumb.
cNdNadaSaNaaMaa candana-dsa-nm By name Candana-dsa
MahaDaNa" vi<ak(= mah-dhana vaik a greately rich merchant (vaik)
TaSYaaMa( iNavSaiTa tasym nivasati lives in it.
PaiMae vYaiSa vTaRMaaNaeNa pacime vayasi vartamnena [Although] living in his later part of life
k==aMaAiDaiTaceTaSaa kma-adhihita-cetas by the mind governed by lust
DaNadPaaRTa( dhana-darpt and out of pride of wealth
lqlavTaq NaaMa vi<ak(= Pau}aq llvat nma vaik-putr Llvat, the daughter (putr) of a merchant
94
TaeNa Pair<aqTaa tena parit was married by him.

YaTa" yata Because:
121
DaNaaXaa JaqivTaaXaa c GauvqR Pa]a<a>a*Taa& Sada ) v*SYa Ta<aq >aaYaaR Pa]a<ae>Yaae= _iPa GarqYaSaq== =))
dha
vi t
ca
gu
rv
pr
ddha sya ta ru bh ry
DaNaAaXaa JaqivTaAaXaa c
pr
a bh t sa d
e bhyo pi
ga
ya
dhana- jvita- ca The desire () for wealth (dhana) and the
desire for life (jvita)
Pa]a<a>a*TaaMa( Sada GauvqR pra-bhtm sad gurv are always important for living beings,
v*SYa Ta<aq >aaYaaR vddhasya taru bhry [but] for an old man (vddha) a young wife
Pa]a<ae>Ya" AiPa GarqYaSaq prebhya api garyas is more important than his life airs (pra).
(1)
subject
deva
devau
dev
pra
prau
pr
(2)
to
devam
devau
devn
pram
prau
prn
(3)
with / by
devena
devbhym
devai
prena
prbhym
prai
(4)
for
devya
devbhym
devebhya
prya
prbhym
prebhya
(5)
from
devt
devbhym
devebhya
prt
prbhym
prebhya
(6)
of
devasya
devayo
devnm
prasya
prayo
prnm
(7)
in / at
deve
devayo
deveu
pre
prayo
preu
(8)
address
he deva
he devau
he dev
he pra
he prau
he pr
122
NaaePa>aaeu&= Na c TYau&= XaKNaaeiTa ivzYaaNa( Jarq ) AiSQa iNadRXaNa" ev iJaYaa lei! ke= vlMa(= = ))
no
pa
sthi
bho ktu na
ca
ni
rda
tya ktu
a na ve
a kno
va
ji
ti
vi
y nja
hva y le hi ke
va
lam
ivzYaaNa( oPa>aaeu= Ma( viayn upabhoktum To enjoy sense objects (viaya)

Jarq Na XaKNaaeiTa jar na aknoti an old person is not able
Na c TYau= Ma( na ca tyaktum nor to renounce [them],
iNadRXaNa" wv nirdaana va-iva just like a dog without teeth
ke= vlMa( AiSQa iJaYaa lei! kevalam asthi jihvay lehi who just licks the bone with the tongue.
AQa Saa lqlavTaq atha s llvat Now that Llvat
YaaEvNadPaaRTa( yauvana-darpt by the pride of youth
AiTak]= aNTaku= lMaYaaRda atikrnta-kula-maryd transgressing family honor
ke= NaaiPa vi<ak(= Pau}ae<a Sah kenpi vaik-putrea saha with some merchants son
ANauraGavTaq b>aUv anurgavat babhva she fell in love.
Wk==da Saa lqlavTaq ekad s llvat Once that Llvat
PaYaRe TaeNa vi<ak(= Pau}ae<a Sah paryake tena vaik-putrea saha on a couch with that merchants son
iv]M>aAalaPaE" Sau:aAaSaqNaa virambha-lpai sukha-sn sitting happily with confidential talks
95
Ali+aTaoPaiSQaTaMa(
a-lakita-upasthitam unnoticed present

... coming unexpectedly
TaMa( PaiTaMa( AvlaeKYa tam patim avalokya seeing that her husband
SahSaa oTQaaYa ke= Xaezu Aak*= ZYa sahas utthya keeu kya immediately getting up, drawing him by
the hair
Gaa!Ma( Aaily cuiMbTavTaq gham ligya cumbitavat and tightly embracing him, she kissed him.
TaeNa AvSare<a Jaar" PalaiYaTa" tena avasarea jra palyita By that opportunity the paramour
escaped.
o==Ma( c
uktam ca It is also said:

123
oXaNaa ved YaCâS}a& Ya ved b*hSPaiTa" ) Sv>aaveNaEv TaCâS}a& S}aqbuaE SauPa]iTaiTaMa(= = ))
ve
da ya cch stra
sva bh ve nai va
ta cch stra
ya
cca
ve
da
str
bu
ddhau su pra
ha spa
ti
ti
hi tam
Yad( XaaS}aMa( oXaNaa ved yad stram uan veda The scripture (stra) which ukrcrya knows
Yad( c b*hSPaiTa" ved yad ca bhaspati veda and that which Bhaspati knows,
ukrcrya and Bhaspati are the teachers of higher beings.
Tad( XaaS}aMa( Sv>aaveNa Wv tad stram sva-bhvena eva that scripture is naturally
S}aqbuaE SauPa]iTaiTaMa( str-buddhau supratihitam well-established in the intelligence (buddhi) of
women (str).
Tad( AailNaMa( AvlaeKYa tad liganam avalokya Witnessing that embrace

SaMaqPaviTaRNaq ku= Naq AicNTaYaTa( sampa-vartin kuan acintayat a neighboring bawd thought:
Ak==SMaaTa( akasmt For what reason
wYaMa( WNaMa( oPaGaU!vTaq wiTa iyam enam upaghavat iti does she embrace him?
TaTa" TaYaa ku= NYaa tata tay kuany Then by that bawd
Tad( k==ar<aMa( PairjaYa tad kraam parijya that reason being ascertained
Saa lqlavTaq GauPTaeNa di<@Taa s llvat guptena dait that Llvat was secretly fined.
Level 6

Ak==SMaaTa( YauvTaq v*Ma( wTYaaid akasmt yuvat vddham itydi Why does the young woman [kiss]
the old man, etc. (verse above)
MaUizk==bloPaSTaM>aeNa mika-bala-upastambhena Supporting the strength of the mouse

ke= NaaiPa k==ar<aeNa A}a >aivTaVYaMa( kenpi kraena atra bhavitavyam it must be by some reason.
+a<aMa( ivicNTYa kaam vicintya After thinking a moment (kaa)
Pairv]aJake= Na o==Ma( parivrjakena uktam the mendicant said:
96
(1)
subject
deva
devau
dev
kaa
kaau
ka
(2)
to
devam
devau
devn
kaam
kaau
kan
(3)
with / by
devena
devbhym
devai
kaena
kabhym
kaai
(4)
for
devya
devbhym
devebhya
kaya
kabhym
kaebhya
(5)
from
devt
devbhym
devebhya
kat
kabhym
kaebhya
(6)
of
devasya
devayo
devnm
kaasya
kaayo
kanm
(7)
in / at
deve
devayo
deveu
kae
kaayo
kaeu
(8)
address
he deva
he devau
he dev
he kaa
he kaau
he ka
k==ar<aMa( c A}a kraam ca atra And the reason for this

DaNabahuLYaMa( Wv Pa[iTa>aaiTa dhana-bhulyam eva pratibhti appears to be abundance of wealth.
TaTa" %iNa}aMa( AadaYa tata khanitram dya Then, taking a shovel
ivvrMa( %iNaTva vivaram khanitv and digging up the hole
icrSaiTaMa( MaMa DaNaMa( cira-sacitam mama dhanam my wealth, collected for a long time
TaeNa Pairv]aJake= Na Ga*hqTaMa( tena parivrjakena ghtam was taken by that mendicant.
TaTa" Pa[>a*iTa tata prabhti From that time
SatvoTSaahrihTa" sattva-utsha-rahita without energy and enthusiasm
iNaJaXai==hqNa" nija-akti-hna [and thus] bereft of my strength
MaNdMa( MaNdMa( oPaSaPaRNa( mandam mandam upasarpan while slowly slowly crowling
cU@ak==<aeRNa Avlaeik==Ta" ckarena avalokita I was seen by Ckara.
TaTa" TaeNa o==Ma( tata tena uktam Then he said:
124
TaaNaqiNd]Yaa<Yaivk==laiNa Tadev NaaMa Saa buirPa[iTahTaa vcNa& Tadev )

AQaaeRZMa<aa ivrihTa" Pauz" Sa Wv ANYa" +a<aeNa >avTaqiTa ivic}aMaeTaTa( ))
bu
rtho
vi
ka
ni
ta
de
va
pra
ti
ha
vi
ra
hi
ndri y ya
ddhi ra
ma
a nya ka e na bha va
The verse meter is vasanta-tilak.
va ca na
n ma
ta
de
va
ta pu ru
sa
va
ti
vi
ci
tra me tat
TaaiNa Aivk==laiNa wiNd]Yaai<a tni a-vikalni indriyi Those [same] unimpaired senses (indriya)
Tad( Wv NaaMa tad eva nma that same name (nman)
Saa APa[iTahTaa bui" s a-pratihat buddhi that [same] unimpaired intelligence (buddhi)
Tad( Wv vcNaMa( tad eva vacanam that same speech
Sa" Wv Pauz" sa eva purua that same person (purua)
AQaRoZMa<aa ivrihTa" artha-uma virahita when left by the heat of wealth (artha)
+a<aeNa ANYa" >aviTa kaena anya bhavati becomes different within a moment (kaa)
97
wiTa WTad( ivic}aMa( iti etad vicitram this is amazing.

WTad( SavRMa( Aak==<YaR etad sarvam karya Hearing all this
MaYaa AalaeicTaMa( may locitam I considered:
MaMa A}a AvSQaaNaMa( mama atra avasthnam My staying here
AYau= Ma( wdaNaqMa( a-yuktam idnm is now improper.
TaQaa c o==Ma( tath ca uktam As it is also said:
125
MaNaSvq iMa]YaTae k==aMa& k==aPaR<Ya& Na Tau GaCîTa ) AiPa iNavaR<aMaaYaaiTa NaaNalae YaaiTa XaqTaTaaMa( ))
ma na sv mri ya
pi
ni
te
k ma
rv a m y
k rpa ya na tu ga ccha
ti
ti
na
lo
ti
ta
tm
MaNaSvq k==aMaMa( iMa]YaTae manasv kmam mriyate A wise man [rather] dies at will
k==aPaR<YaMa( Na Tau GaCîTa krpayam na tu gacchati but weakness he does not attain.
iNavaR<aMa( AiPa AaYaaiTa nirvam api yti Although it attains extinction (nirva)
ANal" XaqTaTaaMa( Na YaaiTa anala tatm na yti the fire (anala) does not attain coolness.
(1)
subject
deva
devau
dev
anala
analau
anal
(2)
to
devam
devau
devn
analam
analau
analn
(3)
with / by
devena
devbhym
devai
analena
analbhym
analai
(4)
for
devya
devbhym
devebhya
analya
analbhym
analebhya
(5)
from
devt
devbhym
devebhya
analt
analbhym
analebhya
(6)
of
devasya
devayo
devnm
analasya
analayo
analnm
(7)
in / at
deve
devayo
deveu
anale
analayo
analeu
(8)
address
he deva
he devau
he dev
he anala
he analau
he anal
wiTa AalaeCYa AiPa iti locya api Even after thus considering
lae>aaTa( PauNa" AiPa lobht puna api again, out of greed
TadqYaMa( AaMa( Ga]hqTauMa( tadyam annam grahtum to take his food
Ga]hMa( Ak==rvMa( graham akaravam I made up my mind (graham).
TaTa" MaNdMa( MaNdMa( oPaSaPaRNa( tata mandam mandam upasarpan Then, while slowly approaching
TaeNa vq<aak==<aeRNa tena vkarena by that Vkara
JaJaRrv&Xa%<@eNa Taai@Ta" jarjara-vaa-khaena tita being beaten with a piece of broken
bamboo
AhMa( AicNTaYaMa( aham acintayam I thought:

luuBDa" ih ASaNTau" lubdha hi a-santua One who is greedy and discontented
iNaYaTaMa( AaTMad]aehq >aviTa niyatam tma-droh bhavati is ever harming himself.
98
126
SavaR" SaMPataYaSTaSYa SaNTau& YaSYa MaaNaSaMa( ) oPaaNaU!PaadSYa NaNau cMaaRv*Taev >aU" ))
sa rv sa mpa
na
dg
tta
ya sta sya
sa ntu a
ya
sya m na
na
nu
ca
rm
te
ha p da sya
sam
va bh
YaSYa MaaNaSaMa( SaNTauMa( yasya mnasam santuam One who has mental satisfaction
TaSYa SavaR" SaMPataYa" tasya sarv sampattaya he has all opulences (sampatti).
oPaaNad(GaU!PaadSYa upnad-gha-pdasya For one whose feet (pda) are covered (gha) with shoes
Na Nau cMaRAav*Tawv >aU" na nu carma-vta-iva bh is not the world as if covered with leather
(carma)?
wiTa AalaeCYa iti locya Considering thus

AhMa( iNaJaRNavNaMa( AaGaTa" aham nirjana-vanam gata I came to a lonely forest.
Level 2
TaTa" ASMad(Pau<YaodYaaTa(
tata asmad-puya-udayt Then by the manifestation of my merit (good
karma)
ANaeNa iMa}ae<a anena mitrea by this friend (the crow)

AhMa( SNaehANauv*tYaa ANauGa*hqTa" aham sneha-anuvtty
anughta I was favored with friendly
intercourse.
ADauNaa c adhun ca And today

Pau<YaParMParYaa >avTa(Aa]Ya" puya-paramparay bhavat-raya by a continuation of merit at your
shelter
SvGaR" Wv MaYaa Pa]aPTa"
svarga eva may prpta I have obtained the very heaven (svarga).
(1)
subject
deva
devau
dev
svarga
svargau
svarg
(2)
to
devam
devau
devn
svargam
svargau
svargn
(3)
with / by
devena
devbhym
devai
svargea
svargbhym
svargai
(4)
for
devya
devbhym
devebhya
svargya
svargbhym
svargebhya
(5)
from
devt
devbhym
devebhya
svargt
svargbhym
svargebhya
(6)
of
devasya
devayo
devnm
svargasya
svargayo
svargm
(7)
in / at
deve
devayo
deveu
svarge
svargayo
svargeu
(8)
address
he deva
he devau
he dev
he svarga
he svargau
he svarg
MaNQar" ovac manthara uvca The tortoise Manthara said:

YauZMaai>a" AiTaSaYa" k*= Ta" yumbhi atisacaya kta You have done over-collection.
Xa*<au u Listen!
127
oPaaiJaRTaaNaa& ivtaaNaa& TYaaGa Wv ih r+a<aMa( ) Ta@aGaaedrSa&SQaaNaa& Parqvah wvaM>aSaaMa( ))
p rji t n
ta go da
ra
vi
tt
sa sth n
ty ga
pa
va hi ra
v ha
ka
am
v mbha sm
99
The fifth syllable of the first pda should actually be short (laghu ) according to the
rule of this verse meter anuup. Such Exceptions are called ra license of a sage.
oPaaiJaRTaaNaaMa( ivtaaNaaMa( uprjitnm vittnm For earned riches (vitta)

TYaaGa" Wv ih r+a<aMa( tyga eva hi rakaam only renunciation (charity) means preservation,
... i.e., keeping it in good condition
Ta@aGaodrSa&SQaaNaaMa( AM>aSaaMa(
taga-udara-sasthnm ambhasm for waters (ambhas) stored in
the belly (udara) of a tank
Parqvah" wv
parvha iva like an outlet.

128
k==TaRVYa" SaYaae iNaTYa& Na Tau k==aYaaeR= _iTaSaYa" ) AiTaSaYaXaqlae= _Ya& DaNauza JaMbuk= ae hTa" ))
ka rta vya
sa
ca yo ni tya
ti
sa
ca
ya
lo ya
na
tu
k ryo
dha nu
ja
ti
sa ca ya
mbu ko
ha
ta
SaYa" iNaTYaMa( k==TaRVYa" sacaya nityam kartavya Accumulation (sacaya) should always be done
AiTaSaYa" Na Tau k==aYaR" atisacaya na tu krya but overaccumulation (ati.sacaya) one should not
do.
AiTaSaYaXaql" AYaMa( JaMbuk= "
atisacaya-la ayam jambuka The overaccumulating jackal
(jambuka)
DaNauza hTa" dhanu hata was killed by the bow (dhanus).

TaaE AahTau" k==QaMa( WTad( tau hatu, katham etad The two (crow and mouse) said: How was this?
MaNQar" k==QaYaiTa manthara kathayati Manthara says:
Level 8
AaSaqTa( k==LYaa<ak==$=k= vaSTaVYa"
st kalya-kaaka-vstavya There was in the country of
Kalya-kaaka (ring of fortune)
>aErv" NaaMa VYaaDa" bhairava nma vydha a hunter named Bhairava.

Sa" c Wk==da Maa&SaluBDa" sa ca ekad msa-lubdha He once, being greedy for meat
DaNau" AadaYa Ma*GaMa( AiNvZYaNa( dhanu dya mgam anviyan taking the bow and following a deer
ivNDYaaA$=vqMaDYaMa( GaTa" vindhy-aav-madhyam gata went inside the forest of the Vindhy
[mountains].
Ta}a TaeNa Wk==" Ma*Ga" VYaaPaaidTa" tatra tena eka mga vypdita There by him one deer was killed.
TaTa" Ma*GaMa( AadaYa tata mgam dya Then, taking up the deer
GaC^Taa TaeNa gacchat tena by him, while walking
gaaerAak*= iTa" XaUk= r" d*" ghora-kti kara da a fierce boar was seen.
TaTa" Ma*GaMa( >aUMaaE iNaDaaYa tata mgam bhmau nidhya Then, putting the deer down on the earth
TaeNa XaUk= r" Xare<a hTa" tena kara area hata the boar was hit by him with an arrow.
XaUk= re<a AiPa AaGaTYa karea api gatya [But] approached by the boar (kara) also
Sa" VYaaDa" MauZk==deXae hTa" sa vydha muka-dee hata that hunter, hit in the place of the groin
PaPaaTa papta he died (fell).
100
(1)
subject
deva
devau
dev
kara
karau
kar
(2)
to
devam
devau
devn
karam
karau
karn
(3)
with / by
devena
devbhym
devai
karea
karbhym
karai
(4)
for
devya
devbhym
devebhya
karya
karbhym
karebhya
(5)
from
devt
devbhym
devebhya
kart
karbhym
karebhya
(6)
of
devasya
devayo
devnm
karasya
karayo
karm
(7)
in / at
deve
devayo
deveu
kare
karayo
kareu
(8)
address
he deva
he devau
he dev
he kara
he karau
he kar
AQa TaYaae" PaadAaSf==alNaeNa atha tayo pda-sphlanena Now, by their both foot-trampling
Wk==" SaPaR" AiPa Ma*Ta" eka sarpa api mta one snake (sarpa) also died.
A}a ANTare atra antare Thereafter
dqgaRrav" NaaMa JaMbuk= " drgharva nma jambuka a jackal named Drgha-rva (long-howl)
Pair>a]MaNa( AaharAQaqR paribhraman hra-arth roaming and searching for food
TaaNa( Ma*TaaNa( Ma*GaVYaaDaSaPaRXaUk= raNa( tn mtn mga-vydha-sarpa-karn those dead deer, hunter,
snake and boar
APaXYaTa( apayat he saw.

AalaeKYa AicNTaYaTa( c lokya acintayat ca Seeing them he thought:
Ahae >aaGYaMa( aho bhgyam What good fortune!
A MahTa(>aaeJYaMa( adya mahat-bhojyam Today a great feast
Mae SaMauPaiSQaTaMa( me samupasthitam has come to me.
Pa[QaMabu>au+aaYaaMa( prathama-bubhukym In the first hunger
wdMa( iNa"Svadu aYaubNDaNaMa( idam nisvdu snyu-bandhanam this tasteless sinew-string (bandhana)
k==aed<@lGanMa( %adaiMa kodaa-lagnam khdmi which is fixed to the bow I eat.
... why should I leave it for someone else to eat?
wiTa oa TaQaa Ak==raeTa( iti uktv tath akarot Speaking thus, he did so.
TaTa" iâe aYaubNDaNae tata, chinne snyu-bandhane Then, when the sinew-string was cut
d]uTaMa( oTPaiTaTaeNa DaNauza drutam utpatitena dhanu by the bow who was quickly jumping up
id iNai>aRa" hdi nirbhinna being pierced in the heart (hd)
Sa" dqgaRrav" PaTvMa( GaTa" sa drgharva pacatvam gata that jackal Drgharava attained death.
pacatva the fivefold state, when the body is dissolved into the five elements
Level 2

k==TaRVYa" SaYa" iNaTYaMa( wTYaaid kartavya sacaya nityam itydi Accumulation (sacaya) should
always be done, etc. [but no overaccumulation].
Sa%e
sakhe O friend [mouse]!
101
dXaaivXaeze XaaiNTa" k==r<aqYaa
da-viee nti karay In the present situation calmness (nti) is
adviced.
YaTa"
yata Because:
129
Sau%MaaPaiTaTa& SaeVYa& du"%MaaPaiTaTa& TaQaa ) c==vTPairvTaRNTae du"%aiNa c Sau%aiNa c ))
su kha m
pa
ca kra
va
ti ta
se
vya
va
rta
nte
tpa ri
AaPaiTaTaMa( Sau%Ma( SaeVYaMa(
du kha m pa
du kh
ni
ti
ta ta th
ca su kh ni
ca
patitam sukham sevyam Happiness (sukha) which comes should be
accepted
AaPaiTaTaMa( du"%Ma( TaQaa, patitam dukham tath as also misery (dukha) which comes.
du"%aiNa c Sau%aiNa c dukhni ca sukhni ca Miseries and happiness
c==vTa( PairvTaRNTae cakravat parivartante revolve like a wheel (cakra).
AParMa( c SaTaaMa( rhSYaMa( aparam ca satm rahasyam And another secret (rahasya) of the saints
Xa*<au, iMa}a u, mitra hear, my friend!
Verses for renunciation:
130
JaNaYaNTYaJaRNae du"%& TaaPaYaiNTa ivPaitazu ) MaaehYaiNTa c SaMPataaE k==QaMaQaaR" Sau%avha" ))
ja
na ya ntya rja ne
mo ha ya
nti
ca
du
kha
pa
ya
nti
vi
pa
tti
sa mpa
ttau
ka tha ma rth su kh va h
AJaRNae du"%Ma( JaNaYaiNTa arjane dukham janayanti In earning they cause misery (dukha)
ivPaitazu TaaPaYaiNTa vipattiu tpayanti in adversities they give pain
SaMPataaE c MaaehYaiNTa sampattau ca mohayanti and in prosperity they bewilder
k==QaMa( AQaaR" Sau%Aavha" katham arth sukha-vah how do riches (artha) bring happiness
(sukha)?
131
DaMaaRQa| YaSYa ivtaeha vr& TaSYa iNarqhTaa ) Pa[+aalNaai PaSYa dUradSPaXaRNa& vrMa( ))
dha rm rtha ya
pra
la
sya
vi
tte
n ddhi pa ka sya
YaSYa ivtawRha DaMaRAQaRMa(
va ra ta sya
ni
ha
da spa ra na va ram
yasya vitta-h dharma-artham Whose desire for wealth (vitta) is for the
purpose (artha) of virtue (dharma)

... and if someone says he needs money to later do good
TaSYa iNarqhTaa vrMa( tasya nirhat varam for him desirelessness [for wealth] is better (vara).
PaSYa Pa[+aalNaaTa( ih pakasya praklant hi Than washing off the mud (paka)
ASPaXaRNaMa( dUraTa( vrMa( a-sparanam drt varam not touching [it] is far better.
102
132
Yadev ih vaHêTa TaTaae vaHâ Pa[vTaRTae ) Pa[a WvaQaRTa" Saae= _QaaeR YaTaae vaHâ iNavTaRTae ))
ya
dya de va
pr
pta
hi
che
ta
ta to v ch pra va rta te
so
rtho
v rtha ta
ya to v ch
ni
va rta te
Yad( Yad( Wv ih vaHêTa yad yad eva hi vcheta Whatever [object] one may desire
TaTa" vaHâ Pa[vTaRTae tata vch pravartate from that [achievement] the desire (vch) proceeds.
... even after obtaining a desired object, the same desire increases, i.e., the desire is
actually not fulfilled, the object not obtained, like a mirage in the desert which only
increases our thirst
YaTa" vaHâ iNavTaRTae yata vch nivartate That from which our desire turns back
Sa" AQaRTa" Pa[a" AQaR" sa arthata prpta artha that is an actually obtained object (artha).
wiTa [uTva lgauPaTaNak==" b]UTae iti rutv laghupatanaka brte Hearing this, [the crow] Laghupatanaka
said:
DaNYa" AiSa MaNQar dhanya asi manthara Manthara, you are blessed!
SavRQaa Aa[Ya<aqYa" AiSa sarvath rayaya asi You are in all respect worth of taking shelter.
WvMa( Tae evam te Thus they
SvwCâAaharivharMa( ku= vaR<aa" sva-icch-hra-vihram kurv while enjoying their favorite
food
SaNTaua" Sau%Ma( iNavSaiNTa SMa
santu sukham nivasanti sma being satisfied, they lived happily.

Level 1
AQa raJaPau}aE" SaAaNaNdMa( o==Ma(
atha rja-putrai sa-nandam uktam Now the princes spoke with
delight:
SaveR [uTavNTa" Saui%Na" vYaMa( sarve rutavanta sukhina vayam Hearing it, we are all happy.
iSaMa( Na" SaMaqihTaMa( siddham na samhitam Our (na) aspiration has been fulfilled.
The Sage and The Mouse
MauiNaMaUizk==k==Qaa muni-mika-kath The story of the muni and the mouse.

PauraTaNak==ale TaPaaevNae purtana-kle tapovane In old times in the Tapovana [forest]
k==id( MauiNa" AaSaqTa( kacid muni st some muni was living.
TaSYa NaaMa MahaTaPaa" tasya nma mahtap His name was Mahtap.
k==daicd( Sa" MauiNa" kadcid sa muni Once this muni
Aa[MaSYa SaMaqPae ramasya sampe near (sampa) the rama
k==ak==Mau%aTa( Pair>a]Ma( kka-mukht paribhraam from a crows beak (kka-mukha) fallen
Wk==Ma( MaUizk==Xaavk==Ma( d*vaNa( ekam mika-vakam davn a baby (vaka) mouse he saw.
k==<aYaa TaMa( MaUizk==Xaavk==Ma( karuay tam mika-vakam Mercifully that baby mouse
Aa[MaMa( AaNaqTavaNa( ramam ntavn to the rama he brought.
Pa[iTaidNaMa( DaaNYak==<aaNa( dtva pratidinam dhnya-kan dattv Giving every day pieces of grain
TaMa( Pa[qTYaa PaaeizTavaNa( tam prty poitavn he nourished it with affection.
ALPaeNa Wv k==aleNa alpena eva klena Within a very short time
MaUizk==" SaMYak(= Pa[v*" mika samyak pravddha the mouse was fully grown up.
AQa k==daicd( k==Na MaaJaaRl" atha kadcid kacana mrjla Then once some cat
mrjla, same as mrjr cat
Ta}a AaGaTavaNa( tatra gatavn came there.

MaaJaaRlaTa( >aqTa" Mauizk==" mrjlt bhta mika The mouse, fearful of the cat
MauNae" SaMaqPaMa( AaGaTYa o==vaNa( mune sampam gatya uktavn coming near the muni, said:
PaUJYa== = Wz" MaaJaaRl" pjya, ea mrjla Sir! this cat
MaaMa( :aaidTauMa( AaGaCîTa mm khditum gacchati comes to eat me.
k*= PaYaa MaaJaaRlaTa( kpay mrjlt Please, from the cat
MaaMa( r+aTau >avaNa( wiTa mm rakatu bhavn iti You must protect me!
MauiNa" >aqiTa" Maa ASTau muni, bhti m astu The muni [said]: Do not fear!
>avNTaMa( AiPa bhavantam api You also
AhMa( MaaJaaRlMa( k==raeiMa aham mrjlam karomi I make a cat.
wiTa oKTVaa iti uktv Saying this
SvTaPa"Pa[>aave<a sva-tapa-prabhvea by the power of his austerities (tapa)
TaMa( MaUizk==Ma( MaaJaaRlMa( k*= TavaNa( tam mikam mrjlam ktavn that mouse he made a cat.
PauNa" k==daicd( k==Na XauNak==" puna kadcid kacana unaka Again once some dog
Ta}a AaGaTavaNa( tatra gatavn came there.
XauNak==aTa( >aqTa" MaaJaaRl" unakt bhta mrjla The cat, fearful of the dog (unaka)
MauNae" SaMaqPaMa( AaGaTYa o==vaNa( mune sampam gatya uktavn coming close to the muni, said:
PaUJYa, PaXYaTau WTaMa( duXauNak==Ma( pjya payatu etam dua-unakam Sir! See this rascal dog!
Sa" MaaMa( :aaidTauMa( wCîTa sa mm khditum icchati He wants to eat me.
k*= PaYaa XauNak==aTa( kpay unakt Please, from the dog
103
104
MaaMa( r+aTau >avaNa( wiTa mm rakatu bhavn iti You must protect me.
MauiNa" icNTaa Maa ASTau muni, cint m astu The muni [said] : Do not worry!
AhMa( XauNak==Ma( k==raeiMa aham unakam karomi I make a dog.
wiTa oKTVaa iti uktv Speaking thus
TaMa( MaaJaaRlMa( XauNak==Ma( k*= TavaNa( tam mrjlam unakam ktavn he made that cat a dog.
PauNa" k==daicd( puna kadcid Again, once
k==Na VYaaga[" Ta}a AaGaTavaNa( kacana vyghra tatra gatavn some tiger (vyghra) came there.
VYaaga[aTa( >aqTa" XauNak==" vyghrt bhta unaka The dog, afraid of the tiger
PauNa" AiPa MauNae" SaMaqPaMa( Wv puna api mune sampam eva again near to the muni
Xar<aMa( GaTavaNa( araam gatavn he went for shelter.
MauiNaMa( o==vaNa( c PaUJYa munim uktavn ca, pjya And he said to the muni: Sir!
WTaSMaaTa( >aYaraTa( VYaaga[aTa( etasmt bhayakart vyghrt From this fearsome tiger
MaaMa( r+aTau >avaNa( wiTa mm rakatu bhavn iti you must protect me.
MauiNa" YaQaaPaUvRMa( muni yath-prvam The muni [said] as before:
icNTaaMa( Maa k==raeTau >avaNa( cintm m karotu bhavn You should not worry.
AhMa( VYaaga[Ma( k==raeiMa aham vyghram karomi I make a tiger.
wiTa oKTva iti uktv Speaking thus
TaMa( XauNak==Ma( VYaaga[Ma( k*= TavaNa( tam unakam vyghram ktavn he made that dog a tiger.
ANaNTarMa( c Sa" VYaaga[" anantaram ca sa vyghra And then that tiger
iNa>aRYaeNa Aa[Mae SavR}a A$=iTa nirbhayena rame sarvatra aati roams fearlessly everywhere in the
rama.
MauiNa" Tau muni tu But the muni

TaMa( VYaaga[Ma( tam vyghram that tiger
MaUizk==Ma( wv PaXYaiTa SMa mikam iva payati sma saw like a mouse.
TaSMaaTa( VYaaga[aTa( tasmt vyghrt From that tiger
TaSYa Tau ik==id( AiPa >aYaMa( Na AaSaqTa( Wv tasya tu kicid api bhayam na st eva his fear was not
the least.
Aa[Mae ANYae AiPa JaNaa" rame anye api jan In the rama also other people
vaSaMa( ku= vRiNTa SMa vsam kurvanti sma were living (made a home).
TaMa( VYaaga[Ma( d*a tam vyghram dv Seeing that tiger,
Tae SaveR vdiNTa SMa te sarve vadanti sma they all used to say:
Wz" VYaaga[" vaSTaivk==" VYaaga[" Na ea vyghra vstavika vyghra na This
tiger is actually
(vstavika) not a tiger.
Sa" Tau k==Na MaUizk==" sa tu kacana mika He is just a mouse.

Wz" MauiNa" TaPa"Pa[>aave<a ea muni tapa-prabhvea This muni, by the power of austerities
105
TaMa( MaUizk==Ma( VYaaga[Ma( k*= TavaNa(= = AiSTa tam mikam vyghram ktavn asti made that mouse a tiger.
ATa" Wz" ata ea Therefore, this is
VYaaga[Pa" MaUizk==" Wv wiTa vyghra-rpa mika eva iti just a mouse in the shape of a tiger.
Tad( [uTva VYaaga[" iciNTaTavaNa( tad rutv vyghra cintitavn Hearing this, the tiger thought:
YaavTa(PaYaRNTaMa( Wz" MauiNa" JaqviTa yvat-paryantam ea muni jvati As long as this muni lives
TaavTa(PaYaRNTaMa( tvat-paryantam so long
JaNaa" WvMa( Wv vdiNTa jan evam eva vadanti people will speak in this way.
Tae MaaMa( MaUizk==Ma( Wv MaNYaNTae te mm mikam eva manyante They consider me just a mouse
Na Tau VYaaga[Ma( na tu vyghram and not a tiger.
Wza APak==IiTaR" dUrqk==r<aqYaa ced( e apakrti dr-karay ced If this infamy is to be removed
MaYaa MauiNa" Maar<aqYa" Wv may muni mraya eva the muni has to be killed by me.
ATa" TaMa( wdaNaqMa( Wv MaarYaaiMa ata tam idnm eva mraymi Therefore, right now I kill him.
wiTa icNTaiYaTva iti cintayitv Thinking thus
MauNae" SaMaqPaMa( GaTavaNa( mune sampam gatavn he went to the muni.
ParNTau MauiNa" parantu muni But the muni
VYaaga[SYa duralaecNaMa( jaTavaNa( vyghrasya durlocanam jtavn understood the evil intention (durlocana) of the tiger.
k==aePaeNa VYaaga[Ma( d*a kopena vyghram dv Looking with anger (kopa) at the tiger
PauNa" MaUizk==" >av wiTa oKTva puna mika bhava iti uktv saying, Again become a mouse
TaMa( VYaaga[Ma( PauNa" AiPa MaUizk==Ma( k*= TavaNa( tam vyghram puna api mikam ktavn he made that
tiger again a mouse.
MaUizk==" lYaa mika lajjay The mouse out of shame (lajj)

TaTa" PalaYaNaMa( k*= TavaNa( tata palyanam ktavn ran away from there.
106
Hinduism Dharma
133

Daar<aaMaRiMaTYaahuDaRMaeR<a ivDa*Taa" Pa]Jaa" ) Ya" SYaaar<aSa&Yau= " Sa DaMaR wiTa iNaYa" ))

dhrad dharmam ity hur dharmea vidht praj, ya syd dhraa-sayukta sa dharma iti nicaya
Daar<aaTa( Because it maintains (dhraa)

DaMaRMa( wiTa Aahu" they (sages) called it dharma.
dharma that which maintains
DaMaeR<a Pa]Jaa" ivDa*Taa" By dharma the people (praj) are maintained.

Ya" Daar<aSa&Yau= " SYaaTa( Whatever is connected with maintainance (dhraa)
Sa" DaMaR" that is called dharma
wiTa iNaYa" this is the conclusion.
134

PauzSv>aavivihTaaNYaQaav<a| YaQaa[MaMa( ) vEraGYaraGaaePaaiDa>YaaMaaMNaaTaae>aYal+a<aaNa( ))

purua-sva-bhva-vihitn yath-vara yathramam, vairgya-rgopdhibhym mntobhaya-lakan

daNaDaMaaRNraJaDaMaaRNMaae+aDaMaaRiNv>aaGaXa" ) qDaMaaRN>aGavMaaRNSaMaaSaVYaaSaYaaeGaTa" ))
dna-dharmn rja-dharmn moka-dharmn vibhgaa, str-dharmn bhagavad-dharmn samsa-vysayogata

DaMaaRQaRk= aMaMaae+aa& SahaePaaYaaNYaQaa MauNae ) NaaNaa:YaaNaeiTahaSaezu v<aRYaaMaaSa TatvivTa( ))

dharmrtha-kma-mok ca sahopyn yath mune nnkhynetihseu varaymsa tattva-vit
The first pda of the first verse has an extra (short) syllable.
MauNae O sage (muni)!

NaaNaaAa:YaaNawiTahaSaezu In many narrations (khyna) and histories (itihsa)
Tatvivd( the knower of the principles (tattva) [Bhma]
YaQaa v<aRYaaMaaSa duly (yath for yathvat) described
YaQaav<aRMa( YaQaaAa[MaMa( according to social class (vara) and stage of life (rama)
PauzSv>aavivihTaaNa( and according to the character (sva-bhva) of a man (purua)
vEraGYaraGaoPaaiDa>YaaMa( AaMNaaTao>aYal+a<aaNa( characterizing both in terms of what is mentioned
(mnta) as detachment (vairgya, nivtti) and attachment (rga, pravtti)
iv>aaGaXa" with their [sub-] divisions

SaMaaSaVYaaSaYaaeGaTa" in summary (samsa) and explicit (vysa)
SahoPaaYaaNa( together with their means (upya):
... the following Bhma described
daNaDaMaaRNa( raJaDaMaaRNa( Duties (dharma) for charity (dna), duties for kings (rjan)
Maae+aDaMaaRNa( duties for liberation (moka)
qDaMaaRNa( >aGavTa(DaMaaRNa( duties for women (str), duties towards the Lord (Bhagavn)
DaMaRAQaRk==aMaMaae+aaNa( c and also dharma-artha-kma-moka.
107
135
Sa Wv DaMaR" Saae= _DaMaaeR deXak==ale Pa]iTaiTa" )

sa eva dharma so dharmo dea-kle pratihita
Sa" Wv DaMaR" Sa" ADaMaR" That this is dharma, and this is not dharma (a-dharma)
deXak==ale Pa]iTaiTa" is established according to (in) place (dea) and time (kla).
136

SaveR DaMaaR" k*= Tae JaaTaa" SaveR Naa" k==laE YauGae ) caTauvR<YaRSaMaacar& ik==iTSaaDaar<a& vd ))
sarve dharm kte jt sarve na kalau yuge, cturvarya-samcra kicit sdhraa vada

... ANYae k*= TaYauGae DaMaaRS}aeTaaYaa& aPare Pare ) ANYae k==ilYauGae Na<aa& YauGaPaaNauSaarTa" ))
anye kta-yuge dharms trety dvpare pare, anye kali-yuge n yuga-rpnusrata
TaPa" Par& k*= TaYauGae }aeTaaYaa& jaNaMauCYaTae ) aPare YajiMaTYaUcudaRNaMaek&= k==laE YauGae ))
tapa para kta-yuge trety jnam ucyate, dvpare yajam ity cur dnam eka kalau yuge
SaveR DaMaaR" k*= Tae JaaTaa" [Parara asks:] All the laws (dharma) made in satya-yuga (kta)
SaveR k==laE YauGae Naa" all are lost in kali-yuga.
... the laws of a former pious age are not valid in this age of quarrel
caTauvR<YaRSaMaacarMa(
[Therefore,] on the conduct (samcra) in the fourfold social system
(cturvarya)
ik==id( SaaDaar<aMa( vd please speak something general (sdhraa). ...

YauGaPaANauSaarTa" [Vysadeva answers:] According to the symptoms (rpa form) of the age (yuga)
k*= TaYauGae Na<aaMa( ANYae DaMaaR" in satya-yuga (kta-yuga) there are other duties (dharma) for men (n)
The word nara can be declined nm or nm. For the sake of the meter, here nm
is used.
}aeTaaYaaMa( aPare Pare other [duties] in tret-yuga and dvpara-yuga

k==ilYauGae ANYae and others in kali-yuga.
k*= TaYauGae TaPa" ParMa( oCYaTae In satya-yuga penance (tapas) is said to be the highest [dharma]
}aeTaaYaaMa( jaNaMa( in tret-yuga knowledge (jna)
aPare YajMa( wiTa Ocu" in dvpara-yuga they (sages) say it is sacrifice (yaja)
k==laE YauGae daNaMa( Wk==Ma( and in kali-yuga charity (dna) alone.
137

deXa>ae Pa]vaSae va VYaaiDazu VYaSaNaeZviPa ) r+aedev Svdehaid PaaMa| SaMaacreTa( ))

dea-bhage pravse v vydhiu vyasanev api, raked eva sva-dehdi pacd dharma samcaret

...== AaPaTk==ale= =Tau= =SaMPa]aPTae= =XaaEcacar&= =Na== icNTaYaeTa(= =)= =SvYa&= =SaMaureTPaaTSvSQaae= =DaMa|= =SaMaacreTa( ))
pat-kle tu samprpte auccra na cintayet, svaya samuddharet pact svastho dharma samcaret
deXa>ae Pa]vaSae va When the country (dea) is ruined (bhaga) or when living abroad (pravsa)
VYaaiDazu VYaSaNaezu AiPa in diseases (vydhi) and also calamities (vyasana)
SvdehAaid r+aeTa( Wv one should just protect ones body (sva-deha) and other [belongings].
PaaTa( DaMaRMa( SaMaacreTa( Later one can perform dharma. ...
AaPad(k==ale Tau SaMPa]aPTae But when a time (kla) of distress (pad) has come
108
XaaEcAacarMa( Na icNTaYaeTa( one need not consider purity (auca) and good manner (cra).
SvYaMa( SaMaureTa( One should lift up himself
PaaTa( SvSQa" and later, when healthy
DaMaRMa( SaMaacreTa( one can perform dharma.
138

JaqivTaaTYaYaMaaPaaae Yaae= _aMaita TaTaSTaTa" ) Aak==aXaiMav PaeNa Na Sa PaaPaeNa ilPYaTae ))

jvittyayam panno yo nnam atti tatas tata, kam iva pakena na sa ppena lipyate
JaqivTaATYaYaMa( AaPaa"
When a risk of life (jvita) has come

atyaya passing, danger
Ya" TaTa" TaTa" AaMa( Aita
one who eats food (anna) from anywhere

... just to survive
Sa" PaaPaeNa Na ilPYaTae he is not tainted by sin (ppa),

Aak==aXaMa( wv PaeNa as the space (ka) [is not tainted] by mud (paka).
139

YaQaa k==SMaaviTa >aUMaaE Paa&SauivRlaeilTa" ) TaQaEveh >aveMaR" SaU+Ma" SaU+MaTarSTaQaa ))

yath hy akasmd bhavati bhmau psur vilolita, tathaiveha bhaved dharma skma skmataras tath
YaQaa ih Ak==SMaaTa( As for some reason

>aUMaaE ivlaeilTa" Paa&Sau" sand (psu), which is tossed (vilolita) on earth (bhmi),
... becomes pounded
TaQaa Wv wh
in the same way, here

... in our discussion
DaMaR" SaU+Ma" TaQaa SaU+MaTar" >aveTa(
dharma becomes fine (skma) and finer.

140
k==ar<aaMaRMaiNvCêa laek= cirTa& creTa( )

krad dharmam anvicchen na loka-carita caret
k==ar<aaTa( [Guided] by reasoning

DaMaRMa( AiNvCêTa( one should perform dharma
laek= cirTaMa( Na creTa( and not follow the conduct of the world (loka) [blindly].
141

WTaavNMaSaaf==LYa& deihNaaiMah deihzu ) Pa[a<aErQaiDaRYaa vaca [eYa Aacr<a& Sada ))

etvaj janma-sphalya dehinm iha dehiu, prair arthair dhiy vc reya caraa sad
wh deihNaaMa( For those embodied (dehin) in this world (iha)

WTaavTa( JaNMaSaaf==LYaMa( this much is the success (sphalya) of a birth (janman)
deihzu Sada [eYa" Aacr<aMa( to always do good (reyas) towards [other] embodied beings (dehin)
Pa[a<aE" AQa" iDaYaa vaca with life (pra), wealth (artha), intelligence (dh) and words (vc).
142

Ya}a DaMaaeR uiTa" k==aiNTa" )

yatra dharmo dyuti knti
Where there is dharma there are glory (dyuti) and beauty (knti).
109
143

AahariNad]a>aYaMaEQauNa&
SaaMaaNYaMaeTaTPaXaui>aNaRra<aaMa( )
DaMaaeR ih TaezaMaiDak==ae ivXaezae DaMaeR<a hqNaa" PaXaui>a" SaMaaNaa" ))

hra-nidr-bhaya-maithuna ca smnyam etat paubhir narm
dharmo hi tem adhiko vieo dharmea hn paubhi samn
AahariNad]a>aYaMaEQauNaMa( c
Eating (hra), sleeping (nidr), defending (bhaya fear) and mating
(maithuna)
Naara<aaMa( WTad( PaXaui>a" SaaMaaNYaMa( this is for men (nara) common (smnya) with animals (pau);
DaMaR" ih TaezaMa( AiDak==" ivXaez" only dharma is their (mens) extra (adhika) characteristic (viea).
DaMaeR<a hqNaa" PaXaui>a" SaMaaNaa" Those without (hna) dharma are equal (samna) to animals (pau).
144

Wk== Wv SauMaaeR iNaDaNae= _PYaNauYaaiTa Ya" ) Xarqre<a SaMa& NaaXa& SavRMaNYaidh GaCîTa ))
eka eva suhd dharmo nidhane py anuyti ya, arrea sama na sarvam anyad iha gacchati
The fourth pda has an extra syllable.
DaMaR" Wk==" Wv Saud( Dharma is the only friend (suhd)

Ya" iNaDaNae AiPa ANauYaaiTa who follows even at death (nidhana).
Xarqre<a SaMaMa( Along with the body (arra)
wh SavRMa( ANYaTa( everything else in this world
NaaXaMa( GaCîTa goes to destruction (na).
145

DaNaSYa YaSYa raJaTaae >aYa& Na caiSTa caerTa" ) Ma*Ta& c Yaa MauiTa SaMaJaRYaSv TaNaMa( ))
dhanasya yasya rjato bhaya na csti corata, mta ca yan na mucati samarjayasva tad dhanam
This verse meter is called pramik.
YaSYa DaNaSYa Wealth (dhana) for which

raJaTa" caerTa" c >aYaMa( Na AiSTa there is no fear (bhaya) from a king (rjatas) or thief (coratas)
Yad( Ma*TaMa( c Na MauiTa and which (yad) one does not loose (mucati) when dead (mta),
Tad( DaNaMa( SaMaJaRYaSv that wealth acquire!
146

idvSaeNaEv TaTku= YaaReNa ra}aaE Sau:a& vSaeTa( ) AMaaSaeNa TaTku= YaaReNa vzaR" Sau:a& vSaeTa( ))
divasenaiva tat kuryd yena rtrau sukha vaset, aa-msena tat kuryd yena var sukha vaset
PaUveR vYaiSa TaTku= YaaReNa v*" Sau:a& vSaeTa( ) YaavaqveNa TaTku= YaaReNa Pa]eTYa Sau:a& vSaeTa( ))
prve vayasi tat kuryd yena vddha sukha vaset, yvaj jvena tat kuryd yena pretya sukha vaset

Jaq<aRMaa& Pa]Xa&SaiNTa >aaYaa| c GaTaYaaEvNaaMa( ) XaUr& iviJaTaSaaMa& GaTaPaar& TaPaiSvNaMa( ))

jram anna praasanti bhry ca gata-yauvanm, ra vijita-sagrma gata-pra tapasvinam

DaNaeNaaDaMaRlBDaeNa YaiC^d]MaiPaDaqYaTae ) ASa&v*Ta& TaviTa TaTaae= _NYadvdqYaRTae ))

dhanendharma-labdhena yac chidram apidhyate, a-savta tad bhavati tato nyad avadryate
YaeNa ra}aaE Sau:aMa( vSaeTa(
That by which one can live happily (sukham) at night (rtri)
110
Tad( idvSaeNa Wv ku= YaaRTa( that one should do by day (divas).

YaeNa vzaR" Sau:aMa( vSaeTa( That by which one can live happily during the rainy season (var)
... the equivalent to the rainy season is the winter of the North
Tad( AMaaSaeNa ku= YaaRTa( that one should do during [the other] eight (aa) months (msa).
YaeNa v*" Sau:aMa( vSaeTa( That by which an old man (vddha) can live happily
Tad( PaUveR vYaiSa ku= YaaRTa( that he should do during the first part (prva) of life.
YaeNa Pa]eTYa Sau:aMa( vSaeTa( That by which one can life happily after death (pretya),
pretya after departing
Tad( YaavTa( JaqveNa ku= YaaRTa( that one should do as long as one lives.
Jaq<aRMa( AaMa( Pa]Xa&SaiNTa They (people) glorify food (anna) after it is [well-] digested (jra)
GaTaYaaEvNaaMa( >aaYaaRMa( c and a wife (bhry) after her youth (yauvana) has passed
iviJaTaSaaMaMa( XaUrMa( a hero (ra) after he has conquered in battle (sagrma)
GaTaPaarMa( TaPaiSvNaMa( and an ascetic (tapasvin) after he has gone to the other side [of life].
ADaMaRlBDaeNa DaNaeNa With wealth (dhana) gained by sin (a-dharma)
Yad( i^d]Ma( AiPaDaqYaTae whatever hole (chidra) is closed,
Tad( ASa&v*TaMa( >aviTa that remains uncovered (a-savta)
TaTa" ANYaTa( AvdqYaRTae and then another (anyat) is split open.
147

SavRTa" XaTae STaeNaae Ma*Gaae Ga]aMaiMaveiYavaNa( ) bhuDaacirTa& PaaPaMaNYa}aEvaNauPaXYaiTa ))

sarvata akate steno mgo grmam iveyivn, bahudh-carita ppam anyatraivnupayati
STaeNa" SavRTa" XaTae A thief (stena) has fear from all sides
Ga]aMaMa( wRiYavaNa( Ma*Ga" wv like (iva) a deer (mga) which has gone (yivat) to a village (grma).
ANYa}a Wv Everywhere
bhuDaa AacirTaMa( performed (carita) in many ways [by others]
PaaPaMa( ANauPaXYaiTa he (the thief) sees sin (ppa).
148

Ak*= TaeZvev k==aYaeRzu Ma*TYauvER SaMPa]k= zRiTa ) YauvEv DaMaRXaql" SYaadiNaiMata& ih JaqivTaMa( )
a-ktev eva kryeu mtyur vai samprakarati, yuvaiva dharma-la syd a-nimitta hi jvitam

k*= Tae DaMaeR >aveTPa]qiTairh Pa]eTYa c XaaTaq ))

kte dharme bhavet prtir iha pretya ca vat
k==aYaeRzu Ak*= Taezu Wv [Even] when ones undertakings (krya) are not [yet] accomplished (a-kta)
Ma*TYau" vE SaMPa]k= zRiTa death (mtyu) drags one away.
JaqivTaMa( AiNaiMataMa( ih [Therefore,] since life (jvita) is uncertain
a-nimitta causeless
Yauva Wv DaMaRXaql" SYaaTa( one should be dedicated to dharma since youth (yuvan).
DaMaeR k*= Tae When dharma is practiced,
wh Pa]eTYa c [then] both in this world and in the next
XaaTaq Pa]qiTa" >aveTa( there will be eternal (vat) pleasure (prti).
111
149
Wk== Wv creMa| NaaiSTa DaMaeR SahaYaTaa ) ke= vl& iviDaMaaSaa SahaYa" ik&= k==irZYaiTa ))
eka eva cared dharma nsti dharme sahyat kevala vidhim sdya sahya ki kariyati
DaMaRMa( Wk==" Wv creTa( One can practice dharma himself alone (eka).
DaMaeR SahaYaTaa Na AiSTa In [practicing] dharma there is no [need of any] help (sahyat).
ke= vlMa( iviDaMa( AaSaa Just following the injunction / law (vidhi)
SahaYa" ik==Ma( k==irZYaiTa what will a companion (sahya) do?
150

Wk== Wv creMa| Na DaMaRDviJak==ae >aveTa( ) DaMaRvai<aJak==a eTae Yae DaMaRMauPa>auaTae ))

eka eva cared dharma na dharma-dhvajiko bhavet, dharma-vijak hy ete ye dharmam upabhujate
DaMaRMa( Wk==" Wv creTa( One should practice dharma himself alone (eka)
DaMaRDviJak==" Na >aveTa( and not be a proclaimer of his own dharma.
dharma-dhvajika on whose banner (dhvaja) is dharma, who makes dharma a show,
calling himself a pious man or believer
Yae DaMaRMa( oPa>auaTae Those who enjoy their dharma,

WTae DaMaRvai<aJak==a" ih are only traders (vijaka) in dharma.
151

Ab]uvNvaiTa Sauri>aGaRNDa" SauMaNaSaa& Xauic" ) TaQaEvaVYaahrN>aaiTa ivMalae >aaNaurMbre ))

a-bruvan vti surabhir gandha sumanas uci, tathaivvyharan bhti vimalo bhnur ambare
The sixth and seventh syllable should be long.
Ab]uvNa(
Without speaking
... of own excellences
SauMaNaSaaMa( Xauic" GaNDa" the pure (uci) fragrance (gandha) of flowers (sumanas)
Sauri>a" vaiTa spreads by [its] excellences.
TaQaa Wv AVYaahrNa( Likewise, without speaking (a-vyharan)
ivMal" >aaNau" AMbre >aaiTa the pure (vimala) sun (bhnu) shines in the sky (ambara).
152

DaMaeR<aaiPaihTaae DaMaaeR DaMaRMaevaNauvTaRTae )

dharmepihito dharmo dharmam evnuvartate
DaMaR" DaMaeR<a AiPaihTa" When dharma is concealed (apihita) by dharma

DaMaRMa( Wv ANauvTaRTae dharma alone results (anuvartate follows).
153

Wk==aik==Naa TaPaae a>Yaa& Pa#=Na& GaaYaNa& i}ai>a" ) cTaui>aRGaRMaNa& +ae}a& Pai>abRhu>aq r<a" ))
ekkin tapo dvbhy pahana gyana tribhi, caturbhir gamana ketra pacabhir bahubh raa
TaPa" Wk==aik==Naa Penance (tapas) [should be done] by one [alone]

Pa#=NaMa( a>YaaMa( studying (pahana) by [at least] two
GaaYaNaMa( i}ai>a" singing (gyana) by three
GaMaNaMa( cTaui>aR" travelling (gamana) by four
+ae}aMa( Pai>a" agriculture (ketram) by five
112
r<a" bhui>a"
[and] playing by many (bahu).

raa delight, pleasure
113
Hinduism Self-Preservation
154

Xarqr& DaMaRSavRSv& r+a<aqYa& Pa]YaTNaTa" ) XarqraCCYavTae DaMaR" PavRTaaTSaill& YaQaa ))

arra dharma-sarvasva rakaya prayatnata, arrc cyavate dharma parvatt salila yath
DaMaRSavRSvMa( XarqrMa(
The body (arra), being the source of dharma

sarvasva sum of all, source
Pa]YaTNaTa" r+a<aqYaMa( is carefully to be protected (rakaya).

XarqraTa( DaMaR" CYavTae From the body springs virtue (dharma)
YaQaa PavRTaaTa( SaillMa( like water (salila) from a mountain (parvata) [side].
155

Aaharae MaEQauNa& iNad]a SaeVYaa NaaiTa ih G>aveTa( )

hro maithuna nidr sevy nti hi rug bhavet
Aahar" MaEQauNaMa( iNad]a SaeVYaa" Eating, mating and sleeping should be done
Na AiTa ih k(= >aveTa( but not excessively, because [then] there is disease (ruj).
156

Av*ita>aRYaMaNTYaaNaa& MaDYaaNaa& Mar<aaYaMa( ) otaMaaNaa& Tau MaTYaaRNaaMavMaaNaaTPar& >aYaMa( ))

a-vttir bhayam antyn madhyn marad bhayam, uttamn tu martynm avamnt para
bhayam
ANTYaaNaaMa( MaTYaaRNaaMa( For low-class (antya) people (martya)

>aYaMa( Av*ita" the [great] fear/danger (bhaya) is unemployment (a-vtti)
MaDYaaNaaMa( Mar<aaTa( >aYaMa( for middle-class (madhya) people the fear is of death (maraa)
otaMaaNaaMa( Tau AvMaaNaaTa( ParMa( >aYaMa( and for higher-class (uttama) people the great fear is of insult
(avamna).
157

Yaid Tv& >aJaMaaNaa& Maa& Pa]TYaa:YaaSYaiSa MaaNad ) ivzMaiGNa& Jal& rauMaaSQaaSYae Tav k==ar<aaTa( ))
yadi tva bhajamn m pratykhysyasi mnada, viam agni jala rajjum sthsye tava krat
MaaNad O bestower of honor (mna)!

Yaid TvMa( If you
>aJaMaaNaaMa( MaaMa( Pa]TYaa:YaaSYaiSa forsake me who am worshiping (bhajamn) [you]
Tav k==ar<aaTa( [then] because of you
ivzMa( AiGNaMa( JalMa( rauMa( to poison (via), fire (agni), water (jala) or a rope (rajju)
AaSQaaSYae I will resort.
158

AiTaMaaNaadiTak]= aeDaaTehaa Yaid va >aYaaTa( ) oDNaqYaaTS}aq PauMaaNva GaiTareza ivDaqYaTae )

atimnd atikrodht snehd v yadi v bhayt, udbadhnyt str pumn v gatir e vidhyate

PaUYaXaaei<aTaSaMPaU<aeR ANDae TaMaiSa MaaiTa ))

pya-oita-sampre andhe tamasi majjati
114
The verse meter is not regular.
AiTaMaaNaaTa( AiTak]= aeDaaTa( Out of pride (atimna) or anger (krodha)

ehaTa( va Yaid va >aYaaTa( out of love (sneha) or fear (bhaya)
S}aq PauMaaNa( va oDNaqYaaTa( when a woman (str) or man (pus) will hang [himself]
Wza GaiTa" ivDaqYaTae this is the destiny (gati) ordained:
PaUYaXaaei<aTaSaMPaU<aeR ANDae TaMaiSa Into thick (andha blind) darkness (tamas), full of pus (pya) and
blood (oita)
MaaiTa
he [or she] sinks.

159
Yadak==LPa" Svi==YaaYaa& VYaaiDai>aJaRrYaaQava ) AaNvqi+aKYaa& va ivaYaa& ku= YaaRdNaXaNaaidk==Ma( ))

yadkalpa sva-kriyy vydhibhir jaraythav, anvkiky v vidyy kuryd an-aandikam
The verse meter is not regular.
VYaaiDai>a" JarYaa AQava By diseases (vydhi) or old age (jar)

Svi==YaaYaaMa( for his [daily] duty
AaNvqi+aKYaaMa( ivaYaaMa( va or his philosophical (anvkik) study (vidy)
Yada Ak==LPa" when he (a hermit) is unable,
ANaXaNaAaidk==Ma( ku= YaaRTa( [then] he may do fasting (an-aana) etc.
... fasting to death
160

XaBde SPaXaeR rSae Pae GaNDae c rMaTae MaNa" ) Taezu >aaeGaezu SaveRzu Na >aqTaae l>aTae Sau:aMa( ))
abde spare rase rpe gandhe ca ramate mana, teu bhogeu sarveu na bhto labhate sukham
XaBde SPaXaeR rSae Pae GaNDae c
In sound (abda), touch (spara), taste (rasa), form (rpa) and smell
(gandha)
MaNa" rMaTae the mind (manas) enjoys.

>aqTa" [But] one who is afraid (bhta)
Taezu SaveRzu >aaeGaezu in all those enjoyments (bhoga)
Sau:aMa( Na l>aTae he does not derive happiness (sukha).
161

SaNTaaPaad(= =>a]XYaTae= =Pa&= =SaNTaaPaad(= =>a]XYaTae= =blMa(= =)= =SaNTaaPaad(= =>a]XYaTae= =jaNa&= =SaNTaaPaad(= =VYaaiDaMa*CîTa ))
santpd bhrayate rpa santpd bhrayate balam, santpd bhrayate jna santpd vydhim cchati
SaNTaaPaaTa(
SaNTaaPaaTa(
SaNTaaPaaTa(
SaNTaaPaaTa(
PaMa( >a]XYaTae From sorrow (santpa) beauty (rpa) is destroyed

blMa( >a]XYaTae from sorrow strength (bala) is destroyed
jaNaMa( >a]XYaTae from sorrow knowledge (jna) is destroyed
VYaaiDaMa( CîTa from sorrow one gets disease (vydhi).
162
iNaTSaahSYa dqNaSYa Xaaek= PaYaaRku= laTMaNa" ) SavaRQaaR VYavSaqdiNTa VYaSaNa& caiDaGaCîTa ))

nirutshasya dnasya oka-parykultmana, sarvrth vyavasdanti vyasana cdhigacchati
iNaTSaahSYa dqNaSYa
For one who is despirited (nir.utsha) and poor (dna)
115
Xaaek= PaYaaRku= lAaTMaNa" and full of lamentation (oka) and confusion (pari.kula)
SavRAQaaR" VYavSaqdiNTa all purposes (artha) [of life] are frustrated (sink down)
VYaSaNaMa( c AiDaGaCîTa and he attains ruin (vyasana).
163

iivDae JaaYaTae VYaaiDa" Xaarqrae MaaNaSaSTaQaa ) ParSPar& TaYaaeJaRNMa iNaRN& NaaePaPaTae ))

dvi-vidhe jyate vydhi rro mnasas tath, paraspara tayor janma nirdvandva nopapadyate
Xaarqr" MaaNaSa" Bodily and mentally

VYaaiDa" iivDae JaaYaTae disease (vydhi) comes two-fold.
TaYaae" JaNMa ParSParMa( Their origin (janman) is mutual.
... by interaction of body and mind
iNaRNMa( Na oPaPaTae

It (disease) does not come without interaction (nirdvandva) [of these two].
164

MaaNaSaeNa ih du":aeNa XarqrMauPaTaaPYaTae ) AYa"iPa<@eNa TaPTaeNa ku= M>aSa&SQaiMavaedk==Ma( ))

mnasena hi dukhena arram upatpyate, aya-piena taptena kumbha-sastham ivodakam
MaaNaSaeNa ih du":aeNa By mental suffering (dukha)

XarqrMa( oPaTaaPYaTae the body (arra) is heated,
ku= M>aSa&SQaMa( odk==Ma( wv as water (udaka) [is heated] in a pot (kumbha)
TaPTaeNa AYa"iPa<@eNa by a hot (tapta) lump (pia) of iron.
165

Pa]jYaa MaaNaSa& du":a& hNYaaCârqrMaaEzDaE" )

prajay mnasa dukha hanyc chrram auadhai
Pa]jYaa MaaNaSaMa( du":aMa( hNYaaTa( By wisdom (praj) one should remove mental distress (dukha)
AaEzDaE" XaarqrMa( and by medicines (auadha) bodily [distress].
166

MaiTaMaNTaae Taae vEa" XaMa& Pa]aGaev ku= vRTae ) MaaNaSaSYa iPa]Yaa:YaaNaE" SaM>aaeGaaePaNaYaENa*R<aaMa( ))
matimanto hy ato vaidy ama prg eva kurvate, mnasasya priykhynai sambhogopanayair nm
ATa" Pa]ak(= Wv ih Therefore, first of all

MaiTaMaNTa" vEa" intelligent physicians (vaidya)
MaaNaSaSYa iPa]YaAa:YaaNaE" by conversations (khyna) pleasing (priya) to the mind
SaM>aaeGaoPaNaYaE" and by offerings (upanaya) of desirable objects (sambhoga)
Na*<aaMa( XaMaMa( ku= vRTae they give peace (ama) to persons (n) [who are suffering].
167

Ma*Ta& va Yaid va Na& Yaae= _TaqTaMaNauXaaeciTa ) du":aeNa l>aTae du":a& avNaQaaER Pa]PaTae ))
mta v yadi v naa yo ttam anuocati, dukhena labhate dukha dvv anarthau prapadyate

... >aEzJYaMaeTad( du":aSYa YadeTaaaNauicNTaYaeTa( ) icNTYaMaaNa& ih Na VYaeiTa >aUYaaiPa Pa]vDaRTae ))

bhaiajyam etad dukhasya yad etan nnucintayet, cintyamna hi na vyeti bhya cpi pravardhate
Ma*TaMa( va Yaid va NaMa(
Whether dead (mta) or lost (naa)
116
ATaqTaMa( for what is gone

Ya" ANauXaaeciTa one who laments,
du":aeNa du":aMa( l>aTae by [that] sorrow (dukha) he gets [another] sorrow
aE ANaQaaER Pa]PaTae and [thus] two evils (anartha) occur. ...
Yad( WTad( Na ANauicNTaYaeTa( That one should not think of it
WTad( du":aSYa >aEzJYaMa( this is the remedy (bhaiajya) for sorrow,
icNTYaMaaNaMa( ih because when being thought of
Na VYaeiTa it does not go
>aUYa" c AiPa Pa]vDaRTae but increases more (bhyas).
168

Ya}a NaEv XarE" k==aYa| Na >a*TYaENaR c bNDaui>a" ) AaTMaNaEke= Na YaaeVYa& Tatae YauMauPaiSQaTaMa( ))
yatra naiva arai krya na bhtyair na ca bandhubhi, tmanaikena yoddhavya tat te yuddham
upasthitam
Ya}a NaEv XarE" k==aYaRMa( In which [fight] there is no use of arrows (ara)
Na >a*TYaE" Na c bNDaui>a" nor of attendants (bhtya), nor of friends (bandhu)
AaTMaNaa Wke= Na YaaeVYaMa( and which is to be fought by oneself alone (eka),
Tad( YauMa( Tae oPaiSQaTaMa( that fight (yuddha) has arrived for you.
... the struggle against sorrow
169

dMaMaev Pa]Xa&SaiNTa v*a" ]uiTaSaMaaDaYa" ) SaveRzaMaev v<aaRNaa& b]a<aSYa ivXaezTa" ))

damam eva praasanti vddh ruti-samdhaya sarveam eva varn brhmaasya vieata
v*a" ]uiTaSaMaaDaYa" The ancients (vddha), absorbed in the Vedas (ruti)

dMaMa( Wv Pa]Xa&SaiNTa glorify self-control (dama)
SaveRzaMa( Wv v<aaRNaaMa( [as duty] for all the social classes (varas)
b]a<aSYa ivXaezTa" and especially for the brhmaas.
170

AdaNTa" Pauz" e= XaMa>aq+<a& Pa]iTaPaTae ) ANaQaa| bhUNaNYaaNPa]Sa*JaTYaaTMadaezJaaNa( ))

a-dnta purua kleam abhka pratipadyate, an-arth ca bahn anyn prasjaty tma-doa-jn
AdaNTa" Pauz" An uncontrolled (a-dnta) man (purua)

A>aq+<aMa( e= XaMa( Pa]iTaPaTae perpetually (abhkam) undergoes misery (klea).
bhUNa( ANYaaNa( ANaQaaRNa( Pa]Sa*JaiTa He creates many (bahu) other calamities (anartha)
AaTMadaezJaaNa( all begotten by his own fault (tma-doa).
171
Na YaMa& YaMaiMaTYaahuraTMaa vE YaMa oCYaTae ) AaTMaa Sa&YaiMaTaae YaeNa Ta& YaMa" ik&= k==irZYaiTa ))
na yama yamam ity hur tm vai yama ucyate, tm sayamito yena ta yama ki kariyati
Na TaQaaiSaSTaQaa Taq+<a" SaPaaeR va duriDaiTa" ) YaQaa k]= aeDaae ih JaNTaUNaa& XarqrSQaae ivNaaXak==" ))
na tathsis tath tka sarpo v duradhihita, yath krodho hi jantn arra-stho vinaka
Na YaMaMa(
Not Yamarja (yama)
117
YaMaMa( wiTa Aahu" they (the wise) call controller (yama) [of destiny],
AaTMaa vE YaMa" oCYaTae the mind (tman) alone is called controller.
YaeNa AaTMaa Sa&YaiMaTa" By whom the mind (tman) is controlled (sayamita)
TaMa( YaMa" ik==Ma( k==irZYaiTa what can Yamarja do to him?
Taq+<a" AiSa" A sharp (tka) sword (asi)
duriDaiTa" SaPaR" va or an infuriated snake (sarpa)
dur.adhihita badly managed
Na TaQaa TaQaa is not as much

JaNTaUNaaMa( ivNaaXak==" a destroyer (vinaka) of creatures (jantu)
YaQaa ih XarqrSQa" k]= aeDa" as is anger (krodha) which resides right in [ones own] body (arra).
172
AaTMaa JaeYa" Sada raja TaTaae JaeYaa Xa}av" )

tm jeya sad rj tato jey ca atrava
raja By a king (rjan)

AaTMaa Sada JaeYa" the Self (tman) is always (sad) to be conquered [first]
TaTa" Xa}av" JaeYaa" c and then enemies (atru) can be conquered.
173

bleNa Parra\ai<a Ga*Na( XaUrSTau NaaeCYaTae ) iJaTaae YaeNaeiNd]YaGa]aMa" Sa XaUr" k==QYaTae buDaE" ))
balena para-rri ghan ras tu nocyate, jito yenendriya-grma sa ra kathyate budhai
bleNa Parra\ai<a Ga*Na( When taking by force (bala) kingdoms (rra) of others
XaUr" Tau Na oCYaTae one is not called a hero (ra).
YaeNa wiNd]YaGa]aMa" iJaTa" By whom the group of senses (indriya) is conquered (jita)
grma multitude, village
Sa" buDaE" XaUr" k==QYaTae

he is called a hero by the wise (budha).

174

iJaEk= Taae= _CYauTa ivk==zRiTa MaaivTa*a iXaXNaae= _NYaTaSTvGaudr& [v<a& ku= TaiTa( )

ga]a<aae= _NYaTaPald*KKv c k==MaRXai==bRy" SaPaTNYa wv GaehPaiTa& luNaiNTa ))

jihvaikato cyuta vikarati mvitpt ino nyatas tvag udara ravaa kutacit
ghro nyata capala-dk kva ca karma-aktir bahvya sapatnya iva geha-pati lunanti
The verse meter is vasanta-tilak.
ACYauTa O Lord (Acyuta)!

AivTa*a iJaa The unsatiable (a-vitpta) tongue (jihv)
Wk==Ta" Maa ivk==zRiTa pulls me (m) from one (ekatas) [side]
iXaXNa" ANYaTa" the genital (ina) from another
Tvk(= odrMa( [v<aMa( ku= Taid( the sense of touch (tvac),
elsewhere
ga]a<a" ANYaTa"
the nose (ghra) from another [side]
belly (udara) and ears (ravaa) from
118
cPald*k(= Kv c the restless eyes (capala-dk) somewhere

k==MaRXai==" [and also] the active senses (karma-akti),
... legs and arms
by" SaPaTNYa" wv just as many (bahu) co-wives (sa-patn)

GaehPaiTaMa( luNaiNTa ruin the master of the house (geha-pati).
175

wiNd]Yaai<a Pa]MaaQaqiNa buya Sa&YaMYa YaTNaTa" ) SavRTaae iNaZPaiTaZ<aUiNa iPaTaa balaiNavaTMaJaaNa( ))

indriyi pramthni buddhy sayamya yatnata, sarvato nipatini pit bln ivtmajn
SavRTa" iNaZPaiTaZ<aUiNa Which are running out (nipatiu) in all directions

Pa]MaaQaqiNa wiNd]Yaai<a the maddening senses (indriya)
YaTNaTa" buya Sa&YaMYa [after] carefully (yatnatas) controlling [them] with the intelligence (buddhi)
iPaTaa wv AaTMaJaaNa( balaNa( like a father (pit) his own children (bla), ...
176

TaaviTaeiNd]Yaae Na SYaaiiJaTaaNYaeiNd]Ya" PauMaaNa( ) Na JaYaed]SaNa& YaaviTa& Sav| iJaTae rSae ))

tvaj jitendriyo na syd vijitnyendriya pumn, na jayed rasana yvaj jita sarva jite rase
iviJaTaANYawiNd]Ya" PauMaaNa( A man (pus) who has conquered (vijita) all other senses (indriya),
YaavTa( rSaNaMa( Na JaYaeTa( as long as (yvat) he can not conquer the tongue (rasana = rasa)
... the urges of eating and speaking
TaavTa( iJaTawiNd]Ya" Na SYaaTa( so long (tvat) he is not sense-controlled (jita-indriya).

rSae iJaTae When the tongue (rasa) is conquered (jita)
SavRMa( iJaTaMa( everything is conquered.
177

iNaz<<aaiPa :aadeTa Na Tau GaC^Nk==dacNa )

niaa cpi khdeta na tu gacchan kadcana
iNaz<<a" c AiPa :aadeTa One should eat (khdeta) seated (niaa)

Na Tau k==dacNa GaC^Na( never while walking (gacchan).
178

dqPaae >a+aYaTae aNTa& k==l& c Pa[SaUYaTae ) Yada& >a+YaTae iNaTYa& JaaYaTae Taad*Xaq Pa[Jaa ))
dpo bhakayate dhvnta kajjala ca prasyate, yad anna bhakyate nitya jyate td praj
dqPa" aNTaMa( >a+aYaTae A lamp (dpa) eats up darkness (dhvnta)

k==lMa( c Pa[SaUYaTae and produces lamp black (kajjala).
Yad( AaMa( iNaTYaMa( >a+YaTae [Similarly,] whatever the food (anna) is which is daily eaten
... whether it is in goodness, passion or ignorance
Taad*Xaq Pa[Jaa JaaYaTae

such offspring (praj) comes into being.

179
Ahaera}ae iv>aJaTae SaUYaaeR MaaNauzlaEik==ke= ) rai}a" SvPNaaYa >aUTaaNaa& ceaYaE k==MaR<aaMah" ))

aho-rtre vibhajate sryo mnua-laukike, rtri svapnya bhtn ceyai karmam aha
MaaNauzlaEik==ke= Ah"ra}ae
Day (ahar) and night (rtri) of the world of man
119
SaUYaR" iv>aJaTae the sun (srya) divides.

rai}a" >aUTaaNaaMa( SvPNaaYa The night (rtri) is for the sleep (svapna) of [all] beings (bhta)
Ah" k==MaR<aaMa( ceaYaE the day (ahar) is for the undertaking (ce) of activities (karman).
180

ANaaYauZYa& idva SvPNa& TaQaa>YauidTaXaaiYaTaa )

an-yuya div svapna tathbhyudita-yit
idva SvPNaMa( Sleeping (svapna) during the day (divan)

TaQaa A>YauidTaXaaiYaTaa and lying [in bed] when [the sun has] risen (abhyudita)
ANa(AaYauZYaMa( [both] shortens life.
181

Na==cYaa| idvaSvPNaMaalSYa& PaEXauNa& MadMa( ) AiTaYaaeGaMaYaaeGa& c ]eYaSaae= _QaqR PairTYaJaeTa( ))

nakta-cary div-svapnam lasya paiuna madam, atiyogam a-yoga ca reyaso rth parityajet
Na==cYaaRMa( idvaSvPNaMa(
Working at night (nakta) and sleeping during the day

div (from div) by day
AalSYaMa( PaEXauNaMa( MadMa(

AiTaYaaeGaMa( AYaaeGaMa( c
]eYaSa" AQaqR PairTYaJaeTa(

idleness (lasya), wickedness (paiuna) and intoxication (mada)

excessive endulgence (ati.yoga) and total abstention (a-yoga)
one who desires his welfare (reyas) should give up [these].
182
DaMaRMaUlae= _QaRiv$=PaSTaQaa k==aMaf==lae MahaNa( ) i}avGaRPaadPaSTa}a r+aYaa f==l>aaG>aveTa( ))

dharma-mlo rtha-viapas tath kma-phalo mahn, tri-varga-pdapas tatra rakay phala-bhg bhavet
DaMaRMaUl" AQaRiv$=Pa" With (1) dharma as root (mla), (2) artha as branches
TaQaa k==aMaf==l" and (3) kma as fruits (phala)
Ta}a MahaNa( i}avGaRPaadPa" there is a big (mahat) tree (pdapa) of tri-varga.
r+aYaa f==l>aak(= >aveTa( By its protection (rak) one receives the fruits.
183

oPaaYa& DaMaRMaevahuiS}avGaRSYa ivXaaMPaTae ) ilPSaMaaNaae ih TaeNaaXau k==+ae= _iGNairv vDaRTae ))

upya dharmam evhus tri-vargasya vim-pate, lipsamno hi tenu kake gnir iva vardhate
ivXaaMa(PaTae
O King!
vim-pati lord (pati) of the people, king
i}avGaRSYa oPaaYaMa( As means (upya) to tri-varga

DaMaRMa( Wv Aahu" they (sages) described dharma alone.
TaeNa ilPSaMaaNa" ih Desiring to get (lipsamna) [tri-varga] by that (dharma)
AaXau vDaRTae one quickly prospers
k==+ae AiGNa" wv like fire (agni) in dry grass (kaka).
184

vDaRTYaDaMaeR<a NarSTaTaae >ad]ai<a PaXYaiTa ) TaTa" SaPaTNaaNa( JaYaiTa SaMaUlSTau ivNaXYaiTa ))

vardhaty a-dharmea naras tato bhadri payati, tata sapatnn jayati sa-mlas tu vinayati
ADaMaeR<a Nar" vDaRiTa
By sin (a-dharma) a man (nara) prospers
120
TaTa" >ad]ai<a PaXYaiTa then he sees fortunes (bhadra)

TaTa" SaPaTNaaNa( JaYaiTa then he defeats his rivals (sapatna)
SaMaUl" Tau ivNaXYaiTa but [ultimately] he is destroyed to the root (sa-mla).
185
Sau:a& du":aaNTaMaalSYa& da+Ya& du":a& Sau:aaedYaMa( ) >aUiTa" ]qqRDa*RiTa" k==IiTaRdR+ae vSaiTa NaalSae ))
sukha dukhntam lasya dkya dukha sukhodayam, bhti rr hrr dhti krtir dake vasati
nlase
AalSYaMa( Idleness (lasya)

Sau:aMa( du":aANTaMa( is pleasent (sukham) but ends in misery (dukha);
da+YaMa( exertion (dksya ability)
du":aMa( Sau:aodYaMa( is painful (dukham) but gives rise to happiness (sukha).
>aUiTa" ]q" q" Da*iTa" k==IiTaR" Opulence (bhti), fortune (r), modesty (hr), determination (dhti) and
fame (krti)
d+ae vSaiTa resides in activity (daka ability)

Na AalSae and not in idleness (lasa).
186
"k==aYaRMa ku= vsTa PaUvaRe caParaik==Ma( ) Na ih Pa[Taq+aTae Ma*TYau" k*= Ta& vaSYa Na va k*= TaMa( ))
va-kryam adya kurvta prvhe caparhikam, na hi pratkate mtyu kta vsya na v ktam
A "k==aYaRMa( ku= vsTa Today (adya) one should do the work (krya) of tomorrow (vas),
PaUvRAe c AParAik==Ma( and in the forenoon the work of the afternoon.
prva-ahna the earlier part (prva) of the day (ahna, in comp. for ahan)
ASYa k*= TaMa( k*= TaMa( va Na va Whether ones work (kta) is done (kta) or not
Ma*TYau" Na ih Pa[Taq+aTae death (mtyu) does not consider.
187

DaNaMaaJaRYa k==aku= TSQa DaNaMaUliMad& JaGaTa( ) ANTar& Naai>aJaaNaaiMa iNaDaRNaSYa Ma*TaSYa c ))

dhanam rjaya kkutstha dhana-mlam ida jagat, antara nbhijnmi nirdhanasya mtasya ca
k==aku= TSQa
O Rma (Kkutstha),
... descendant of Kakutstha
DaNaMa( AaJaRYa Acquire wealth (dhana)!

wdMa( JaGaTa( DaNaMaUlMa( This world (jagat) has wealth for its root (mla).
iNaDaRNaSYa Ma*TaSYa c Between a poor man (nirdhana) and a dead man (mta)
ANTarMa( Na Ai>aJaaNaaiMa I do not see the difference.
188

APau}aSYa Ga*h& XaUNYa& SaiNMa}arihTaSYa c ) MaU%RSYa c idXa" XaUNYaa" SavRXaUNYaa dird]Taa ))

a-putrasya gha nya san-mitra-rahitasya ca, mrkhasya ca dia ny sarva-ny daridrat
APau}aSYa For one without child (putra)

SaTa(iMa}arihTaSYa c and for one without true (sat) friend (mitra)
Ga*hMa( XaUNYaMa( his house (gha) is void (nya),
121
MaU%RSYa c idXa" XaUNYaa" for a fool (mrkha) [all] directions are void
dird]Taa SavRXaUNYaa [but] poverty (daritra.t) means all is void.
189

Yaa vedDviNaDvaNTa& Na c Gaaei>arlx(= k*= TaMa( ) Yaa balE" Pairv*Ta& XMaXaaNaiMav Tad( Ga*hMa( ))
yan na veda-dhvani-dhvnta na ca gobhir alaktam, yan na blai parivta manam iva tad gham
Yad( Na vedDviNaDvaNTaMa( [The house] which does not resound with Vedic sound (dhvani)
Gaaei>a" Na c Alx(= k*= TaMa( which is not adorned (alakta) with cows (go)
Yad( balE" Na Pairv*TaMa( and which is not filled with children (bla),
Tad( Ga*hMa( XMaXaaNaMa( wv that house (gha) is like a cremation-ground (mana).
190

i}avGa| NaaiTak*= C^\e<a >aJaeTa Ga*hMaeDYaiPa ) YaQaadeXa& YaQaak==al& YaavEvaePaPaaidTaMa( ))

tri-varga ntikcchrea bhajeta gha-medhy api, yath-dea yath-kla yvad daivopapditam
Ga*hMaeDaq AiPa Even a strict householder (gha-medh)

i}avGaRMa( Na AiTak*= C^\e<a >aJaeTa should perform tri-varga not too hardly
YaQaadeXaMa( YaQaak==alMa( [but] according to place (dea) and time (kla)
YaavTa( dEvoPaPaaidTaMa( and as much is effected by daiva.
122
Hinduism Non-Violence
191

oeGaJaNaNa& ih&Saa SaNTaaPak==r<a& TaQaa ) *= iTa" Xaaei<aTak*= iTa" PaEXau<Yak==r<a& TaQaa ))

udvega-janana his santpa-karaa tath, ruk-kti oita-kti paiunya-karaa tath

ihTaSYaaiTaiNazeDa MaMaaeRa$=NaMaev c ) Sau%aPauiTa" Sa&raeDaae vDaae dXaivDaa c Saa ))

hitasytiniedha ca marmodghanam eva ca, sukhpahnuti sarodho vadho daa-vidh ca s
ih&Saa oeGaJaNaNaMa( SaNTaaPak==r<aMa( TaQaa
Violence (his) means causing anxiety (udvega) and pain
(santpa)
k(= k*= iTa" Xaaei<aTak*= iTa" PaEXauNYak==r<aMa( TaQaa
causing injury (ruj), blood (oita) and misery
(paiunya)
ihTaSYa AiTaiNazeDa" c obstructing something beneficial (hita)

MaMaRoa$=NaMa( Wv c breaking (opening) the heart (marma)
Sau%APauiTa" Sa&raeDa" vDa" denying happiness (sukha), confining (sarodha) and killing (vadha)
Saa c dXaivDaa thus it is tenfold.
192
Na c+auza Na MaNaSaa Na vaca dUzYaediPa ) Na Pa]TYa+a& Parae+a& va dUz<a& VYaahreTKvicTa( ))

na caku na manas na vc dayed api, na pratyaka paroka v daa vyharet kvacit
Na ih&SYaaTSavR>aUTaaiNa MaE}aaYa<aGaTareTa( ) Naed& JaqivTaMaaSaa vEr& ku= vqRTa ke= NaicTa( ))

na hisyt sarva-bhtni maitryaa-gata caret, neda jvitam sdya vaira kurvta kenacit
Na c+auza Na MaNaSaa Na vaca AiPa Not even with eyes (cakus), mind (manas) or words (vc)
dUzYaeTa( one should offend [others].
Na Pa]TYa+aMa( Parae+aMa( va Neither directly (pratyaka) [to the person] nor indirectly [to others]
Kvicd( dUz<aMa( VYaahreTa( one should ever (kvacid) utter an offence.
SavR>aUTaaiNa Na ih&SYaaTa( One should not injure any creature (bhta).
MaE}aaYa<aGaTa" creTa( One should act benevolent.
maitryaa the course of the sun, like the sun
wdMa( JaqivTaMa( AaSaa Having attained (sdya) this [human form of] life
ke= Naicd( vErMa( Na ku= vqRTa one should not inact enmity (vaira) with anyone.
193

Ad]aehe<aEv >aUTaaNaaMaLPad]aehe<a va PauNa" ) Yaa v*ita" Sa Parae DaMaRSTaeNa JaqvaiMa JaaJale ))

a-droheaiva bhtnm alpa-drohea v puna, y vtti sa paro dharmas tena jvmi jjale
Yaa v*ita" The mode of life (vtti)

>aUTaaNaaMa( Ad]aehe<a Wv with no harm (droha) towards all creatures (bhta)
ALPad]aehe<a va PauNa" or else with a minimum (alpa) of such harm
Sa" Par" DaMaR" that is the highest dharma.
JaaJale O Jjali!
123
TaeNa JaqvaiMa
By that [mode] I live.

194
AaTMaaEPaMYaeNa MaNTaVYa& buiMai" k*= TaaTMai>a" )

tmaupamyena mantavya buddhimadbhi kttmabhi
buiMai" k*= TaaTMai>a" By men with intelligence (buddhi) and merit (kta-tma)
AaTMaoPaMYaeNa MaNTaVYaMa( [everything] is to be considered by comparison (upamya) with oneself.
195

YadNYaEivRihTa& NaeCêdaTMaNa" k==MaR PaUz" ) Na TaTParezu ku= vqRTa JaaNaaiPa]YaYaaTMaNa" ))

yad anyair vihita necched tmana karma prua, na tat pareu kurvta jnann a-priyaytmana
Yad( k==MaR An activity (karman) which

ANYaE" AaTMaNa" ivihTaMa( [if] by others (anya) done to himself
PaUz" Na wCêTa( a person (prua) would not like,
Tad( Parezu Na ku= vqRTa that [activity] he should not do to others (para)
AaTMaNa" AiPa]YaYaa JaaNaNa( knowing (jnan) [it] to be unpleasing for himself.
196

MaaTa*vTPardarezu Pard]VYaezu lae\vTa( ) AaTMavTSavR>aUTaezu Ya" PaXYaiTa Sa Pai<@Ta" ))

mtvat para-dreu para-dravyeu loravat, tmavat sarva-bhteu ya payati sa paita
Ya" Pardarezu MaaTa*vTa( PaXYaiTa One who sees in others (para) wives (dra) a mother
Pard]VYaezu lae\vTa( in others wealth (dravya) stones
SavR>aUTaezu AaTMavTa( in all beings (bhta) himself,
Sa" Pai<@Ta" he is a learned man (paita).
197
Na >aUTaaNaaMaih&SaaYaa JYaaYaaNDaMaaeR= _iSTa k==Na )

na bhtnm a-hisy jyyn dharmo sti kacana
>aUTaaNaaMa( Aih&SaaYaaMa( Compared to harmlessness (a-his) to all beings

k==Na JYaaYaaNa( DaMaR" any higher (jyyas) dharma
Na AiSTa does not exist.
198

Aih&Saa ParMa& iMa}aMaih&Saa ParMa& Sau:aMa( )

a-his parama mitram a-his parama sukham
Aih&Saa ParMaMa( iMa}aMa(

Aih&Saa ParMaMa( Sau:aMa(
Non-violence (a-his) is the best friend (mitra)

non-violence is the greatest happiness (sukha).
199
NaaiSTa== SaTYaaTParae= =DaMaaeR= =NaaNa*TaaTPaaTak&= = =ParMa(= =)= =iSQaiTaihR= =SaTYa&= =DaMaRSYa== TaSMaaTSaTYa&= =Na== laePaYaeTa( ))
nsti satyt paro dharmo nntt ptaka param, sthitir hi satya dharmasya tasmt satya na lopayet
SaTYaaTa( Par" DaMaR" Na AiSTa There is no higher (para) virtue (dharma) than truth (satya)
Na ANa*TaaTa( ParMa( PaaTak==Ma( nor a greater (para) sin (ptaka) than untruth (an-ta).
124
SaTYaMa( DaMaRSYa iSQaiTa" ih Truth (satya) is the very basis (sthiti) of dharma
TaSMaaTa( SaTYaMa( Na laePaYaeTa( therefore truth one should not give up.
200

SaTYaSYa vcNa& ]eYa" SaTYaadiPa ihTa& vdeTa( ) YaUTaihTaMaTYaNTaMaeTaTSaTYa& MaTa& MaMa ))

satyasya vacana reya satyd api hita vadet, yad bhta-hitam atyantam etat satya mata mama
SaTYaSYa vcNaMa( ]eYa" A word of truth (satya) is best (reyas)

SaTYaaTa( AiPa ihTaMa( vdeTa( [but] even more than truth (satya) one should speak what is beneficial
(hita).
Yad( >aUTaihTaMa( ATYaNTaMa( That which is of the greatest (atyanta) benefit (hita) for all creatures (bhta),
WTad( SaTYaMa( MaMa MaTaMa( that is satya in my opinion.
201

SavRSvSYaaPahare Tau v==VYaMaNa*Ta& >aveTa( ) Ta}aaNa*Ta& >aveTSaTYa& SaTYa& caPYaNa*Ta& >aveTa( ))

sarva-svasypahre tu vaktavyam an-ta bhavet, tatrnta bhavet satya satya cpy an-ta bhavet

... TaSMaaMaaRQaRMaNa*TaMauKTva NaaNa*Ta>aaG>aveTa( )

tasmd dharmrtham an-tam uktv nnta-bhg bhavet
SavRSvSYa APahare Tau But when ones entire (sarva) possession (sva) is taken away (apahra)
ANa*TaMa( v==VYaMa( >aveTa( untruth (an-ta) becomes utterable (vaktavya).
Ta}a ANa*TaMa( SaTYaMa( >aveTa( Then untruth becomes truth (satya)
SaTYaMa( c AiPa ANa*TaMa( >aveTa( and even truth becomes untruth. ...
TaSMaaTa( DaMaRAQaRMa( ANa*TaMa( oKTva Therefore, [after] speaking untruth (an-ta) for the course of
dharma
... for the course of a-his
Na ANa*Ta>aak(= >aveTa(

one does not become liable to falsehood.

202

wRXaavaSYaiMad& Sav| YaiTk== JaGaTYaa& JaGaTa( ) TaeNa TYae= Na >auqQaa Maa Ga*Da" k==SYaiSvNaMa( ))
vsyam ida sarva yat kica jagaty jagat, tena tyaktena bhujth m gdha kasyasvid dhanam
The second pda is not regular.
Yad( ik== JaGaTYaaMa( JaGaTa( Whatever is moving (jagat) on earth (jagat)

wdMa( SavRMa( wRXaAavaSYaMa( all this is pervaded (vsya) by the Lord (a).
TaeNa TYae= Na >auqQaa With what is allotted (tyakta) by Him, you may enjoy.
k==SYaiSvd( DaNaMa( The wealth (dhana) of anyone [else]
Maa Ga*Da" do not take.
203
Yae Mae TaNaUiRJavraNduhTaqMaRdqYaa >aUTaaNYalBDaXar<aaiNa c >aedbuya )

d]+YaNTYaga+aTad*Xaae ihMaNYavSTaaNGa*Da]a za MaMa ku= zNTYaiDad<@NaeTau" ))

ye me tanr dvija-varn duhatr mady bhtny a-labdha-arani ca bheda-buddhy
drakyanty agha-kata-do hy ahi-manyavas tn gdhr ru mama kuanty adhidaa-netu
125
iJavraNa(
The brhmaas
dvija-vara best of the twice-born (dvija), brhmaa
MadqYaa" duhTaq" my daughters (i.e., cows)

AlBDaXar<aaiNa >aUTaaiNa c and helpless creatures (bhta)
a-labdha-araa who got no shelter
Mae TaNaU" [these] my forms (tanu)

Yae >aedbuya d]+YaiNTa those who see [them] different [from Me]
bheda-buddhi the concept of difference
Aga+aTad*Xa" ih because their vision is impaired (kata) by sin (agha)

AihMaNYav" and their temper (manyu) is like a snake (i.e., angry),
MaMa AiDad<@NaeTau" za" Ga*Da]a" the angry (rua) vultures (gdhra) of Yamarja
... of my superintendent of punishment (adhidaa-net)
TaaNa( ku= ziNTa
[will] tear (kuanti) them apart.

204

A>YacRiYaTva Pa[iTaMaaSau ivZ<au& iNaNdNa( JaNae SavRGaTa& TaMaev )
A>YaCYaR PaadaE ih iJaSYa MaUiDNaR d]uiavajae Nark&= Pa[YaaiTa ))

abhyarcayitv pratimsu viu nindan jane sarva-gata tam eva
abhyarcya pdau hi dvijasya mrdhni druhyann ivjo naraka prayti
ivZ<auMa( Pa[iTaMaaSau A>YacRiYaTva [After] worshiping the Lord (Viu) in His images (pratim)
SavRGaTaMa( TaMa( Wv JaNae iNaNdNa( [while] disrespecting that same all-pervading [Lord] in a creature
(jana)
... worshiping the Lord in His deity forms in a tempel, while at the same time
disrespecting Him in the heart of all beings
iJaSYa PaadaE ih A>YaCYaR MaUiDNaR d]uNa( wv
which is like beating on the head (mrdhan) of a
brhmaa (dvija) [after] worshiping his feet (pda)
Aj" Nark==Ma( Pa[YaaiTa

[such] an ignorant man (a-ja) goes to hell.

205
raJaPau}a icr& Jaqv Maa Jaqv MauiNaPau}ak== ) Jaqv va Mar va SaaDaae VYaaDa Maa Jaqv Maa Mar ))
rja-putra cira jva m jva muni-putraka, jva v mara v sdho vydha m jva m mara
raJaPau}a icrMa( Jaqv
O prince, live long (cira)!

rja-putra son of a king
MauiNaPau}ak== Maa Jaqv
O brahmacr, do not live!

muni-putraka son of a sage
SaaDaae Jaqv va Mar va

VYaaDa Maa Jaqv Maa Mar

O saint (sdhu), either live or die!

O butcher (vydha), do neither live nor die!
206
ANauMaNTaa ivXaiSaTaa iNahNTaa ==Yaiv==Yaq ) Sa&Sk==TaaR caePahTaaR c %adk==eiTa gaaTak==a" ))

anumant viasit nihant kraya-vikray, saskart copahart ca khdaka ceti ghtak
ANauMaNTaa iNahNTaa
The permitter (anumant), killer (nihant)
126
ivXaiSaTaa ==Yaiv==Yaq cutter (viasit), dealer (buyer and seller)

Sa&Sk==TaaR c oPahTaaR c cook (saskart preparer), offerer (upahart)
%adk==" c and the eater (khdaka)
wiTa gaaTak==a" these are the [seven] killers (ghtaka).
207

Naae dYaa Maa&Sa>aaeiJaNa" )

no day msa-bhojina
Maa&Sa>aaeiJaNa" Naae dYaa
Of a meat-eater (msa-bhojin) there is no (no) mercy (day).

208
Yae= =TvNaev&ivdae= _SaNTa"== STaBDaa"== Sadi>aMaaiNaNa"== )= =PaXaUNd]uiNTa== iv[BDaa"== Pa[eTYa== %adiNTa== Tae= =c= =TaaNa( ))
ye tv an-eva-vido santa stabdh sad-abhimnina, pan druhyanti virabdh pretya khdanti te ca tn
Yae Tau ANa(WvMa(ivd" But those who do not know this

ASaNTa" STaBDaa" the unholy (a-sat), stubborn (stabdha)
SaTa(Ai>aMaaiNaNa" thinking themselves to be saintly (sat)
iv[BDaa" PaXaUNa( d]uiNTa who harm the animals (pau), being trusted [by them]
Pa[eTYa Tae c TaaNa( %adiNTa next life (pretya) those [animals] also eat them.
209
Maa& Sa >a+aiYaTaaMau}a YaSYa Maa&SaiMahayhMa( ) WTaNMaa&SaSYa Maa&SaTv& Pa[vdiNTa MaNaqiz<a" ))

m sa bhakayitmutra yasya msam ihdmy aham, etan msasya msatva pravadanti mania
YaSYa Maa&SaMa( AhMa( wh Ai He whose meat (msa) I eat (admi) in this life (iha here),
Sa" MaaMa( AMau}a >a+aiYaTaa he will eat me in the next life (amutra).
WTad( Maa&SaSYa Maa&SaTvMa( This is the explanation of the word msa for meat
MaNaqiz<a" Pa[vdiNTa [thus] the wise (manin) declare.
210
Ga*he Gauravr<Yae va iNavSaaaTMavaiNJa" ) NaavedivihTaa& ih&SaaMaaPaiPa SaMaacreTa( ))

ghe gurv araye v nivasann tmavn dvija, nveda-vihit hism pady api samcaret

... SaMauTPaita& c Maa&SaSYa vDabNDaaE c deihNaaMa( ) Pa[SaMaq+Ya iNavTaeRTa SavRMaa&SaSYa >a+a<aaTa( ))

samutpatti ca msasya vadha-bandhau ca dehinm, prasamkya nivarteta sarva-msasya bhakat
AaTMavaNa( iJa" A self-realized brhmaa (dvija)

Ga*he GauraE Ar<Yae va iNavSaNa( whether living at home (gha), at [the place of] a teacher (guru), or in the
forest (araya)
... as student, householder or mendicant, in all stages of his life
AaPaid AiPa even in emergency (pad)

AvedivihTaaMa( ih&SaaMa( violence (his) which is not sanctioned in the Vedas
... in the Vedas certain animal sacrifices were sanctioned
Na SaMaacreTa( he should not perform. ...

Maa&SaSYa SaMauTPaitaMa( c The [disgusting] origin (samutpatti) of meat (msa)
127
deihNaaMa( vDabNDaaE c and the binding (bandha) and slaying (vadha) of embodied beings (dehin)
Pa[SaMaq+Ya [after] well considered [these]
SavRMaa&SaSYa >a+a<aaTa( from the eating (bhakaa) of all [kinds of] meat
iNavTaeRTa he should abstain.
211

^}aak&= ivrah& c lXauNa& Ga]aMaku= u= $=Ma( ) Pala<@u& Ga*Na& cEv MaTYaa JaGa PaTaed( iJa" ))
chatrka vi-varha ca launa grma-kukkuam, palu gjana caiva maty jagdhv pated dvija
^}aak==Ma( iv@(vrahMa( c
A mushroom (chatrka), a village-pig

vi-varha a pig (varha) living on stool (vi) in a village
lXauNaMa( Ga]aMaku= u= $=Ma( garlic (launa), a village-cock (grma-kukkua)

Pala<@uMa( Ga*NaMa( c Wv onion (palu), or [other kinds of] leeks (gjana)
MaTYaa JaGa after knowingly eating (jagdhv, from jak[a]) them
iJa" PaTaeTa( a brhmaa (dvija) will fall down.
212

cTauZPaaTSak==lae DaMaaeR b]a<aSYa ivDaqYaTae ) Paadavk*= ae raJaNYae TaQaa DaMaaeR ivDaqYaTae ))

catupt sakalo dharmo brhmaasya vidhyate, pdvako rjanye tath dharmo vidhyate
cTauZPaaTa(
Out of the set of four (catupa) [virtues]

... namely truth, purity, mercy (a-his) and austerity
b]a<aSYa for a brhmaa

Sak==l" DaMaR" ivDaqYaTae all dharma is prescribed.
PaadAvk*= " TaQaa DaMaR" The same dharma reduced (avaka) by one fourth (pda)
... minus a-his
raJaNYae ivDaqYaTae
is prescribed for (in) royality.

213
NaaTMaaNaMaPairTYaJYa Ma*GaYaa NaaMa ivTae ) SaMaTaaMauPaSaMYa >aUTa& hNYaiNTa hiNTa va ))

ntmnam a-parityajya mgay nma vidyate, samatm upasagamya bhta hanyanti hanti v

ATaae raJazRYa" SaveR Ma*GaYaa& YaaiNTa >aarTa ) Na ih ilPYaiNTa PaaPaeNa Na cETaTPaaTak&= ivdu" ))
ato rjaraya sarve mgay ynti bhrata, na hi lipyanti ppena na caitat ptaka vidu
AaTMaaNaMa( APairTYaJYa Without risking ones life

Ma*GaYaa NaaMa Na ivTae there is certainly (nma) no hunting (mgay).
>aUTaMa( oPaSaMYa When meeting an animal (bhta)
SaMaTaaMa( there is equality (samat) [of risk]
hNYaiNTa hiNTa va either he is killed or he kills.
ATa" >aarTa Therefore, O Yudhihira!
SaveR raJazRYa" All the saintly kings (rja-_i)
Ma*GaYaaMa( YaaiNTa would go hunting.
PaaPaeNa Na ih ilPYaiNTa They are not stained by sin (ppa)
WTad( PaaTak==Ma( Na c ivdu" nor is this considered a sin (ptaka).
128
214

YajaYa JaiGDaMaa|SaSYaeTYaez dEvae iviDa" SMa*Ta" ) ATaae= _NYaQaa Pa[v*itaSTau ra+aSaae iviDaCYaTae ))
yajya jagdhir msasyety ea daivo vidhi smta, ato nyath pravttis tu rkaso vidhir ucyate

YaaviNTa PaXauraeMaai<a TaavTk*= Tvae h Maar<aMa( ) v*QaaPaXaugNa" Pa[aPNaaeiTa Pa[eTYa JaNMaiNa JaNMaiNa ))
yvanti pau-romi tvat-ktvo ha mraam, vth-pau-ghna prpnoti pretya janmani janmani

AaezDYa" PaXavae v*+aaiSTaYaR" Pai+a<aSTaQaa ) YajaQa| iNaDaNa& Pa[aa" Pa[aPNauvNTYauTSa*Taq" PauNa" ))

oadhya paavo vks tiryaca pakias tath, yajrtha nidhana prpt prpnuvanty utst puna
Maa&SaSYa JaiGDa" YajaYa
The eating (jagdhi, jak[a]) of meat (msa) is [befitting only] for sacrifices
(yaja)
wiTa Wz" dEv" iviDa" SMa*Ta" this is daiva-vidhi (rule of the gods).
ATa" ANYaQaa Pa[v*ita" Tau But to do it otherwise
ra+aSa" iviDa" oCYaTae is called a rkasa-vidhi (rule of the demons). ...
YaaviNTa PaXauraeMaai<a As many hairs (roma) there are of the [slain] animal (pau)
TaavTa(k*= Tv" h v*QaaPaXaugNa" just (ha) so many times (tvat-ktvas) the vain (vth) animal killer
... who kills not for yaja but for his tongue
Maar<aMa( Pa[aPNaaeiTa
attains killing (mraa)

... i.e., a violent death
Pa[eTYa JaNMaiNa JaNMaiNa thereafter (pretya after leaving) in birth (janman) after birth. ...
AaezDYa" PaXav" v*+aa" Herbs (oadhi), beasts (pau), trees (vka)
iTaYaR" TaQaa Pai+a<a" animals (tiryak going horizontally) and birds (pakin)
YajAQaRMa( iNaDaNaMa( Pa[aa" having attained death (nidhana) for yaja
PauNa" oTSa*Taq" Pa[aPNauviNTa they again (punas) attain [a higher] birth.
215

YaQaa PaeNa PaaM>a" SaurYaa va Saurak*= TaMa( ) >aUTahTYaa& TaQaEvEk= a& Na YajEMaaRuRMahRiTa ))
yath pakena pakmbha suray v surktam, bhta-haty tathaivaik na yajair mrum arhati
YaQaa PaeNa
As by mud (paka)
... by filtering it through mud
PaAM>a" MaauRMa( Na AhRiTa
one is not able to purify muddy water

mrum (mj[] to wash, purify) to wash, purify
SaurYaa Saurak*= TaMa( va
or by wine (sur) wine-stain,

... as one is not able to purify wine-stain by wine
TaQaa Wv YajE"
even so by [animal] sacrifices (yaja)

... one is not able to purify
Wk==aMa( >aUTahTYaaMa(

the killing of [even] one creature (bhta).

216
AhSTaaiNa SahSTaaNaaMaPadaiNa cTauZPadaMa( ) f==LGaUiNa Ta}a MahTaa& Jaqvae JaqvSYa JaqvNaMa( ))

a-hastni sa-hastnm a-padni catu-padm, phalgni tatra mahat jvo jvasya jvanam
AhSTaaiNa SahSTaaNaaMa( Those without hands (a-hasta) for those with hands (sa-hasta)
APadaiNa cTauZPadaMa( those without legs (a-pada) for the four-legged (catu-pada)
129
Ta}a f==LGaUiNa MahTaaMa(
and there (in each group) those who are small (phalgu) for those who are big
(mahat)
Jaqv" JaqvSYa JaqvNaMa(

one being (jva) is the subsistence (jvana) of [another] being.

217
TaTaSTaa>Yaae ddavaMaaezDaq" SQaavrai<a c ) JaMaaiNa c >aUTaaiNa dubRlaiNa blqYaSaaMa( ))

tatas tbhyo dadv annam oadh sthvari ca, jagamni ca bhtni durbalni balyasm
AaezDaq" SQaavrai<a c Herbs (oadhi) and plants (sthvara)

JaMaaiNa >aUTaaiNa c and moving creatures (jagama)
dubRlaiNa blqYaSaaMa( the weak (durbala) for the strong (balyas)
TaTa" Taa>Ya" AaMa( ddaE he (Brahm) then gave as their (mens) food (anna).
218

AaezDYaae vqDaEv PaXavae Ma*GaPai+a<a" ) Aaaid>aUTaa >aUTaaNaaiMaTYaiPa ]UYaTae ]uiTa" ))

oadhyo vrudha caiva paavo mga-pakia, anndi-bht bhtnm ity api ryate ruti

k*= iz& SaaiDviTa MaNYaNTae Ta}a ih&Saa Para SMa*Taa ) k==zRNTaae lalE" Pau&Saae gNaiNTa >aUiMaXaYaaNbhUNa( )
ki sdhv iti manyante tatra his par smt, karanto lgalai puso ghnanti bhmi-ayn bahn

JaqvaNaNYaa& bhuXaSTa}a ik&= Pa]iTa>aaiTa Tae ))

jvn any ca bahuas tatra ki pratibhti te

Jaqva ih bhvae b]Nv*+aezu c f==lezu c ) odke= bhvaiPa Ta}a ik&= Pa]iTa>aaiTa Tae ))
jv hi bahavo brahman vkeu ca phaleu ca, udake bahava cpi tatra ki pratibhti te
AaezDYa" vqDa" c Wv That herbs (oadhi) and vegetables (vrudha)

PaXav" Ma*GaPai+a<a" animals (pau), deer (mga) and birds (pak)
AaAaid>aUTaa" >aUTaaNaaMa( are food etc. (anna-di) for all creatures (bhta)
wiTa AiPa ]UYaTae ]uiTa" this also is revelation (ruti) which is heard (ryate). ...
k*= izMa( SaaDau wiTa MaNYaNTae They consider agriculture (ki) as virtuous (sdhu)
Ta}a Para ih&Saa SMa*Taa but it is known that in it there is great (para) violence (his).
lalE" k==zRNTa" Pau&Sa" Men (1.3 of pus) ploughing (karat[]) with ploughs (lgala)
bhUNa( >aUiMaXaYaaNa( JaqvaNa( many creatures who live in the ground (bhmi)
ANYaaNa( c and others
bhuXa" gNaiNTa they kill in great number.
Ta}a Tae ik==Ma( Pa]iTa>aaiTa How do you like this?
... does this appear good to you?
b]Na( O brhmaa!
v*+aezu c f==lezu c Among trees (vka) and fruits (phala)
bhv" Jaqva" ih there are many (bahu) living beings [also killed]
odke= bhv" c AiPa and also many in the water (udaka).
Ta}a Tae ik==Ma( Pa]iTa>aaiTa How do you like this?
130
219

Pa SaUNaa Ga*hSQaSYa cuq Paez<YauPaSk==r" ) k==<@Naq caedku= M>a bDYaTae YaaSTau vahYaNa( ))
paca sn ghasthasya cull peay upaskara, kaan coda-kumbha ca badhyate ys tu vhayan
Ga*hSQaSYa Pa SaUNaa The five slaughter places (sn) of a householder (ghastha)

cuq Paez<aq oPaSk==r" are the hearth (cull), grinding-stone (pea), broom (upaskara any utensil)
k==<@Naq c odku= M>a" c mortar (kaan) and waterpot (uda-kumbha),
Yaa" Tau vahYaNa( bDYaTae using which he is bound.
220

AaaXaGau<a& iPa& iPaaXaGau<a& PaYa" ) PaYaSaae= _Gau<a& Maa&Sa& Maa&SaaXaGau<a& ga*TaMa( ))

annd daa-gua pia pid daa-gua paya, payaso a-gua msa msd daa-gua
ghtam
AaaTa( dXaGau<aMa( iPaMa( Ten times [better] than grain (anna) is flour (pia)
iPaaTa( dXaGau<aMa( PaYa" ten times better than flour is milk (payas)
PaYaSa" AGau<aMa( Maa&SaMa( eight times better than milk is meat (msa)
Maa&SaaTa( dXaGau<aMa( ga*TaMa( and ten times better than meat is ghee (ghta).
221
Na Maa&SaaTParMa& ik==id]SaTaae ivTae >auiv )

na mst parama kicid rasato vidyate bhuvi

+aTa+aq<aai>aTaPTaaNaa& Ga]aMYaDaMaRrTaaTMaNaaMa( ) ADvNaa k==iXaRTaaNaa& c Na Maa&SaaiTae ParMa( ))

kata-kbhitaptn grmya-dharma-rattmanm, adhvan karitn ca na msd vidyate param

... SvMaa&Sa& ParMaa&SaeNa Yaae vDaRiYaTauiMaCîTa ) NaaiSTa +aud]TarSTaSMaaa Na*Xa&SaTarae Nar" ))

sva-msa para-msena yo vardhayitum icchati, nsti kudrataras tasmn na nasataro nara
rSaTa" Maa&SaaTa( ParMaMa( From [the point of] taste (rasa) superior to meat (msa)
>auiv Na ik==id( ivTae there exists nothing on earth (bh).
+aTa+aq<aAi>aTaPTaaNaaMa( For those who are wounded (kata), exhausted (ka) or afflicted (abhitapta)
... with disease
Ga]aMYaDaMaRrTaAaTMaNaaMa(
for those addicted to sex

grmya-dharma a villagers occupation, sex
ADvNaa k==iXaRTaaNaaMa( c and for those emaciated (karita) by a journey (adhvan)

Maa&SaaTa( ParMa( Na ivTae something superior to meat (msa) does not exist. ...
but:
ParMaa&SaeNa By the meat of another [creature]

Ya" SvMaa&SaMa( vDaRiYaTauMa( wCîTa one who
desires to increase (vardhayitum) his own flesh (sva-
msa),
TaSMaaTa( +aud]Tar" Na*Xa&SaTar" more mean (kudra) and cruel (nasa) than him
Nar" Na AiSTa there is no man (nara).
222

rSavqYaRivPaak==a ih Maa&SaSYaaiPa vEke= ) k==IiTaRTaa wiTa TaiTk&= SYaa+a<aqYa& ivc+a<aE" ))
131
rasa-vrya-vipk hi va-msasypi vaidyake, krtit iti tat ki syd bhakaya vicakaai
Maa&SaSYa AiPa Even of the flesh (msa) of dogs (van)

rSavqYaRivPaak==a" ih the taste (rasa), energy (vrya) and digestive quality (vipka)
vEke= k==IiTaRTaa" are glorified in medicine (vaidyaka).
wiTa ik==Ma( But does it follow
Tad( ivc+a<aE" >a+a<aqYaMa( SYaaTa( that it should be eaten (bhakaya) by the wise (vicakaa)?
223

SaveR veda Na TaTku= YauR" SaveR Yaja >aarTa ) Yaae >a+aiYaTva Maa&SaaiNa PaadiPa iNavTaRTae ))
sarve ved na tat kuryu sarve yaj ca bhrata, yo bhakayitv msni pacd api nivartate

duZk==r& c rSajaNae Maa&SaSYa PairvJaRNaMa( ) cTau| v]TaiMad& ]e& SavRPa]a<Ya>aYaPa]dMa( ))

dukara ca rasa-jne msasya parivarjanam, cartu vratam ida reha sarva-pry-a-bhayapradam
>aarTa O Yudhihira!
Maa&SaaiNa >a+aiYaTva AiPa
[After] having eaten meat (msa)

... having tasted it
Ya" PaaTa( iNavTaRTae one who refrains later on (pact),

SaveR veda" SaveR Yaja" c [studying] all the Vedas and [performing] all sacrifices (yaja)
Na Tad( ku= YauR" can not give (do) that [equal merit].
Maa&SaSYa rSajaNae When one knows the taste (rasa) of meat
PairvJaRNaMa( duZk==rMa( c to refrain is very difficult (dukara).
SavRPa]ai<aA>aYaPa]dMa( Which gives fearlessness (a-bhaya) to all living being
pri, in comp. for prnin
wdMa( v]TaMa( cTauRMa( ]eMa(
to perform this vow (vrata) is the best.
132
Hinduism Mother Cow

224

PaYaSaa hivza dDNaa Xak*= Taa caQa cMaR<aa ) AiSQai>aaePaku= vRiNTa Xa*EvaRlE >aarTa )
payas havi dadhn akt ctha carma, asthibhi copakurvanti gair vlai ca bhrata

NaaSaa& XaqTaaTaPaaE SYaaTaa& SadETaa" k==MaR ku= vRTae ))

ns ttapau syt sadait karma kurvate
>aarTa O Yudhihira!
PaYaSaa hivza dDNaa With milk (payas), ghee (havis) and curd (dadhi)
Xak*= Taa c AQa cMaR<aa with dung (akt) and skin (carman)
AiSQai>a" c Xa*E" valE" c with bones (asthi), horns (ga) and hairs (vla) [of the tail]
oPaku= vRiNTa they (cows) give benefit.
XaqTaAaTaPaaE Cold (ta) and heat (tapa)
AaSaaMa( Na SYaaTaaMa( do not exist for them.
sm (from idam) of/for them; sytm (vidhi 1.2 as[a] to be) they two should be
WTaa" Sada k==MaR ku= vRTae
They always (sad) do their work (karman).

kurvate (tmane-pada) they do
225

Gaavae l+MYaaSTaQaa MaUl& Gaaezu dta& Na NaXYaiTa )

gvo lakmys tath mla gou datta na nayati
TaQaa Gaav" Thus cows (go) are

l+MYaa" MaUlMa( the root (mla) of prosperity (lakm).
Gaaezu dtaMa( [Anything] given (datta) to cows
Na NaXYaiTa does not perish.
... it gives a pious result
226

ADa]uva cPala c Tv& SaaMaaNYaa bhui>a" Sah ) Na TvaiMaCâMa >ad]& Tae GaMYaTaa& Ya}a r&SYaSae ))
a-dhruv capal ca tva smny bahubhi saha, na tvm icchma bhadra te gamyat yatra rasyase

AvXYa& MaaNaNaa k==aYaaR TavaSMaai>aYaRXaiSviNa ) Xak*= NMaU}ae iNavSa Tv& Pau<YaMaeTai Na" Xau>ae ))
avaya mnan kry tavsmbhir yaasvini, akn-mtre nivasa tva puyam etad dhi na ubhe
TvMa( ADa]uva cPala c You are uncertain (a-dhruva), restless (capala)

bhui>a" Sah SaaMaaNYaa and common [object of enjoyment] with many.
TvaMa( Na wCâMa" We do not want you.
>ad]Ma( Tae Blessed be you!
Ya}a r&SYaSae GaMYaTaaMa( Please go wherever you like!
After being solicited again by Lakm they said:
YaXaiSviNa O famous [Lakm]!

Tav MaaNaNaa ASMaai>a" AvXYaMa( k==aYaaR
Certainly your honor should be done by us.
133
... we should not disrespect you
Xau>ae O goddess [Lakm]!

TvMa( Na" Xak*= Ta(MaU}ae iNavSa You please reside in our (na) dung (akt) and urine (mtra)
WTad( Pau<YaMa( ih because it is sacred.
227

MaaTar" SavR>aUTaaNaa& Gaav" SavRSau%Pa[da" ) v*iMaak==aTaa iNaTYa& Gaav" k==aYaaR" Pa[di+a<aa" ))

mtara sarva-bhtn gva sarva-sukha-prad, vddhim kkat nitya gva kry pradaki
Gaav" Cows (go) are

SavR>aUTaaNaaMa( MaaTar" the mothers (mt) of all beings (bhta)
SavRSau%Pa[da" and givers of all happiness (sukha).
v*iMa( Aak==aTaa By one desiring prosperity (vddhi)
iNaTYaMa( Gaav" Pa[di+a<aa" k==aYaaR" cows (go) should always be circumambulated.
228

SaveR deva GavaMae TaqQaaRiNa TaTPadezu c ) Tauezu SvYa& l+MaqiSTaTYaev Sada iPaTa" ))
sarve dev gavm age trthni tat-padeu ca, tad-guhyeu svaya lakms tihaty eva sad pita
... GaaviSTaiNTa== Ya}aEv= =TataqQa|= =Pairk==IiTaRTaMa( )

gvas tihanti yatraiva tat trtha parikrtitam
iPaTa" O father (pit)!

GavaMa( Ae SaveR deva" In the body (aga) of cows (go) are [situated] all the devas,
Tad(Padezu c TaqQaaRiNa and in their legs (pada) are all the holy places (trtha)
Tad(Gauezu in their hearts (guhya)
SvYaMa( l+Maq" Sada iTaiTa Wv Lakm herself always resides. ...
Ya}a Wv Gaav" iTaiNTa Wherever cows stay
Tad( TaqQaRMa(= =Pairk==IiTaRTaMa( that [place] is glorified as a holy place (trtha).
229

k==ITaRNa& ]v<a& daNa& dXaRNa& caiPa PaaiQaRv ) Gava& Pa]XaSYaTae vqr SavRPaaPahr& iXavMa( ))
krtana ravaa dna darana cpi prthiva, gav praasyate vra sarva-ppa-hara ivam

iNaiv& Gaaeku= l& Ya}a aSa& MauiTa iNa>aRYaMa( ) ivraJaYaiTa Ta& deXa& PaaPa& caSYaaPak==zRiTa ))
nivia go-kula yatra vsa mucati nirbhayam, virjayati ta dea ppa csypakarati
PaaiQaRv vqr O King [Yudhihira], O hero!

GavaMa( k==ITaRNaMa( ]v<aMa( The chanting and hearing (ravaa) about cows (go)
daNaMa( dXaRNaMa( c AiPa giving away (dna) and even seeing (darana) them
SavRPaaPahrMa( iXavMa( Pa]XaSYaTae is praised (praasyate) as purifying and auspicious (iva). ...
sarva-ppa-hra destroyer of all sin
Ya}a Gaaeku= lMa( iNaivMa( Where a herd (kula) of cows (go) is placed (nivia)
iNa>aRYaMa( aSaMa( MauiTa and where it fearlessly (nir.bhayam) breathes (?),
TaMa( deXaMa( ivraJaYaiTa that land (dea) it makes shining [in beauty]
134
ASYa PaaPaMa( c APak==zRiTa

and all its sin (ppa) it removes.

230
SauPaa bhuPaa ivPaa MaaTar" ) Gaavae MaaMauPaiTaNTaaiMaiTa iNaTYa& Pa]k= ITaRYaeTa( ))

surp bahu-rp ca viva-rp ca mtara, gvo mm upatihantm iti nitya prakrtayet
SauPaa" bhuPaa" c [Cows are] of a beautiful form (su.rpa) and of various forms
ivPaa" c MaaTar" of a universal form and the mothers (mt) [of all].
Gaav" MaaMa( oPaiTaNTaaMa( Let cows come to me.
wiTa iNaTYaMa( Pa]k= ITaRYaeTa( Thus one should always (nityam) glorify.
231
Gaa== vE= =PaXYaaMYah&= =iNaTYa&= =Gaav"== PaXYaNTau= =Maa&= =Sada== )= =Gaavae= _SMaak&= = =vYa&= =TaaSaa&= =YaTaae= =GaavSTaTaae= =vYaMa( ))
g vai paymy aha nitya gva payantu m sad, gvo smka vaya ts yato gvas tato vayam
Gaa" vE AhMa( iNaTYaMa( PaXYaaiMa At cows (go) I always look.

Gaav" MaaMa( Sada PaXYaNTau Let cows always look at me.
Gaav" ASMaak==Ma( vYaMa( TaaSaaMa( Cows are ours and we are theirs.
YaTa" Gaav" TaTa" vYaMa( Where there are cows there are we.
232

AuMaa}a" SQaUlae va bahuMaa}a" Pa]Maa<aTa" ) Aad]RSTau SaPalaXa d<@ wTYai>aDaqYaTae ))

agua-mtra sthlo v bhu-mtra pramata, rdras tu sa-pala ca daa ity abhidhyate
AuMaa}a" Pa]Maa<aTa" Measuring (pramatas) [the width of] a thumb (agua)

SQaUl" va or thicker (sthla thick)
bahuMaa}a" and the length of an arm (bhu)
Aad]R" Tau SaPalaXa" c and fresh (rdra) and with foliage [at the end]
d<@" wiTa Ai>aDaqYaTae this is said to be a [proper] stick (daa).
... for goading cattle
233
AaTMaMaaTaa Gaurae" PaTNaq b]a<aq raJaPaiTNak==a ) DaeNauDaaR}aq TaQaa Pa*Qvq SaETaa MaaTar" SMa*Taa" ))
tma-mt guro patn brhma rja-patnik, dhenur dhtr tath pthv saptait mtara smt
AaTMaMaaTaa Gaurae" PaTNaq The own mother (tma-mt) and the wife (patn) of the priest (guru)
b]a<aq raJaPaiTNak==a the wife of the teacher (brhmaa) the wife of the king (rjan)
DaeNau" Daa}aq TaQaa Pa*Qvq the cow (dhenu), nurse (dhtr) and earth (pthv)
Sa WTaa" MaaTar" SMa*Taa" these seven (sapta) are considered mothers (mt).
234

GavaXaNaezu ivk]= I<a&STaTa" Pa]aPNaaeiTa GaaevDaMa( )

gavaneu vikras tata prpnoti go-vadham

Gaaev*za<aa& ivPataaE c YaavNTa" Pa]e+ak==a JaNaa" ) Na varYaiNTa Taa& Taeza& SaveRza& PaaTak&= >aveTa( ))
go-v vipattau ca yvanta prekak jan, na vrayanti t te sarve ptaka bhavet
GavAXaNaezu ivk]= I<aNa(
When selling (vikran) [cows] to cow-eaters (gava-aana)
TaTa" GaaevDaMa( Pa]aPNaaeiTa then one attains [the sin of] cow-killing (go-vadha). ...
Gaaev*za<aaMa( ivPataaE c In the slaughter (vipatti destruction) of cows (go) and bulls (va)
YaavNTa" JaNaa" Pa]e+ak==a" as many (yvat) persons (jana) are whitnesses (prekaka)
TaaMa( Na varYaiNTa who do not prevent that [slaughter],
SaveRzaMa( TaezaMa( for all of them
PaaTak&= >aveTa( there is the sin (ptaka) [of cow-killing].
135
136
Hinduism Virtue
235

TaPa" XaaEc& dYaa SaTYaiMaiTa Paada" k*= Tae k*= Taa" ) ADaMaa|XaEYaae >aGNaa" SMaYaSaMadESTav ))
tapa auca day satyam iti pd kte kt, a-dharmais trayo bhagn smaya-saga-madais tava
TaPa" XaaEcMa( dYaa SaTYaMa(
(4) Austerity (tapas), (2) purity (auca), (3) mercy (day) and (1)
truthfulness (satya)
Tapas includes fasting and silence (mauna).
wiTa Paada" k*= Tae k*= Taa"
these your legs (pda) were established in kta-yuga.

Sometimes, charity (dna) is mentioned in place of purity (auca).
SMaYaSaMadE"
By (4) intoxication (mada), (2) womanizing and (3) pride (smaya)

saga association
ADaMaRA&XaE" by [these] limbs (aa) of a-dharma

Tav }aYa" >aGNaa" three of your [legs] are [already] broken (bhagna).
... tapas by mada, day by smaya, and auca by saga
236

A>YaiQaRTaSTada TaSMaE SQaaNaaiNa k==lYae ddaE ) UTa& PaaNa& iYa" SaUNaa Ya}aaDaMaRTauivRDa" ))
abhyarthitas tad tasmai sthnni kalaye dadau, dyta pna striya sn yatrdharma catur-vidha

PauNa YaacMaaNaaYa JaaTaPaMadaTPa[>au" ) TaTaae= _Na*Ta& Mad& k==aMa& rJaae vEr& c PaMaMa( ))
puna ca ycamnya jta-rpam adt prabhu, tato n-ta mada kma rajo vaira ca pacamam
A>YaiQaRTa"
[King Parkit,] being solicited (abhyarthita) [by Kali]

... Kali, the personified sin
TaSMaE k==lYae to that Kali

Tada SQaaNaaiNa ddaE he then gave places (sthna)
... as residence
Ya}a cTauivRDa" ADaMaR" where there is the fourfold a-dharma [namely]

UTaMa( PaaNaMa( (1) gambling (dyta), (4) drinking (pna)
iYa" SaUNaa (2) prostitution (striya womanizing) and (3) slaughter (sn).
PauNa" c YaacMaaNaaYa To the again (punas) begging (ycamna) [Kali]
Pa[>au" JaaTaPaMa( AdaTa( King [Parkit] gave gold (jta-rpa),
TaTa" [because] from that come
ANa*TaMa( MadMa( k==aMaMa( (1) falsehood (an-ta), (4) intoxication (mada), (2) lust (kma)
rJa" vErMa( c PaMaMa( (3) passion (rajas) and as fifth enmity (vaira).
237

vedSYaaePaiNazTSaTYa& SaTYaSYaaePaiNazMa" ) dMaSYaaePaiNazaNa& daNaSYaaePaiNaztaPa" )

vedasyopaniat satya satyasyopaniad dama, damasyopaniad dna dnasyopaniat tapa

TaPaSaaePaiNaztYaaGaSTYaaGaSYaaePaiNazTSau:aMa( ))
tapasopaniat tygas tygasyopaniat sukham
137
The sandhi between tapasa and upaniad should be tapasa upaniad, but further sandhi
was made to tapasopaniad. (?)
vedSYa oPaiNazd( SaTYaMa(
The purpose of the Veda is (1) truth (satya)

upaniad secret meaning, purpose
SaTYaSYa oPaiNazd( dMa" the purpose of satya is (2) sense-control (dama)

dMaSYa oPaiNazd( daNaMa( the purpose of dama is (3) charity (dna)
daNaSYa oPaiNazd( TaPa" the purpose of dna is (4) penance (tapas)
TaPaSa" oPaiNazd( TYaaGa" the purpose of tapas renunciation (tyga)
TYaaGaSYa oPaiNazd( Sau:aMa( and the purpose of tyga is happiness (sukha).
238

iNaTYa& k]= aeDaataPaae r+aeiC^\Ya& r+ae MaTSaraTa( ) iva& MaaNaavMaaNaa>YaaMaaTMaaNa& Tau Pa]MaadTa" ))
nitya krodht tapo rakec chriya rakec ca matsart, vidy mnvamnbhym tmna tu
pramdata

AaNa*Xa&SYa& Parae DaMaR" +aMaa c ParMa& blMa( ) AaTMajaNa& Par& jaNa& Na SaTYaaiTae ParMa( ))
nasya paro dharma kam ca parama balam, tma-jna para jna na satyd vidyate param
TaPa" iNaTYaMa( k]= aeDaaTa( r+aeTa( One should always (nityam) protect penance (tapas) from anger (krodha)
i]YaMa( c MaTSaraTa( r+aeTa( one should protect prosperity (r) from pride (matsara envy)
ivaMa( MaaNaAvMaaNaa>YaaMa( education (vidy) from honor (mna) and dishonor (avamna)
AaTMaaNaMa( Tau Pa]MaadTa" and oneself (tman) from illusion (pramda).
AaNa*Xa&SYaMa( Par" DaMaR" Mercy (nasya) is the supreme virtue (dharma)
+aMaa c ParMaMa( blMa( forgiveness (kam) the supreme strength (bala)
AaTMajaNaMa( ParMa( jaNaMa( and self-realization (tma-jna) the supreme knowledge (jna).
SaTYaaTa( ParMa( Na ivTae [But] there exists nothing higher (para) than truthfulness (satya).
239

SaTYaSYa vcNa& SaaDau Na SaTYaaiTae ParMa( ) SaTYaeNa ivDa*Ta& Sav| Sav| SaTYae Pa]iTaiTaMa( ))
satyasya vacana sdhu na satyd vidyate param satyena vidhta sarva sarva satye pratihitam

AiPa PaaPak*= Taae raEd]a" SaTYa& k*= Tva Pa*QaKPa*Qak(= ) Ad]aehMaivSa&vad& Pa]vTaRNTae Tada]Yaa" ))
api ppa-kto raudr satya ktv pthak pthak, a-droham a-visavda pravartante tad-ray
SaTYaSYa vcNaMa( SaaDau Speaking (vacana) of the truth (satya) is virtuous (sdhu).
SaTYaaTa( ParMa( Na ivTae There exists nothing superior (para) to truth.
SavRMa( SaTYaeNa ivDa*TaMa( Everything (sarva) is supported by truth.
SavRMa( SaTYae Pa]iTaiTaMa( Everything depends (is based) on truth.
PaaPak*= Ta" raEd]a" AiPa Even sinful (ppa-kt) and dreadful (raudra) persons
SaTYaMa( k*= Tva Pa*Qak(= Pa*Qak(= after swearing [to keep] (doing) truth amongst each other (pthak pthak)
Tad(Aa]Yaa" relying on that [truth]
Ad]aehMa( AivSa&vadMa( Pa]vTaRNTae act without injury and lying.
droha injury; visavda false assertion
138
240
SaTYa& vd== =) DaMa| cr== =) SvaDYaaYaaNMaa Pa]Mad" )

satya vada, dharma cara, svdhyyn m pramada

MaaTa*devae >av== =) iPaTa*devae >av== =) AacaYaRdevae >av== =) AiTaiQadevae >av )

mt-devo bhava, pit-devo bhava, crya-devo bhava, atithi-devo bhava
SaTYaMa( vd Speak the truth (satya).

DaMaRMa( cr Practice virtue (dharma).
SvaDYaaYaaNa( Maa Pa]Mad" Do not neglect your daily recitations (svdhyya).
MaaTa*dev" >av Worship your mother (mt).
iPaTa*dev" >av Worship your father (pit).
AacaYaRdev" >av Worship your teacher (crya).
AiTaiQadev" >av Worship your guests (atithi).
241

luBDaMaQaeRNa Ga*qYaaTSTaBDaMailk==MaR<aa ) MaU%| ^Ndae_Nauv*tYaa c YaQaaQaRTveNa Pai<@TaMa( ))

lubdham arthena ghyt stabdham ajali-karma, mrkha chando-nuvtty ca yathrthatvena
paitam
luBDaMa( AQaeRNa Ga*qYaaTa( One can conciliate (captivate) a greedy man (lubdha) with wealth (artha)
STaBDaMa( Ailk==MaR<aa an obstinate man (stabdha) with folded hands [in salutation]
MaU%RMa( ^Nd"ANauv*tYaa c a fool (mrkha) by compliance with his desire (chandas)
Pai<@TaMa( YaQaaAQaRTveNa and a learned man (paita) with truthfulness.
242

AaJaRv& DaMaRiMaTYaahurDaMaaeR iJa oCYaTae ) AaJaRveNaeh Sa&Yau= ae Narae DaMaeR<a YauJYaTae ))

rjava dharmam ity hur a-dharmo jihma ucyate, rjaveneha sayukto naro dharmea yujyate
AaJaRvMa( DaMaRMa( wiTa Aahu" Honesty (rjava) means (hu they call) virtue (dharma)
iJa" ADaMaR" oCYaTae and crookedness (jihma) means vice (a-dharma).
AaJaRveNa wh Sa&Yau= " Endowed (sayukta) with honesty in this world
Nar" DaMaeR<a YauJYaTae a man (nara) is endowed with virtue (dharma).
243
Na SaTYaaTParae= _DaMaR wiTa haevac >aUirYaMa( ) Sav| Saae!uMal& MaNYae Tae= _lqk==Par& NarMa( ))
na hy a-satyt paro dharma iti hovca bhr iyam, sarva sohum ala manye te lka-para naram
ASaTYaaTa( Na ih Par" ADaMaR" There is no greater sin (a-dharma) than untruthfulness (a-satya).
Alqk==ParMa( NarMa( Tae Except for a person (nara) who is given to falsehood (alka)
SavRMa( Saae!uMa( AlMa( MaNYae I consider [myself] able (alam) to tolerate everything.
... to bear the greatest mountains
wiTa wYaMa( >aU" h ovac

This the earth (bh) [once] said.

244

Aih&SaYaEv= =>aUTaaNaa&= =k= aYa|= =[eYaae= _NauXaaSaNaMa(= =)= =vaKcEv= =MaDaura== +<aa== Pa[YaaeJYaa== DaMaRiMaC^Taa ))
139
a-hisayaiva bhtn krya reyo nusanam, vk caiva madhur lak prayojy dharmam icchat
Aih&SaYaa Wv Without giving any pain (a-his)

>aUTaaNaaMa( to all beings (bhta)
[eYa" ANauXaaSaNaMa( k==aYaRMa( good (reya) instruction (anusana) must be given.
DaMaRMa( wC^Taa By one desiring (icchat) virtue (dharma)
MaDaura +<aa vak(= c Wv only sweet (madhura) and gentle (laka) speech (vc)
Pa[YaaeJYaa should be used.
245

SaTYa& b]UYaaiTPa[Ya& b]UYaaa b]UYaaTSaTYaMaiPa[YaMa( ) iPa[Ya& c NaaNa*Ta& b]UYaadez DaMaR" SaNaaTaNa" ))

satya bryt priya bryn na bryt satyam a-priyam, priya ca nnta bryd ea dharma
santana
SaTYaMa( b]UYaaTa( One should say (bryt) the truth (satya)

iPa[YaMa( b]UYaaTa( and one should say what is pleasing (priya).
AiPa]YaMa( SaTYaMa( Na b]UYaaTa( One should not say unpleasing (a-priya) truth
Na c iPa[YaMa( ANa*TaMa( b]UYaaTa( nor should one say pleasing untruth (an-ta).
Wz" SaNaaTaNa" DaMaR" This is eternal (santana) law (dharma).
246
DaaiMaRk= a Gau<aSaMPaaa" SaTYaaJaRvSaMaiNvTaa" ) du==vacai>aihTaE" Pa]aPNauvNTaqh duZk*= TaMa( ))

dhrmik gua-sampann satyrjava-samanvit, durukta-vcbhihitai prpnuvantha duktam

ivMa*XYa TaSMaaTPa]ajeNa v==VYa& DaMaRiMaC^Taa ) SaTYaaNa*TaeNa ih k*= Ta oPadeXaae ihNaiSTa ih ))

vimya tasmt prjena vaktavya dharmam icchat, satyntena hi kta upadeo hinasti hi
Gau<aSaMPaaa" Who are endued with all good qualities (gua)

SaTYaAJaRvSaMaiNvTaa" and endued with truth (satya) and honesty (rjava)
DaaiMaRk= a" [even such] rigtheous persons (dhrmika)
du==vacaAi>aihTaE" by declarations (abhihita declared) of improper (durukta) words (vc)
duZk*= TaMa( wh Pa]aPNauviNTa they get sin (dukta) in this world (iha). ...
TaSMaaTa( Therefore
DaMaRMa( wC^Taa Pa]ajeNa by a wise man (prja) desiring (icchat) merit (dharma)
ivMa*XYa v==VYaMa( [an instruction] is to be spoken (vaktavya) after consideration.
SaTYaANa*TaeNa ih k*= Ta" oPadeXa" And the instruction done as a trade
satya-anta practice of truth and falsehood, commerce
ihNaiSTa ih
violates [the instructor].

247
NaaPa*" k==SYaicd( b]UYaaaaPYaNYaaYaeNa Pa*C^Ta" ) jaNavaNaiPa MaeDaavq Ja@vTSaMauPaaivXaeTa( ))

npa kasyacid bryn npy a-nyyena pcchata, jnavn api medhv jaavat samupviet
APa*" Without being asked

k==SYaicd( Na b]UYaaTa( one should not speak to anyone
140
Na AiPa ANYaaYaeNa Pa*C^Ta" nor to one who is asking improperly (a-nyyena).

jaNavaNa( AiPa MaeDaavq An intelligent man, even when knowledgeable (jnavat)
Ja@vTa( SaMauPaaivXaeTa( should [then] sit like dumb (jaavat).
248

PaYa"PaaNa& >auJaaNaa& ke= vl& ivzvDaRNaMa( ) oPadeXaae ih MaU%aR<aa& Pa[k= aePaaYa Na XaaNTaYae ))
paya-pna bhujagn kevala via-vardhanam, upadeo hi mrkh prakopya na ntaye
>auJaaNaaMa( PaYa"PaaNaMa(
Giving milk to snakes

paya-pna milk-drink, milk; bhujaga (bhujam.ga) curved-going, a snake
ke= vlMa( ivzvDaRNaMa( is just enhancing (vardhana) their poison (via).

MaU%aR<aaMa( oPadeXa" ih An advice (upadea) for rascals (mrkha)
Pa[k= aePaaYa is for [their] anger (prakopa)
Na XaaNTaYae not for [their] pacification (nti).
249

Saul>aa" Pauza raJaNSaTaTa& iPa]YavaidNa" ) AiPa]YaSYa c PaQYaSYa v==a ]aeTaa c dulR>a" ))

sulabh puru rjan satata priya-vdina, a-priyasya ca pathyasya vakt rot ca durlabha
raJaNa( O King!
SaTaTaMa( iPa]YavaidNa" Pauza" Persons (purua) who always (satatam) speek pleasing (priya) words
Saul>aa" are easy to find.
AiPa]YaSYa c PaQYaSYa Of something unpalatable but suitable (pathya)
v==a ]aeTaa c dulR>a" [both] a speaker (vakt) and a hearer (rot) is rare.
250

Pa*" iPa]YaihTa& b]UYaaa b]UYaadihTa& iPa]YaMa( ) AiPa]Ya& va ihTa& b]UYaaC^*<vTaae= _NauMaTaae iMaQa" ))
pa priya-hita bryn na bryd a-hita priyam, a-priya v hita bryc chvato numato mitha
Pa*" When asked [by the king]

iPa]YaihTaMa( b]UYaaTa( he (the courtier) should say the pleasing (priya) truth (hita what is beneficial).
iPa]YaMa( AihTaMa( Na b]UYaaTa( He should not say the pleasing untruth.
ANauMaTa" [Only when] allowed,
iMaQa" Xa*<vTa" for [the king who is] secretly (mithas mutually) listening
AiPa]YaMa( va ihTaMa( b]UYaaTa( he should say the unpleasing truth also.
251

XaaEc& c iivDa& Pa]ae&= baMaa>YaNTar& TaQaa ) Ma*ala>Yaa& SMa*Ta& ba& >aavXauiSTaQaaNTarMa( ))

auca ca dvi-vidha prokta bhyam bhyantara tath, mj-jalbhy smta bhya bhva-uddhis
tathntaram

AaXaaEcai vr& ba& TaSMaada>YaNTar& vrMa( ) o>aa>Yaa& c XauicYaRSTau Sa XauicNaeRTar" Xauic" ))

aucd dhi vara bhya tasmd bhyantara varam, ubhbhy ca ucir yas tu sa ucir netara uci
XaaEcMa( c iivDaMa( Pa]ae= Ma( Purity (auca) is said to be of two kinds (dvi-vidha)
baMa( TaQaa Aa>YaNTarMa( external (bhya) and internal (bhyantara).
141
Ma*d(Jala>YaaMa( baMa( SMa*TaMa( [Purity] with earth (md) and water (jala) is said to be external
TaQaa >aavXaui" ANTarMa( and purity of thought (bhva) is internal (antara).
AaXaaEcaTa( ih baMa( vrMa( Better (vara) than impurity (auca) is external [purity]
TaSMaaTa( Aa>YaNTarMa( vrMa( and better than that is internal [purity].
Ya" Tau o>aa>YaaMa( c Xauic" One who is pure (uci) by both (ubha)
Sa" Xauic" [only] he is pure,
Na wTar" Xauic" no one else (itara) is pure.
252

:aNaNaahNaazaRaei>arak]= Ma<aadiPa ) cTaui>aR" XauDYaTae >aUiMa" PaMaaaePalePaNaaTa( ))

khanand dahand vard gobhir kramad api, caturbhi udhyate bhmi pacamc copalepant

rJaSaa XauDYaTae Naarq Nadq veGaeNa XauDYaiTa ) >aSMaNaa XauDYaTae k==a&SYa& TaaMa]MaMleNa XauDYaiTa ))
rajas udhyate nr nad vegena udhyati, bhasman udhyate ksya tmram amlena udhyati
:aNaNaaTa( dhNaaTa( vzaRTa( By (from) digging (khanana), burning (dahana), by rain (vara)
Gaaei>a" Aak]= Ma<aaTa( AiPa and also by being trodden by cows (go)
cTaui>aR" >aUiMa" XauDYaTae by [these] four [means] land (bhmi) is purified;
PaMaaTa( c oPalePaNaaTa( and by a fifth, by smearing (upalepana) [it with cow-dung].
Naarq rJaSaa XauDYaTae A woman (nr) is purified by her course (rajas)
Nadq veGaeNa XauDYaiTa a river (nad) is purified by its current (vega)
k==a&SYaMa( >aSMaNaa XauDYaTae bell-metal (ksya) is purified by ashes (bhasman)
TaaMa]Ma( AMleNa XauDYaiTa and copper (tmra) is purified by a sour substance (amla).
253

AiSTau Pa]ae+a<a& XaaEc& bhUNaa& DaaNYavaSaSaaMa( ) Pa]+aalNaeNa TvLPaaNaaMai" XaaEc& ivDaqYaTae ))

adbhis tu prokaa auca bahn dhnya-vsasm, praklanena tv alpnm adbhi auca vidhyate

MaaJaaRrMai+ak==ak==I$=PaTak*= iMadduRra" ) MaeDYaaMaeDYa& SPa*XaNTYaeNa& NaaeiCâNMaNaurb]vqTa( ))

mrjra-makik-ka-pataga-kmi-dardur, medhymedhya spanty ena nocchin manur abravt

Adua" SaNTaTaa Daara vaTaaeUTaa re<av" ) iS}aYaae v*a bala Na duZYaiNTa k==dacNa ))
a-du santat dhr vtoddht ca reava, striyo vddh ca bl ca na duyanti kadcana
bhUNaaMa( DaaNYavaSaSaaMa( Of large (bahu) [measures] of grain (dhnya) and cloth (vsas)
Ai" Tau Pa]ae+a<aMa( XaaEcMa( there is consecration (prokaa) for purity (auca) [by sprinkling] with
water
ap (water) >>> adbhi
ALPaaNaaMa( Tau but of small (alpa) [measures]

Ai" Pa]+aalNaeNa by washing (praklana) with water
XaaEcMa( ivDaqYaTae purity is prescribed. ...
MaaJaaRrMai+ak==ak==I$= Cats (mrjra), flies (makik), crawling insects (ka)
PaTak*= iMadduRra" flying insects (pataga), worms (kmi) and frogs (dardura)
MaeDYaAMaeDYaMa( WNaMa( SPa*XaiNTa touch both this what is pure and impure,
142
medhya fit for an offering, pure
Na oiCâNa( MaNau" Ab]vqTa(
[but] Manu did not call them impure. ...

ucchia left, to be rejected, impure
SaNTaTaa" Daara" [Continually] flowing (santata) rivers

vaTaoUTaa" re<av" c and dusts (reu) raised (uddhta) by the wind (vta)
Adua" are not impure.
iS}aYa" v*a" c bala" c Women (str), the old (vddha) and young (bla)
Na k==dacNa duZYaiNTa never become impure.
254

Ma*da JaleNa Xaui" SYaaa e= Xaae Na DaNaVYaYa" )

md jalena uddhi syn na kleo na dhana-vyaya
Ma*da JaleNa With earth (md) and water (jala)

Xaui" SYaaTa( purification (uddhi) can be effected.
Na e= Xa" [Thus] there is no trouble (klea)
Na DaNaVYaYa" and no expenditure (vyaya loss) of money (dhana).
255

oTQaaYa Nae}ae Pa]+aaLYa Xauic>aURTva SaMaaihTa" ) PairJaPYa c MaN}aai<a >a+aYaeNTaDaavNaMa( ))

utthya netre praklya ucir bhtv samhita, parijapya ca mantri bhakayed danta-dhvanam

AaYaubRl& YaXaae vc| Pa]Jaa" PaXaUNvSaUiNa c ) b] Pa]ja& c MaeDaa& c Tv& Naae Daeih vNaSPaTae ))
yur bala yao varca praj pan vasni ca, brahma praj ca medh ca tva no dhehi vanaspate
oTQaaYa Nae}ae Pa]+aaLYa [After] rising, washing the two eyes (netra)
Xauic" SaMaaihTa" >aUTva becoming pure (uci) and self-restrained (samhita)
MaN}aai<a PairJaPYa c and [after] reciting mantras
dNTaDaavNaMa( >a+aYaeTa( one should chew (eat) a tooth-cleaner (danta-dhvana).
[One such mantra is:]
vNaSPaTae
O tree (vanaspati)!
... from which the tooth-stick is taken
AaYau" blMa( YaXa" vcRMa( Long life (yus), strength (bala), fame (yaas), energy (varcas)
Pa]Jaa" PaXaUNa( vSaUiNa c children (praj), cattle (pau), wealth (vasu)
b] Pa]jaMa( c MaeDaaMa( c Vedic knowledge (brahma), wisdom (praj) and intelligence (medh)
TvMa( Na" Daeih you please give us (na).
256

Aa& bu>au+aMaa<aSTau i}aMauR:aeNa SPa*XaedPa"== =) >auKTva caa& TaQaEv i}aiR" PauNa" PairMaaJaRYaeTa( ))
anna bubhukamas tu trir mukhena sped apa, bhuktv cnna tathaiva trir dvi puna parimrjayet
AaMa( bu>au+aMaa<a" Tau And when desiring to eat (bubhukama) food (anna)
i}a" Mau:aeNa APa" SPa*XaeTa( thrice (tri) one should touch water (ap) with the mouth (mukha).
... i.e., washing the mouth thrice
AaMa( >auKTva c
And after eating food also
TaQaa Wv i}a" i" PauNa" PairMaaJaRYaeTa(
143
one should similarly wash [the mouth] thrice and again twice
(dvi).
257

valeNa Tau Na >auaqTa )

vlena tu na bhujta
valeNa Tau But [food] with hair (vla) [in it]

Na >auaqTa one should not eat.
144
Hinduism Charity
258

AhNYahiNa daTaVYaMadqNaeNaaNTaraTMaNaa ) STaaek= adiPa Pa]YaTNaeNa daNaiMaTYai>aDaqYaTae ))

ahany ahani dtavyam a-dnenntartman, stokd api prayatnena dnam ity abhidhyate
AhiNa AhiNa Pa]YaTNaeNa Carefully, every day (ahan)

AdqNaeNa ANTaraTMaNaa with a liberal (a-dna non-wretched) mind
STaaek= aTa( AiPa daTaVYaMa( even from a little (stoka) [income something] one should give
daNaMa( wiTa Ai>aDaqYaTae this is called charity (dna).
259

Wk==a& Gaa& dXaGaudRaXa da GaaeXaTaq ) XaTa& SahGaudRaTSaveR TauLYaf==la ih Tae ))

ek g daa-gur dadyd daa dadyc ca go-at, ata sahasra-gur dadyt sarve tulya-phal hi te
dXaGau" Wk==aMa( GaaMa( daTa( The owner of ten (daa) cows (gu = go) should give one cow
GaaeXaTaq dXa daTa( c the owner of a hundred should give ten
SahGau" XaTaMa( daTa( the owner of a thousand (sahasra) cows should give a hundred (ata)
Tae SaveR TauLYaf==la" ih they all get an equal merit (phala fruit, result).
260

YadaiTa iviXae>Yaae YaauhaeiTa idNae idNae ) Tatau ivtaMah& MaNYae Xaez& k==SYaaiPa r+aiTa ))
yad dadti viiebhyo yaj juhoti dine dine, tat tu vittam aha manye ea kasypi rakati
Yad( iviXae>Ya" ddaiTa Whatever one gives to worthy persons

Yad( idNae idNae JauhaeiTa and whatever one offers daily [as a homa],
Tad( Tau AhMa( ivtaMa( MaNYae that I consider as [true] wealth (vitta).
... because this goes to our credit in the next life
XaezMa( k==SYa AiPa r+aiTa

The rest one keeps for someone else.

261
Na Tae>Yaae= _iPa DaNa& deYa& XaKYae SaiTa k==QaNa ) PaaPae>Yaae ih DaNa& dta& daTaarMaiPa Paq@YaeTa( ))
na tebhyo pi dhana deya akye sati kathacana, ppebhyo hi dhana datta dtram api payet
k==QaNa XaKYae SaiTa If somehow able

Tae>Ya" AiPa DaNaMa( Na deYaMa( one should not give them wealth (dhana),
... even when one is attacked by robbers, which is the context of this verse
PaaPae>Ya" ih dtaMa( DaNaMa( because wealth given (datta) to sinners

daTaarMa( AiPa Paq@YaeTa( will afflict also the giver (dt).
262
k==" k==SYa caePaku= Tae k== k==SMaE Pa]YaCîTa ) Pa]a<aq k==raeTYaYa& k==MaR SavRMaaTMaaQaRMaaTMaNaa ))
ka kasya copakurute ka ca kasmai prayacchati, pr karoty aya karma sarvam tmrtham tman
k==" c k==SYa oPaku= Tae Who (ka) does good (upakurute) to anyone?
k==" c k==SMaE Pa]YaCîTa And who gives to anyone?
SavRMa( AYaMa( k==MaR All such activity (karman)
145
AaTMaNaa AaTMaAQaRMa( by himself [only] for himself

Pa]a<aq k==raeiTa a living being (prin) does.
263

daTaVYaiMaTYaYa& DaMaR o==ae >aUTaihTae rTaE" ) Ta& MaNYaNTae DaNaYauTaa" k*= Pa<aE" SaMPa]viTaRTaMa( )
dtavyam ity aya dharma ukto bhta-hite ratai, ta manyante dhana-yut kpaai sampravartitam

Yada iNaYaiTak==aPaR<YaMaQaEzaMaev raecTae ))

yad niyati-krpayam athaim eva rocate
>aUTaihTae rTaE" By those engaged (rata) in the welfare (hita) of all beings (bhta)
AYaMa( DaMaR" o==" it is described as virtue (dharma)
daTaVYaMa( wiTa that one should do charity (dtavyam).
TaMa( k*= Pa<aE" SaMPa]viTaRTaMa( That this is [actually] expounded by the poor (kpaa)
DaNaYauTaa" MaNYaNTae [thus] the rich people think.
dhana-yuta who is possessed of wealth, a rich man
Yada iNaYaiTak==aPaR<YaMa( [But] when there is poverty (krpaya) [for them] by destiny (niyati)
AQa WzaMa( Wv raecTae then (atha) it becomes pleasing for them also.
264

daNaaa duZk==r& TaaTa Pa*iQaVYaaMaiSTa ik==Na ) AQaeR c MahTaq Ta*Z<aa Sa c du":aeNa l>YaTae ))
dnn na dukara tta pthivym asti kicana, arthe ca mahat t sa ca dukhena labhyate

PairTYaJYa iPa]YaaNPa]a<aaNDaNaaQa| ih MahaMaTae ) Pa]ivXaiNTa Nara vqra" SaMaud]Ma$=vq& TaQaa ))

parityajya priyn prn dhanrtha hi mah-mate, pravianti nar vr samudram aav tath
k*= izGaaer+YaiMaTYaeke= Pa]iTaPaiNTa MaaNava" ) Pauza" Pa]eZYaTaaMaeke= iNaGaRCîNTa DaNaaiQaRNa" ))

ki-go-rakyam ity eke pratipadyanti mnav, puru preyatm eke nirgacchanti dhanrthina
TaaTa O beloved [Yudhihira]!

Pa*iQaVYaaMa( On earth (pthiv)
daNaaTa( Na ik==Na duZk==rMa( AiSTa there is nothing as difficult (dukara) as charity (dna).
AQaeR c MahTaq Ta*Z<aa For wealth (artha) there is a great thirst (t)
Sa" c du":aeNa l>YaTae and it is obtained with difficulty.
MahaMaTae O great soul (mah-mati) [Yudhihira]!
DaNaAQaRMa( ih For the sake of wealth (dhana)
iPa]YaaNa( Pa]a<aaNa( PairTYaJYa [after] staking (forsaking) [even their] dear life (pra)
vqra" Nara" heroic (vra) men (nara)
SaMaud]Ma( TaQaa A$=vqMa( Pa]ivXaiNTa enter the ocean (samudra) and the forest (aav).
DaNaAiQaRNa" Wke= MaaNava" Some men (mnava) who desire wealth (dhana)
k*= izGaaer+YaMa( wiTa iNaGaRCîNTa take to agriculture (ki) and tending cows (go-rakya)
Wke= Pauza" Pa]eZYaTaaMa( and some men (purua) to service (preyat).
265

XaTaezu JaaYaTae XaUr" Sahezu c Pai<@Ta" ) v==a XaTaSahezu daTaa >aviTa va Na va ))
146
ateu jyate ra sahasreu ca paita, vakt ata-sahasreu dt bhavati v na v
Na r<ae ivJaYaaCÛrae= _DYaYaNaaa c Pai<@Ta" ) Na v==a vaKPa$=uTveNa Na daTaa caQaRdaNaTa" ))

na rae vijayc chro dhyayann na ca paita, na vakt vk-pautvena na dt crtha-dnata

wiNd]Yaa<aa& JaYae XaUrae DaMa| criTa Pai<@Ta" ) ihTaiPa]Yaaei==i>avR= a daTaa SaMMaaNadaNaTa" ))

indriy jaye ro dharma carati paita, hita-priyoktibhir vakt dt sammna-dnata
XaTaezu XaUr" JaaYaTae Among hundreds (ata) [only one] hero (ra) is born
Sahezu c Pai<@Ta" and among thousands (sahasra) one wise man (paita)
XaTaSahezu v==a among hundred thousands one orator (vakt)
daTaa >aviTa va Na va [but] a man of [true] charity (dt giver) is born or not.
... i.e., there is doubt whether one will be born at all
r<ae ivJaYaaTa( Na XaUr" [Because just] by conquest (vijaya) in battle (raa) one is not a hero (ra)
ADYaYaNaaTa( c Na Pai<@Ta" and [just] by studying (adhyayana) one is not a wise man
vak(= Pa$=uTveNa Na v==a by eloquence one is not an orator (vakt)
vk-pautva sharpness of speech (vc)
AQaRdaNaTa" c Na daTaa and by a donation of wealth (artha) one is not a man of charity (dt).
wiNd]Yaa<aaMa( JaYae XaUr" When there is conquest (jaya) of the senses (indriya) one is a hero
DaMaRMa( criTa Pai<@Ta" one who [actually] practices virtue (dharma) is wise
ihTaiPa]Yaoi==i>a" v==a by beneficial (hita) and pleasing (priya) words (ukti) one is an orator
SaMMaaNadaNaTa" daTaa by a donation with giving honor (sammna) one is a man of [true] charity.
266

Ai>aGaMYaaetaMa& daNaMaahUTa& cEv MaDYaMaMa( ) ADaMa& vacMaaNa& SYaaTSaevadaNa& c iNaZf==lMa( ))

abhigamyottama dnam hta caiva madhyamam, adhama vcamna syt sev-dna ca niphalam
Ai>aGaMYa otaMaMa( daNaMa( (1) Going to the receiver (abhigamya after visiting) is the best gift (dna)
AahUTaMa( c Wv MaDYaMaMa( (2) to someone invited (hta called) is the middle best [gift]
vacMaaNaMa( ADaMaMa( SYaaTa( (3) to one who is asking (vcamna) is the lowest [gift].
SaevadaNaMa( c iNaZPalMa( The gift for some service (sev-dna) is fruitless.
267

ParSParSYa daNaaiNa laek= Yaa}aa Na DaMaRTa" )

parasparasya dnni loka-ytr na dharmata
ParSParSYa daNaaiNa Gifts (dna) of reciprocation (paraspara)

laek= Yaa}aa are a worldly affair
Na DaMaRTa" and not from a virtues motive.
268

DaMaaRdQaaRYaaTk==aMaaTk==a<YaaidiTa )
dharmd arthd bhayt kmt kruyd iti
DaMaaTa( AQaaRTa( [From a desire] for virtue (dharma), for profit (artha)
>aYaaTa( k==aMaaTa( out of fear (bhaya), freely (kma)
k==a<YaaTa( wiTa or out of pity (kruya).
147
... charity is given

269

ihr<YadaNaEGaaeRdaNaE>aURiMadaNaE SavRXa" ) Maa&SaSYaa>a+a<ae DaMaaeR iviXa wiTa Na" ]uiTa" ))

hiraya-dnair go-dnair bhmi-dnai ca sarvaa, msasybhakae dharmo viia iti na ruti
ihr<YadaNaE" [Compared] with gifts (dna) of gold (hiraya)

GaaedaNaE" >aUiMadaNaE" c with gifts of cows (go) and gifts of land (bhmi)
Maa&SaSYa A>a+a<ae DaMaR" the virtue (dharma) in not eating (a-bhakaa) of meat (msa)
... thus offering fearlessness to animals
SavRXa" iviXa" is in every respect (sarvaas) superior

wiTa Na" ]uiTa" thus we have heard.
270

A>aYaSYa ih Yaae daTaa TaSYaEv SauMahTf==lMa( ) Na ih Pa]a<aSaMa& daNa& i}azu laeke= zu ivTae ))
a-bhayasya hi yo dt tasyaiva sumahat phalam, na hi pra-sama dna triu lokeu vidyate
Ya" A>aYaSYa ih daTaa
One who is a giver (dt) of fearlessness (a-bhaya)

... who gives protection and does not kill any creature
TaSYa Wv SauMahTa( f==lMa( for him there is very great (su.mahat) merit (phala fruit).
i}azu laeke= zu In all the three worlds (loka)
Pa]a<aSaMaMa( daNaMa( a gift (dna) equal to life (pra)
Na ih ivTae does not exist.
271

>aUiMa>aURiTaMaRhadevq daTaar& ku= Tae iPa]YaMa( )

bhmir bhtir mah-dev dtra kurute priyam

... MaaMaevadta Maa& dta Maa& dtva MaaMavaPSYaQa )

mm evdatta m datta m dattv mm avpsyatha
>aUiMa" >aUiTa" Mahadevq
The earth (Bhmi) is prosperity (bhti) [personified] and a great goddess
(dev).
daTaarMa( iPa]YaMa( ku= Tae She makes the giver (dt) [of land] her beloved (priya). ...
MaaMa( Wv Aadta [She orders a king:] Receive (datta) me [as a gift]
MaaMa( dta [and then] give me (datta) away!
MaaMa( dtva [After] giving me away
MaaMa( AvaPSYaQa you will obtain (avpsyatha) me [again].
... next life again, i.e., you will again be a king
272

YaQaaPSau PaiTaTa" SaSTaElibNdu" Pa]SaPaRiTa ) Wv& >aUiMak*= Ta& daNa& XaSYae XaSYae Pa]raehiTa ))
yathpsu patita sadyas taila-bindu prasarpati, eva bhmi-kta dna asye asye prarohati
APSau PaiTaTa" When fallen on water (ap)

YaQaa TaElibNdu" Sa" Pa]SaPaRiTa as a drop (bindu) of oil (taila) immediately (sadya) spreads,
WvMa( >aUiMak*= TaMa( daNaMa( thus [the merit of] a gift (dna) of earth (bhmi)
148
XaSYae XaSYae Pa]raehiTa
grows with (in) every grain (asya).

... of every harvest
273

SavaRNk==aMaaNPa]YaCîNTa Yae Pa]YaCîNTa k==aNaMa( )

sarvn kmn prayacchanti ye prayacchanti kcanam
Yae k==aNaMa( Pa]YaCîNTa Those who make a gift of gold (kcana)

SavaRNa( k==aMaaNa( Pa]YaCîNTa make a gift of everything desirable (kma).
274

AGNaerPaTYa& Pa]QaMa& Sauv<aaeR >aUvERZ<avq SaUYaRSauTaa Gaav" )

laek= aS}aYaSTaeNa >aviNTa dtaa Ya" k==aNa& Gaa& c Mahq& c daTa( ))

agner apatya prathama suvaro bhr vaiav srya-sut ca gva
loks trayas tena bhavanti datt ya kcana g ca mah ca dadyt
Sauv<aR" Gold (suvara)

AGNae" Pa]QaMaMa( APaTYaMa( is the first (prathama) offspring (apatya) of fire (agni)
>aU" vEZ<avq the earth (bh) is [a daughter] of the Lord
vaiava in relation to Viu
Gaav" SaUYaRSauTaa" c and cows (go) are daughters (sut) of the sun (srya).
Ya" k==aNaMa( GaaMa( c MahqMa( c daTa( [Therefore,] one who gives gold (kcana), a cow and land
(mah)
TaeNa }aYa" laek= a" dtaa" >aviNTa
by him the three worlds (loka) are given.

... i.e., Agni, Viu and Srya
275
Yaae b]UYaaaiPa iXaZYaaYa DaMYaa| b]aq& SarSvTaqMa( ) Pa*iQavqGaaePa]daNaa>Yaa& TauLYa& Sa f==lMaXNauTae ))

yo bryc cpi iyya dharmy brhm sarasvatm, pthiv-go-pradnbhy tulya sa phalam anute
DaMYaaRMa( b]aqMa( SarSvTaqMa(
Knowledge (sarasvat) on dharma and on the Absolute (brahma)

dharmya relating to dharma; brhma relating to brahma
Ya" iXaZYaaYa b]UYaaTa( c AiPa one who will speak to a disciple (iya),
Pa*iQavqGaaePa]daNaa>YaaMa( TauLYaMa( f==lMa( a result (phala) equal to the gift of earth (pthiv) and kine (go)
Sa" AXNauTae he obtains.
276
YaeNa JaqviTa Tad( dtva f==lSYaaNTaae Na ivTae )

yena jvati tad dattv phalasynto na vidyate
Tad( dtva YaeNa JaqviTa
[After] giving that [education] by which he (the disciple) lives
... a craft or a trade
f==lSYa ANTa" Na ivTae
there is no end to the merit.

... the teacher obtains
277

AaeNa Sad*Xa& daNa& Na >aUTa& Na >aivZYaiTa )
149
annena sada dna na bhta na bhaviyati
AaeNa Sad*XaMa( daNaMa( A gift (dna) equal to food (anna)

Na >aUTaMa( Na >aivZYaiTa has not been (bhta) nor will it be.
278

AaEzDa& PaQYaMaahar& eha>Ya& Pa]iTa]YaMa( ) Ya" Pa]YaCîTa raeiGa>Ya" SavRVYaaiDaivviJaRTa" ))

auadha pathyam hra snehbhyaga pratirayam, ya prayacchati rogibhya sarva-vydhi-vivarjita

... daNaaNYaeTaaiNa deYaaiNa NYaaiNa c ivXaezTa" ) dqNaaNDak*= Pa<aaid>Ya" ]eYaSk==aMaeNa DaqMaTaa ))

dnny etni deyni hy anyni ca vieata, dnndha-kpadibhya reyas-kmena dhmat
AaEzDaMa( PaQYaMa( AaharMa(
Medicine (auadha) and suitable (pathya) food (hra)

... suitable for treatment
ehA>YaMa( Pa]iTa]YaMa( oil (sneha) for rubbing the body (abhyaga) and shelter (pratiraya)
Ya" raeiGa>Ya" Pa]YaCîTa one who gives this to the diseased (rogin),
SavRVYaaiDaivviJaRTa" he is freed from all diseases (vydhi) [himself]. ...
DaqMaTaa ]eYa"k==aMaeNa By an intelligent (dhmat) man, desiring [his own] good (reyas)
ivXaezTa" dqNaANDak*= Pa<aAaid>Ya" especially to the poor (dna), blind (andha), distressed (kpaa),
etc.
WTaaiNa ANYaaiNa c daNaaiNa these and other gifts (dna)

deYaaiNa ih should be given (deya).
279

PaaNaqYa& ParMa& daNa& daNaaNaa& MaNaurb]vqTa( ) TaSMaaTkU= Paa& vaPaq Ta@aGaaiNa c :aaNaYaeTa( ))
pnya parama dna dnn manur abravt, tasmt kp ca vp ca tagni ca khnayet
daNaaNaaMa( Of all gifts (dna)

PaaNaqYaMa( ParMaMa( daNaMa( water (pnya) is the best gift
MaNau" Ab]vqTa( said Manu (Manu-sahit).
TaSMaaTa( Therefore
kU= PaaNa( c vaPaq" c Ta@aGaaiNa c wells (kpa), ponds (vp) and tanks (taga)
:aaNaYaeTa( one should excavate.
280

TaSYa Pau}aa >avNTYaeTae PaadPaa Naa}a Sa&XaYa" )

tasya putr bhavanty ete pda-p ntra saaya

... PauiZPaTaa" f==lvNTa TaPaRYaNTaqh MaaNavaNa( ) v*+ad& Pau}avd( v*+aaSTaarYaiNTa Par}a Tau ))
= = pupit phalavanta ca tarpayantha mnavn, vka-da putravad vks trayanti paratra tu
WTae PaadPaa" These trees [which one has planted]
pda-pa who drinks through his feet, a plant, tree
TaSYa Pau}aa" >aviNTa become his children (putra),

A}a Na Sa&XaYa" there is no doubt. ...
PauiZPaTaa" f==lvNTa" c Bearing flowers and fruits (phala)
150
wh MaaNavaNa( TaPaRYaiNTa in this world (iha) they please men (mnava)

Par}a Tau and in the other world (paratra)
v*+aa" Pau}avTa( [those] trees (vka), just like [own] children (putravat[i])
v*+adMa( TaarYaiNTa they save the planter of the trees [from hell].
vka-da who gives trees
281

PauaaMNaae Nark==aSMaaT}aaYaTae iPaTar& SauTa" ) TaSMaaTPau}a wiTa Pa[ae= " SvYaMaev SvYaM>auva ))
pun-nmno narakd yasmt tryate pitara suta, tasmt putra iti prokta svayam eva svayambhuv
PauTa(NaaMNa" Nark==aTa( From the hell (naraka) called put

YaSMaaTa( SauTa" iPaTarMa( }aaYaTae because a child (suta) delivers (tra) the father (pit),
TaSMaaTa( SvYaMa( Wv SvYaM>auva therefore, by Brahm (Svayambh) himself
Pau}a" wiTa Pa[ae= " it (a child) is called putra (from put-tra).
282

Ga*aiTa TaT+a<aaaeGae Xarqr& caiTavaihk==Ma( ) Aak==aXavaYauTaeJaa&iSa ivGa]hadURGaaiMaNa" ))

= = ghti tat-kad yoge arra ctivhikam, ka-vyu-tejsi vigrahd rdhva-gmina
AaiTavaihk==Ma( XarqrMa( c [At death] a body called tivhika
tivhika (from ati.vha) which is fleeter than wind, the subtle body, liga-arra,
preta-deha
Tad(+a<aaTa( YaaeGae Ga*aiTa it (the soul) immediately takes on,

Aak==aXavaYauTaeJaa&iSa ether (kaa), air (vyu) and fire (tejas)
... i.e., the more subtle elements
ivGa]haTa( ORGaaiMaNa"

taking up from the body (vigraha).

283
+ai}aYaae= _h& Na JaaNaaiMa dehqiTa vcNa& KvicTa( ) Pa]YaC^ YauiMaTYaev&vaidNa" SMaae iJaaetaMa ))
katriyo ha na jnmi dehti vacana kvacit, prayaccha yuddham ity eva-vdina smo dvijottama
iJaotaMa, AhMa( +ai}aYa" O brhmaa! I am a katriya.

deih wiTa vcNaMa( The word give (dehi) [me]
Kvicd( Na JaaNaaiMa I do not know whatsoever.
Pa]YaC^ YauMa( wiTa Give (prayaccha) me battle (yuddha)!
WvMa(vaidNa" SMa" We are (sma) those who say [this].
284

b]a<aae= _NaQaRNaaDa*iTa" )
brhmao n-arthan-dhti
b]a<a" A brhmaa
ANaQaRNaaDa*iTa" [is one who] has a resolution (dhti) for not begging (an-arthan).
151
285
Na Tau PaaPak*= Taa& raja& Pa]iTaGa*iNTa SaaDav" ) WTaSMaaTk==ar<aajEYaRJaed]aJaaPTadi+a<aE" ))

na tu ppa-kt rj pratighanti sdhava, etasmt krad yajair yajed rjpta-dakiai
SaaDav" Tau Saintly people (sdhu)

PaaPak*= TaaMa( rajaMa( [gifts] of kings who are [usually] sinful
Na Pa]iTaGa*iNTa they do not accept.
WTaSMaaTa( k==ar<aaTa( For this reason (kraa)
AaPTadi+a<aE" YajE" through sacrifices (yaja) accompanied by abundant (pta) gifts (dakia)
raJaa YaJaeTa( the king (rjan) should offer.
286

Ya oTaMaNaad*TYa k==INaaXaMai>aYaacTae ) +aqYaTae TaXa" Sf==ITa& MaaNaavjYaa hTa" ))

ya udyatam an-dtya knam abhiycate, kyate tad-yaa sphta mna cvajay hata
oTaMa( ANa(Aad*TYa [After] not accepting what is offered (udyata)

Ya" k==INaaXaMa( Ai>aYaacTae one who [later] asks a miser (kna),
Sf==ITaMa( Tad(YaXa" +aqYaTae his great (sphta) reputation (yaas) [of being self-satisfied] is ruined
MaaNa" c AvjYaa hTa" and his pride is humbled by insult (avaj).
287

PaaNaMa+aa" iYaEv Ma*GaYaa c YaQaa==MaMa( ) WTaTk==TaMa& ivaTauZk&= k==aMaJae Ga<ae ))

pnam ak striya caiva mgay ca yath-kramam, etat kaatama vidyc catuka kma-je gue
PaaNaMa( A+aa" (4) Drinking (pna) and (1) dice (aka a die for gambling)
iYa" c Wv Ma*GaYaa c (2) womanizing (striya) and (3) hunting (mgay)
YaQaa==MaMa( [as enumerated] in succession
k==aMaJae Ga<ae in the group (gaa) [of vices] springing from lust (kma-ja),
WTad( cTauZk==Ma( this quadruple
k==TaMaMa( ivaTa( one should know to be most troublesome (kaa.tama).
288

Pard]VYaeZvi>aDYaaNa& MaNaSaaiNaicNTaNaMa( ) ivTaQaai>aiNaveXa i}aivDa& k==MaR MaaNaSaMa( ))

para-dravyev abhidhyna manasnia-cintanam, vitathbhinivea ca tri-vidha karma mnasam

PaaZYaMaNa*Ta& cEv PaEXauNYa& caiPa SavRXa" ) ASaMbPa[laPa vax(= MaYa& SYaaTauivRDaMa( ))

pruyam an-ta caiva paiunya cpi sarvaa, a-sambaddha-pralpa ca vmaya syc catur-vidham

AdtaaNaaMauPaadaNa& ih&Saa cEvaivDaaNaTa" ) PardaraePaSaeva c Xaarqr& i}aivDa& SMa*TaMa( ))

a-dattnm updna his caivvidhnata, para-dropasev ca rra tri-vidha smtam
Pard]VYaezu Ai>aDYaaNaMa( Longing for anothers (para) property (dravya)

MaNaSaa AiNaicNTaNaMa( thinking (cintana) in one's heart of what is undesirable (an-a)
ivTaQaaAi>aiNaveXa" c and adherence to the false
vi.tath not so, a false doctrine
i}aivDaMa( MaaNaSaMa( k==MaR
is the threefold (tri-vidha) [sinful] mental action (karman).
152
PaaZYaMa( ANa*TaMa( c Wv Harshness (pruya), untruth (an-ta)

SavRXa" PaEXauNYaMa( c AiPa and also faultfinding (paiunya) everywhere
ASaMbPa[laPa" c and incoherent (a-sambaddha unconnected) speech (pralpa)
..., i.e., talking idly
cTauivRDaMa( vax(= MaYaMa( SYaaTa( will be the fourfold [sinful] verbal [action].
AdtaaNaaMa( oPaadaNaMa( Taking what has not been given (a-datta)
AivDaaNaTa" ih&Saa c Wv and violence (his) not sanctioned (a-vidhnatas)
PardaroPaSaeva c and intercourse with anothers wife (para-dra)
i}aivDaMa( XaarqrMa( SMa*TaMa( are declared to be the threefold [sinful] bodily [action].
289

Ga*haSa==SYa Naae iva Naae dYaa Maa&Sa>aaeiJaNa" ) d]VYaluBDaSYa Naae SaTYa& E<aSYa Na Paiv}aTaa ))
ghsaktasya no vidy no day msa-bhojina, dravya-lubdhasya no satya straiasya na pavitrat
Ga*hAaSa==SYa Naae iva For one attached to family life (gha) there is no knowledge (vidy)
Maa&Sa>aaeiJaNa" Naae dYaa for a meat-eater there is no mercy (day)
d]VYaluBDaSYa Naae SaTYaMa( for one greedy for wealth there is no truthfulness (satya)
E<aSYa Na Paiv}aTaa and for a woman-hunter there is no purity (pavitrat).
290

AjaNaeNaav*Taae laek= ae MaaTSaYaaRa Pa]k= aXaTae ) lae>aatYaJaiTa iMa}aai<a SaaTSvGa| Na GaCîTa ))

a-jnenvto loko mtsaryn na prakate, lobht tyajati mitri sagt svarga na gacchati
laek= " AjaNaeNa Aav*Ta" The world (loka) is covered (vta) by ignorance (a-jna).
MaaTSaYaaRTa( Na Pa]k= aXaTae Out of envy (mtsarya) one does not shine,
lae>aaTa( iMa}aai<a TYaJaiTa out of greed (lobha) one renounces friends (mitra),
SaaTa( SvGaRMa( Na GaCîTa out of attachment (saga) one does not attain heaven (svarga).
291

UTaMaeTaTPaura k==LPae d*& vErk==r& MahTa( ) TaSMaad( UTa& Na SaeveTa haSYaaQaRMaiPa buiMaaNa( ))
dytam etat pur kalpe da vaira-kara mahat, tasmd dyta na seveta hsyrtham api buddhimn
Paura k==LPae WTad( UTaMa( In a former age (kalpa) this gambling (dyta)
MahTa( vErk==rMa( d*Ma( has been seen to cause great (mahat) enmity (vaira).
TaSMaad( buiMaaNa( Therefore, a wise man (buddhimat)
UTaMa( Na SaeveTa should not practise gambling (dyta)
haSYaAQaRMa( AiPa even for the sake (artha) of amusement (hsya).
292

SaMaaNak==MaaRcr<a& PaiTaTaaNaa& Na PaaTak==Ma( )

samna-karmcaraa patitn na ptakam
SaMaaNak==MaRAacr<aMa(
The performance of an equal activity
... an activity which would degrade elevated persons
PaiTaTaaNaaMa( Na PaaTak==Ma(
does not degrade those who are [already] fallen.
153
293
Na Maa&Sa>a+a<ae daezae Na Mae Na c MaEQauNae ) Pa[v*itareza >aUTaaNaa& iNav*itaSTau Mahaf==la ))

na msa-bhakae doo na madye na ca maithune, pravttir e bhtn nivttis tu mah-phal
Maa&Sa>a+a<ae Na daez" In meat-eating there is no fault (doa)

Na Mae Na MaEQauNae c nor in drinking alcohol (madya) nor in sex (maithuna).
Wza >aUTaaNaaMa( Pa[v*ita" This is the tendency (pravtti) of all creatures (bhta).
iNav*ita" Tau Mahaf==la But abstention (nivtti) brings great rewards (phala fruit).
154
6. Sanskrit Sandhi 1
The word sandhi means junction, connection, combination, union. In grammar, sandhi is made between
two immediate sounds, either inside a word or between words. The rules of sandhi reflect the natural
change of sounds when joined. In this way, words can be joined as a natural flow of sounds, which has
given to Sanskrit a great fluidity and an aesthetically pleasing and melodious sound.
For example, the words sat, cit and nanda (eternity, knowledge and bliss) combine to sac-cid-nanda. In
English too, in-pure and in-regular become impure, irregular, and he is becomes hes.
We have selected and simplified a few prominent rules, giving them the name of a well-known example.
Rules 1-7 describe sandhi between vowels, rules 8-9 sandhi between consonants, and rules 10-12 sandhi
after visarga (the echo ). There is a practical list of sandhi rules in 17. Summary Grammar.
(1) paramtm
Rule: Vowels of the same class (like a-, i-, ...) combine into a long vowel.
a + a, a + , + a, + all combine into .
ParMaaTMaa paramtm supreme soul, Supersoul

nitya-_nanda >>> iNaTYaaNaNd nitynanda everlasting bliss (nanda)
parama-_tm >>>
The same is with i- and u-:
]qXa ra the lord (a) of r (Lakm), Viu

bahu-_udara >>> bhUdr bahdara one who has many bellies (udara)
r-_a >>>
155
Hinduism Karma 1
294
YaSMaa YaeNa c YaQaa c Yada c Ya Yaav Ya}a c Xau>aaXau>aMaaTMak==MaR )

TaSMaa TaeNa c TaQaa c Tada c Ta Taav Ta}a c ivDaaTa*vXaaduPaEiTa ))
yasmc ca yena ca yath ca yad ca yac ca yvac ca yatra ca ubhubham tma-karma
tasmc ca tena ca tath ca tad ca tac ca tvac ca tatra ca vidht-vad upaiti
sandhi: ubha-_aubham
YaSMaaTa( c YaeNa c From which [cause] and by which [means]

YaQaa c Yada c Yad( c how, when and of what kind
YaavTa( c Ya}a c in which amount and where
Xau>aAXau>aMa( AaTMak==MaR ones good or bad action (karman) [is performed],
TaSMaaTa( c TaeNa c from that [same cause] and by that [means]
TaQaa c Tada c Tad( c in that way, at that time and of that kind
TaavTa( c Ta}a c in that amount and in that place
ivDaaTa*vXaaTa( by the will of the Lord (vidht)
oPaEiTa one attains [such reaction].
295
balae Yauva c v* YaTk==raeiTa Xau>aaXau>aMa( ) TaSYaa& TaSYaaMavSQaaYaa& TaTf==l& Pa]iTaPaTae= = ))

blo yuv ca vddha ca yat karoti ubhubham, tasy tasym avasthy tat-phala pratipadyate
sandhi: ubha-_aubham
YaQaa DaeNauSahezu vTSaae ivNdiTa MaaTarMa( ) TaQaa PaUvRk*= Ta& k==MaR k==TaaRrMaNauGaCîTa== =))
yath dhenu-sahasreu vatso vindati mtaram, tath prva-kta karma kartram anugacchati
bal" Yauva c v*" c A boy (bla), youth (yuvan) or old man (vddha)
Yad( Xau>aAXau>aMa( k==raeiTa whatever good (ubha) or bad (a-ubha) he does,
TaSYaaMa( TaSYaaMa( AvSQaaYaaMa( in that same particular stage (avasth) [of life]
Tad(f==lMa( Pa]iTaPaTae one attains its result [in the next life].
YaQaa DaeNauSahezu As among thousands (sahasra) of cows (dhenu)
vTSa" MaaTarMa( ivNdiTa a calf (vatsa) finds (obtains) its mother (mt),
TaQaa PaUvRk*= TaMa( k==MaR so does a previously done (prva-kta) activity (karman)
k==TaaRrMa( ANauGaCîTa follow the doer (kart).
296
k==MaR<aa dEvNae}ae<a JaNTaudeRhaePaPataYae ) iYaa" Pa[iv odr& Pau&Saae reTa"k==<aa[Ya"== =))

karma daiva-netrea jantur dehopapattaye, striy pravia udara puso reta-karaya
sandhi: kaa-_raya
dehoPaPataYae For attaining a body (deha)

k==MaR<aa dEvNae}ae<a by [ones] karma and under the supervision of daiva (fate / the Lord)
JaNTau" a living being (jantu)
Pau&Sa" reTa"k==<aAa[Ya" taking shelter of a particle (kaa) of semen (retas) of a man (pus)
iYaa" odrMa( Pa[iv" it has entered the womb (udara) of a woman (str).
156
297
MaaNauzezu MaharaJaNDaMaaRDaMaaER Pa]vTaRTa" ) Na TaQaaNYaezu >aUTaezu MaNauZYarihTaeiZvh== =))

mnueu mah-rjan dharmdharmau pravartata, na tathnyeu bhteu manuya-rahitev iha
sandhi: dharma-_adharmau, tath_anyeu
MaharaJaNa( wh O King [Janaka]! In this world

DaMaRADaMaaER virtue (dharma) and sin (a-dharma)
MaaNauzezu Pa]vTaRTa" exist [only] among men (mnua),
Na TaQaa ANYaezu >aUTaezu and not so among other beings (bhta)
MaNauZYarihTaezu who are not humans (manuya).
298
DaMaRk= aYa|= =YaTaNa(= =XaKTYaa== Naae= =ceTPa]aPNaaeiTa== MaaNav"== )= =Pa]aPTaae= =>aviTa== TaTPau<YaMa}a== Mae= =NaaiSTa== Sa&XaYa"== =))
dharma-krya yatan akty no cet prpnoti mnava, prpto bhavati tat-puyam atra me nsti saaya
sandhi: na_asti
MaNaSaa icNTaYaNPaaPa& k==MaR<aa NaaiTaraecYaNa( ) Na Pa]aPNaaeiTa f==l& TaSYaeTYaev& DaMaRivdae ivdu"= = ))

manas cintayan ppa karma ntirocayan na prpnoti phala tasyety eva dharma-vido vidu
sandhi: na_atirocayan
XaKTYaa YaTaNa( MaaNav" A man (mnava), [while] endeavoring with [all] energy (akti)
DaMaRk==aYaRMa( Naae Pa]aPNaaeiTa ced( if (ced) he does not (no) accomplish an act (krya) of virtue (dharma),
Tad(Pau<YaMa( Pa]aPTa" >aviTa its merit (puya) is [still] achieved;
... just by the good intention and endeavor
Ta}a Mae Sa&XaYa" Na AiSTa in this I have no doubt (saaya).

PaaPaMa( MaNaSaa icNTaYaNa( [On the other hand,] thinking of a sin (ppa) [only] within the mind
k==MaR<aa Na AiTaraecYaNa( [but] not accomplishing it by [actual] activity (karman)
TaSYa f==lMa( Na Pa]aPNaaeiTa one does not get its [negative] result (phala)
... bad karma
wiTa WvMa( DaMaRivd" ivdu"
thus know those conversant with dharma.

299
NaaNauei k==il& SaMa]a$(= Saar wv Saar>auk(= ) ku= XalaNYaaXau iSaDYaiNTa NaeTarai<a k*= TaaiNa YaTa(= = ))
nnudvei kali samr sraga iva sra-bhuk, kualny u sidhyanti netari ktni yat
sandhi: (1) na_anudvei, (2) na_itari
SaMa]a$(= King [Parkit]

Saar" wv Saar>auk(= who was taking the essence (sra) like a bee (sraga)
k==ilMa( Na ANauei would not hate Kali,
... the personified kali-yuga, this age of quarrel
Yad( k*= TaaiNa ku= XalaiNa in which (kali-yuga) performed pious acts (kuala)
AaXau iSaDYaiNTa immediately effect
Na wTarai<a [but] not others (sins).
300
jaNaPaUvRk*= Ta& PaaPa& âdYaTYabhu]uTa" ) NaENa& MaNauZYaa" PaXYaiNTa PaXYaNTYaev idvaEk= Sa"== =))
jna-prva-kta ppa chdayaty a-bahu-ruta, naina manuy payanti payanty eva divaukasa
Abhu]uTa"
One who is ignorant

a-bahu-ruta not very learned
157
jaNaPaUvRk*= TaMa( purposefully (jna-prva)

PaaPaMa( âdYaiTa he hides (covers) his sin (ppa).
MaNauZYaa" WNaMa( Na PaXYaiNTa [But although other] men (manuya) do not see this [sin]
idvaEk= Sa" PaXYaiNTa Wv the devas certainly see it.
divas-okas heaven-dweller, a deva
301
aE>aURiMaraPaae dYa& cNd]ak==aRiGNaYaMaaiNala" ) rai}a" SaNDYae c DaMaR v*taja" SavRdeihNaaMa( ))

dyaur bhmir po hdaya candrrkgni-yamnil, rtri sandhye ca dharma ca vtta-j sarvadehinm
sandhi: (1) candra-_arka-_agni-yama-_anil
aE" >aUiMa" AaPa" dYaMa( Sky (dyau), earth (bhmi), water (ap) and Supersoul (hdaya heart)
cNd]AkR= AiGNaYaMaAiNala" moon (candra), sun (arka), fire (agni), Yamarja and wind (anila)
rai}a" SaNDYae c DaMaR" c night (rtri), the two sandhyas, and Dharma (justice)
SavRdeihNaaMa( v*taja" are knowers (-ja) of the conduct (vtta) of all embodied beings (dehin).
302
Wk==" Pa[JaaYaTae JaNTaurek= Wv Pa[lqYaTae ) Wk==ae= _Nau>aue Sauk*= TaMaek= Wv c duZk*= TaMa( ))
eka prajyate jantur eka eva pralyate, eko nubhukte suktam eka eva ca duktam
JaNTau" Wk==" Pa[JaaYaTae A living being (jantu) is born alone (eka one)
Wk==" Wv Pa[lqYaTae and alone it dies
Wk==" Sauk*= TaMa( ANau>aue alone it enjoys [the reward of] its virtue (sukta) [after death]
Wk==" Wv c duZk*= TaMa( and alone [it suffers the punishment of] its sin (dukta).
303
Pau<YaaTz@(>aaGaMaadtae NYaaYaeNa PairPaalYaNa( ) SavRdaNaaiDak&= YaSMaaTPa]JaaNaa& PairPaalNaMa(= = ))

puyt a-bhgam datte nyyena pariplayan, sarva-dndhika yasmt prajn pariplanam
sandhi: dna-_adhika
Ar+YaMaa<aa"== ku= vRiNTa== YaiTk==iiTk==iLbz&= =Pa]Jaa"== )= =TaSMaatau= =Na*PaTaerDa|= =YaSMaad(= =Ga*aTYaSaaE= =k= raNa(= =))
a-rakyam kurvanti yat kicit kilbia praj, tasmt tu n-pater ardha yasmd ghty asau karn
NYaaYaeNa PairPaalYaNa(
By protecting righteously
nyyena ... according to rule (nyya)
Pau<YaaTa( z@(>aaGaMa( Aadtae
he (the king) gets the sixth part (bhga) of the virtue (puya) [of the
citizens],
YaSMaaTa( Pa]JaaNaaMa( PairPaalNaMa( because the protection of the citizens (praj)

SavRdaNaAiDak==Ma( is greater than all gifts (dna). ...
Ar+YaMaa<aa" Pa]Jaa" Tau But citizens, not being protected
Yad( ik==id( ik==iLbzMa( ku= vRiNTa whatever sin (kilbia) they perform,
TaSMaaTa( Na*PaTae" ADaRMa( from that is half (ardha) for the king (n-pati)
... or to the modern politicians
YaSMaad( ASaaE k==raNa( Ga*aiTa
because he accepts taxes (kara).

304
Aaade >a]U<aha MaaiR PaTYaaE >aaYaaRPacair<aq ) GauraE iXaZYa YaaJYa STaeNaae raJaiNa ik==iLbzMa( ))
annde bhra-h mri patyau bhrypacri, gurau iya ca yjya ca steno rjani kilbiam
sandhi: bhry_apacri
158
>a]U<aha
A murderer
bhra-han killer of an embryo
AaAde ik==iLbzMa( MaaiR
throws his sin (kilbia) on him who eats his food (anna-ada),
mri he washes
APacair<aq >aaYaaR PaTYaaE an adulterous (apacri) wife (bhry) on her husband (pati)
iXaZYa" c YaaJYa" c GauraE a disciple (iya) and a sacrificer (yjya) on their guru
... a disciple on his teacher, a sacrificer on his priest
STaeNa" raJaiNa
and a thief (stena) on the king.

305
PaTaTYaDa| XarqrSYa YaSYa >aaYaaR Saura& iPabeTa(= = )

pataty ardha arrasya yasya bhry sur pibet
YaSYa >aaYaaR He whose wife (bhry)

SauraMa( iPabeTa( drinks wine (sur),
XarqrSYa ADaRMa( half (ardha) of his body (arra)
PaTaiTa degrades (falls).
306
YaTaYae k==aNa& dtva TaaMbul& b]cair<ae ) caere>Yaae= _PYa>aYa& dtva daTaaiPa Nark&= v]JaeTa(= = ))
yataye kcana dattv tmbula brahmacrie, corebhyo py a-bhaya dattv dtpi naraka vrajet
sandhi: dt_api
k==aNaMa( YaTaYae dtva By giving gold (kcana) to an ascetic (yati)

TaaMbulMa( b]cair<ae betel (tmbula) to a student (brahmacr)
A>aYaMa( caere>Ya" AiPa or fearlessness (a-bhaya) to thieves (cora)
... i.e., by tempting someone
daTaa AiPa Nark==Ma( v]JaeTa(
the giver (dt) also goes to hell (naraka).
Sanskrit Sandhi 2
(1) paramtm
(2) gaea
Rule: a- and i- combine into e.
Ga<aeXa gaea the leader of a host [of devas], Gaea

sarva-_vara >>> SaveRr sarvevara the lord (vara) of all
gaa-_a >>>
(3) om
Rule: a- and u- combine into o.
AaeMa( om, that is how, according to some authorities, the sacred syllable om is derived
purua-_uttama >>> PauzaetaMa puruottama supreme person (purua)
a-_um >>>
(4) naiva
Rule: a- and e-ai combine into ai.
NaEv naiva never

sad_eva >>> SadEv sadaiva always
na_eva >>>
159
160
Hinduism Karma 2
307
AaDYaaiTMak==ae vE iivDa" Xaarqrae MaaNaSaSTaQaa== =)

dhytmiko vai dvi-vidha rro mnasas tath
AaDYaaiTMak==" vE iivDa" dhytmika is of two kinds (vidha)

Xaarqr" MaaNaSa" TaQaa bodily and mental.
308
Wv& Sa >aaEiTak&= du"%& dEivk&= dEihk&= c YaTa( ) >aae= VYaMaaTMaNaae id& Pa[a& Pa[aMabuDYaTa== =))
eva sa bhautika dukha daivika daihika ca yat, bhoktavyam tmano dia prpta prptam
abudhyata
dEihk==Ma( >aaEiTak==Ma( dEivk==Ma( c (1) Daihika, (2) bhautika and (3) daivika
Yad( Pa[aMa( Pa[aMa( du"%Ma( whatever suffering is achieved,
AaTMaNa" idMa( >aae= VYaMa( ones own destiny is to be enjoyed
dia directed, destiny
WvMa( Sa" AbuDYaTa
thus he (the Avant brhmaa) understood.

309
du"%eZvek= Tare<aaiPa dEv>aUTaaTMaheTauzu ) JaqvSYa Na VYavCêd" SYaaetataTPa[iTai==Yaa== =))

dukhev ekatarepi daiva-bhttma-hetuu, jvasya na vyavaccheda syc cet tat-tat-pratikriy
sandhi: (1) ekatarea_api, bhta-_tma
YaQaa ih Pauzae >aar& iXarSaa GauMauhNa( ) Ta& Sk==NDaeNa Sa AaDatae TaQaa SavaR" Pa[iTai==Yaa"== =))
yath hi puruo bhra iras gurum udvahan, ta skandhena sa dhatte tath sarv pratikriy
dEv>aUTaAaTMaheTauzu du"%ezu
Among the sufferings (dukha) which are caused by (3) daiva-hetu, (2)
bhta-hetu and (1) tma-hetu
Wk==Tare<a AiPa even from one kind (ekatara)

JaqvSYa Na VYavCêd" there is no escape (vyavaccheda) for a living being (jva)
Tad(Tad(Pa[iTai==Yaa SYaaTa( ced( [even] if its respective counteraction (pratikriy) would be [attempted].
YaQaa ih Pauz" Just as a person (purua)
iXarSaa GauMa( >aarMa( ohNa( carrying (udvahan) a heavy (guru) burden (bhra) with the head (iras)
Sa" TaMa( Sk==NDaeNa AaDatae he holds that with the shoulder (skandha) [when tired]
TaQaa SavaR" Pa[iTai==Yaa" such are all counteractions.
310
AaYau" k==MaR c ivta& c iva iNaDaNaMaev c ) PaETaaiNa ih Sa*JYaNTae Ga>aRSQaSYaEv deihNa" ))

yu karma ca vitta ca vidy nidhanam eva ca, pacaitni hi sjyante garbha-sthasyaiva dehina
sandhi: (4) paca_etni, -sthasya_eva
AaYau" k==MaR c ivtaMa( c Life span (yus), work (karman) and wealth (vitta)
iva iNaDaNaMa( Wv c education (vidy) and death
Ga>aRSQaSYa Wv deihNa" for the embodied being (dehin) [even when still] situated in the womb (garbha)
Pa WTaaiNa ih Sa*JYaNTae these five (paca) are created.
311
NaaPa[ak==alae iMa]YaTae iv" XarXaTaEriPa ) ku= XaaGa]e<aaiPa Sa&SPa*" Pa[ak==alae Na JaqviTa== =))
161
nprpta-klo mriyate viddha ara-atair api, kugrepi saspa prpta-klo na jvati

sandhi: (1) na_aprpta-, kua-_agrea_api
XarXaTaE" AiPa iv" Even if pierced with a hundred (ata) of arrows (ara)
APa[ak==al" Na iMa]YaTae one whose time (kla) [of death] has not come, does not die.
ku= XaAGa]e<a AiPa Sa&SPa*" [But] even when touched with the [pointed] tip of kua grass
Pa[ak==al" Na JaqviTa one whose time (kla) has come, does not live.
312
+ae}a& Pauzk==arSTau dEv& bqJaMaudaTaMa( ) +ae}abqJaSaMaaYaaeGaataTa" SaSYa& SaMa*yTae= = ))

ketra purua-kras tu daiva bjam udhtam, ketra-bja-samyogt tata sasya samddhyate
Pauzk==ar" +ae}aMa( odaTaMa( A mans action (kra) is illustrated (udhta) as a field (ketra)
dEvMa( Tau bqJaMa( and destiny (daiva) as a seed (bja).
TaTa" +ae}abqJaSaMaaYaaeGaaTa( From that union (sam..yoga) of field (ketra) and seed (bja)
SaSYaMa( SaMa*yTae the crop (sasya) is made to grow.
313
YaQaa eke= Na ce= <a Na rQaSYa GaiTa>aRveTa( ) TaQaa Pauzk==are<a ivNaa dEv& Na iSayiTa ))
yath hy ekena cakrea na rathasya gatir bhavet, tath purua-krea vin daiva na siddhyati
YaQaa ih Wke= Na ce= <a Just as with [only] one (eka) wheel (cakra)
rQaSYa GaiTa" Na >aveTa( there is no movement of a chariot (ratha),
TaQaa Pauzk==are<a ivNaa so without a mans action (kra)
dEvMa( Na iSayiTa destiny (daiva) does not succeed.
314
oMaeNa ih iSayiNTa k==aYaaRi<a Na MaNaaerQaE" ) Na ih SauSYa iSa&hSYa Pa[ivXaiNTa Mau%e Ma*Gaa" ))

udyamena hi siddhyanti kryi na manorathai, na hi suptasya sihasya pravianti mukhe mg
oMaeNa ih Only by endeavor (udyama)

k==aYaaRi<a iSayiNTa works (krya) are accomplished
Na MaNaaerQaE" and not by [mere] imagination.
mana-ratha [carried by] a chariot in the mind
SauSYa iSa&hSYa Mau%e Into the mouth (mukha) of a sleeping lion (siha)
Ma*Gaa" Na ih Pa[ivXaiNTa deer (mga) never enter [on their own].
315
YaQaaiGNa" PavNaaeUTa" SauSaU+Maae= _iPa MahaN>aveTa( ) TaQaa k==MaRSaMaaYau&= dEv& SaaDau ivvDaRTae= = ))
yathgni pavanoddhta suskmo pi mahn bhavet, tath karma-samyukta daiva sdhu vivardhate
sandhi: (1) yath_agni, (3) pavana-_uddhta
YaQaa TaEl+aYaaqPa" Pa]aSaMauPaGaCîTa ) TaQaa k==MaR+aYaaEv& Pa]aSaMauPaGaCîTa== =))

yath taila-kayd dpa prahrsam upagacchati, tath karma-kayd daiva prahrsam upagacchati
YaQaa SauSaU+Ma" AiPa AiGNa" As even a very small (su.skma) fire (agni)
PavNaoUTa" when excited (uddhta) by the wind (pavana)
MahaNa( >aveTa( it becomes big (mahat),
TaQaa dEvMa( so does destiny (daiva)
k==MaRSaMaaYau= Ma( when joined by exertion (karman)
SaaDau ivvDaRTae grow powerful (sdhu efficient).
162
YaQaa dqPa" As a light (dpa)

TaEl+aYaaTa( after the oil (taila) is finished
Pa]aSaMa( oPaGaCîTa undergoes diminution (prahrsa),
TaQaa dEvMa( so does destiny
k==MaR+aYaaTa( after the exertion (karman) is stopped
Pa]aSaMa( oPaGaCîTa undergo diminution (prahrsa).
316
dEve Pauzk==are c k==MaRiSaiVYaRviSQaTaa ) Ta}a dEvMai>aVYa&= PaaEz& PaaEvRdeihk==Ma(= = ))

daive purua-kre ca karma-siddhir vyavasthit, tatra daivam abhivyakta paurua paurva-dehikam
dEve Pauzk==are c In [both] destiny (daiva) and a mans action (kra)

k==MaRiSai" VYaviSQaTaa the success (siddhi) of work (karman) rests.
Ta}a And there (among both)
PaaEvRdeihk==Ma( PaaEzMa( of a deed (paurua manliness) in a previous body (paurva-dehika)
dEvMa( Ai>aVYa==Ma( daiva [again] is the manifestation.
163
Sanskrit Sandhi 3
(1)
(2)
(3)
(4)
paramtm
gaea
om
naiva
(5) yady api

Rule: i- becomes y before another vowel.
YaiPa
yadi_api >>>
yady api (say yadyapi) although
Although, for clarity, in the transcription there is still the space between yady and api, but now, after
making sandhi they are spoken as one word yadyapi.
vhaMYahMa( vahmy aham (say vahmyaham) I carry

mayi_sakta >>> MaYYaaSa== mayy sakta (say mayysakta) attached to Me
vahmi_aham >>>
(6) manvantara
Rule: u- becomes v before another vowel.
MaNvNTar manvantara the ruling period of Manu

tu_antagatam >>> TvNTaGaTaMa( tv antagatam (say tvantagatam) finished
manu-antara >>>
(7) vande ham

Rule: After words ending in e and o, a is dropped.
vNde= _hMa( vande ham I praise

dehe_asmin >>> dehe= _iSMaNa( dehe smin in this body
vande_aham >>>
Examples for words ending in o are given under rule (12).
164
Hinduism Penance
317
k==alae= _iGNa" k==MaR Ma*aYauMaRNaae jaNa& TaPaae JalMa( ) PaataaPaae iNarahar" SaveR= _Maq XauiheTav"== =))
klo gni karma md vyur mano jna tapo jalam, pacttpo nirhra sarve m uddhi-hetava
sandhi: (7) klo_agni, sarve_am
k==al" AiGNa" Time (kla), fire (agni)

k==MaR Ma*d( vaYau" rituals (karman), earth (md), air (vyu)
MaNa" jaNaMa( mind (manas), spiritual knowledge (jna)
TaPa" JalMa( penance (tapas), water (jala)
PaataaPa" iNarahar" atonement (pact-tpa) and fasting (nirhra)
SaveR AMaq XauiheTav" all these are means to purity (uddhi).
am 1.3 of adas, hetu cause, means
318
AiGNahae}a& TaPa" SaTYa& vedaNaa& cEv PaalNaMa( ) AaiTaQYa& vEdev& c wiMaTYai>aDaqYaTae= = ))

agni-hotra tapa satya vedn caiva planam, tithya vaivadeva ca iam ity abhidhyate
sandhi: (4) ca_eva, (5) iti_abhidhyate
AiGNahae}aMa( TaPa" SaTYaMa( Fire sacrifice (agni-hotra), penance (tapas) and truthfulness (satya)
vedaNaaMa( c Wv PaalNaMa( protection (plana) of the Vedas
AaiTaQYaMa( vEdevMa( c hospitality (tithya) and [worship (pj) of] the gods
wMa( wiTa Ai>aDaqYaTae are designated as rites (ia).
319
SaTaa& v*taMaiDaaYa iNahqNaa oiDaqzRv" ) MaN}avJa| Na duZYaiNTa ku= vaR<aa" PaaEik==I" ik]= Yaa"== =))
sat vttam adhihya nihn uddidhrava, mantra-varja na duyanti kurv pauik kriy
iNahqNaa" oiDaqzRv" Low persons (nihna) who desire to remove (uddidhru) [that lowness]
SaTaaMa( v*taMa( AiDaaYa [after] adopting the conduct (vtti) of the good (sat)
MaN}avJaRMa( [just] omitting the mantras
PaaEik==I" ik]= Yaa" ku= vaR<aa" when doing rites (kriy) promoting welfare (pauika)
pauika (from pui growth)
Na duZYaiNTa
they are not at fault.

320
SavRMaeTataPaaeMaUl& k==vYa" Pairc+aTae ) Na TaPTaTaPaa MaU!" ik]= Yaaf==lMavaPNauTae= = ))

sarvam etat tapo-mla kavaya paricakate, na hy a-tapta-tap mha kriy-phalam avpnute
sandhi: (5) hi_a-tapta-
SavRMa( WTad( TaPa"MaUlMa( All this [world] is rooted in penance (tapas)

k==vYa" Pairc+aTae thus sages (kavi poet) consider.
ATaPTaTaPaa" MaU!" A fool (mha) who has not undergone (a-tapta) penance (tapas)
ik]= Yaaf==lMa( Na ih AvaPNauTae does not obtain the fruits (phala) of activities (kriy).
321
wRhMaaNa" SaMaarM>aaNYaid NaaSaadYaeNaMa( ) oGa]& TaPa" SaMaaraehea NauPTa& Pa]raehiTa== =))

hamna samrambhn yadi nsdayed dhanam, ugra tapa samrohen na hy an-upta prarohati
sandhi: (1) na_sdayed, (5) hi_an-upta
165
SaMaarM>aaNa( wRhMaaNa"
When attempting works

samrambha undertaking, work
Yaid DaNaMa( Na AaSaadYaeTa( if one can not achieve wealth (dhana)

oGa]Ma( TaPa" SaMaaraeheTa( [then] one should begin (ascend) severe (ugra) austerity (tapas),
ANa(oPTaMa( Na ih Pa]raehiTa [because] what is unsown (an-upta) does never (na hi) grow.
322
v]Ta& ih k==Ta*RSaNTaaPaataPa wTYai>aDaqYaTae= = )

vrata hi kart-santpt tapa ity abhidhyate
sandhi: (5) iti_abhidhyate
v]TaMa( ih k==Ta*RSaNTaaPaaTa( A vow (vrata) taken by a doer out of repentance (santpa)

TaPa" wiTa Ai>aDaqYaTae is called tapas.
323
XarqrPaaTaNaaEv TaPaSaaDYaYaNaeNa c ) MauCYaTae PaaPak*= TPaaPaaaNaaaiPa Pa]MauCYaTae= = ))

arra-ptanc caiva tapasdhyayanena ca, mucyate ppa-kt ppd dnc cpi pramucyate
sandhi: (4) ca_eva, (1) tapas_adhyayanena, ca_api
XarqrPaaTaNaaTa( c Wv
By punishment
arra-ptana falling of the body, death, corporal punishment
TaPaSaa ADYaYaNaeNa c penance (tapas) and study (adhyayana)

PaaPak*= Ta( PaaPaaTa( MauCYaTae a sinner (ppa-kt) is freed from sin (ppa);
daNaaTa( c AiPa Pa]MauCYaTae he is also freed by charity (dna).
324
SaMauaMaGa]Taae vS}a& PaaCûDYaiTa k==MaR<aa ) oPavaSaE" Pa]TaPTaaNaa& dqga| Sau:aMaNaNTak==Ma(= = ))

samunnam agrato vastra pacc chudhyati karma, upavsai prataptn drgha sukham anantakam
AGa]Ta" SaMauaMa( When first well-moistened (sam.unna)

PaaTa( vS}aMa( thereafter a cloth (vastra)
k==MaR<aa XauDYaiTa becomes clean by washing (work).
dqgaRMa( oPavaSaE" Pa]TaPTaaNaaMa( [Likewise,] for those who are [self-] afflicted (pratapta) by long fasts
(upavsa)
ANaNTak==Ma( Sau:aMa(
there is [later] unending (an-antaka) happiness (sukha).

325
XaKYaTae iviDaNaa PaaPa& YaQaaee= Na VYaPaaeihTauMa( ) AaiSTake= ]DaaNae c iviDarez ivDaqYaTae= = ))

akyate vidhin ppa yathoktena vyapohitum, stike raddadhne ca vidhir ea vidhyate
sandhi: (3) yath-_uktena
YaQaaoe= Na iviDaNaa By the said rule (vidhi) [of atonement]

PaaPaMa( VYaPaaeihTauMa( XaKYaTae sin (ppa) is capable of being driven away,
AaiSTake= ]DaaNae c [but only] for one who is religious (stika theist) and faithful (raddadhna)
Wz" iviDa" ivDaqYaTae this rule (vidhi) is prescribed (vidhyate).
326
TaPaSaa k==MaR<aa cEv Pa]daNaeNa c >aarTa ) PauNaaiTa PaaPa& Pauz" PauNaea Pa]vTaRTae= = ))
tapas karma caiva pradnena ca bhrata, punti ppa purua puna cen na pravartate
sandhi: (4) ca_eva
>aarTa
O Yudhihira (Bhrata)!
166
TaPaSaa k==MaR<aa c Wv By penances (tapas), rites (karman)

Pa]daNaeNa c and gifts (pradna)
Pauz" PaaPaMa( PauNaaiTa a man (purua) purifies his sin (ppa),
PauNa" Na Pa]vTaRTae ced( [but only] if (ced) he does not commit it again (puna).
327
iTaqYaMaParaDa& Na k==SYaicT+aMaeTa(= = )
dvityam apardha na kasyacit kamet
k==SYaicd( iTaqYaMa( AParaDaMa( The second (dvitya) offence (apardha) of anyone

Na +aMaeTa( he (the king) should not forgive.
328
YaiTk==iiTk]= YaTae PaaPa& Sav| ke= Xaezu iTaiTa ) SavaRNke= XaaNSaMau*TYa CêdYaeduilYaMa(= = ))
yat kicit kriyate ppa sarva keeu tihati, sarvn ken samuddhtya cchedayed aguli-dvayam
Yad( ik==id( PaaPaMa( ik]= YaTae Whatever sin (ppa) is committed

SavRMa( ke= Xaezu iTaiTa everything stays in the hair (kea).
SavaRNa( ke= XaaNa( SaMau*TYa Lifting all hair
AuilYaMa( êdYaeTa( one should cut it (chedayet) at two fingers (aguli) length.
329
Xak*= d( iGau<aGaaeMaU}a& SaiPaRdRaTauGauR<aMa( ) +aqrMaGau<a& deYa& PaGaVYae TaQaa diDa== =))

akd dvi-gua-go-mtra sarpir dadyc catur-guam, kram aa-gua deya paca-gavye tath dadhi
PaGaVYae In paca-gavya
Xak*= Ta( daTa( one should put [one part] dung (akt)
iGau<aGaaeMaU}aMa( two (dvi) parts (gua) cow-urine (go-mtra)
cTauGauR<aMa( SaiPaR" and four parts ghee (sarpis),
AGau<aMa( +aqrMa( and [each] eight parts milk (kra)
TaQaa diDa deYaMa( and curd (dadhi) one should put.
330
YatvGaiSQaGaTa& PaaPa& dehe iTaiTa deihNaaMa( ) b]kU= caeR dheTSav| YaQaEvaiGNairveNDaNaMa(= = ))

yat tvag-asthi-gata ppa dehe tihati dehinm, brahma-krco dahet sarva yathaivgnir ivendhanam
sandhi: (4,1) yath_eva_agnir, (2) iva_indhanam
deihNaaMa( PaaPaMa( The sin (ppa) of all embodied beings (dehin)

Yad( Tvk(= AiSQaGaTaMa( which has entered the skin (tvak) and bones (asthi)
Yad( dehe iTaiTa and which stays in the body (deha),
SavRMa( b]kU= cR" dheTa( all [this sin] a performer of brahma-krca will burn,
YaQaa Wv AiGNa" wv wNDaNaMa( just as a fire (agni) [burns] fuel (indhana).
331
SaaYa& Pa]aTaMaRNauZYaa<aaMaXaNa& vediNaiMaRTaMa( ) NaaNTara >aaeJaNa& d*MauPavaSaq TaQaa >aveTa(= = ))

sya prtar manuym aana veda-nirmitam, nntar bhojana dam upavs tath bhavet
sandhi: na_antar
SaaYaMa( Pa]aTa" AXaNaMa( Eating in the evening (syam) and in the morning (prta)
MaNauZYaa<aaMa( vediNaiMaRTaMa( is prescribed in the Vedas for men (manuya).
ANTara >aaeJaNaMa( Na d*Ma( [If] food (bhojana) is not taken (seen) in between
167
... between sunrise and sunset
oPavaSaq TaQaa >aveTa(
one is also [like] fasting.

332
iTaYaRGYaaeiNavDa& k*= Tva d]uMaaNa( i^tveTaraNbhUNa( ) i}ara}a& vaYau>a+a" SYaaTk==MaR c Pa]QaYaar"== =))
tiryag-yoni-vadha ktv drumn chittvetarn bahn, tri-rtra vyu-bhaka syt karma ca prathayan
nara
sandhi: (2) chittv_itarn
iTaYaRk(= YaaeiNavDaMa( k*= Tva [After] doing the killing (vadha) of animal-species
d]uMaaNa( bhUNa( wTaraNa( i^tva [after] cutting trees (druma), or many other [plants]
Nar" a person (nara)
k==MaR c Pa]QaYaNa( [while] declaring the deed (karman) also [publicly]
prathayat spreading, declaring
i}ara}aMa( vaYau>a+a" SYaaTa(
he should fast for three days.

tri-rtra three nights, i.e., (here) for three days; vyu-bhaka who eats air
333
}Yah& SaaYa& }Yah& Pa]aTaS}Yah& >aue TvYaaicTaMa( ) }Yah& Par& c NaaXNaqYaaTPa]aJaaPaTYaae= iviDa" SMa*Ta"== =))
try-aha sya try-aha prtas try-aha bhukte tv aycitam, try-aha para ca nnyt prjpatyo
vidhi smta
sandhi: (5) tri-_aha, (6) tu_aycitam, (1) na_anyt
i}aAhMa( SaaYaMa( >aue
Three days one eats in the evening (sya)

try-aha (tri-_aha) three days
i}aAhMa( Pa]aTa" three days in the early morning (prtar)

i}aAhMa( Tau AYaaicTaMa( three days only what is unsolicited (a-ycita)
ParMa( i}aAhMa( c Na AXNaqYaaTa( and the last three days one should not eat (na anyt)
Pa]aJaaPaTYa" iviDa" SMa*Ta" this is described as prjpatya rule (vidhi).
334
}YahMauZ<a& iPabedaPaS}YahMauZ<a& PaYa" iPabeTa( ) }YahMauZ<a& ga*Ta& PaqTva vaYau>a+aae idNa+aYaMa(= = ))

try-aham ua pibed pas try-aham ua paya pibet, try-aham ua ghta ptv vyu-bhako dinakayam
sandhi: (5) tri-_aham
i}aAhMa( oZ<aMa( AaPa" iPabeTa( Three days (tri-aha) one should drink hot (ua) water (ap)
i}aAhMa( oZ<aMa( PaYa" iPabeTa( three days one should drink hot milk (payas)
i}aAhMa( oZ<aMa( ga*TaMa( PaqTva and [after] drinking three days hot ghee (ghta)
idNa+aYaMa( vaYau>a+a" for the last [three] days one lives on air (vyu).
335
WkE= k&= aSaYaeiTPa<@& k*= Z<ae XauKle c vDaRYaeTa( ) AMaavSYaa& Na >auaqTa Wz caNd]aYa<aae iviDa"== =))
ekaika hrsayet pia ke ukle ca vardhayet, amvasy na bhujta ea cndryao vidhi
sandhi: (4) eka-_eka
k*= Z<ae During waning moon (ka dark fortnight)

Wk==Wk==Ma( iPa<@Ma( one by one (each day) one morsel (pia)
aSaYaeTa( one should reduce (hrsayet) [the food],
XauKle c vDaRYaeTa( and during waxing moon (ukla bright fortnight) one should increase it.
AMaavSYaaMa( Na >auaqTa On the day of the new moon (amvasy = amvsy) one should not eat.
168
Wz" caNd]aYa<a" iviDa"
This is the cndryaa rule.

336
MaaSaPa+aaePavaSaeNa MaNYaNTae YataPaae JaNaa" ) AaTMaTaN}aaePagaaTaSTau Na TaPaSTaTSaTaa& MaTaMa(= = ))

msa-pakopavsena manyante yat tapo jan, tma-tantropaghtas tu na tapas tat sat matam
sandhi: (3) -paka-_upavsena, tantra-_upaghtas
TYaaGa SaaiTaEv iXaZYaTae TaPa otaMaMa( ) SadaePavaSaq c >aved( b]carq Sada >aveTa(= = ))
tyga ca sannati caiva iyate tapa uttamam, sadopavs ca bhaved brahmacr sad bhavet
sandhi: (4) ca-_eva, (3) sad_upavs
MaaSaPa+aoPavaSaeNa [Done] with fasting (upavsa) for months (msa) and forthnights (paka)
Yad( JaNaa" TaPa" MaNYaNTae that which people (jana) consider to be penance (tapas),
SaTaaMa( MaTaMa( in the opinion of saintly persons (sat)
Tad( Na TaPa" that is not penance (tapas)
AaTMaTaN}aoPagaaTa" Tau but a damage (upaghta) to the body.
tma-tantra self-sufficiency
TYaaGa" c SaaiTa" c Wv
Renunciation (tyga) and humility (sannati)

sannati (from sam.nam[a]) bowing down
iXaZYaTae otaMaMa( TaPa" is better and the highest penance (tapas).

Sada oPavaSaq c >aveTa( [Then] one is always (sad) [like] one fasting (upavsin)
Sada b]carq >aveTa( and one is always [like] a celibate (brahmacrin).
337
Aih&Saa SaTYavcNaMaaNa*Xa&SYa& dMaae ga*<aa ) WTataPaae ivduDaqRra Na XarqrSYa Xaaez<aMa(= = ))

a-his satya-vacanam nasya damo gh, etat tapo vidur dhr na arrasya oaam
Aih&Saa SaTYavcNaMa( Non-violence (a-his), true speech (satya-vacana)

AaNa*Xa&SYaMa( dMa" ga*<aa mildness (nasya), sense control (dama) and compassion (gh)
nasya (from a-nasa not cruel)
Daqra" WTad( TaPa" ivdu" the wise (dhra) know this as penance (tapas),
Na XarqrSYa Xaaez<aMa( and not the drying up (oaa) of the body (arra).
338
+aMaYaa k]= aeDaMauiC^NaTk==aMa& SaLPavJaRNaaTa( ) SatvSa&SaevNaaqrae iNad]a& c CêtauMahRiTa ))

kamay krodham ucchindyt kma sakalpa-varjant, sattva-sasevand dhro nidr ca cchettum
arhati
+aMaYaa k]= aeDaMa( oiC^NaTa( By forgiveness (kam) one should root out anger (krodha)
SaLPavJaRNaaTa( k==aMaMa( and by renouncing all intentions (sakalpa) lust (kma).
SatvSa&SaevNaaTa( By practicing goodness (sattva)
Daqr" iNad]aMa( c êtauMa( AhRiTa the wise (dhra) should cut sleep (nidr) also.
339
Wk==Yaa== e= =iviNaiTYa== }aq&Taui>aRvRXae= =ku= = =)= =Pa== iJaTva== ividTva== z$(= = SaPTa== ihTva== Sau:aq== >av== ))
ekay dve vinicitya tr caturbhir vae kuru, paca jitv viditv a sapta hitv sukh bhava
Wk==Yaa By the one [buddhi intelligence]

e iviNaiTYa [after] discerning the two [right and wrong]
}aqNa( vXae ku= you must control the three [friend, enemy, indifferent]
cTaui>aR" by the four [political means].
169
... sma-dna-bheda-daa conciliation, gift, dissention and punishment
Pa iJaTva [After] conquering the five [senses]

z$(= ividTva knowing the six [faults]
... the six anarthas (an-artha which is useless, fault; misery): kma-krodha-lobhamoha-mada-mtsarya lust, anger, greed, illusion, fantasy and envy (Viu-smti 96.50)
SaPTa ihTva
Sau:aq >av
and avoiding the seven [sinful activities]

... dyta-striya-mgay-mada gambling, womanizing, hunting and intoxication; plus
harshness of speech, severity of punishment and misuse of wealth
be happy (sukhin)!
340
oPad]va&STaQaa raeGaaiNhTaJaq<aRiMaTaaXaNaaTa( ) lae>a& Maaeh& c SaNTaaezaizYaa&STatvdXaRNaaTa(= = ))

upadravs tath rogn hita-jra-mitant, lobha moha ca santod viays tattva-darant
sandhi: (1) mita-_aant
... oTQaaNaeNa JaYaetaNd]q& ivTak|= iNaYaaaYaeTa( ) MaaENaeNa bhu>aaZYa& c XaaEYaeR<a c >aYa& TYaJaeTa(= = ))
utthnena jayet tandr vitarka nicayj jayet, maunena bahu-bhya ca auryea ca bhaya tyajet
YaCêd( vax(= MaNaSaq buya Taa& YaCêJjaNac+auza ) jaNaMaaTMaavbaeDaeNa YaCêdaTMaaNaMaaTMaNaa== =))

yacched v-manas buddhy t yacchej jna-caku, jnam tmvabodhena yacched tmnam tman
sandhi: (1) tma-_avabodhena
ihTaJaq<aRiMaTaAXaNaaTa(
By wholesome (hita), easily digestible (jra) and moderate (mita) diet
(aana)
oPad]vaNa( TaQaa raeGaaNa( [one can remove] disorders (upadrava) and diseases (roga),
SaNTaaezaTa( lae>aMa( MaaehMa( c by contentment (santoa) [one can remove] greed (lobha) and illusion
(moha)
TatvdXaRNaaTa( ivzYaaNa( and by knowledge of the truth (tattva) sense gratifications (viaya).
oTQaaNaeNa TaNd]qMa( JaYaeTa( By exertion (utthna standing up) one can conquer procrastination (tandr)
iNaYaaTa( ivTakR= Ma( by resolution (nicaya) doubt (vitarka)
MaaENaeNa c bhu>aaZYaMa( and by silence (mauna) talkativeness (bahu-bhya).
XaaEYaeR<a c >aYaMa( TYaJaeTa( By courage (aurya) one can give up fear/danger (bhaya).
buya vak(= MaNaSaq YaCêTa( By intelligence (buddhi) one can control speech (vc) and mind (manas)
jaNac+auza TaaMa( YaCêTa( by the eye of knowledge (jna) one can control that [buddhi]
AaTMaAvbaeDaeNa jaNaMa( YaCêTa( by understanding the self/soul (tm) one can control jna
AaTMaNaa AaTMaaNaMa( and by the soul the soul.
341
k==aleNa== =aNaXaaEca>Yaa&= = Sa&Sk==arESTaPaSaeJYaYaa== =)= =XauDYaiNTa== =daNaE"= = SaNTauya== =d]VYaa<YaaTMaaTMaivYaa== ))

klena snna-aucbhy saskrais tapasejyay, udhyanti dnai santuy dravyy tmtma-vidyay
sandhi: (1) tm_tma-
k==aleNa By [the passing of] time (kla) [land and possessions are purified]
aNaXaaEca>YaaMa( by bathing (snna) and cleansing (auca) [the body and clothes]
Sa&Sk==arE" by purificatory ceremonies (saskra) [the child]
TaPaSaa wJYaYaa by austerity (tapas) [the senses], by worship (ijy) [the priests]
daNaE" SaNTauya by charities (dna) [ones wealth], by contentment (santui) [the mind]
170
d]VYaai<a XauDYaiNTa thus [different] materials (dravya) are purified,

AaTMaa AaTMaivYaa [but] the self (tman) [is purified] by knowledge (vidy) of the self.
342
devTaaiTaiQa>a*TYae>Ya" iPaTa*>YaaTMaNaSTaQaa ) <avaNa( JaaYaTae MaTYaRSTaSMaadNa*<aTaa& v]JaeTa(= = ))

devattithi-bhtyebhya pitbhya ctmanas tath, avn jyate martyas tasmd a-nat vrajet
sandhi: (1) devat-_atithi, ca_tmanas
SvaDYaaYaeNa MahizR>Yaae deve>Yaae Yajk==MaR<aa ) iPaTa*>Ya" ]adaNaeNa Na*<aaMa>YacRNaeNa c== =))

svdhyyena maharibhyo devebhyo yaja-karma, pitbhya rddha-dnena nm abhyarcanena ca
devTaaAiTaiQa>a*TYae>Ya" Towards (1) gods (deva), (4) guests (atithi), (4) servants (bhtya)
TaQaa AaTMaNa" iPaTa*>Ya" c and (3) ones forefathers (pit)
MaTYaR" <avaNa( JaaYaTae a mortal (martya) becomes a debtor (avat).
TaSMaaTa( ANa*<aTaaMa( v]JaeTa( Therefore one should become free from [those] debts
MahizR>Ya" SvaDYaaYaeNa to (2) sages by studying (svdhyya)
mahari (mah-_i) great sage
deve>Ya" Yajk==MaR<aa to (1) gods (deva) by sacrificial (yaja) ritual

iPaTa*>Ya" ]adaNaeNa to (3) forefathers (pit) by offering homage (rddha)
Na*<aaMa( A>YacRNaeNa c and to (4) men (n) by reverence (abhyarcana).
343
ADYaaPaNa& b]Yaj" iPaTa*YajSTau TaPaR<aMa( ) haeMaae dEvae bil>aaTaae Na*Yajae= _iTaiQaPaUJaNaMa(= = ))

adhypana brahma-yaja pit-yajas tu tarpaam, homo daivo balir bhauto n-yajo tithi-pjanam
sandhi: (7) -yajo_atithi-
b]Yaj" ADYaaPaNaMa( (2) Brahma-yaja means teaching (adhypana)

iPaTa*Yaj" Tau TaPaR<aMa( (3) pit-yaja means libation (tarpaa)
dEv" haeMa" (1) deva-yaja (daiva) means offering oblation (homa)
>aaETa" bil" (5) bhta-yaja (bhauta) means offering food (bali)
Na*Yaj" AiTaiQaPaUJaNaMa( and (4) n-yaja means worshiping guests (atithi-pjana).
344
vEvaihke= = _GNaaE ku= vsTa Ga*& k==MaR YaQaaiviDa ) PaYajivDaaNa& c Pai&= caNvaihk==I& Ga*hq ))
vaivhike gnau kurvta ghya karma yath-vidhi, paca-yaja-vidhna ca pakti cnvhik gh
sandhi: (7) vaivhike_agnau, (1) ca_anvhik
... devaNa*zqNMaNauZYaa& iPaTaNGa*a devTaa" ) PaUJaiYaTva TaTa" Paad( Ga*hSQa" Xaez>auG>aveTa( ))

devn n manuy ca pitn ghy ca devat, pjayitv tata pacd ghastha ea-bhug bhavet
vEvaihke= AGNaaE
In the wedding fire (agni)

vaivhika from the wedding (vivha); the wedding fire is installed in the new
household
Ga*hq YaQaaiviDa a householder (ghin) duly

Ga*Ma( k==MaR ku= vsTa should perform his household duty (ghya karma)
PaYajivDaaNaMa( c [i.e.,] the ritual of paca-yaja
ANvaihk==IMa( Pai==Ma( c and the daily cooking (pakti). ...
nvhik (from anu.aha) daily
devaNa( zqNa( MaNauZYaaNa( c Gods (deva), sages (i), men (manuya)

iPaTaNa( Ga*a" devTaa" c forefathers (pit) and household [guardian] deities (devat)
171
ghy devat 2.3 of ghy devat
PaUJaiYaTva [after] honoring [them],

TaTa" PaaTa( Ga*hSQa" afterwards the householder (ghastha)
Xaez>auk(= >aveTa( shall partake of what remains (ea).
345
NaaiSTa MaaTa*SaMa& dEv& NaaiSTa iPaTa*SaMaae Gau"== =)

nsti mt-sama daiva nsti pit-samo guru
sandhi: (1) na_asti
MaaTa*SaMaMa( dEvMa( A divinity (daiva) equal to the mother (mt)

iPaTa*SaMa" Gau" An authority (guru) equal to the father (pit)
346
>a*Taae v*ae Yaae Na ib>aiTaR Pau}a" SvYaaeiNaJa" iPaTar& MaaTar& c )

TaE PaaPa& >a]U<ahTYaaiviXa& TaSMaaaaNYa" PaaPak*= diSTa laeke= ))
bhto vddho yo na bibharti putra sva-yoni-ja pitara mtara ca
tad vai ppa bhra-haty-viia tasmn nnya ppa-kd asti loke
sandhi: (1) na-_anya
>a*Ta" v*" Having been maintained (bhta) and brought up (vddha)

SvYaaeiNaJa" Pau}a" the inborn child (putra)
sva-yoni-ja born from the own yoni or womb
Ya" iPaTarMa( MaaTarMa( c Na ib>aiTaR who does not maintain his father (pit) and mother (mt),
TaSMaaTa( ANYa" PaaPak*= Ta( another (greater) sinner (ppa-kt) than him
laeke= Na AiSTa does not exist in this world (loka).
Tad( vE PaaPaMa( That sin (ppa)
>a]U<ahTYaaiviXaMa( is worse (viia distinct) than killing (haty) an embryo (bhra).
347
ci==<aae dXaMaqSQaSYa raeiGa<aae >aair<a" iYaa" ) aTak==SYa c raj PaNQaa deYaae vrSYa c== =))
cakrio daam-sthasya rogio bhria striy, sntakasya ca rja ca panth deyo varasya ca
ci==<a" For a man in a carriage (cakrin)

dXaMaqSQaSYa for one who is above ninety years old
daam-stha who is in the tenth stage beween 91 and 100
raeiGa<a" >aair<a" for one diseased (rogin), a carrier of a burden (bhrin)

iYaa" aTak==SYa c for a woman (str) and a graduated student (sntaka)
raj" c vrSYa c for a king (rjan) and a bridegroom (vara)
PaNQaa deYa" way (pathin) is to be given (deya).
348
ADvNaqNaae= _iTaiQajeRYa" ]aei}aYaae vedPaarGa" ) MaaNYaaveTaaE Ga*hSQaSYa b]laek= Ma>aqPSaTa"== =))

adhvanno tithir jeya rotriyo veda-praga, mnyv etau ghasthasya brahma-lokam abhpsata
sandhi: (7) adhvanno_atithir
ADvNaqNa" AiTaiQa" jeYa"
A traveller (adhvanna) is known as guest (atithi)
172
vedPaarGa" ]aei}aYa" and one versed in the Vedas [is known] as learned brhmaa (rotriya).
b]laek= Ma( A>aqPSaTa" Ga*hSQaSYa For a householder (ghastha) who desires for the region (loka) of
Brahm
WTaaE MaaNYaaE
these two are honorable (mnya).

349
AiTaiQaYaRSYa >aGanaXaae Ga*haTPa[iTaiNavTaRTae ) Sa dtva duZk*= Ta& TaSMaE Pau<YaMaadaYa GaCîTa== =))
atithir yasya bhagno ght pratinivartate, sa dattv dukta tasmai puyam dya gacchati
sandhi: (1) bhagna-_o
>aGanAaXa" AiTaiQa" A guest (atithi), his hopes frustrated (bhagna broken)

YaSYa Ga*haTa( Pa[iTaiNavTaRTae from whose house (gha) he [thus] turns back,
TaSMaE duZk*= TaMa( dtva after transferring to him (the householder) [all his] sin (dukta)
Pau<YaMa( AadaYa and taking his (the householders) merit (puya)
Sa" GaCîTa he (the guest) leaves.
350
Aak]= aeXaPairvada>Yaa& ivih&SaNTYabuDaa buDaaNa( ) v==a PaaPaMauPaadtae +aMaMaa<aae ivMauCYaTae= = ))

kroa-parivdbhy vihisanty a-budh budhn, vakt ppam updatte kamamo vimucyate
sandhi: (5) vihisanti_a-budh
Aak]= aeXaPairvada>YaaMa( By abuse (kroa) and accusation (parivda)

AbuDaa" buDaaNa( ivih&SaiNTa the ignorant (a-budha) injure the wise (budha).
v==a PaaPaMa( oPaadtae The speaker (vakt) [thus] takes up the sin (ppa)
+aMaMaa<a" ivMauCYaTae [which] the forgiving one (kamama) casts off.
351
APaMaaNaataPaaev*i" SaMMaaNaataPaSa" +aYa"== =)

apamnt tapo-vddhi sammnt tapasa kaya
APaMaaNaaTa( From [suffering] an insult (apamna)

TaPa"v*i" there is an increase (vddhi) of [ones] penance (tapas),
SaMMaaNaaTa( and from [receiving] honor (sammna)
+aYa" there is a decrease (kaya destruction) [of ones penance].
352
Wk==" +aMaavTaa& daezae iTaqYaae NaaePaPaTae ) YadeNa& +aMaYaa Yau= MaXa&= MaNYaTae JaNa"== =))
eka kamvat doo dvityo nopapadyate, yad ena kamay yuktam a-akta manyate jana
sandhi: (3) na_upapadyate
aivMaaE PauzaE raJaNSvGaRSYaaePair iTaTa" ) Pa]>au +aMaYaa Yau= ae dird] Pa]daNavaNa(= = ))

dvv imau puruau rjan svargasyopari tihata, prabhu ca kamay yukto daridra ca pradnavn
sandhi: (1) svargasya_upari
+aMaavTaaMa( For those who have forgiveness

Wk==" daez" there is [only] one (eka) disadvantage (doa fault)
iTaqYa" Na oPaPaTae there is no second one (dvitya)
Yad( +aMaYaa Yau= Ma( WNaMa( [namely] that this one who is endowed with forgiveness (kam)
JaNa" AXa==Ma( MaNYaTae people (jana) consider to be weak (a-akta unable). ...
raJaNa( O King!
173
aE wMaaE PauzaE These two persons (purua)

SvGaRSYa oPair iTaTa" are placed above heaven (svarga)
+aMaYaa Yau= " Pa]>au" c the master (prabhu) graced with forgiveness (kam)
Pa]daNavaNa( dird]" c and the poor man (daridra) who is charitable.
353
bui" Pa]<aqTaa YaeNaeYa& MaNa SauSaMaaihTaMa( ) Ta& Tau NaahaRiMa Sax(= e= u& Pa]v]iJaZYaaiMa Maa icrMa(= = ))
buddhi prat yeneya mana ca susamhitam, ta tu nrhmi sakleu pravrajiymi m ciram
sandhi: (1) na_arhmi
YaeNa wYaMa( bui" Pa]<aqTaa By whom this [Kaikeys] intelligence (buddhi) was directed
MaNa" c SauSaMaaihTaMa( and [by whom] her mind (manas) was kept very firm,
TaMa( Tau Sax(= e= uMa( Na AhaRiMa that [Lord] I should not offend.
Maa icrMa( Pa]v]iJaZYaaiMa Very soon (not late) I will leave [for exile].
354
ParvaCYaezu iNaPau<a" SavaeR >aviTa SavRda ) AaTMavaCYa& Na JaaNaqTae JaaNaaiPa Na MauiTa== =))
para-vcyeu nipua sarvo bhavati sarvad, tma-vcya na jnte jnann api na muhyati
ParvaCYaezu
In blaming others
vcya what is said about or against; blame
SavR" SavRda iNaPau<a" >aviTa everyone (sarva) is always (sarvad) expert (nipua),
AaTMavaCYaMa( Na JaaNaqTae [but] His own blame one does not know;
JaaNaNa( AiPa Na MauiTa and even when knowing it one is not ashamed.
174
Hinduism Punishment
355
GauraTMavTaa& XaaSTaa raJaa XaaSTaa duraTMaNaaMa( ) wh Pa]CâPaaPaaNaa& XaaSTaa vEvSvTaae YaMa"== =))
gurur tmavat st rj st durtmanm, iha pracchanna-ppn st vaivasvato yama
Gau" AaTMavTaaMa( XaaSTaa The priest (guru) is the ruler (st) of the learned
raJaa duraTMaNaaMa( XaaSTaa the king (rjan) is the ruler of the evil-minded (dur.tman)
vEvSvTa" YaMa" and Yama, the son of Vivasvn
wh Pa]CâPaaPaaNaaMa( XaaSTaa is the ruler of those whose sin (ppa) is hidden in this world.
356
DaNa& Tau YaSYaaPahretaSMaE daTSaMa& vSau ) ivivDaeNaa>YauPaaYaeNa Tada MauCYaeTa ik==iLbzaTa(= = ))

dhana tu yasypaharet tasmai dadyt sama vasu, vividhenbhyupyena tad mucyeta kilbit
sandhi: (1) yasya_apaharet, vividhena_abhyupyena
YaSYa DaNaMa( Tau APahreTa( Whose wealth (dhana) one might steal,
TaSMaE SaMaMa( vSau daTa( to him an equal (sama) value (vasu) one should give
ivivDaeNa A>YauPaaYaeNa by diverse means (abhyupya).
Tada ik==iLbzaTa( MauCYaeTa Then one is freed from sin (kilbia).
357
Ga*hqTaaNSaMaahTaaR PaaErJaaNaPadaNaa& dXaRYaeTa(= = ) caerGa]h<aq& ivaMaDaqTae raJaa== =)

ghtn samhart paurajnapadn darayet, cora-graha vidym adhte rj
TaSYaaePadeXaaidMae caera Ga*hqTaa"== =)

tasyopaded ime cor ght
sandhi: (3) tasya_upaded
PaaErJaaNaPadaNaaMa( For the citicens (paurajnapada)

SaMaahTaaR Ga*hqTaaNa( dXaRYaeTa( the collector (samhart) shall exhibit the arrested men (ghta),
caerGa]h<aqMa( ivaMa( [proclaiming that,] The science (vidy) of catching (grahaa) thieves (cora)
raJaa ADaqTae the king (rjan) has studied
TaSYa oPadeXaaTa( and on his instruction (upadea)
wMae caera" Ga*hqTaa" these thieves (cora) were arrested.
358
vaNaSPaTYa& MaUlf==l& davRGNYaQa| TaQaEv c ) Ta*<a& c Gaae>Yaae Ga]aSaaQaRMaSTaeYa& MaNaurb]vqTa( ))

vnaspatya mla-phala drv agny-artha tathaiva ca, ta ca gobhyo grsrtham a-steya manur
abhravt
sandhi: (6,5) dru_agni-_artha, (4) tath_eva, (1) grsa-_artham
vaNaSPaTYaMa( MaUlf==lMa( [Taking] plants, roots (mla) and fruits (phala)

AiGNaAQaRMa( da TaQaa Wv c wood (dru) for a [sacrificial] fire (agni)
Gaae>Ya" Ga]aSaAQaRMa( Ta*<aMa( c and grass (ta) for cows to eat (grsa-artha)
MaNau" ASTaeYaMa( Ab]vqTa( Manu has declared to be no theft (a-steya).
359
k==MaR>Yaae ivPa]MauCYaNTae Yataa" Sa&vTSar& iS}aYa"== =)

karmabhyo vipramucyante yatt savatsara striya
175
iS}aYaSTvaXaiTaa" PaaPaa NaaePaGaMYaa ivJaaNaTaa ) rJaSaa Taa ivXauDYaNTae >aSMaNaa >aaJaNa& YaQaa== =))
striyas tv akit pp nopagamy vijnat, rajas t viudhyante bhasman bhjana yath
sandhi: (6) tu_akit, (3) na_upagamy
Sa&vTSarMa( Yataa" iS}aYa" Women (str) who lead a regular life (yatta) for one year (savatsara)
k==MaR>Ya" ivPa]MauCYaNTae are completely freed from karma. ...
AaXaiTaa" Tau PaaPaa" iS}aYa" Sinful women who are afraid (akita)
Na oPaGaMYaa" are not to be attacked (upagamya aproached)
ivJaaNaTaa by one who is understanding (vijnat).
Taa" rJaSaa ivXauDYaNTae They are purified by their menstrual flow (rajas)
YaQaa >aaJaNaMa( >aSMaNaa as a metallic plate (bhjana) [is purified] with ashes (bhasman).
360
Paura iDaGd<@ WvaSaqaGd<@STadNaNTarMa( ) AaSaqdadaNad<@ae= _iPa vDad<@ae= _ vTaRTae= = ))

pur dhig-daa evsd vg-daas tad-anantaram, sd dna-dao pi vadha-dao dya vartate
sandhi: (1) eva_sd, (7) dao_api, dao_adya
Paura First (pur)

iDaGa(d<@" Wv AaSaqTa( there was (st) only (1) dhig-daa
Tad(ANaNTarMa( vaGa(d<@" thereafter (2) vg-daa
AadaNad<@" AiPa AaSaqTa( [then] there was also (3) dna-daa (= dhana-daa)
A vDad<@" vTaRTae and today (adya) (4) vadha-daa is practiced.
361
MaNauZYaa<aa& PaXaUNaa& c du"%aYa Pa[Tae SaiTa ) YaQaa YaQaa Mahu"%& d<@& ku= YaaRtaQaa TaQaa ))
manuy pan ca dukhya prahte sati, yath yath mahad dukha daa kuryt tath tath
MaNauZYaa<aaMa( PaXaUNaaMa( c du"%aYa
Meant to give trouble (dukha) to men (manuya) and animals
(pau)
Pa[Tae SaiTa when there is [such] an attack,

YaQaa YaQaa MahTa( du"%Ma( as much (mahat great) as the respective distress (dukha) is
TaQaa TaQaa d<@Ma( ku= YaaRTa( accordingly he (the king) must give punishment (daa).
362
AParaDaaNauPa& c d<@& PaaPaezu DaarYaeTa( ) ivYaaeJaYaeNaERaNaDaNaaNaQa bNDaNaE"= = ))

apardhnurpa ca daa ppeu dhrayet, viyojayed dhanair ddhn a-dhann atha bandhanai
sandhi: (1) apardha-_anurpa
AParaDaANauPaMa( c According to the offense (apardha) he (the king)

d<@Ma( PaaPaezu DaarYaeTa( should inflict (dhrayet) punishment (daa) to the sinners.
aNa( DaNaE" ivYaaeJaYaeTa( The rich (ddha) he should (3) deprive (viyojayet) of wealth (dhana)
AQa ADaNaaNa( bNDaNaE" and the poor (a-dhana) [he should punish] by (4) imprisonment (bandhana).
363
AiGNadae GardEv XaPaai<aDaRNaaPah" ) +ae}adarhrEv z@eTa AaTaTaaiYaNa"== =))

agni-do gara-da caiva astra-pir dhanpaha, ketra-dra-hara caiva a ete tatyina
sandhi: (4) ca_eva, (1) dhana-_apaha, (4) ca_eva
AiGNad" Gard" c Wv One who sets fire (agni), gives poison (gara)
XaPaai<a" [attacks] with weapon (astra) in hand (pi)
176
DaNaAPah" steals wealth (dhana)

+ae}adarhr" c Wv steals land (ketra) or [abducts anothers] wife (dra)
z@( WTae AaTaTaaiYaNa" these six are aggressors (tatyin).
364
NaaTaTaaiYavDae daezae hNTau>aRviTa k==Na )

ntatyi-vadhe doo hantur bhavati kacana
sandhi: (1) na_tatyi
AaTaTaaiYavDae In killing an aggressor (tatyin)

hNTau" Na k==Na daez" >aviTa there is not any sin (doa fault) for a killer (hant).
365
iNak*= TYaa iNak*= iTaPa]ja hNTaVYaa wiTa iNaYa" ) Na ih NaEk*= iTak&= hTva iNak*= TYaa PaaPaMauCYaTae= = ))
nikty nikti-praj hantavy iti nicaya, na hi naiktika hatv nikty ppam ucyate
iNak*= iTaPa]ja" Those whose intention (praj) is full of deceit (nikti)

iNak*= TYaa hNTaVYaa" are to be killed (hantavya) by deceit
wiTa iNaYa" this is sanctioned (nicaya certainty).
iNak*= TYaa NaEk*= iTak==Ma( hTva Killing a deceitful person (naiktika) with deceit
Na ih PaaPaMa( oCYaTae is never called a sin (ppa).
366
SvPa[a<aaNa( Ya" ParPa[a<aE" Pa[PauZ<aaTYaga*<a" %l" ) TaDaSTaSYa ih [eYaae YaaezaaTYaDa" PauMaaNa(= = ))

sva-prn ya para-prai praputy a-gha khala, tad-vadhas tasya hi reyo yad dod yty adha
pumn
sandhi: (5) praputi_a-gha, yti_adha
Ya" Aga*<a" %l" A merciless and mischievous person who

ParPa[a<aE" SvPa[a<aaNa( Pa[PauZ<aaiTa by [harming] other lives (para-pra) maintains his own life (svapra),
Tad(vDa" TaSYa ih [eYa" to kill him is for his best (reyas)

Yad( daezaTa( because [otherwise] by [continuing] such fault (doa)
PauMaaNa( ADa" YaaiTa a person (pus) goes down (adhas) [to hell].
367
XarqrSYa ivMaae+ae<a MauCYaTae k==MaR<aae= _Xau>aaTa( )

arrasya vimokea mucyate karmao ubht
sandhi: (7) karmao_aubht
XarqrSYa ivMaae+ae<a By giving up ones body (arra)

AXau>aaTa( k==MaR<a" MauCYaTae one is freed from [all] bad (a-ubha) karma.
368
raJai>a"== =k*= Tad<@aSTau= = k*= Tva== =PaaPaaiNa== =MaaNava"== =)= = iNaMaRla"== =SvGaRMaaYaaiNTa== =SaNTa"== =Sauk*= iTaNaae= = YaQaa== ))
rjabhi kta-das tu ktv ppni mnav, nirmal svargam ynti santa suktino yath
PaaPaaiNa k*= Tva After doing sins (ppa)

raJai>a" k*= Tad<@a" Tau MaaNava" men (mnava) who have been punished by the king (rjan)
YaQaa Sauk*= iTaNa" SaNTa" iNaMaRla" being pure (nir.mala) like pious (suktin) saints (sat)
SvGaRMa( AaYaaiNTa they attain heaven (svarga).
177
369
dSYaUiahiNTa vE raJaa >aUYaSaae vaPYaNaaGaSa" ) >aaYaaR MaaTaa iPaTaa Pau}aae hNYaNTae Pauze<a Tae= = ))
dasyn nihanti vai rj bhyaso vpy an-gasa, bhry mt pit putro hanyante puruea te
sandhi: (1,5) v_api_an-gasa
... ASaaDauEv Pauzae l>aTae XaqlMaek= da ) SaaDaaeaiPa SaaDau>Ya" Xaae>aNaa JaaYaTae Pa]Jaa== =))
a-sdhu caiva puruo labhate lam ekad, sdho cpi hy a-sdhubhya obhan jyate praj
sandhi: (4) ca_eva, (1) ca_api, (5) hi_a-sdhubhya
... Yada PauraeihTa& va Tae PaYaeRYau" Xar<aEiz<a" ) k==irZYaaMa" PauNab]Ra PaaPaiMaiTa vaidNa"== =)
yad purohita v te paryeyu araaiia, kariyma punar brahman na ppam iti vdina
Tada ivSaGaRMahaR" SYauirTaqd& DaaTa*XaaSaNaMa(= = ))

tad visargam arh syur itda dht-sanam
sandhi: (1) iti_ida
raJaa dSYaUNa( iNahiNTa vE The king (rjan) kills offenders (dasyu)

>aUYaSa" va AiPa ANaaGaSa" and [by this] still more (bhyas) innocent (an-gas) people.
>aaYaaR MaaTaa iPaTaa Pau}a" [Because,] the wife (bhry), mother (mt), father (pit) and child (putra)
Tae Pauze<a hNYaNTae these are killed (hanyante) together with that person (the offender). ...
Wk==da ASaaDau" c Wv Pauz" [Furthermore,] sometimes even a wicked (a-sdhu) man
SaaDaae" c AiPa XaqlMa( l>aTae gets [later] the conduct (la) of pious men (sdhu)
ASaaDau>Ya" ih and even from wicked men (a-sdhubhya)
Xaae>aNaa Pa]Jaa JaaYaTae bright (obhana) progeny (praj) is born. ...
Yada Xar<aEiz<a" va Or else, when they are seeking shelter (araaiin)
Tae PauraeihTaMa( PaYaeRYau" and circumambulate (paryeyu) the priest (purohita)
b]Na( Na PauNa" PaaPaMa( k==irZYaaMa" O brhmaa, we will not again commit sin!
wiTa vaidNa" Speaking thus,
Tada ivSaGaRMa( AhaR" SYau" they should deserve release (visarga) [without punishment].
wdMa( DaaTa*XaaSaNaMa( This is the command (sana) of the Lord (dht).
178
Sanskrit Sandhi 4
(1)
(2)
(3)
(4)
(5)
(6)
(7)
paramtm
gaea
om
naiva
yady api
manvantara
vande ham
(8) bhagavad-gt
Rule: Hard consonants change to soft consonants, before soft consonants and vowels. When you
examine the alphabet you can easily understand or just feel the difference between hard (unvoiced) and
soft (voiced) consonants. The soft consonants are marked in bold type:
ka
ca
a
ta
pa
kha
cha
ha
tha
pha
ga
ja
a
da
ba
gha
jha
ha
dha
bha
ya
ra
la
va
sa
ha
a
a
a
na
ma
This rule applies mainly to t, and occasionally to k.
>aGavqTaa bhagavad-gt the song of the Lord

jagat-_a >>> JaGadqXa jagad-a Lord of the universe (jagat)
bhagavat-_gt >>>
On the other hand, soft consonants become hard before hard consonants. This rule applies mainly to d.
SazTSaTaaMa( surt satm the friend (suhd) of His devotees

tad_tad_prpya >>> TataTPa]aPYa tat tat prpya after achieving that
suhd_satm >>>
(9) aha bhajmi

Rule: m becomes (the pure nasal) before a consonant. You will find examples in almost every verse of
Bhagavad-gt.
tam aham_bhajmi >>>
TaMah& >aJaaiMa tam aha bhajmi I worship Him
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Hinduism Society
370
bl& iva c ivPa[a<aa& raja& SaENYa& bl& TaQaa ) bl& ivta& c vEXYaaNaa& XaUd]a<aa& PaaircYaRk= Ma( ))
bala vidy ca vipr rj sainya bala tath, bala vitta ca vaiyn dr pricaryakam
sandhi: (9) balam_vidy, viprm_rjm_sainyam_balam_tath balam_vittam_ca
vaiynm_drm_pricaryakam
ivPa[a<aaMa( blMa( iva c As the strength (bala) of brhmaas (vipra) is learning (vidy)
TaQaa rajaMa( blMa( SaENYaMa( so the strength of katriyas (rjan king) is the army (sainya)
vEXYaaNaaMa( blMa( ivtaMa( c the strength of vaiyas is wealth (vitta)
XaUd]a<aaMa( PaaircYaRk= Ma( and [the strength] of dras is service.
371
blJYae& SMa*Ta& +a}a& MaN}aJYaea iJaaTaYa" ) DaNaJYaea" SMa*Taa vEXYaa" XaUd]aSTau vYaSaaiDak==a"== =))
bala-jyeha smta katra mantra-jyeh dvijtaya, dhana-jyeh smt vaiy drs tu
vayasdhik
sandhi: (9) jyeham_smtam_katram_mantra
+a}aMa( blJYaeMa( SMa*TaMa(
A katriya (katra) is said to be superior by virtue of strength (bala)

... superior within his class
iJaaTaYa" MaN}aJYaea" brhmaas (dvi-jti) are superior by learning (mantra advice)

vEXYaa" DaNaJYaea" SMa*Taa" vaiyas are said to be superior by wealth (dhana)
XaUd]a" Tau vYaSaa AiDak==a" and dras are superior by age (vayas).
372
XaMaRvd( b]a<aSYa SYaad]ajae r+aaSaMaiNvTaMa( ) vEXYaSYa PauiSa&Yau&= XaUd]SYa Pa[eZYaSa&YauTaMa( ))

armavad brhmaasya syd rjo rak-samanvitam, vaiyasya pui-sayukta drasya preyasayutam
sandhi: (8) armavad_brhmaasya syd_rjo, (9) sayuktam_drasya
b]a<aSYa [The second part of the name] of a brhmaa

XaMaRvd( SYaaTa( should imply (have) happiness (arma)
raj" r+aaSaMaiNvTaMa( of a katriya (rjan) protection (rak)
vEXYaSYa PauiSa&Yau= Ma( of a vaiya prosperity (pui)
XaUd]SYa Pa[eZYaSa&YauTaMa( and of a dra servitude (preya).
373
YaSYa Ya+a<a& Pa[ae&= Pau&Saae v<aaRi>aVYak==Ma( ) YadNYa}aaiPa d*XYaeTa TataeNaEv iviNaidRXaeTa(= = ))

yasya yal lakaa prokta puso varbhivyajakam, yad anyatrpi dyeta tat tenaiva vinirdiet
sandhi: (9) lakaam_proktam_puso, (1) vara-_abhivyajakam, anyatra_api, (8,4)
tad_tena_eva
YaSYa Pau&Sa" Of a person

v<aRAi>aVYak==Ma( indicating (manifesting) his vara
Yad( l+a<aMa( Pa[ae= Ma( the symptom (lakaa) which was described (prokta),
Yad( ANYa}a AiPa d*XYaeTa if it is seen elsewhere
... in another vara
Tad( TaeNa Wv iviNaidRXaeTa(
then he should be described by that [varna] alone.
180
374
XaUd]e cETave+Ya& iJae Ta Na ivTae ) Na vE XaUd]ae >aveCÛd]ae b]a<aae Na c b]a<a"== =))

dre caitad bhavel lakya dvije tac ca na vidyate, na vai dro bhavec chdro brhmao na ca brhmaa
sandhi: (4) ca_etad, (9) lakyam_dvije
WTad( c l+YaMa( XaUd]e >aveTa(
If this symptom (lakya) [of a brhmaa] exists in a dra

... a symptom like satya, dna, kam, ...
Tad( c iJae Na ivTae and it does not exist in a brhmaa,

XaUd]" Na vE XaUd]" >aveTa( then the [so-called] dra is not at all a dra
... but a brhmaa
b]a<a" Na c b]a<a"
and the [so-called] brhmaa is not [actually] a brhmaa.

375
Na YaaeiNaNaaRiPa Sa&Sk==arae Na [uTa& Na c SaNTaiTa" ) k==ar<aaiNa iJaTvSYa v*taMaev Tau k==ar<aMa(= = ))

na yonir npi saskro na ruta na ca santati, krani dvijatvasya vttam eva tu kraam
sandhi: (1) na_api, (9) rutam_na
SavaeR= _Ya& b]a<aae laeke= v*taeNa Tau ivDaqYaTae ) v*tae iSQaTaSTau XaUd]ae= _iPa b]a<aTv& iNaYaCîTa== =))
sarvo ya brhmao loke vttena tu vidhyate, vtte sthitas tu dro pi brhmaatva niyacchati
sandhi: (7,9) sarvo_ayam_brhmao, (7) dro_api, (9) brhmaatvam_niyacchati
Na YaaeiNa" Na AiPa Sa&Sk==ar" Neither birth (yoni) nor sacraments (saskra)

Na [uTaMa( Na c SaNTaiTa" nor learning (ruta) nor lineage (santati)
iJaTvSYa k==ar<aaiNa are causes (kraa) for being a brhmaa (dvija);
v*taMa( Wv Tau k==ar<aMa( only conduct (vtta) is the cause.
SavR" AYaMa( b]a<a" laeke= Every (sarva) brhmaa in this world
v*taeNa Tau ivDaqYaTae is known (vidhyate) by his conduct (vtta),
v*tae iSQaTa" Tau and established in [good] conduct (vtta)
XaUd]" AiPa even a dra
b]a<aTvMa( iNaYaCîTa attains brhmaa-hood.
376
APaare Yaae >aveTPaarMaPlve Ya" Plvae >aveTa( ) XaUd]ae va Yaid vaPYaNYa" SavRQaa MaaNaMahRiTa== =))
a-pre yo bhavet pram a-plave ya plavo bhavet, dro v yadi vpy anya sarvath mnam arhati
sandhi: (1,5) v_api_anya
... iNaTYa& YaSTau SaTaae r+aedSaTa iNavTaRYaeTa( ) Sa Wv raJaa k==TaRVYaSTaeNa SavRiMad& Da*TaMa(= = ))
nitya yas tu sato raked a-sata ca nivartayet, sa eva rj kartavyas tena sarvam ida dhtam
sandhi: (9) nityam_yas, (8) raket_a-sata, (9) idam_dhtam
Ya" APaare PaarMa( >aveTa( He who becomes a shore (pra) in the boundless (a-pra) [ocean]
Ya" APlve Plv" >aveTa( he who becomes a boat (plava) in the boatless [current]
XaUd]" va Yaid va AiPa ANYa" if he be a dra or even another (an outcaste),
SavRQaa MaaNaMa( AhRiTa he deserves every respect (mna). ...
Ya" Tau iNaTYaMa( SaTa" r+aeTa( He who always protects the good (2.3 of sat)
ASaTa" c iNavTaRYaeTa( and wards off the wicked (a-sat),
Sa" Wv raJaa k==TaRVYa" he alone should be the king (rjan),
TaeNa SavRMa( wdMa( Da*TaMa( by him all this [world] is held up.
181
377
AadaE k*= TaYauGae v<aaeR Na*<aa& h&Sa wiTa SMa*Ta" ) k*= Tak*= TYaa" Pa[Jaa JaaTYaa TaSMaaTk*= TaYauGa& ivdu"= = ))
dau kta-yuge varo n hasa iti smta, kta-kty praj jty tasmt kta-yuga vidu
sandhi: (9) yugam_vidu
AadaE k*= TaYauGae
In the beginning (di), in satya-yuga

... also called kta-yuga
Na*<aaMa( v<aR" h&Sa" wiTa SMa*Ta" the only class (vara) of men (n) was called hasa (swan).
JaaTYaa By birth (jti)
Pa[Jaa" k*= Tak*= TYaa" all people (praj) were accomplished.
kta-ktya who has done what is to be done
TaSMaaTa( k*= TaYauGaMa( ivdu"
Therefore they (the sages) called it kta-yuga.

378
Na vE raJYa& Na raJaaSaqa c d<@ae Na dai<@k==" ) DaMaeR<aEv Pa]Jaa" SavaR r+aiNTa SMa ParSParMa(= = ))
na vai rjya na rjsn na ca dao na dika, dharmeaiva praj sarv rakanti sma parasparam
sandhi: (9) rjyam_na, (1) rj_sn, (4) dharmea_eva
Na vE raJYaMa( Na raJaa Neither a kingdom (rjya) nor a king (rjan)

Na c d<@" Na dai<@k==" and neither punishment (daa rod) nor punisher (dika)
AaSaqTa( existed (st) [at that time].
DaMaeR<a Wv SavaR" Pa]Jaa" Piously all people (praj)
ParSParMa( r+aiNTa SMa protected each other.
379
ivPa[+ai}aYaiv$(=XaUd]a Mau%bahUPaadJaa" )
vipra-katriya-vi-dr mukha-bhru-pda-j
sandhi: (1) bhu-_uru
Ga*ha[Maae JagaNaTaae b]cYa| dae MaMa ) v+a"SQalaNaevaSa" SaYaaSa" iXariSa iSQaTa"== =))
ghramo jaghanato brahmacarya hdo mama, vaka-sthald vane-vsa sannysa irasi sthita
sandhi: (1) gha-_ramo, (8) sthalt_vane; sandhi rule (9) we will not mark any more
ivPa[+ai}aYaiv$(=XaUd]a" [The Lord said:] The brhmaa (vipra), katriya, vaiya (vi) and dra
Mau%bahuoPaadJaa" are born from [My] mouth (mukha), arms (bhu), thighs (uru) and feet (pda).
... the brhmaas are born from the mouth of the Lord as Universal Form, the katriyas
from the arms, etc.
Ga*hAa[Ma" JagaNaTa" Domesticity (gha-rama) are from [My] loin (jaghana)

b]cYaRMa( MaMa d" study (brahmacarya) from My heart (hd)
vNaevaSa" v+a"SQalaTa( forest-life (vane-vsa) from the place of the chest (vakas)
SaYaaSa" iXariSa iSQaTa" and renunciation (sannysa) is situated in [My] head (iras).
380
v<aaR[MaacarvTaa Pauze<a Par" PauMaaNa( ) ivZ<auraraDYaTae PaNQaa NaaNYatataaezk==ar<aMa(= = ))

varramcravat puruea para pumn, viur rdhyate panth nnyat tat-toa-kraam
sandhi: (1) varrama-_cravat, (12) viu_rdhyate, (1) na_anyat, (8) tad-_toa
v<aaR[MaAacarvTaa Pauze<a By a person (purua) who follows the conduct (cra) in varrama
Par" PauMaaNa( ivZ<au" AaraDYaTae the Supreme Lord Viu is being worshiped.
Na ANYaTa( Tad(Taaezk==ar<aMa( PaNQaa" There is no other path (pathin) as means (kraa) for His (tad)
satisfaction (toa).
182
381
ATa" PauiM>aiRJa[ea v<aaR[Maiv>aaGaXa" ) SvNauiTaSYa DaMaRSYa Sa&iSaihRirTaaez<aMa(= = ))

ata pumbhir dvija-reh varrama-vibhgaa, svanuhitasya dharmasya sasiddhir hari-toaam
sandhi: (12) pumbhi_dvija, sasiddhi_hari
iJa[ea"
O brhmaas!
dvija-reha best of the twice-born
ATa" v<aaR[Maiv>aaGaXa" Therefore, according to varrama

PauiM>a" SvNauiTaSYa DaMaRSYa Sa&iSai" the perfection (sasiddhi)
of ones duty (dharma), well-
performed (su.anuhita) by men (pus)
hirTaaez<aMa(
is the satisfaction (toaa) of the Lord (Hari).

382
ra+aSaa" k==ilMaai[TYa JaaYaNTae b]YaaeiNazu ) oTPaaa b]a<aku= le baDaNTae [aei}aYaaNk*= XaaNa(= = ))

rkas kalim ritya jyante brahma-yoniu, utpann brhmaa-kule bdhante rotriyn kn
ra+aSaa" Devils (rkasa)

k==ilMa( Aai[TYa [after] taking shelter of kali-yuga
b]YaaeiNazu JaaYaNTae take birth in brhmaa families.
b]a<aku= le oTPaaa" Being raised in a brhmaa family (kula)
[aei}aYaaNa( k*= XaaNa( baDaNTae they trouble the learned (rotriya) and weak (ka).
183
Hinduism Sacraments
383
Ga>aaRDaaNa& Tau Pa[QaMa& TaTa" Pau&SavNa& SMa*TaMa( ) SaqMaNTaaeaYaNa& JaaTak==MaR NaaMaaNauXaaSaNaMa(= = )

garbhdhna tu prathama tata pusavana smtam, smantonnayana jta-karma nmnusanam
cU@ak*= iTa& v]TabNDa& vedv]TaaNYaXaezTa"== =))

c-kti vrata-bandha veda-vratny aeata
Ga>aaRDaaNaMa( Tau Pa[QaMaMa( SMa*TaMa(
The [saskra of] (1) garbhdhna is said to be the first
... for explanations see the list below
TaTa" Pau&SavNaMa( SaqMaNTaaeaYaNaMa( then come (2) pusavana, (3) smantonnayana

JaaTak==MaR NaaMaANauXaaSaNaMa( (5) jta-karma, (7) nma-karaa (nma-anusana)
cU@ak*= iTaMa( v]TabNDaMa( (11) c-karaa (c-kti), (14) upanayana (vrata-bandha)
vedv]TaaiNa AXaezTa" and completely the [four] Vedic observances.
veda-vrata a rite performed during the acquirement of the Vedas
384
YaSYaETae= _cTvair&XaTSa&Sk==ara" Sa b]a<a"== =)

yasyaite a-catvriat-saskr sa brhmaa
sandhi: (4,7) yasya_ete_aa-
YaSYa WTae AcTvair&XaTa( Sa&Sk==ara"

Sa" b]a<a" he is a brhmaa.
One who has these forty-eight saskras

385
MaaTaurGa]e= _iDaJaNaNa& iTaqYa& MaaEibNDaNae ) Ta*TaqYa& Yajdq+aaYaa& iJaSYa [uiTacaedNaaTa(= = ))

mtur agre dhijanana dvitya mauji-bandhane, ttya yaja-dky dvijasya ruti-codant
sandhi: (7,9) agre_adhijananam_dvityam_mauji, ttyam_yaja-dkym_dvijasya
AGa]e MaaTau" AiDaJaNaNaMa( First there is birth (adhijanana) (1) from a mother (mt)
iTaqYaMa( MaaEibNDaNae secondly (2) in initiation
mauji-bandhana binding the girdle of muja grass, symbol of initiation
Ta*TaqYaMa( [uiTacaedNaaTa( iJaSYa and thirdly, according to the Vedas (ruti), of that dvija
Yajdq+aaYaaMa( [there is birth] (3) in the initiation (dk) into yajas.
386
XarqrMaeTaaE Sa*JaTa" iPaTaa MaaTaa c >aarTa ) AacaYaRXaaSTaa Yaa JaaiTa" Saa SaTYaa SaaJaraMara== =))
arram etau sjata pit mt ca bhrata, crya-st y jti s saty sjarmar
sandhi: (1) s_ajar_amar
>aarTa O Yudhihira!
iPaTaa MaaTaa c Father (pit) and mother (mt)
WTaaE XarqrMa( Sa*JaTa" these two create the body (arra).
Yaa JaaiTa" AacaYaRXaaSTaa The birth (jti) [however]
which is ordained by the spiritual teacher
(crya),
Saa SaTYaa that (s) is true (saty)

Saa AJara AMara and that is unfading (a-jar) and immortal (a-mar).
184
387
Ta}a Yad( b]JaNMaaSYa MaaEibNDaNaiciTaMa( ) Ta}aaSYa MaaTaa Saaiv}aq iPaTaa TvacaYaR oCYaTae ))
tatra yad brahma-janmsya mauji-bandhana-cihnitam, tatrsya mt svitr pit tv crya ucyate
sandhi: (1) janma_asya, tatra_asya, (6) tu_crya
Ta}a Yad( ASYa b]JaNMa His brahma-janma (birth for the Veda)
MaaEibNDaNaiciTaMa( is symbolised by the mauji-bandhana
mauji- or mauj-bandhana binding the girdle of muja grass
Ta}a ASYa MaaTaa Saaiv}aq

iPaTaa Tau AacaYaR" oCYaTae
where his mother (mt) is said to be Gyatr (Svitr)

and the father (pit) the guru (crya).
388
b]a<aa" +ai}aYaa vEXYaaS}aYaae v<aaR iJaaTaYa"== =)

brhma katriy vaiys trayo var dvi-jtaya
b]a<aa" +ai}aYaa" vEXYaa" Brhmaas, katriyas and vaiyas

}aYa" v<aaR" iJaaTaYa" these three classes (vara) are twiceborn (dvi-jti, dvi-ja).
185
Hinduism Brhmaa
389
SaTYa& daNa& +aMaa XaqlMaaNa*Xa&SYa& TaPaae ga*<aa ) d*XYaNTae Ya}a NaaGaeNd] Sa b]a<a wiTa SMa*Ta"== =))
satya dna kam lam nasya tapo gh, dyante yatra ngendra sa brhmaa iti smta
sandhi: (9) satyam_dnam_kam, nasyam_tapo, (2) nga-_indra
NaaGawNd] O king of snakes (nga)!

SaTYaMa( daNaMa( +aMaa XaqlMa( Truthfulness (satya), charity (dna), forgiveness (kam), good conduct
(la)
AaNa*Xa&SYaMa( TaPa" ga*<aa kindness (nasya), penance (tapas) and compassion (gh)
Ya}a d*XYaNTae in whom (where) they are seen,
Sa" b]a<a" wiTa SMa*Ta" he is called a brhmaa.
390
MaE}aae b]a<a oCYaTae= = )

maitro brhmaa ucyate
MaE}a" b]a<a" oCYaTae
Who is friendly (maitra) [to all] he is called a brhmaa.

391
XaUd]YaaeNaaE ih JaaTaSYa Sau<aaNauPaiTaTa" ) vEXYaTv& l>aTae b]N+ai}aYaTv& TaQaEv c )

dra-yonau hi jtasya sad-gun upatihata, vaiyatva labhate brahman katriyatva tathaiva ca,
AaJaRve vTaRMaaNaSYa b]a<YaMai>aJaaYaTae ))

rjave vartamnasya brhmayam abhijyate
sandhi: (8) sat-_gun, (9) vaiyatvam_labhate, (4) tath_eva
b]Na( O brhmaa!
XaUd]YaaeNaaE ih JaaTaSYa Even born as a dra (in dra-yoni)
SaTa(Gau<aaNa( oPaiTaTa" [if] possessing good qualities (sat-gua)
vEXYaTvMa( l>aTae one gets vaiya-hood
+ai}aYaTvMa( TaQaa Wv c and also katriya-hood.
AaJaRve vTaRMaaNaSYa [And] for one living in honesty (rjava)
b]a<YaMa( Ai>aJaaYaTae results brhmaa-hood (brhmaya).
392
AaJaRv& b]a<ae Saa+aaCÛd]ae= _NaaJaRvl+a<a" ) GaaETaMaiSTviTa ivjaYa SaTYak==aMaMauPaaNaYaTa(= = ))

rjava brhmae skc chdro n-rjava-lakaa, gautamas tv iti vijya satyakmam upnayat
sandhi: (9) rjavam_brhmae, (7) chdro_an-rjava, (6) tu_iti
AaJaRvMa( Saa+aaTa( b]a<ae Honesty (rjava) is manifest in a brhmaa,

XaUd]" ANaaJaRvl+a<a" a dra is characterized by dishonesty (an-rjava).
Here dra refers to a low-class person.
wiTa ivjaYa Knowing this

GaaETaMa" Tau SaTYak==aMaMa( oPaaNaYaTa(
Gautama initiated Satyakma [as a brhmaa].

393
NaETadb]a<aae ivvu= MahRiTa== =) SaiMaDa& SaaEMYa Aahr== =) oPa Tva NaeZYae= = )

naitad a-brhmao vivaktum arhati, samidha saumya hara, upa tv neye
sandhi: (4) na_etad, (9) samidham_saumya
186
Ab]a<a" [Gautama said:] A non-brhmaa

WTad( ivvu= Ma( Na AhRiTa is not able to explain this.
SaaEMYa SaiMaDaMa( Aahr O gentle [Satyakma], bring the wood [for the fire sacrifice of initiation].
Tva oPa NaeZYae I will initiate you (upa neye I will lead you upwards >>> upa.nayana).
394
Aheirv Ga<aaqTa" SaaEihTYaaark==aidv ) ku= <aPaaidv c S}aq>YaSTa& deva b]a<a& ivdu"= = ))

aher iva gad bhta sauhityn narakd iva, kuapd iva ca strbhyas ta dev brhmaa vidu
sandhi: (8) gat_bhta, narakt_iva kuapt_iva, (9) tam_dev brhmaam_vidu
Ga<aaTa( >aqTa" Ahe" wv Who is afraid (bhta) of a crowd (gaa) as [he is] of a snake (ahi)
SaaEihTYaaTa( Nark==aTa( wv of sense gratification as of hell (naraka)
sauhitya (from su.hita) gratification
S}aq>Ya" ku= <aPaaTa( wv c and of [others] women (str) as of a corpse (kuapa),

TaMa( deva" b]a<aMa( ivdu" that one the gods (deva) consider as a brhmaa.
395
NaraMaezu SaveRzu Ya Wk==ae rMaTae MauiNa" ) ParezaMaNaNauDYaaYa&STa& deva b]a<a& ivdu"= = ))

dvandvrmeu sarveu ya eko ramate muni, parem an-anudhyyas ta dev brhmaa vidu
sandhi: (1) dvandva-_rmeu, (9) tam_dev brhmaam_vidu
MauiNa" That sage (muni)

Ya" SaveRzu NAaraMaezu
who in all [kinds of] pleasures (rma) of couples (dvandva)

... i.e., in which couples rejoice
Wk==" rMaTae
singly rejoices
... through his meditation
ParezaMa( ANaNauDYaaYaNa( not caring (an-anudhyyan) for [the joys of] others,
TaMa( deva" b]a<aMa( ivdu" that one the devas consider as a brhmaa.
396
JaNMaNaa JaaYaTae XaUd]" Sa&Sk==arai >aved( iJa" ) vedPaa#=aveiPa[ae b] JaaNaaTaqiTa b]a<a"== =))
janman jyate dra saskrd dhi bhaved dvija, veda-phd bhaved vipro brahma jntti brhmaa
sandhi: (8) saskrt_dhi bhavet_dvija, pht_bhavet_vipro, (1) jnti_iti
JaNMaNaa XaUd]" JaaYaTae By birth (janman) one is born a dra

Sa&Sk==araTa( ih iJa" >aveTa( by saskra one becomes twice-born (dvi-ja)
vedPaa#=aTa( ivPa[" >aveTa( by study (pha recitation) of the Vedas one becomes learned (vipra)
= third birth
b] JaaNaaiTa wiTa b]a<a"
[but only] one who knows the Supreme (brahma) is a brhmaa.

397
SPa*hYaaiMa iJaaiTa>Yaae Yaeza& b] Par& DaNaMa( ) Yaeza& SvPa]TYaYa" SvGaRSTaPa" SvaDYaaYaSaaDaNaMa(= = ))

sphaymi dvijtebhyo ye brahma para dhanam, ye sva-pratyaya svargas tapa svdhyyasdhanam
sandhi: (9) yem_brahma param_dhanam yem_sva
YaezaMa( ParMa( DaNaMa( b] Whose greatest wealth (dhana) is the Supreme (brahma)
YaezaMa( SvPa]TYaYa" SvGaR" whose heaven (svarga) is firm belief (pratyaya) in the self (sva)
TaPa" SvaDYaaYaSaaDaNaMa( and [whose] penance (tapas) is practice (sdhana) of study (svdhyya),
iJaaiTa>YaaMa( SPa*hYaaiMa those brhmaas (dvi-jti, dvi-ja) I like very much.
187
398
SadaePavqTaq cEv SYaaTSada biXa:aae iJa"== =)

sadopavt caiva syt sad baddha-ikho dvija
sandhi: (3) sad_upavt, (4) ca_eva
iJa" A brhmaa (dvija)

Sada oPavqTaq c Wv SYaaTa( should always (sad) wear sacred thread (upavta)
Sada biXa:a" and have his hair-tuft (ikh) always tied (baddha).
399
ADaqYaqr&Yaae v<aaR" Svk==MaRSQaa iJaaTaYa" ) Pa[b]UYaad( b]a<aSTveza& NaeTaraiviTa iNaYa"== =))

adhyras trayo var sva-karma-sth dvijtaya, prabryd brhmaas tv e netarv iti nicaya
sandhi: (8) prabryt_brhmaas, (6,9,2) tu_em_na_itarv
}aYa" iJaaTaYa" v<aaR" The three classes (vara) of twice-born (dvijti)

Svk==MaRSQaa" ADaqYaqrNa( while discharging their duties (sva-karma), let them study.
WzaMa( Tau But among these
b]a<a" Pa[b]UYaaTa( the brhmaa [alone] should teach
Na wTaraE [and] not the other two;
wiTa iNaYa" this is an established rule.
400
iva h vE b]a<aMaaJaGaaMa GaaePaaYa Maa XaeviDaSTae= _hMaiSMa )

ASaUYak==aYaaNa*Jave= _v]TaaYa Na Maa b]UYaa vqYaRvTaq TaQaa SYaaMa( ))
vidy ha vai brhmaam jagma gopya m evadhis te ham asmi
asyakynjave vratya na m bry vryavat tath sym
sandhi: (7) te_aham, (1,7) asyakya_anjave_avratya
iva h vE Learning (vidy) herself

b]a<aMa( AaJaGaaMa approached the brhmaa [and said]:
Maa GaaePaaYa Preserve me (m)!
gopya for gopaya (?)
AhMa( Tae XaeviDa" AiSMa I am your (te) treasure (evadhi).

ASaUYak==aYa ANa*Jave Av]TaaYa To one who is envious (asyaka), crooked or unprincipled
an-ju not straight, crooked; a-vrata not keeping vows
Maa Na b]UYaa do not reveal (speak) me (m).

TaQaa vqYaRvTaq SYaaMa( Then (tath) I will remain powerful (vryavat).
401
ADYaaPaNaMaDYaYaNa& YaJaNa& YaaJaNa& TaQaa ) daNa& Pa[iTaGa]h& cEv b]a<aaNaaMak==LPaYaTa(= = ))

adhypanam adhyayana yajana yjana tath, dna pratigraha caiva brhmanm akalpayat
sandhi: (9) adhyayanam_yajanam etc., (4) ca_eva
ADYaYaNaMa( ADYaaPaNaMa( (1) Studying (adhyayana), (2) teaching (adhypana)

YaJaNaMa( YaaJaNaMa( TaQaa (3) doing [his own] sacrifice (yajana), (4) officiating at a sacrifice of others
(yjana)
daNaMa( Pa[iTaGa]hMa( c Wv (5) charity (dna) and (6) accepting (pratigraha) [alms]
b]a<aaNaaMa( Ak==LPaYaTa( He (the Lord) assigned for brhmaas.
188
402
k==MaR ivPa]SYa YaJaNa& daNaMaDYaYaNa& TaPa"== =) Pa]iTaGa]hae= _DYaaPaNa& c YaaJaNa& ceiTa v*taYa"== =)
karma viprasya yajana dnam adhyayana tapa, pratigraho dhypana ca yjana ceti vttaya
sandhi: (9) yajanam_dnam etc., (7) pratigraho_adhypanam, (2) ca_iti
YaJaNaMa( daNaMa( ADYaYaNaMa( TaPa" (3) Yajana, (5) dna, (1) adhyayana, and penance (tapas)
ivPa]SYa k==MaR are the duty of a brhmaa (vipra);
Pa]iTaGa]h" ADYaaPaNaMa( c YaaJaNaMa( c (6) pratigraha, (2) adhypana, and (4) yjana
wiTa v*taYa" these are his means of livelihood (vtti).
403
Yaa}aaMaa}aPa[iSayQa| SvE" k==MaRi>arGaihRTaE" ) Ae= XaeNa XarqrSYa ku= vsTa DaNaSaYaMa( ))

ytr-mtra-prasiddhy-artha svai karmabhir a-garhitai, a-kleena arrasya kurvta dhana-sacayam
sandhi: (5,9) prasiddhi-_artham_svai
TaaMa*Taa>Yaa& Jaqvetau Ma*TaeNa Pa[Ma*TaeNa va ) SaTYaaNa*Taa>YaaMaiPa va Na v*tYaa k==dacNa ))

tmtbhym jvet tu mtena pramtena v, satyntbhym api v na va-vtty kadcana
sandhi: (1) ta-_amtbhym, satya-_antbhym
XarqrSYa Yaa}aaMaa}aPa[iSaiAQaRMa(
For accomplishing (prasiddhi) the bare subsistence (ytr) of the
body
SvE" AGaihRTaE" k==MaRi>a" by his prescribed (sva own) blameless (a-garhita) duties (karman)
Ae= XaeNa without fatique (a-klea)
DaNaSaYaMa( ku= vsTa he should do accumulation (sacaya) of wealth (dhana).
TaAMa*Taa>YaaMa( Tau JaqveTa( He should live by gleaning grain and by donations
ta truth, gleaning grain, i.e., gather leftover grain after a harvest; amta ambrosia,
what is given unasked
Ma*TaeNa Pa[Ma*TaeNa va
or by begging and agriculture

mta [like] death, begging; pra.mta what causes the death of many beings,
agriculture
SaTYaANa*Taa>YaaMa( AiPa va
or even by commerce
satya-anta truth and falsehood, commerce and money-lending
v*tYaa Na k==dacNa
but never by paid service.

va-vtti dog-subsistence, paid service
404
AXa==" +a}aDaMaeR<a vEXYaDaMaeR<a vTaRYaeTa( ) k*= izGaaer+YaMaaSQaaYa VYaSaNae v*itaSaYae= = ))

a-akta katra-dharmea vaiya-dharmea vartayet, ki-go-rakyam sthya vyasane vtti-sakaye
... XaUd]DaMaaR Yada Tau SYaatada PaTaiTa vE iJa"== =)

dra-dharm yad tu syt tad patati vai dvija
VYaSaNae v*itaSaYae In misfortune (vyasana), when his lifelihood (vtti) is destroyed

+a}aDaMaeR<a AXa==" and when unable [to live even] by government service (katra-dharma),
k*= izGaaer+YaMa( AaSQaaYa [then] taking to agriculture (ki) and tending cattle (go-rakya)
vEXYaDaMaeR<a vTaRYaeTa( he may live by business (vaiya-dharma); ...
Yada Tau XaUd]DaMaaR SYaaTa( but when he becomes one who does payed service (dra-dharma)
Tada iJa" PaTaiTa vE then the brhmaa certainly falls.
405
b]a<a" +ai}aYaTv& ih YaaiTa XaS}aSaMauMaaTa(= = )
189
brhmaa katriyatva hi yti astra-samudyamt

sandhi: (9) katriyatvam_hi
XaS}aSaMauMaaTa( By taking up arms (astra) [to attack others]

b]a<a" +ai}aYaTvMa( ih YaaiTa a brhmaa attains katriya-hood.
406
Naarq Tau PaTYa>aave vE devr& ku= Tae PaiTaMa( ) Pa*iQavq b]a<aala>ae +ai}aYa& ku= Tae PaiTaMa(= = ))
nr tu paty-a-bhve vai devara kurute patim, pthiv brhmalbhe katriya kurute patim
sandhi: (5) pati-_a-bhve, (9) devaram_kurute, (1) brhmaa-_albhe, (9)
katriyam_kurute
Naarq Tau [As] a women

PaiTaA>aave at the death (a-bhva absence) of her husband (pati)
devrMa( PaiTaMa( ku= Tae she makes the brother-in-law (devara) her husband (pati),
... the husbands [younger] brother
Pa*iQavq [similarly] the earth

b]a<aAla>ae not obtaining the brhmaa
... for her lord, because wise men (brhmaas) are not interested in ruling the world
+ai}aYaMa( PaiTaMa( ku= Tae
she makes the katriya her lord (pati).

407
AMaeDa& GavalM>a& SaYaaSa& PalPaETa*k= Ma( ) devre<a SauTaaeTPaita& k==laE Pa ivvJaRYaeTa(= = ))

ava-medha gavlambha sannysa pala-paitkam, devarea sutotpatti kalau paca vivarjayet
sandhi: (1) gava-_lambha, (3) suta-_utpatti
AMaeDaMa( Horse (ava) sacrifice (medha)

GavAalM>aMa( cow (go) sacrifice
lambha touching, sacrifice
SaYaaSaMa( [karma-] sannysa

PalPaETa*k= Ma( offering meat (pala) to the pits
devre<a SauTaoTPaitaMa( and [a woman] begetting a child (sta) with the brother-in-law (devara)
... when her husband dies
k==laE Pa ivvJaRYaeTa(
in kali-yuga (kali) one should avoid [these] five [activities].

408
k]= Tau& SaMaaPYa Tau Tada NYaaYaTa" PauzzR>a" ) iTvG>Yaae ih ddaE raJaa Dara& Taa& ku= lvDaRNa"== =))
kratu sampya tu tad nyyata puruarabha, tvigbhyo hi dadau rj dhar t kula-vardhana
sandhi: (9) kratum_sampya, dharm_tm_kula
k]= TauMa( SaMaaPYa Tau And after concluding the sacrifice (kratu)
Tada Pauzz>a" ku= lvDaRNa" raJaa then King [Daaratha], best of men and perpetuator of his line
(kula)
NYaaYaTa" as is proper
TaaMa( DaraMa( that earth (dhar)
iTvG>Ya" ih ddaE he gave to the priests (tvik).
409
SvMaev b]a<aae >aue Sv& vSTae Sv& ddaiTa c ) GauihR SavRv<aaRNaa& JYae" ]e vE iJa"== =))
svam eva brhmao bhukte sva vaste sva dadti ca, gurur hi sarva-varn jyeha reha ca vai
dvija
190
sandhi: (9) svam_vaste svam_dadti, varnm_jyeha
b]a<a" SvMa( Wv >aue A brhmaa eats his own [food]

SvMa( vSTae wears (vaste) his own [cloth]
SvMa( ddaiTa c and gives his own [as charity].
... although he does not produce them
SavRv<aaRNaaMa( iJa" Of all classes (vara), the brhmaa (dvija)

Gau" ih JYae" ]e" c vE is the authority (guru), first-born (jyeha) and foremost (reha).
410
[uTav*tae ividTvaSYa v*ita& DaMYaa| Pa[k= LPaYaeTa( ) Sa&r+aeTSavRTaENa& iPaTaa Pau}aiMavaerSaMa( ))

ruta-vtte viditvsya vtti dharmy prakalpayet, saraket sarvata caina pit putram ivorasam
sandhi: (1) viditv_asya, (9) vttim_dharmym_prakalpayet, (4,9) ca_enam_pit, (3)
iva_urasam
ASYa [uTav*tae ividTva [After] ascertaining his learning (ruta) and conduct (vtta)
DaMYaaRMa( v*itaMa( Pa[k= LPaYaeTa( he (the king) should provide a subsistence (vtti) in accordance with dharma
SavRTa" c WNaMa( Sa&r+aeTa( and he should protect him in every way (sarvatas)
iPaTaa orSaMa( Pau}aMa( wv as a father (pit) [protects] his beloved (uras bossom) child.
411
b]a<aaQa| ih SaveRza& XaS}aGa]h<aiMaZYaTae )

brhmartha hi sarve astra-grahaam iyate
sandhi: (1,9) brhmaa-_artham_hi, (9) sarvem_astra
b]a<aAQaRMa( ih For the sake of the brhmaas

XaS}aGa]h<aMa( to take up arms (astra)
SaveRzaMa( wZYaTae is prescribed (known) for all.
412
SavR}aaS%ilTaadeXa" SaqPaEk= d<@Da*k(= ) ANYa}a b]a<aku= ladNYa}aaCYauTaGaae}aTa"== =))

sarvatrskhalitdea sapta-dvpaika-daa-dhk, anyatra brhmaa-kuld anyatrcyuta-gotrata
sandhi: (1) sarvatra-_askhalita-_dea, (4) dvpa-_eka, (8,1) kult_anyatra_acyuta
SavR}a AS%ilTaAadeXa" His order (dea) being everywhere unimpeded (a-skhalita)

SaqPaWk==d<@Da*k(= He (King Pthu) was the sole (eka) ruler (daa-dhk) of the world
sapta-dvpa seven islands, the world with all continents
ANYa}a b]a<aku= laTa(
except for the brhmaas
brhmaa-kula the family of a brhmaa
ANYa}a ACYauTaGaae}aTa"
and except for devotees.

acyuta-gotra the family of the Lord (Acyuta), devotees and saints
413
Ab]a<aaNaa& ivtaSYa SvaMaq raJaeiTa vEidk==Ma( ) b]a<aaNaa& c Yae ke= icik==MaRSQaa >avNTYauTa== =))
a-brhman vittasya svm rjeti vaidikam, brhman ca ye kecid vikarma-sth bhavanty uta
sandhi: (9) a-brhmanm_vittasya, (2) rj_iti, (9) brhmanm_ca, (5) bhavanti_uta
Ab]a<aaNaaMa( ivtaSYa Of the wealth (vitta) of non-brhmaas

raJaa SvaMaq the king (rjan) is the master (svmin),
b]a<aaNaaMa( c and also of [the wealth of] all [so-called] brhmaas
Yae ke= icd( ivk==MaRSQaa" >aviNTa oTa the rare ones who are situated in sinful work (vikarma).
wiTa vEidk==Ma(
191
This is the opinion of the Vedas.

414
b]a<ae>Ya" k==radaNa& Na ku= YaaRTa(= = ) Tae ih rajae DaMaRk= rda"== =)

brhmaebhya kardna na kuryt, te hi rjo dharma-kara-d
sandhi: (9) kardnam_na
b]a<ae>Ya" From brhmaas

k==rAadaNaMa( Na ku= YaaRTa( he (the king) should not take (dna) tax (kara)
Tae ih raj" DaMaRk==rda" [because] they give to the king tax in the form of [their] merit (dharma).
415
Ak==r" ]aei}aYaae raJaPauMaaNaQa Pa]v]iJaTa ...== =)

a-kara rotriyo rja-pumn atha pravrajita- ...
Ak==r" Free from tax (kara)

]aei}aYa" raJaPauMaaNa( is a brhmaa (rotriya), a government servant (rja-pus man of the king)
AQa Pa]v]iJaTa and a mendicant (pravrajita who has gone away), [and others] ...
416
A]aei}aYaa" SavR Wv SaveR caNaaihTaaGNaYa" ) TaaNSavaRNDaaiMaRk= ae raJaa bil& ivi& c k==arYaeTa(= = ))

a-rotriy sarva eva sarve cnhitgnaya, tn sarvn dhrmiko rj bali vii ca krayet
sandhi: (1) ca_anhita-_agnaya, (9) balim_viim_ca
SaveR Wv A]aei}aYaa" All those [brhmaas] who are not learned (a-rotriya)
SaveR c ANaaihTaAGNaYa" and all those who have not entertained (an-hita) a sacrificial fire (agni),
TaaNa( SavaRNa( all those
DaaiMaRk= " raJaa a religious king
bilMa( iviMa( c k==arYaeTa( should compel (krayet) to tax (bali) and forced service (vii).
417
Av]Taa NaDaqYaaNaa Ya}a >aE+acra iJaa" ) Ta& Ga]aMa& d<@Yaed]aJaa caEr>au= Padae ih Sa"== =))
a-vrat hy an-adhyn yatra bhaika-car dvij, ta grma daayed rj caura-bhukta-pado hi sa
sandhi: (5) hi_an-adhyn, (9,8) tam_grmam_daayet_rj
... Ya k==aMaYaae hSTaq Ya cMaRMaYaae Ma*Ga" ) Ya ivPa]ae= _NaDaqYaaNaS}aYaSTae NaaMaDaark==a"== =))

ya ca khamayo hast ya ca carmamayo mga, ya ca vipro nadhynas trayas te nma-dhrak
sandhi: (7) vipro_anadhynas
Av]Taa" ih ANaDaqYaaNaa" iJaa" Unprincipled brhmaas (dvija) who do not study (an-adhyna)
Ya}a >aE+acra" where they live by begging (bhaika)
raJaa TaMa( Ga]aMaMa( d<@YaeTa( the king (rjan) should punish that village (grma),
Sa" caEr>au= Pad" ih because it is a place (pada) where robbers (caura) are supported (bhukta). ...
Ya" c hSTaq k==aMaYa" An elephant (hastin) which is made of wood (kha)
Ya" c Ma*Ga" cMaRMaYa" a deer (mga) which is made of leather (carma)
Ya" c ivPa]" ANaDaqYaaNa" and a brhmaa (vipra) who is not studying (an-adhyna),
}aYa" Tae NaaMaDaark==a" those three bear only the [respective] name (nman).
418
AJauRNa" SahSaajaYa hrehaRdRMaQaaiSaNaa ) Mai<a& Jahar MaUDaRNYa& iJaSYa SahMaUDaRJaMa(= = ))

arjuna sahasjya harer hrdam athsin, mai jahra mrdhanya dvijasya saha-mrdhajam
sandhi: (1) sahas_jya, atha_asin, (9) maim_jahra mrdhanyam_dvijasya
192
... vPaNa& d]iv<aadaNa& SQaaNaaiaYaaRPa<a& TaQaa ) Wz ih b]bNDaUNaa& vDaae NaaNYaae= _iSTa dEihk=="= = ))
vapana dravidna sthnn nirypaa tath, ea hi brahma-bandhn vadho nnyo sti daihika
sandhi: (9,1) vapanam_dravia-_dnam_sthnn nirypaam_tath, (9)
bandhnm_vadho, (1,7) na_anyo_asti
SahSaa hre" hadRMa( AajaYa
[After] immediately knowing the intention (hrda) of the Lord (Hari)

hrda relating to the heart
AQa AJauRNa" AiSaNaa then Arjuna with the sword

SahMaUDaRJaMa( iJaSYa Mai<aMa( Jahar he took the
jewel together with the hair of the brhmaa
[Avatthm]. ...
vPaNaMa( d]iv<aAadaNaMa( Shaving, taking away (dna) wealth

TaQaa SQaaNaaTa( iNaYaaRPa<aMa( and driving [him] from the residential place
Wz" ih b]bNDaUNaaMa( vDa" this only is the punishment for degraded brhmaas.
ANYa" dEihk==" Na AiSTa There is no other corporal [punishment].
193
Hinduism Katriya
419
k]= VYaay wv >aUTaaNaaMadaNTae>Ya" Sada >aYaMa( ) Taeza& ivPa]iTazeDaaQa| raJaa Sa*" SvYaM>auva== =))
kravydbhya iva bhtnm a-dntebhya sad bhayam, te vipratiedhrtha rj sa svayambhuv
sandhi: (1) kravya-_adbhya, (9,1) tem_vipratiedha-_artham_rj
k]= VYaAy" wv AdaNTae>Ya"
From uncontrolled men (a-dnta) who are like carnivorous animals

kravya-ad meat-eater, a meat-eating animal
>aUTaaNaaMa( Sada >aYaMa( there is constant (sad) danger (bhaya) for all beings (bhta).
TaezaMa( ivPa]iTazeDaAQaRMa( For their protection (vipratiedha)
SvYaM>auva raJaa Sa*" the king (rjan) was created by Brahm (svayam-bh the self-born one).
420
b]a<aaNaa& +aTa}aa<aataTa" +ai}aYa oCYaTae )

brhman kata-trt tata katriya ucyate
sandhi: (9) brhmanm_kata
b]a<aaNaaMa( +aTa}aa<aaTa( Because of protecting the brhmaas from injury (kata)

TaTa" +ai}aYa" oCYaTae therefore he (the king) is called katriya.
421
SavRvedMaYaae ivPa[" SavRdevMaYaae Na*Pa" )

sarva-vedamayo vipra sarva-devamayo npa
ivPa[" SavRvedMaYa" [As] the brhmaa (vipra) is the embodiment of all knowledge (Veda)
Na*Pa" SavRdevMaYa" so the king (npa) is the embodiment of all devas.
... the guardians of this world
422
YaiSMaN>aYaaidRTa"== SaMYak(= = =+aeMa&= =ivNdTYaiPa== +a<aMa(= =)= =Sa== SvGaRiJataMaae= _SMaak&= = =SaTYaMaeTad(= =b]vqiMa== Tae= = ))
yasmin bhayrdita samyak kema vindaty api kaam, sa svarga-jittamo smka satyam etad bravmi te
sandhi: (1) bhaya-_ardita, (9,5) kemam_vindati_api, (7) jittamo_asmkam_satyam
>aYaAidRTa" One afflicted with fear (bhaya)

+a<aMa( AiPa SaMYak(= +aeMaMa( complete protection (kema) even for a moment (kaa)
YaiSMaNa( ivNdiTa in whom (yasmin) he finds (enjoys),
Sa" ASMaak==Ma( SvGaRiJataMa" he is the best of us [katriyas] who are winning heaven (svarga-jit).
WTad( Tae SaTYaMa( b]vqiMa I tell this truly to you.
423
YaENaMauTPaadYaTae YaENa& }aaYaTae >aYaaTa( ) YaaSYa ku= Tae v*ita& SaveR Tae iPaTarS}aYa"== =))
ya cainam utpdayate ya caina tryate bhayt ya csya kurute vtti sarve te pitaras traya
sandhi: (4) ca_enam, (4,9) ca_enam_tryate, (1) ca_asya, (9) vttim_sarve
Ya" c WNaMa( oTPaadYaTae One who procreates him

Ya" c WNaMa( >aYaaTa( }aaYaTae one who rescues him from danger (bhaya)
Ya" c ASYa v*itaMa( ku= Tae and one who gives his means of livelihood (vtti)
Tae }aYa" SaveR iPaTar" those three are all [his] fathers (pit).
424
oNMaYaaRde Pa]v*tae Tau dSYaui>a" Sare k*= Tae ) SaveR v<aaR Na duZYaeYau" XaS}avNTaae YauiDair== =))
unmaryde pravtte tu dasyubhi sakare kte, sarve varn na duyeyu astravanto yudhihira
194
YauiDair O Yudhihira!
oNMaYaaRde Pa]v*tae Tau But when upheaval (unmaryda) prevails
dSYaui>a" Sare k*= Tae and chaos (sakara) is done by robbers (dasyu),
XaS}avNTa" SaveR v<aaR" when [at that time] all social classes (varas) take up arms (astra)
Na duZYaeYau" they will not commit sin.
425
Pa[JaaNaa& r+a<a& daNaiMaJYaaDYaYaNaMaev c ) ivzYaeZvPa[Sai== +ai}aYaSYa SaMaaidXaTa(= = ))

prajn rakaa dnam ijydhyayanam eva ca, viayev a-prasakti ca katriyasya samdiat
sandhi: (9) prajnm_rakaam_dnam, (1) ijy_adhyayanam, (6) viayeu_a-prasakti
Pa[JaaNaaMa( r+a<aMa( The protection (rakaa) of people (praj)

daNaMa( wJYaa ADYaYaNaMa( Wv c charity (dna), sacrifice (ijy), study (adhyayana)
ivzYaezu APa[Sai==" c and non-attachment (a-prasakti) to sensual pleasures (viaya)
+ai}aYaSYa SaMaaidXaTa( He (the Lord) prescribed for a katriya.
426
SaaMaaNYaTaae Ta& caErESTaE daTSvYa& Na*Pa" ) caErr+aaiDak==air>Yaae raJaaiPa TaMaaPanuYaaTa(= = ))

smnyato hta caurais tad vai dadyt svaya npa, caura-rakdhikribhyo rjpi htam pnuyt
sandhi: (3) a-aktena_upajvata
SaaMaaNYaTa" caErE" TaMa( Generally, what is stolen by thieves (caura)

Tad( vE SvYaMa( Na*Pa" daTa( that the king himself has to make good (give).
... to the owner
caErr+aAiDak==air>Ya"
From his police officers

... from their saleries
caura-raka-adhikrin who supervises the protection from theft, a police officer
raJaa AiPa TaMa( AaPanuYaaTa(
the king can also take [the value of] what is stolen.
427
ADaMaR" +ai}aYaSYaEz Yad( VYaaiDaMar<a& Ga*he )

a-dharma katriyasyaia yad vydhi-maraa ghe
sandhi: (4) katriyasya_ea
Yad( Ga*he VYaaiDaMar<aMa( If there is death (maraa) from a disease (vydhi) at home (gha)
Wz" +ai}aYaSYa ADaMaR" it is a sin (a-dharma) for a katriya.
... a katriya should die in his duty
428
>aUiMareTaaE iNaiGariTa SaPaaeR iblXaYaaiNav ) raJaaNa& caivraear& b]a<a& caPa]vaiSaNaMa(= = ))

bhmir etau nigirati sarpo bila-ayn iva, rjna cviroddhra brhmaa cpravsinam
sandhi: (9,1) rjnam_ca_aviroddhram_brhmaam_ca_apravsinam
>aUiMa" WTaaE iNaiGariTa The earth (bhmi) devours these two

SaPaR" iblXaYaaNa( wv as a snake (sarpa) [devours] mice
bila-aya who lives in a hole, a mouse
AivraearMa( raJaaNaMa( c a king (rjan) who is not resisting

APa]vaiSaNaMa( b]a<aMa( c and a brhmaa who does not leave home [out of attachment].
a-pravsa who is not abroad
195
429
Ya}aad*& >aYa& b] Pa]JaaNaa& XaMaYaTYauTa ) d*& c raJaa bahu>Yaa& Tad]aJYa& Sau:aMaeDaTae= = ))

yatrda bhaya brahma prajn amayaty uta, da ca rj bhubhy tad rjya sukham edhate
sandhi: (1,9) yatra_adam_bhayam_brahma, (9,5) prajnm_amayati_uta, (9)
dam_ca etc.
Ya}a Pa]JaaNaaMa( Ad*Ma( >aYaMa(
Where the invisible danger (bhaya) for the inhabitants (praj)

a-da unseen, invisible
b] XaMaYaiTa oTa the brhmaa (brahma) pacifies

d*Ma( c and the visible [danger]
raJaa bahu>YaaMa( the king [pacifies] with his arms (bhu),
Tad( raJYaMa( Sau:aMa( WDaTae that kingdom (rjya) enjoys happiness (sukha).
430
k==alae= =va== k= ar<a&= =rajae= =raJaa== va== k= alk==ar<aMa(= =)= =wiTa== Tae= =Sa&XaYaae= =Maa== >aUd]aJaa== k= alSYa== k= ar<aMa(= =))
klo v kraa rjo rj v kla-kraam, iti te saayo m bhd rj klasya kraam
sandhi: (9) kraam_rjo
k==al" va raj" k==ar<aMa( Whether the age (kla) is the cause (kraa) of a king (rjan)
raJaa va k==alk==ar<aMa( or the king is the cause of the age
wiTa Tae Sa&XaYa" Maa >aUTa( this should not be your doubt (saaya)
raJaa k==alSYa k==ar<aMa( the king is the cause of the age.
431
}aEive>YaYaq&= =iva&= =d<@NaqiTa&= =c= =XaaTaqMa(= =)= =AaNvqi+ak==I&= =caTMaiva&= =vaTaaRrM>aa&= =laek= Ta" ))
traividyebhyas tray vidy daa-nti ca vatm, nvkik ctma-vidy vrtrambh ca lokata
sandhi: (9) traym_vidym_daa-ntim_ca, (9,1) nvkikm_ca_tma-vidym_vrt_rambh
}aEive>Ya" From those versed in the Vedas (traividya) [the prince should learn]
}aYaqMa( ivaMa( the threefold Veda (tray vidy)
XaaTaqMa( d<@NaqiTaMa( c plus the eternal [science of] politics
daa-nti the policy of punishment (daa), politics
AaNvqi+ak==IMa( logic (nvkik = nyya)

AaTMaivaMa( c and knowledge of the self (tman),
laek= Ta" and from the people [he should learn]
vaTaaRAarM>aaNa( c [all kinds of] business (vrt-rambha).
432
Yaui==XaaS}a& c Tae jeYa& XaBdXaaS}a& c >aarTa ) GaaNDavRXaaS}a& c k==la" PairjeYaa NaraiDaPa== =))
yukti-stra ca te jeya abda-stra ca bhrata, gndharva-stra ca kal parijey nardhipa
sandhi: (9) stram_ca, jeyam_abda-stram_ca, stram_ca
NaraiDaPa >aarTa O King Yudhihira!

Yaui==XaaS}aMa( c Logic (yukti-stra the science of argument)
XaBdXaaS}aMa( c grammar (abda-stra the science of words)
GaaNDavRXaaS}aMa( c and music (gndharva-stra the science of music)
Tae jeYaMa( should be known to you.
k==la" PairjeYaa" And the [64] arts (kal) should be known.
196
433
bilzeNa XauLke= Na d<@eNaaQaaParaiDaNaaMa( ) XaaS}aNaqTaeNa ilPSaeQaa veTaNaeNa DaNaaGaMaMa(= = ))

bali-ahena ulkena daenthpardhinm, stra-ntena lipseth vetanena dhangamam
sandhi: (1) daena_atha_apardhinm, dhana-_gamam
bilzeNa XauLke= Na With (1) a sixth [of the produce] as tax (bali), with (2) toll (ulka)
AQa AParaiDaNaaMa( d<@eNa and with (3) the fine (daa) for offenders
XaaS}aNaqTaeNa veTaNaeNa with [such] an income (vetana) according to the scriptures
DaNaAaGaMaMa( ilPSaeQaa" you should long for accession of wealth (dhana).
434
ODaiX^Natau Yaae DaeNva" +aqraQaqR Na l>aeTPaYa" ) Wv& ra\MaYaaeGaeNa Paqi@Ta& Na ivvDaRTae= = ))

dha chindyt tu yo dhenv krrth na labhet paya, eva rram a-yogena pita na vivardhate
sandhi: (1) kra-_arth, (9) evam_rram, pitam_na
Ya" Tau +aqrAQaqR If one who desires milk (kra)

DaeNva" ODa" i^NaTa( would cut off the udder (dhas) of the cow (dhenu),
PaYa" Na l>aeTa( he would not get milk (payas).
WvMa( Similarly
AYaaeGaeNa Paqi@TaMa( ra\Ma( a kingdom (rra) when afflicted (pita) improperly (a-yogena)
Na ivvDaRTae does not flourish.
435
k==ak==aNa( iXaiLPaNaEv XaUd]a&aTMaaePaJaqivNa" ) WkE= k&= k==arYaeTk==MaR MaaiSa MaaiSa MahqPaiTa" ))

krukn ilpina caiva dr ctmopajvina ekaika krayet karma msi msi mah-pati
sandhi: (4) ca_eva, (1,3) ca_tma-_upajvina, (4,9) eka-_ekam_krayet
k==ak==aNa( iXaiLPaNa" c Wv Mechanics, craftsmen (ilpin)

AaTMaoPaJaqivNa" XaUd]aNa( c and workers (dra) who live by their own [work]
Wk==Wk==Ma( MaaiSa MaaiSa once every month (ms = msa)
MahqPaiTa" k==MaR k==arYaeTa( the king (mah-pati) should engage them in [his own] work.
197
Hinduism Government
436
SvaMYaMaaTYaaE Paur& ra\& k==aeXad<@aE SautaQaa ) Sa Pa[k*= TaYaae eTaa" Saa& raJYaMauCYaTae ))
svmy-amtyau pura rra koa-daau suht tath, sapta praktayo hy et saptga rjyam ucyate
sandhi: (5) svmi-_amtyau, (9) puram_rram_koa, (8) suhd_tath, (5) hi_et, (1,9)
sapta-_agam_rjyam
SaaNaa& Pa[k*= TaqNaa& Tau raJYaSYaaSaa& YaQaa==MaMa( ) PaUv| PaUv| GauTar& JaaNaqYaad( VYaSaNa& MahTa( ))
saptn praktn tu rjyasys yath-kramam, prva prva gurutara jnyd vyasana mahat
sandhi: (9) saptnm_praktnm_tu, (1,9) rjyasya_asm_yath, (9,8)
prvam_prvam_gurutaram_jnyt_vyasanam mahat
SvaiMaAMaaTYaaE PaurMa( ra\Ma(
(1) King (svmin), (2) minister (amtya), (3) capital (pura), (4) province
rra kingdom
k==aeXad<@aE Saud( TaQaa (5) treasury (koa), (6) army (daa) and (7) the ally (suhd)
WTaa" ih Sa Pa[k*= TaYa" these are the seven (sapta) constituents (prakti),
raJYaMa( SaAMa( oCYaTae [hence] a kingdom (rjya) is called of seven (sapta) limbs (aga).
AaSaaMa( SaaNaaMa( Among these (sm) seven (sapta)
raJYaSYa Pa[k*= TaqNaaMa( Tau constituents (prakti) of a kingdom (rjya)
YaQaa==MaMa( PaUvRMa( PaUvRMa( in this order each earlier (prva)
GauTarMa( JaaNaqYaaTa( one should know to be more important (guru.tara)
MahTa( VYaSaNaMa( and [its destruction] a great danger (vyasana).
437
Ga]aMaSYaaiDaPaiTa" k==aYaaeR dXaGa]aMYaaSTaQaa Par" ) iGau<aaYaa" XaTaSYaEv& SahSYa c k==arYaeTa(= = ))

grmasydhipati kryo daa-grmys tath para, dvi-guy atasyaiva sahasrasya ca krayet
sandhi: (1) grmasya_adhipati, (4,9) atasya_evam_sahasrasya
Ga]aMaSYa AiDaPaiTa" A headman (adhipati) of each village (grma)

k==aYaR" is to be appointed
TaQaa Par" dXaGa]aMYaa" and above him headmen of ten (daa) villages.
iGau<aaYaa" [And headmen] of 20 (dvi-gua two times)
XaTaSYa SahSYa c of hundred and thousand [villages]
WvMa( k==arYaeTa( he should thus appoint.
438
XaMaVYaaYaaMaYaaeYaaeRiNa" za@(Gau<YaMa(= = )
ama-vyymayor yoni guyam
XaMaVYaaYaaMaYaae" YaaeiNa" The source (yoni) of peace (ama) and industry (vyyma)
za@(Gau<YaMa(= is the sixfold policy (guya).
439
SaiNDaivGa]haSaNaYaaNaSa&]YaEDaq>aava" za@(Gau<YaiMaTYaacaYaaR"= = )
sandhi-vigrahsana-yna-saraya-dvaidh-bhv guyam ity cry
sandhi: (1) vigraha_sana, (5) iti_cry
198
SaiNDaivGa]hAaSaNaYaaNaSa&]YaEDaq>aava"
Truce (sandhi), war (vigraha), maintaining a position
(sana halting), preparing for an attack (yna marching), allience (saraya surrender)
and dividing ones force (dvaidh-bhva)
za@(Gau<YaMa( wiTa AacaYaaR"
is the sixfold policy, the teachers (crya) declare.

440
Na Saae= _iSTa NaaMa daNaeNa vXaGaae Yaae Na JaaYaTae ) daNavaNaev Xa==aeiTa Sa&hTaaN>aeidTau& ParaNa(= = ))
na so sti nma dnena vaa-go yo na jyate, dnavn eva aknoti sahatn bheditu parn
sandhi: (7) so_asti
Sa" Na AiSTa NaaMa Perhaps that [person] does not exist

Ya" daNaeNa vXaGa" Na JaaYaTae who is not brought under control by a gift/bribe (dna).
ParaNa( Sa&hTaaNa( The most strong alliances (sahata)
sahata struck together, composite
daNavaNa( >aeidTauMa( Xa==aeiTa Wv
the giver is able to severe.

441
SaaMNaa daNaeNa >aedeNa SaMaSTaErQava Pa*Qak(= ) ivJaeTau& Pa[YaTaeTaarqa YaueNa k==dacNa ))

smn dnena bhedena samastair athav pthak, vijetu prayatetrn na yuddhena kadcana
sandhi: (9,1) vijetum_prayateta_arn
SaaMNaa daNaeNa >aedeNa By (1) conciliation (sman), (2) gift (dna) and (3) [sowing] dissension (bheda)
SaMaSTaE" AQava Pa*Qak(= either conjointly (samastai by all) or separately (pthak)
ArqNa( ivJaeTauMa( Pa[YaTaeTa he should try (prayateta) to conquer the enemies (ari),
YaueNa Na k==dacNa [and] never by (4) fight (yuddha).
442
YauMautarMauCYaTae= = )
yuddham uttaram ucyate
YauMa( (4) Fighting (yuddha)

otarMa( oCYaTae is said to be the ultimate (uttama) [means].
443
d<@STvGaiTak==a GaiTa"== =)
daas tv a-gatik gati
sandhi: (6) tu_agatik
d<@" Tau And (4) fighting (daa)

AGaiTak==a GaiTa" is the means (gati) when there is no [other] means (a-gatika).
444
Mata& Pa[MataMauNMata& Sau& bal& iYa& Ja@Ma( ) Pa[Paa& ivrQa& >aqTa& Na irPau& hiNTa DaMaRivTa(= = ))
matta pramatta unmatta supta bla striya jaam, prapanna viratha bhta na ripu hanti
dharma-vit
sandhi: (9) mattam_pramattam ...
MataMa( Pa[MataMa( oNMataMa( Who is intoxicated (matta), inattentive (pramatta), insane (unmatta)
SauMa( balMa( iYaMa( asleep (supta), infantine (bla), female (striya)
Ja@Ma( Pa[PaaMa( ivrQaMa( >aqTaMa( foolish (jaa), surrendered (prapanna), without chariot (vi.ratha), or
afraid (bhta)
irPauMa(
[such] an enemy (ripu)
DaMaRivd( Na hiNTa
a knower of dharma does not kill.

445
raJaa Pa[aPYa ivdeXa& Tau deXaacar& ih PaalYaeTa( ) devaNaa& PaUJaNa& ku= YaaRa iC^NaTaaYaMa}a Tau= = )
rj prpya videa tu decra hi playet, devn pjana kuryn na cchindyt yam atra tu
NaavMaNYaeTa TaeXYaaNaaGaTYa SvPaur& PauNa"== =))

nvamanyeta tad-deyn gatya sva-pura puna
sandhi: (9) videam_tu, (1,9) dea-_cram_ hi, (9) devnm_pjanam_kuryn, (1)
na_avamanyeta, (9) sva-puram_puna
ivdeXaMa( Tau Pa[aPYa [After] conquering a foreign country (videa)

raJaa deXaAacarMa( ih PaalYaeTa( the king (rjan) should protect the local customs (cra)
devaNaaMa( PaUJaNaMa( ku= YaaRTa( he should do the worship (pjana) of the [local] gods (deva)
A}a Tau AaYaMa( Na i^NaTa( and not cut its income (ya),
... the income of the temples from their properties
Tad(deXYaaNa( Na AvMaNYaeTa he should not insult its (the countrys) inhabitants

PauNa" SvPaurMa( AaGaTYa [and after] returning again to his capital, ...
446
MaN}aMaUl& c ivJaYaMa(= = )
mantra-mla ca vijayam
sandhi: (9) -mlam_ca
MaN}aMaUlMa( c ivJaYaMa(
Success (vijaya) has its root (mla) in consultation (mantra advice).

447
PaaePaDaaVYaTaqTaa& ku= YaaRd]aJaaQaRk= air<a" )

pacopadh-vyatt ca kuryd rjrtha-kria
sandhi: (3) paca_upadh, (8,1) kuryt_rj-_artha
raJaAQaRk==air<a" To do the kings work

Pa oPaDaaVYaTaqTaaNa( c five (paca) trusted persons
upadh-vyatta who has passed the test, a trusted person
ku= YaaRTa(
he (the king) should appoint (kuryt).

448
TaTa" SaMPa]ezYaed]a\e ra\qYaaYa c dXaRYaeTa( )

tata sampreayed rre rryya ca darayet
sandhi: (8) sampreayet_rre
TaTa" ra\e SaMPa]ezYaeTa( Then he should dispatch [the counsel] in the kingdom (rra)
ra\qYaaYa c dXaRYaeTa( and announce (show) it to the inhabitants (rrya).
449
ATaqTaidvSae v*ta& Pa]Xa&SaiNTa Na va PauNa" ) GauPTaEarErNauMaTaE" Pa*iQavqMaNauSaarYaeTa(= = ))

atta-divase vtta praasanti na v puna, guptai crair anumatai pthivm anusrayet
sandhi: (9) vttam_praasanti
ANauMaTaE" GauPTaE" carE" [After ascertaining] by approved (anumata) covered (gupta) agents (cra)
ATaqTaidvSae v*taMa( his [own] conduct (vtta) of the previous day (atta-divas)
Pa]Xa&SaiNTa Na va PauNa" whether they (people) approve of it (his conduct) or not,
Pa*iQavqMa( ANauSaarYaeTa( he should follow the world.
199
200
450
ANauraGak==r& k==MaR creairaGaJaMa( ) JaNaaNauraGaYaa l+MYaa raJaa SYaaNarNaaTa(= = ))

anurga-kara karma carej jahyd virga-jam, jannurgay lakmy rj syj jana-rajant
sandhi: (9) -karam_karma, (8) jahyt_virga-, (1) jana-_anurgay
ANauraGak==rMa( k==MaR creTa(
He (the king) should do acts (karman) which create love (anurga)

... in his subjects
ivraGaJaMa( JaaTa( and avoid what creates displeasure (virga).

JaNaANauraGaYaa l+MYaa By the grace (lakm) of the love (anurga) of the people (jana)
raJaa SYaaTa( one becomes king (rjan)
The strength of a king is the love of his subjects.
JaNarNaaTa(
[which epithet is derived] from [the fact of his] pleasing the people (jana).
451
riaTaa Pa]Jaa" SavaRSTaeNa raJaeiTa XaBTae= = )

rajit ca praj sarvs tena rjeti abdyate
sandhi: (2) rj_iti
SavaR" Pa]Jaa" riaTaa" c All people (praj) were pleased [by King Pthu]
TaeNa raJaa wiTa XaBTae and thus he was called rj.
452
ParraJaGa*haTPa[aaNa( JaNaaNSa&[Yak==aMYaYaa ) duaNaPYaQa vaduaNSa&[YaeTa Pa[YaTNaTa"== =))

para-rja-ght prptn jann saraya-kmyay, dun apy atha vdun sarayeta prayatnata
sandhi: (5,1) api_atha v_adun
Sa&[Yak==aMYaYaa With the desire for [living under his] protection

ParraJaGa*haTa( Pa[aaNa( JaNaaNa( people (jana) who have arrived from another country
rja-gha kings house, city
duaNa( AiPa AQa va AduaNa(
[not considering] whether they [may be] wicked (dua) or honest (a-
dua)
Pa[YaTNaTa" Sa&[YaeTa
he (the king) should shelter them.

453
Ari+aTaar& hTaaRr& ivlaePTaarMaNaaYak==Ma( ) Ta& vE raJak==il& hNYau" Pa]Jaa" Saa iNaga*R<aMa(= = ))

a-rakitra hartra viloptram a-nyakam, ta vai rja-kali hanyu praj sannahya nirgham
sandhi: (9) a-rakitram_hartram_viloptram, tam_vai, kalim_hanyu
Ari+aTaarMa( hTaaRrMa( Being a non-protector (a-rakit), plunderer (hart)

ivlaePTaarMa( ANaaYak==Ma( destroyer (vilopt), misleader (a-nyaka)
iNaga*R<aMa( and merciless (nirgha)
TaMa( vE raJak==ilMa( that bad king (rja-kali)
Saa Pa]Jaa" hNYau" the subjects (praj) should kill, after arming (sannahya) themselves.
201
Hinduism Worker
454
PaXaUNaa& r+a<a& daNaiMaJYaaDYaYaNaMaev c ) vi<aKPaQa& ku= Saqd& c vEXYaSYa k*= izMaev c== =))
pan rakaa dnam ijydhyayanam eva ca, vaik-patha kusda ca vaiyasya kim eva ca
sandhi: (9) panm_rakaam_dnam, (1) ijy_adhyayanam, (9) patham_kusdam_ca
vEXYaSYa For a vaiya [the Lord prescribed]

PaXaUNaaMa( r+a<aMa( protection of animals (pau)
daNaMa( wJYaa ADYaYaNaMa( Wv c charity (dna), worship (ijy) and study (adhyayana)
vi<ak(= PaQaMa( ku= SaqdMa( c trade and lending money (kusda)
vaik-patha merchants path, trade
k*= izMa( Wv c
and agriculture (ki).

455
vauRiz& >a]U<ahTYaa& c TaulYaa SaMaTaaelYaTa( ) AiTad( >a]U<aha k==ae$=ya& vauRizNYaRKPaPaaTa h== =))
vrddhui bhra-haty ca tulay samatolayat, atihad bhra-h koy vrddhuir nyak papta ha
sandhi: (9) vrddhuim_bhra-hatym_ca, (8) atihat_bhra-, (9) koym_vrddhuir
... ik&= i}ak&= cTauZk&= c Pak&= c XaTa& SMa*TaMa( ) MaaSaSYa v*i& Ga*qYaa<aaRNaaMaNauPaUvRXa"== =))
dvika trika catuka ca pacaka ca ata smtam, msasya vddhi ghyd varnm anuprvaa
sandhi: (9) dvikam_trikam ..., (8) ghyt_varnm
vauRizMa( >a]U<ahTYaaMa( c
Usury (vrddhui) and embryo-killing (bhra-haty)

vrddhui (from vddha increased, interest) taking [too much] interest
TaulYaa SaMaTaaelYaTa( were weighed (sam.atolayat) with a balance (tul).

>a]U<aha k==ae$=yaMa( AiTaTa( Embryo-killing remained (atihat) at the top (koi)
vauRiz" NYak(= PaPaaTa h and usury sank (papta) down (nyak). ...
ik==Ma( i}ak==Ma( cTauZk==Ma( c Pak==Ma(= c XaTaMa( 2%, 3%, 4% and 5%
dvika ata two per hundred, 2%
SMa*TaMa( MaaSaSYa v*iMa( this allowed (smta) interest (vddhi) per month (msa)
Ga*qYaaTa( one can take
v<aaRNaaMa( ANauPaUvRXa" according to the order of the caste (vara).
456
SavR>a+ariTaiNaRTYa& SavRk= MaRk= rae= _Xauic" ) TYa==vedSTvNaacar" Sa vE XaUd]" wiTa SMa*Ta"== =))
sarva-bhaka-ratir nitya sarva-karma-karo uci, tyakta-vedas tv an-cra sa vai dra iti smta
sandhi: (9) nityam_sarva-, (7) karo_auci, (6) tu_an-cra
iNaTYaMa( SavR>a+ariTa" He who is always fond (rati) of all kinds (sarva) of food (bhaka)
SavRk==MaRk==r" AXauic" who does all [sorts of] work (karman) and is impure (a-uci)
TYa==ved" who has given up (tyakta) the Veda
ANaacar" Tau and has no good conduct (an-cra),
Sa" vE XaUd]" wiTa SMa*Ta" he alone is called dra.
457
vai<aJYa& PaaXauPaaLYa& c TaQaa iXaLPaaePaJaqvNaMa( ) XaUd]SYaaiPa ivDaqYaNTae Yada v*itaNaR JaaYaTae= = ))

vijya puplya ca tath ilpopajvanam, drasypi vidhyante yad vttir na jyate
sandhi: (9) vijyam_puplyam_ca, (3) ilpa-_upajvanam, (1) drasya_api
Yada v*ita" Na JaaYaTae
When there is no livelihood for a dra [by some service]
202
vai<aJYaMa( PaaXauPaaLYaMa( c
then trade (vijya) and tending cattle

puplya (from pau-pla herdsman)
TaQaa iXaLPaoPaJaqvNaMa( and living (upajvana) by handicraft (ilpa)

XaUd]SYa AiPa ivDaqYaNTae are also allowed for a dra.
458
lv<a& MaDauTaEl& c diDa Tak]&= ga*Ta& PaYa" ) Na duZYaeCÛd]JaaTaqNaa& ku= YaaRTSavRSYa ivk]= YaMa(= = ))
lavaa madhu-taila ca dadhi takra ghta paya, na duyec chdra-jtn kuryt sarvasya vikrayam
sandhi: (9) lavaam_madhu- ...
... vEXYa" XaUd]" Sada ku= YaaRTk*= izvai<aJYaiXaLPak==aNa(= = )

vaiya dra sad kuryt ki-vijya-ilpakn
lv<aMa( MaDauTaElMa( c Salt (lavaa), honey (madhu) and oil (taila)

diDa Tak]= Ma( ga*TaMa( PaYa" curd (dadhi), buttermilk (takra), ghee (ghta) and milk (payas)
SavRSYa ivk]= YaMa( ku= YaaRTa( if one does the sale (vikraya) of all this,
XaUd]JaaTaqNaaMa( Na duZYaeTa( it will not stain [by sin] those from the dra class. ...
k*= izvai<aJYaiXaLPak==aNa( Agriculture (ki), trade (vijya) and handicraft (ilpaka)
vEXYa" XaUd]" Sada ku= YaaRTa( a vaiya or dra can always do.
459
d<@Pa]<aqTa" k==MaR<aa d<@MauPaNaYaeTa(= = )

daa-prata karma daam upanayet
d<@Pa]<aqTa" One sentenced (prata) to punishment (daa)

k==MaR<aa d<@Ma( oPaNaYaeTa( shall earn the fine (daa) by work (karman).
460
blaaSaqk*= TaaErEivRk]= ITaaiPa MauCYaTae )

bald ds-kta caurair vikrta cpi mucyate
sandhi: (8) balt_ds, (1) ca_api
caErE" blaTa( daSaqk*= Ta" When one is forcibly made a dsa by thieves (caura = cora)
ivk]= ITa" c AiPa even when already sold
MauCYaTae he is to be released.
461
AaTMaivk]= iYa<a" Pa]JaaMaaYaa| ivaTa(= = ) AaTMaaiDaGaTa& SvaiMak==MaaRiv& l>aeTa(= = ) iPa}Ya& c daYaMa(= = )

tma-vikrayia prajm ry vidyt, tmdhigata svmi-karmviruddha labhet, pitrya ca dyam
sandhi: (9) rym_vidyt etc. (1) tma-_adhigatam, karma-_a-viruddha
MaULYaeNa caYaRTv& GaCêTa(= = )

mlyena cryatva gacchet
sandhi: (1) ca-_ryatvam
AaTMaivk]= iYa<a" Pa]JaaMa( The offspring (praj) of a man who sold himself (tma-vikrayin) [as a dsa]
AaYaaRMa( ivaTa( one should know as rya (free man).
SvaiMak==MaRAivMa( If it does not obstruct (a-viruddha) the work (karman) of his master (svmin)
AaTMaAiDaGaTaMa( l>aeTa( what he has earned (adhigata) himself [in his spare time] he can get.
iPa}YaMa( c daYaMa( The inheritance is also to be given [to him].
pitrya (from pit father) from the father, inheritance
MaULYaeNa c
And by [paying] the value (mlya) [for which he was once sold]
AaYaRTvMa( GaCêTa(
he attains freedom (rya.tva being free (rya nobel)).

462
SvaiMaNa" SvSYaa& daSYaa& JaaTa& SaMaaTa*k= MadaSa& ivaTa(= = )

svmina svasy dsy jta sa-mtkam a-dsa vidyt
sandhi: (9) svasym_dsym, etc.
SvSYaaMa( daSYaaMa( In his own female servant (ds)

SvaiMaNa" JaaTaMa( a child (jta) [begotten] from a master (svmin)
SaMaaTa*k= Ma( AdaSaMa( ivaTa( is together with its mother to be known as free (a-dsa).
203
204
Sanskrit Sandhi 5
(1)
(2)
(3)
(4)
(5)
(6)
(7)
(8)
(9)
paramtm
gaea
om
naiva
yady api
manvantara
vande ham
bhagavad-gt
aha bhajmi
(10) namas te
Rule: (visarga) changes to s before t/th, and to before c/ch.
NaMaSTae namas te obeisance (namas) unto You

vedai_ca >>> vedE vedai ca and by the study of theVedas
nama_te >>>
205
Hinduism Student
463
Mau<@ae va Jai$=lae va SYaadQava SYaaiC^%aJa$=" )

muo v jailo v syd athav syc chikh-jaa
sandhi: (8) syt_athav
Mau<@" va SYaaTa( [A brahmacr] can be either shaved (mua)

Jai$=l" va or with braids (jaila)
AQava iXa%aJa$=" SYaaTa( or else, with a tuft of hair (ikh-jaa crown-lock).
464
lalYaeTPavzaRi<a dXavzaRi<a Taa@YaeTa( ) Pa[ae Tau zae@Xae vzeR Pau}ae iMa}avdacreTa( ))

llayet paca-vari daa-vari tayet, prpte tu oae vare putre mitravad caret
sandhi: (8) mitravat_caret
PavzaRi<a lalYaeTa( For five (paca) years (vara) one should fondle [a child]
dXavzaRi<a Taa@YaeTa( for ten (daa) years one should control it
Pau}ae zae@Xae vzeR Pa[ae Tau and when the child (putra) has attained [the age of] sixteen (oaa) years
iMa}avTa( AacreTa( one should behave like a friend (mitravat).
465
AiTaPaircYaadvja== =)
atiparicayd avaj
sandhi: (8) atiparicayt_avaj
AiTaPaircYaaTa( Avja
From over-familiarity (ati.paricaya) [may come] disrespect (avaj).

466
b]carq Gauku= le vSaNdaNTaae GauraeihRTaMa( ) AacrNdaSavaqcae GauraE Saud*!SaaEd"== =))

brahmacr guru-kule vasan dnto guror hitam, caran dsavan nco gurau sudha-sauhda
b]carq A brahmacr
Gaurae" ihTaMa( for the benefit (hita) of the teacher (guru)
daNTa" Gauku= le/ vSaNa( living restrained (dnta) in the family (kula) of the teacher (guru)
daSavTa( Naqc" AacrNa( behaving submissively (nca low) like a servant (dsavat)
GauraE Saud*!SaaEd" with very firm (su.dha) friendship (sauhda) to the teacher, ...
467
%iNaTva ih %iNa}ae<a >aUTale vair ivNdiTa ) TaQaa GauGaTaa& iva& Xau[UzuriDaGaCîTa ))

khanitv hi khanitrea bh-tale vri vindati, tath guru-gat vidy urur adhigacchati
>aUTale %iNa}ae<a %iNaTva ih
As [after] digging on the survace (tala) of the earth (bh) with a shovel
(khanitra)
vair ivNdiTa one obtains water,

TaQaa Xau[Uzu" so does one who is obedient
GauGaTaaMa( ivaMa( AiDaGaCîTa attain knowledge (vidy) which belongs to the teacher (guru).
468
k*= TaiXaLPaae= _iPa iNavSaeTk*= Tak==al& GauraeGa*Rhe ) ANTaevaSaq GauPa]aPTa>aaeJaNaSTaTf==lPa]d"== =))

kta-ilpo pi nivaset kta-kla guror ghe, antevs guru-prpta-bhojanas tat-phala-prada
sandhi: (7) ilpo_api, (10,8) bhojana_tad-_phala
206
k*= TaiXaLPa" AiPa Even if one has [already] mastered the art [or handicraft] (kta-ilpa)
k*= Tak==alMa( Gaurae" Ga*he iNavSaeTa( [still,] for the full period he must live in the house (gha) of the
teacher (guru).
kta-kla the time which was fixed before
ANTaevaSaq
A pupil
antevsin who dwells near or in the house [of his teacher]
GauPa]aPTa>aaeJaNa" having received his board (bhojana food) from the teacher (guru)
Tad(f==lPa]d" gives the result of all his work [to the teacher].
469
iTaqYa& Pa[aPYaaNauPaUVYaaRNMaaePaNaYaNa& iJa" ) vSaNGauku= le daNTaae b]aDaqYaqTa cahUTa"== =))

dvitya prpynuprvyj janmopanayana dvija, vasan guru-kule dnto brahmdhyta chta
sandhi: (1) prpya_anuprvyj, (3) janma_upanayana, (1) brahma_adhyta ca_hta
iJa" A brhmaa (dvija)

ANauPaUVYaaRTa( in due course [of the saskras]
iTaqYaMa( oPaNaYaNaMa( JaNMa Pa[aPYa [after] receiving second birth (janman), initiation (upanayana)
daNTa" Gauku= le/ vSaNa( living restrained (dnta) in the family (kula) of the teacher (guru)
AahUTa" b] ADaqYaqTa c he should also study the Veda (brahma) when invited (hta called).
470
>aUYa Wv Maa >aGaviNvjaPaYaiTviTa== =)

bhya eva m bhagavan vijpayatv iti
sandhi: (6) vijpayatu_iti
>aGavNa( O lord!
>aUYa" Wv Maa ivjaPaYaTau wiTa
Please instruct me further!

471
AMaavaSYaa Gau& hiNTa iXaZYa& hiNTa cTaudRXaq ) b]ak==PaaE<aRMaaSYaaE TaSMaataa" PairvJaRYaeTa( ))

amvsy guru hanti iya hanti caturda, brahmaka-pauramsyau tasmt t parivarjayet
sandhi: (1) brahma_aaka
AMaavaSYaa GauMa( hiNTa [Teaching on] the new-moon day (amvsy) destroys the teacher (guru)
cTaudRXaq iXaZYaMa( hiNTa the fourteenth day (caturda) destroys the pupil (iya)
Ak==PaaE<aRMaaSYaaE b] the eighth day (aaka) and the new-moon day (pauramsya) [destroy all
remembrance of] the Veda (brahma)
TaSMaaTa( Taa" PairvJaRYaeTa(
therefore one should avoid those [days for studying].

472
caTauivRa ivk==LPaq c AivMaRPaa#=k= " ) Aa]MaSQaaS}aYaae Mau:Yaa" PairzTSYaaXaavra== =))

cturvidy vikalp ca aga-vid dharma-phaka, rama-sths trayo mukhy pariat syd davar
sandhi: (10) sth trayo, (8,1) pariad syt daa-_avar
caTauivRa" [Four] knowers of the four Vedas (cturvidya)

ivk==LPaq c and one logician (vikalpin)
Aivd( one knower of the Vedgas
DaMaRPaa#=k= " one teacher of law (dharma)
}aYa" Mau:Yaa" Aa]MaSQaa" and three leading (mukhya) men of the [first three] ramas
207
The three leading men from the ramas are each one brahmacr, ghastha and
vnaprastha; the sannys had no such concern any more.
dXaAvra Pairzd( SYaaTa(
makes an assembly (pariad f.) of at least (avara) ten [members].

473
SaTYaeNa l>YaSTaPaSaa ez AaTMaa SaMYak(= jaNaeNa b]cYaeR<a iNaTYaMa(= = )

satyena labhyas tapas hy ea tm samyak jnena brahmacaryea nityam
sandhi: (10) labhya_tapas, (5) hi_ea
SaTYaeNa TaPaSaa By truthfulness (satya), austerity (tapas)

SaMYak(= jaNaeNa b]cYaeR<a complete knowledge (jna) and continence (brahmacarya)
ih Wz" AaTMaa this self / Lord (tm)
iNaTYaMa( l>Ya" is to be obtained eternally (nityam).
474
Mar<a& ibNduPaaTaeNa JaqvNa& ibNduDaar<aaTa(= = )

maraa bindu-ptena jvana bindu-dhrat
Mar<aMa( ibNduPaaTaeNa Death (maraa) is by loosing semen (bindu drop)

JaqvNaMa( ibNduDaar<aaTa( and life (jvana) is by keeping (dhraa) semen.
475
SvPNae iSaa b]carq iJa" Xau= Mak==aMaTa" ) aTvakR= MacRiYaTva i}a" PauNaMaaRiMaTYa*c& JaPaeTa( ))
svapne siktv brahmacr dvija ukram a-kmata, sntvrkam arcayitv tri punar mm ity ca japet
sandhi: (5) iti_cam
iJa" b]carq A twice-born (dvija) brahmacr

SvPNae Xau= Ma( Ak==aMaTa" iSaa [after] spilling semen (ukra) in sleep (svapna) without intention
aTva AkR= Ma( AcRiYaTva [after then] bathing and worshiping the sun (arka)
PauNaMaaRMa( wiTa cMa( the k-verse (ca) [beginning with] punar mm
punar mm aitu indriyam Let my sense power (indriya) again come (.etu) to me!
i}a" JaPaeTa(
he should mutter thrice (tri).

476
oPaku= vaR<ak==STvaae iTaqYaae NaEik==" SMa*Ta"== =)

upakurvakas tv dyo dvityo naihika smta
sandhi: (10,6) upakurvaka_tu_dyo
Aa" Tau The first (dya) [type]

oPaku= vaR<ak==" SMa*Ta" is called assistant (upakurvaka)
iTaqYa" NaEik==" the second determined (naihika).
477
ANaNYaS}aqJaNa" Pa]ajae b]carq TaQaa >aveTa( )

an-anya-str-jana prjo brahmacr tath bhavet
ANa(ANYaS}aqJaNa"
Without [knowing] another woman (str-jana)

... besides his wife, and this only in her season
TaQaa Pa]aj" then a wise man (prja)

b]carq >aveTa( is [also like] a brahmacr.
478
Na hqd*XaMaNaaYauZYa& laeke= ik==Na ivTae ) Yaad*Xa& PauzSYaeh PardaraePaSaevNaMa(= = ))

na hdam an-yuya loke kicana vidyate, yda puruasyeha para-dropasevanam
208
sandhi: (1) hi_dam, (2) puruasya_iha, (3) dra-_upasevanam
Yaad*XaMa( PauzSYa As is (ydam) of a man (purua)

PardaroPaSaevNaMa( the addiction (upasevana) to another mans wife (para-dra),
wRd*XaMa( ANa(AaYauZYaMa( as fatal to a long life (an-yuya)
wh laeke= here in this world (loka)
Na ih ik==Na ivTae absolutely nothing exists.
209
Sanskrit Sandhi 6
(1) paramtm
(2) gaea
(3) om
(4) naiva
(5) yady api
(6) manvantara
(7) vande ham
(8) bhagavad-gt
(9) aha bhajmi
(10) namas te
(11) namo nama
Rule: a becomes o before soft consonants and before a.
NaMaae NaMa" namo nama repeated obeisances

raja-_gua >>> rJaaeGau<a rajo-gua the mode of passion
nama_nama >>>
Because the ending -o was thus created, a following a will be also affected by sandhi rule (7).
NaMaae= _STau Tae namo stu te obeisances unto you

vata_ayam >>> (11) vato_ayam >>> (7) XaaTaae= _YaMa( vato yam this [soul] is ever-existing
nama_astu te >>> (11) namo astu te >>> (7)
(12) yur-veda
Rule: which is not preceded by a or changes to r before soft consonants and vowels.
AaYauveRd yur-veda the science (veda) of life

senayo_ubhayo_madhye >>> SaeNaYaae>aYaaeMaRDYae senayor ubhayor madhye in between both armies
yu-_veda >>>
There are much more sandhi rules. We have only given a few.
210
Hinduism Householder
479
Pa]JaaPaiTa" iS}aYa& ck]e= SvdehaDaRMa(= = )

praj-pati striya cakre sva-dehrdham
sandhi: (9) striyam_cakre, (1) -deha_ardham
Pa]JaaPaiTa" Brahm (praj-pati)

iS}aYaMa( SvdehADaRMa( ck]e= made a woman (str) half (ardha) of his own body (sva-deha).
480
iDaa k*= TvaTMaNaae dehMaDaeRNa Pauzae= _>avTa(= = ) ADaeRNa Naarq== =)

dvidh ktvtmano deham ardhena puruo bhavat, ardhena nr
sandhi: (1,11) ktv_tmana deham, (11,7) purua_abhavat
AaTMaNa" dehMa( iDaa k*= Tva After dividing (making) his own body (deha) into two (dvidh)
ADaeRNa Pauz" A>avTa( with [one] half (ardha), man (purua) came into existence
ADaeRNa Naarq and with [the other] half, woman (nr).
481
Yaava ivNdTae JaaYaa& TaavdDaaeR >aveTPauMaaNa( ) NaaDa| Pa]JaaYaTae Sav| Pa]JaaYaeTaeTYaiPa ]uiTa"== =))
yvan na vindate jy tvad ardho bhavet pumn, nrdha prajyate sarva prajyetety api ruti
sandhi: (8,11) tvad_ardha_bhavet, (1) na_ardha, (2,5) prajyeta_iti_api
YaavTa( PauMaaNa( As long as a man (pus)

JaaYaaMa( Na ivNdTae does not obtain a wife (jy who gives birth)
TaavTa( ADaR" >aveTa( so long he is incomplete (ardha half).
ADaRMa( Na Pa]JaaYaTae A half does not beget
SavRMa( Pa]JaaYaeTa [only] the whole can beget;
wiTa AiPa ]uiTa" this is also Veda (ruti).
482
cTauQaRMaaYauzae >aaGaMauizTva& GauraE iJa" ) iTaqYaMaaYauzae >aaGa& k*= Tadarae Ga*he vSaeTa( ))
caturtham yuo bhgam uitvdya gurau dvija, dvityam yuo bhga kta-dro ghe vaset
sandhi: (11) yua_bhgam, (1) uitv_dya, yua_bhga kta-dra_ghe
AaYauz" AaMa( cTauQaRMa( >aaGaMa( The first (dya) quarter part (bhga) of life (yus)
GauraE oizTva [after] dwelling at [the place of] the teacher (guru)
AaYauz" iTaqYaMa( >aaGaMa( the second part of life
k*= Tadar" having wedded a wife (dra)
iJa" Ga*he vSaeTa( a twice-born one (dvija) shall live at home (gha).
483
SvYaM>aUNaaRrd" XaM>au" ku= Maar" k==iPalae MaNau"= = ) Pa]adae JaNak==ae >aqZMaae bilvERYaaSaik==vRYaMa(= = ))
svayambhr nrada ambhu kumra kapilo manu, prahldo janako bhmo balir vaiysakir vayam
sandhi: (12) svayambh_nrada, etc., (11) kapila_manu, etc.
SvYaM>aU" Naard" XaM>au" Brahm (Svayambh), Nrada, iva (ambhu)

ku= Maar" k==iPal" MaNau" the four Kumras, Kapiladeva, Svyambhuva Manu
Pa]ad" JaNak==" >aqZMa" Prahlda, Janaka and Bhma
bil" vEYaaSaik==" vYaMa( Bali, ukadeva and Yamarj (we, the speaker of this verse).
211
484
ANa>YaaSae ivz& XaaMaJaq<aeR >aaeJaNa& ivzMa( ) dird]SYa ivz& Gaaeq v*SYa Ta<aq ivzMa(= = ))
an-abhyse via stram a-jre bhojana viam, daridrasya via goh vddhasya taru viam
ANa>YaaSae XaaMa( ivzMa(
When there is no practice (abhysa) scriptural instruction (stra) is poison
(via)
AJaq<aeR >aaeJaNaMa( ivzMa( when there is indigestion (a-jra) a meal (bhojana) is poison
dird]SYa Gaaeq ivzMa( for a poor man (daridra) a social gathering is poison
v*SYa Ta<aq ivzMa( and for an old man (vddha) a young wife is poison.
485
ivraeDa& NaaetaMaEGaRCêaaDaMaE Sada buDa" ) ivvah ivvad TauLYaXaqlENa*RPaeZYaTae= = ))

virodha nottamair gacchen ndhamai ca sad budha, vivha ca vivda ca tulya-lair npeyate
sandhi: (3,12) na_uttamai_gacchen, (1,10) na_adhamai_ca, (10) vivha_ca
vivda_ca, (12) lai_npeyate
Na*Pa O King [Sagara]!

buDa" Sada otaMaE" ivraeDaMa( Na GaCêTa(
A wise man should never enter a controversy (virodha) with
superiors (uttama)
Na c ADaMaE" nor with inferiors (adhama).

ivvah" c ivvad" c Marriage (vivha) and controversy (vivda)
TauLYaXaqlE" wZYaTae is permitted (known) with those of equal (tulya) culture.
la custom, conduct, piety
486
SvGaae}aad( >a]XYaTae Naarq oahaTSaPTaMae Pade ) >aTa*RGaae}ae<a k==TaRVYa& daNaiPa<@aedk==ik]= Yaa== =))
sva-gotrd bhrayate nr udvht saptame pade, bhart-gotrea kartavya dna-piodaka-kriy
sandhi: (8) gotrt_bhrayate, (3) pia-_udaka
SaPTaMae Pade
At the seventh (saptama) step (pada)

Bride and bridegroom walk together seven steps after which the marriage becomes
irrevocable.
oahaTa( after marriage (udvha)

Naarq a woman (nr)
SvGaae}aaTa( >a]XYaTae is divorced from [the tradition of] her own family (sva-gotra).
daNaiPa<@odk==ik]= Yaa [Then] rituals (kriy) like charity (dna) and rddha (pia-udaka)
>aTa*RGaae}ae<a k==TaRVYaMa( should be done by [the tradition of] the husbands (bhart) family (gotra).
487
b]aae dEvSTaQaEvazR" Pa[aJaaPaTYaSTaQaaSaur" ) GaaNDavaeR ra+aSaEv PaEXaacaMaae= _DaMa" ))

brhmo daivas tathaivra prjpatyas tathsura, gndharvo rkasa caiva paica camo dhama
sandhi: (11,10,4,1) brhmo_daiva_tath_eva_ra, (10,1) prjpatya_tath_sura,
(11,10,4) gndharva_rkasa_ca_eva, (10,1,11,7) paica_ca_aama_adhama
b]a" dEv" TaQaa Wv AazR" (1) Brhma, (2) daiva and (3) ra
Pa[aJaaPaTYa" TaQaa GaaNDavR" (4) prjpatya and (5) gndharva
AaSaur" ra+aSa" c Wv (6) sura and (7) rkasa
PaEXaac" c AMa" ADaMa" and (8) paica as eigths and lowest (adhama).
212
488
Xaqlv*tae SaMaajaYa iva& YaaeiNa& c k==MaR c ) Sairev& Pa]daTaVYaa k==NYaa Gau<aYauTae vre= = ))
la-vtte samjya vidy yoni ca karma ca, sadbhir eva pradtavy kany gua-yute vare
sandhi: (12) sadbhi_eva
Xaqlv*tae [The bridegrooms] virtue (la) and good conduct (vtta)

ivaMa( YaaeiNaMa( c k==MaR c learning (vidy), birth (yoni) and work (karman)
SaMaajaYa [after] ascertaining [those],
Gau<aYauTae vre to [such] a qualified bridegroom (vara)
gua-yuta endowed with [good] qualities
k==NYaa WvMa( Pa]daTaVYaa the daughter (kany) is thus to be given

Sai" by pious [fathers].
489
AaTMaai>aPa]eTaMauTSa*JYa k==NYaai>aPa]eTa Wv Ya" ) Ai>aPa]eTaa c Yaa YaSYa TaSMaE deYaa YauiDair== =))
tmbhipretam utsjya kanybhipreta eva ya, abhipret ca y yasya tasmai dey yudhihira
sandhi: (1) tma-_abhipretam, kany-_abhipreta
YauiDair O Yudhihira!
Ya" k==NYaaAi>aPa]eTa" Wv One who is desired by the girl (kany)
YaSYa Yaa Ai>aPa]eTaa c and by (for) whom she is desired
TaSMaE deYaa to him she is to be given (deya),
AaTMaAi>aPa]eTaMa( oTSa*JYa [after] giving up what is desired by himself.
490
DaNaeNa bhuDaa k]= ITva SaMPa]lae>Ya c baNDavaNa( ) ASaura<aa& Na*PaETa& vE DaMaRMaahuMaRNaqiz<a"== =))
dhanena bahudh krtv sampralobhya ca bndhavn, asur npaita vai dharmam hur mania
sandhi: (4) npa_eta, (12) hur_mania
Na*Pa O King!
bhuDaa DaNaeNa k]= ITva [After] purchasing [the girl] with wealth (dhana) in many ways
baNDavaNa( SaMPa]lae>Ya c and alluring (sampralobhya) the relatives (bndhava),
ASaura<aaMa( DaMaRMa( tradition (dharma) of demons (asura)
MaNaqiz<a" WTaMa( vE Aahu" the wise call this.
491
YaaSaa& NaaddTae XauLk&= jaTaYaae Na Sa iv==Ya" ) AhR<a& TaTku= Maarq<aaMaaNa*Xa&SYa& c ke= vlMa( ))
ys ndadate ulka jtayo na sa vikraya, arhaa tat kumrm nasya ca kevalam
sandhi: (1) na_dadate, (11) jtaya_na, (8) tad_kumrm
YaaSaaMa( XauLk==Ma(
When her dowry (ulka)

... something given by either side
jaTaYa" Na AaddTae the relatives (jti) did not take [for themselves]
Sa" Na iv==Ya" that is not a sale (vikraya).
Tad( ku= Maarq<aaMa( That is towards the maidens (kumr)
ke= vlMa( AhR<aMa( AaNa*Xa&SYaMa( c just a honor (arhaa) and kindness (nasya).
492
Na k==aMaeNa Sa&vaSa& MaNaurev& Pa]Xa&SaiTa )

na hy a-kmena savsa manur eva praasati
213
sandhi: (5) hi_a-kmena, (12) manu_eva
... YaSTv}a MaN}aSaMaYaae >aaYaaRPaTYaaeiMaRQa" k*= Ta" ) TaMaevahuGaRrqYaa&Sa& YaaSaaE jaiTai>a" k*= Ta"== =))
yas tv atra mantra-samayo bhry-patyor mitha kta, tam evhur garysa ya csau jtibhi kta
sandhi: (10,6) ya_tu_atra, (11,12) -samaya_bhry-patyo_mitha, (1,12)
eva_hu_garysa, (10,1) ya ca_asau
Ak==aMaeNa Sa&vaSaMa( A marriage (savsa living together) without love (a-kma)

MaNau" Na ih WvMa( Pa]Xa&SaiTa Manu does not glorify much. ...
MaN}aSaMaYa" The agreement (sam.aya meeting) with mantras
Ya" Tau A}a >aaYaaRPaTYaae" iMaQa" k*= Ta" which is made mutually (mithas) between wife (bhry) and
husband (pati)
TaMa( Wv GarqYaa&SaMa( Aahu" that is said to be more important (garysa)

Ya" c ASaaE jaiTai>a" k*= Ta" than that which is made by kinsmen (jti).
493
SaveRza& Pa]qTYaaraePa<aMaPa]iTaiSaMa(= = )
sarve prty-ropaam a-pratiiddham
sandhi: (5) prti-_ropaam
SaveRza& Pa]qiTaAaraePa<aMa( Which is enhancing (ropaa) the pleasure (prti) of all [concerned]
APa]iTaiSaMa( [that marriage]s not forbidden.
494
Ak==aMaa& k==aMaYaaNaSYa XarqrMauPaTaPYaTae= = )

a-km kmaynasya arram upatapyate
Ak==aMaaMa( k==aMaYaaNaSYa
Of someone who is desiring (kmayna) a girl who does not desire (a-km)
[him]
XarqrMa( oPaTaPYaTae
the body (arra) is afflicted (heated).

495
MaU%aR Ya}a Na PaUJYaNTae DaaNYa& Ya}a SauSaiTaMa( ) daMPaTYae k==lhae NaaiSTa Ta}a [q" SvYaMaaGaTaa== =))
mrkh yatra na pjyante dhnya yatra susacitam, dmpatye kalaho nsti tatra r svayam gat
sandhi: (11,1) kalaha na_asti
Ya}a MaU%aR" Na PaUJYaNTae Where fools (mrkha) are not worshiped

Ya}a DaaNYaMa( SauSaiTaMa( where grain (dhnya) is well stored up
daMPaTYae k==lh" Na AiSTa [and where] in the relation between husband and wife there is no quarrel
(kalaha)
dmpatya (from dam-pat husband and wife) relationship between husband and
wife
Ta}a [q" SvYaMa( AaGaTaa
there Lakm (r) Herself has come.

496
ANaukU= lk==l}aae YaSTaSYa SvGaR whEv ih ) Pa]iTakU= lk==l}aSYa Nark==ae Naa}a Sa&XaYa"== =)
anukla-kalatro yas tasya svarga ihaiva hi, pratikla-kalatrasya narako ntra saaya
SvGaeR= _iPa dulR>a& eTadNauraGa" ParSParMa(= = ))

svarge pi durlabha hy etad anurga parasparam
sandhi: (11,10) kalatra_ya_tasya, (4) iha_eva, (11,1) naraka_na_atra, (7) svarge_api,
(5) hi_etad
214
Ya" ANaukU= lk==l}a" One who has a well-disposed (anukla favorable) wife (kalatra)
TaSYa wh Wv ih SvGaR" for him even this world is heaven (svarga).
Pa]iTakU= lk==l}aSYa For one whose wife is inimical (pratikla opposed)
Nark==" [even this world] is hell (naraka);
A}a Na Sa&XaYa" of this there is no doubt (saaya).
ParSParMa( ih WTad( ANauraGa" [Because] such attachment (anurga) which is mutual (paraspara)
SvGaeR AiPa dulR>aMa( is very rare (durlabha) even in heaven (svarga).
497
ParSPar& ezaNMaae+a"== =)
paraspara dven moka
ParSParMa( ezaTa( Maae+a"
Divorce (moka liberation) is from mutual hatred (dvea).

498
Nae Ma*Tae Pa[v]iJaTae ==Ibe c PaiTaTae PaTaaE ) PaSvaPaTSau Naarq<aa& PaiTarNYaae ivDaqYaTae= = ))
nae mte pravrajite klbe ca patite patau, pacasv patsu nr patir anyo vidhyate
sandhi: (6) pacatsu_patsu, (12,11) pati_anya_vidhyate
Nae Ma*Tae Pa[v]iJaTae PaTaaE When the husband (pati) is lost (naa), dead (mta), renounced
==Ibe PaiTaTae c impotent (klba) or [morally] fallen (patita)
PaSau AaPaTSau in [these] five (paca) misfortunes (pad)
Naarq<aaMa( ANYa" PaiTa" ivDaqYaTae another husband (pati) is allowed for women (nr).
499
q<aa& Sau%aeMaU= r& ivSPaaQa| MaNaaehrMa( ) MaLYa& dqgaRv<aaRNTaMaaXaqvaRdai>aDaaNavTa( ))

str sukhodyam a-krra vispartha manoharam, magalya drgha-varntam
rvdbhidhnavat
sandhi: (3) sukha-_udyam, (1) vispaa-_artha, (3) mana-_haram, (1) vara-_antam
rvda-_abhidhnavat
q<aaMa( [The names] of women

Sau%oMa( [should be] easy (sukha) to pronounce (udya)
AU= rMa( not dreadful (krra)
ivSPaAQaRMa( with very clear (vi.spaa) meaning (artha)
MaNa"hrMa( MaLYaMa( attractive and auspicious (magalya)
dqgaRv<aRANTaMa( ending in a long vowel (drgha-vara) [ or ]
AaXaqvaRdAi>aDaaNavTa( and containing an expression of benediction (r-vda).
500
Pa]JaaYaNTae SauTaaaaYaaeR du":aeNa MahTaa iv>aae ) PauZ<aiNTa caiPa MahTaa eheNa iJaPauv== =))
prajyante sutn nryo dukhena mahat vibho, puanti cpi mahat snehena dvija-pugava
sandhi: (11) nrya_dukhena, (1) ca_api
Yaa k]U= rezu Satvezu vTaRMaaNaa JauGauiPSaTaa" ) Svk==MaR ku= vRiNTa Sada duZk==r& Ta Mae MaTaMa(= = ))
y ca krreu sattveu vartamn jugupsit, sva-karma kurvanti sad dukara tac ca me matam
sandhi: (10) y_ca
iv>aae iJaPauv O great one (vibhu), best of the twice-born [Mrkaeya]!

MahTaa du":aeNa With great (mahat) difficulty (dukha)
NaaYaR" SauTaaNa( Pa]JaaYaNTae women (nr) raise children (suta)
215
MahTaa eheNa and with great affection (sneha)

PauZ<aiNTa c AiPa they also nourish [them].
Yaa" c JauGauiPSaTaa" That those who are [supposedly] disgusting (jugupsita)
k]U= rezu Satvezu vTaRMaaNaa" living in horrible (kra) existences (sattva)
Sada Svk==MaR ku= vRiNTa always do their duty (sva-karman),
Tad( c duZk==rMa( Mae MaTaMa( that is difficult (dukara) [to explain] in my opinion.
501
SaaeMa" XaaEc& ddavaSaa& GaNDavR Xau>aa& iGarMa( ) Paavk==" SavRMaeDYaTv& MaeDYaa vE YaaeizTaae Ta"== =))
soma auca dadv s gandharva ca ubh giram, pvaka sarva-medhyatva medhy vai yoito hy
ata
sandhi: (10) gandharva_ca, (11,5) yoita_hi_ata
SaaeMa" AaSaaMa( XaaEcMa( ddaE The moon (soma) conferred (dadau) on them (women) purity (auca)
GaNDavR" c Xau>aaMa( iGarMa( the Gandharvas sweet (ubha auspicious) speech (gir)
Paavk==" SavRMaeDYaTvMa( and fire (pvaka) sacredness,
sarva-medhyatva universal purity
ATa" YaaeizTa" ih MaeDYaa" vE
therefore (ata) women (yoit) are holy.

502
PaUJYaa laliYaTaVYaa iS}aYaae iNaTYa& JaNaaiDaPa ) iS}aYaae Ya}a c PaUJYaNTae rMaNTae Ta}a devTaa"== =))
pjy llayitavy ca striyo nitya jandhipa, striyo yatra ca pjyante ramante tatra devat
sandhi: (10) llayitavy_ca, (11) striya_yatra
APaUiJaTaa Ya}aETaa" SavaRSTa}aaf==la" ik]= Yaa" ) Tada cETaTku= l& NaaiSTa Yada XaaeciNTa JaaMaYa"== =))
a-pjit ca yatrait sarvs tatrphal kriy, tad caitat kula nsti yad ocanti jmaya
sandhi: (10) a-pjit_ca, (4) yatra_et, (10,1) sarv_tatra_aphal, (4,8)
ca_etad_kula, (1) na_asti
JaNaaiDaPa O King!
iS}aYa" iNaTYaMa( Women (str) are always
PaUJYaa" laliYaTaVYaa" c to be honored (pjya) and fondled.
Ya}a c iS}aYa" PaUJYaNTae Wherever women are adored,
Ta}a devTaa" rMaNTae there the [very] gods (devat) delight.
Ya}a WTaa" APaUiJaTaa" c And where (yatra) these [women] are dishonored (a-pjita),
Ta}a SavaR" ik]= Yaa" Af==la" there (tatra) all activities/ rituals (kriy) are fruitless (a-phala).
Yada JaaMaYa" XaaeciNTa When the daughters-in-law (jmi) lament
Tada c WTad( ku= lMa( Na AiSTa then this family (kula) perishes.
503
daEdSYaaPa]daNaeNa Ga>aaeR daezMavaPNauYaaTa( ) vEPYa& Mar<a& vaiPa TaSMaaTk==aYa| iPa]Ya& iS}aYaa"== =))
dauhdasypradnena garbho doam avpnuyt, vairpya maraa vpi tasmt krya priya striy
sandhi: (1) dauhdasya_a-pradnena, (11) garbha_doam, (1) v_api
daEdSYa APa]daNaeNa
By not granting (a-pradna) the desire

... of a pregnant woman
dauhda, daurhda morbid longing
Ga>aR" daezMa( AvaPNauYaaTa( the embryo (garbha) may get a deficiency (doa),
vEPYaMa( Mar<aMa( va AiPa either deformation (vairpya) or death (maraa).
216
TaSMaaTa( Therefore
iS}aYaa" iPa]YaMa( k==aYaRMa(
what is pleasing (priya) for a woman (str) must be done.

504
>aaYaaRYaa& JaiNaTa& Pau}aMaadXaeRiZvv caNaNaMa( ) adTae JaiNaTaa Pa]e+Ya SvGa| Pa]aPYaev Pau<Yak*= Ta(= = ))
bhryy janita putram darev iva cnanam, hldate janit prekya svarga prpyeva puya-kt
sandhi: (6) dareu_iva, (1) ca_nanam, (2) prpya_iva
>aaYaaRYaaMa( JaiNaTaMa( Pau}aMa( Pa]e+Ya
[After] seeing (prekya) the child (putra), begotten (janita) in his wife
(bhry)
AadXaeRzu wv AaNaNaMa( c
and its face (nana) as if in mirrors (dara)

... i.e., as if seeing his own face
JaiNaTaa adTae the father (janit) rejoices

SvGaRMa( Pa]aPYa wv Pau<Yak*= Ta( like a pious man (puya-kt) [after] reaching heaven (svarga).
505
Pau}aPaaE}avDaU>a*TYaErak==I<aRMaiPa SavRTa" ) >aaYaaRhqNa& Ga*hSQaSYa XaUNYaMaev Ga*h& >aveTa(= = ))

putra-pautra-vadh-bhtyair kram api sarvata, bhry-hna ghasthasya nyam eva gha bhavet
Na Ga*h& Ga*hiMaTYaahuGa*Rih<aq Ga*hMauCYaTae )

na gha gham ity hur ghi gham ucyate
sandhi: (5,12) iti_hu_ghi
Pau}aPaaE}avDaU>a*TYaE"
With children (putra), grandchildren (pautra), daughters-in-law (vadh) and
servants (bhtya)
SavRTa" Aak==I<aRMa( AiPa even if filled (kra) in every way (sarvatas)

>aaYaaRhqNaMa( [but] without wife (bhry)
Ga*hSQaSYa Ga*hMa( the home (gha) of a householder (ghastha)
XaUNYaMa( Wv >aveTa( is completely empty (nya).
Na Ga*hMa( Ga*hMa( wiTa Aahu" Not the house (gha) is called home (gha),
Ga*ih<aq Ga*hMa( oCYaTae the wife is called home (gha).
ghi mistress of the house, wife
506
oPaaSaTae Yae Ga*hSQaa" ParPaak==MabuYa" ) TaeNa Tae Pa[eTYa PaXauTaa& v]JaNTYaaaiddaiYaNa" ))

upsate ye ghasth para-pkam a-buddhaya, tena te pretya paut vrajanty anndi-dyina
sandhi: (5,1) vrajanti_anna-_di-
AbuYa" Ga*hSQaa" Foolish (a-buddhi) householders (ghastha)

Yae ParPaak==Ma( oPaaSaTae who partake (upsate) of the food of others
para-pka what is cooked (pka) by others
TaeNa Pa[eTYa by that [baseness], after death

Tae PaXauTaaMa( v]JaiNTa they attain the state of being cattle (pau animal)
AaAaiddaiYaNa" of the one who gives food, etc. (anndi-dyin).
i.e., a housholder should earn hs own money
507
YaaiMaNYaa" PaiMae YaaMae TYa==iNad]ae hir& SMareTa( ) AalaeKYa Mald]VYa& k==MaaRvXYak==MaacreTa(= = ))

yminy pacime yme tyakta-nidro hari smaret, lokya magala-dravya karmvayakam caret
sandhi: (11) nidra_hari, (1) karma_vayakam
217
YaaiMaNYaa" PaiMae YaaMae
In the last (pacima later) period (yma) of night (ymin)

yma a period, esp. of three hours; ymin which consists of ymas or periods,
night
TYa==iNad]" giving up sleep (nidr)

hirMa( SMareTa( he (the householder) should remember the Lord (Hari).
Mald]VYaMa( AalaeKYa [After] looking at auspicious (magala) articels (dravya)
AavXYak==Ma( k==MaR AacreTa( he should perform his prescribed duty.
vayaka (from a-vaya inevitable, necessary) prescribed
508
AaYauivRta& Ga*hiC^d]& MaN}aMaEQauNa>aezJaMa( ) TaPaae daNaavMaaNaaE c Nav GaaePYaaiNa YaTNaTa"== =))

yur vitta gha-cchidra mantra-maithuna-bheajam, tapo dnvamnau ca nava gopyni yatnata
sandhi: (12) yu_vittam, (11,1) tapa_dna-_avamnau
AaYau" iRvtaMa( Ga*hi^d]Ma(
Longevity (yus), wealth (vitta) and family dissension

gha-_chidra a breach in a house
MaN}aMaEQauNa>aezJaMa( counsel (mantra), sexual intercourse (maithuna) and medicines (bheaja)

TaPa" daNaAvMaaNaaE c penance (tapas), charity (dna) and dishonor (avamna)
Nav YaTNaTa" GaaePYaaiNa [these] nine are carefully to be concealed (gopya).
509
AQaRNaaXa& MaNaSTaaPa& Ga*he duirTaaiNa c== =) vNa& caPaMaaNa& c MaiTaMaaa Pa]k= aXaYaeTa(= = ))
artha-na manas-tpa ghe ducaritni ca, vacana cpamna ca matimn na prakayet
sandhi: (1) ca_apamnam
AQaRNaaXaMa( MaNa"TaaPaMa( Loss of wealth (artha), mental distress (tpa)

Ga*he duirTaaiNa c misbehavior at home (gha)
vNaMa( c APaMaaNaMa( c [suffered] cheating (vacana) and disrespect (apamna)
MaiTaMaaNa( Na Pa]k= aXaYaeTa( a thoughtful man should not reveal.
510
Pa]eTadeh& Xau>aE" aNaE" aiPaTa& iGv>aUizTaMa(= = ) dGDva Ga]aMaad( bih" aTva Sacela" SaillaXaYae= = ))
preta-deha ubhai snnai snpita srag-vibhitam, dagdhv grmd bahi sntv sa-cel salilaye
sandhi: (8) srak_vibhitam, grmt_bahi, (1) salila-_aye
Ya}a Ya}a iSQaTaaYaETadMauk= aYaeiTa vaidNa"== =) di+a<aai>aMau:aa dubaRNDava" SaillaailMa(= = ))

yatra yatra sthityaitad amukyeti vdina, dakibhimukh dadyur bndhav saliljalim
sandhi: (4) sthitya_etad, (2) amukya_iti, (1) dakia-_abhimukh, (12)
dadyu_bndhav, (1) salila-_ajalim
Pa]eTadehMa( The body (deha) of a deceased (preta departed)

Xau>aE" aNaE" aiPaTaMa( when washed with holy (ubha) waters
k(= iv>aUizTaMa( and decorated with garlands (sraj)
Ga]aMaad( bih" dGDva [after] having been burned outside the village (grma)
Sacela" [then] the relatives
SaillAaXaYae aTva [after] bathing [themselves] in a reservoir of water,
Ya}a Ya}a iSQaTaaYa WTad( AMauk= aYa Wherever he may stay, this is for such and such a person.
amuka such and such, a person or thing refered to without naming it
..., i.e., May this oblation reach him!
218
wiTa vaidNa" speaking thus

di+a<aAi>aMau:aa" baNDava" the relatives, facing south
SaillAailMa( du" should offer a handful of water (salila).
219
Hinduism Leaving Home

511
PaaXaaeDv| vNa& v]JaeTa(= = )

pacordhva vana vrajet
sandhi: (3) paca_rdhvam
PaaXaODvRMa( Above (rdhva) the 50th (paca) [year]

vNaMa( v]JaeTa( one should [leave family and] go to the forest (vana).
512
Ga*hSQaSTau Yada PaXYaelqPailTaMaaTMaNa" ) APaTYaSYaEv caPaTYa& vNaMaev Tada ]YaeTa(= = ))

ghasthas tu yad payed val-palitam tmana, apatyasyaiva cpatya vanam eva tad rayet
sandhi: (10) ghastha_tu, (8) payet_val, (4) apatyasya_eva, (1) ca_apatya
AaTMaNa" vlqPailTaMa( His wrinkles (val) and grey hair (palita)

APaTYaSYa Wv c APaTYaMa( and the offspring (apatya) of [his] offspring
... i.e., grandchildren
Yada Ga*hSQa" Tau PaXYaeTa( when the ghastha can see [these],
Tada vNaMa( Wv ]YaeTa( then he should take shelter of the forest (vana).
513
SaM>aaVYa Pau}aaNk==aleNa YaaEvNaSQaaiNvveXYa c ) SaMaQaaRNa( JaqvNae jaTva Mau= r YaQaaSau:aMa(= = ))

sambhvya putrn klena yauvana-sthn viveya ca, samarthn jvane jtv mukta cara yath-sukham
sandhi: (10) mukta_cara
k==aleNa Pau}aaNa( SaM>aaVYa After creating children (putra) in due time (kla)
YaaEvNaSQaaNa( ivveXYa c and marrying them when in youth (yauvana)
JaqvNae SaMaQaaRNa( jaTva [and after] knowing them to be competent (samartha) in life (jvana)
Mau= " [then] being free (mukta)
YaQaaSau:aMa( cr go (cara) where you like.
514
vaNaPa[SQaa[MaPadeZv>aq+<a& >aE+YaMaacreTa( )
vnaprasthrama-padev abhka bhaikyam caret
sandhi: (1,6) vnaprastha-_rama-padeu_abhka
vaNaPa[SQaAa[MaPadezu In the vnaprastha stages (padeu)

A>aq+<aMa( >aE+YaMa( AacreTa( one should always (abhkam) live by begging (bhaikya).
515
b]carq YaiTaEv ivaQaqR GauPaaezk==" ) ADvGa" +aq<av*ita z@eTae i>a+auk= a" SMa*Taa"== =))
brahmacr yati caiva vidyrth guru-poaka, adhva-ga ka-vtti ca a ete bhikuk smt
sandhi: (10,4) yati_ca_eva, (10) vtti_ca
b]carq YaiTa" c Wv A brahmacr and a sannys (yati)

ivaQaqR GauPaaezk==" a student and a supporter (poaka) of his teacher (guru)
vidy-arthin who desires education, student
ADvGa" +aq<av*ita" c
a traveller and a poor man

adhva-ga road-goer, traveller; ka-vtti who is out of employ
z@( WTae i>a+auk= a" SMa*Taa"
these six are called beggars (bhikuka = bhiku).
220
516
MauNaYaae= =vaTavaSaNaa== [Ma<aa== ORMaiNQaNa"== )= =b]a:Ya&= =DaaMa== Tae= =YaaiNTa== XaaNTaa"== SaYaaiSaNaae= _Mala"== =))
munayo vta-vsan rama rdhva-manthina, brahmkhya dhma te ynti nt sannysino mal
sandhi: (11) munaya_vta, (1) brahma-_khya, (11,7) sannysina_amal
vaTavaSaNaa" MauNaYa"
Naked sages (muni)

vta-vsana whose dress is air (vta), being naked
[Ma<aa" ORMaiNQaNa"
who are ascetic (ramaa) and celibate

ramaa who mortifies himself, an ascetic; rdhva-manthin whose semen goes
upwards, a celibate
XaaNTaa" SaYaaiSaNa" AMala" peaceful (nta), renounced (sannysin) and pure (a-mala),
Tae b]Aa:YaMa( DaaMa YaaiNTa they attain the abode (dhman) called brahma.
517
AiGNaPa]veXae iNaYaTa& b]laeke= MahqYaTae= = )

agni-pravee niyata brahma-loke mahyate
AiGNaPa]veXae When [a yog renounces his body by] entering a fire (agni)
b]laeke= iNaYaTaMa( MahqYaTae he is always (niyatam) glorified in Brahma-loka.
518
b]cYa| SaMaaPYa Ga*hq >aveTa(= = ) Ga*hq >aUTva vNaq >aveTa(= = ) vNaq >aUTva Pa]v]JaeTa(= = )
brahmacarya sampya gh bhavet, gh bhtv van bhavet, van bhtv pravrajet
Yaid va wTarQaa b]cYaaRdev Pa]v]Jaed( Ga*haa vNaaa== =)

yadi v itarath brahmacaryd eva pravrajed ghd v vand v
sandhi: (8) brahmacaryt-eva, etc.
... Yadhrev ivrJYaeTa Tadhrev Pa]v]JaeTa(= = )

yad ahar eva virajyeta tad ahar eva pravrajet
sandhi: (12) aha_eva
b]cYaRMa( SaMaaPYa After finishing (1) brahmacarya

Ga*hq >aveTa( one can become (2) a ghastha (ghin).
Ga*hq >aUTva vNaq >aveTa( After being a ghastha one can become (3) a vnaprastha (vanin).
vNaq >aUTva Pa]v]JaeTa( After being a vnaprastha one can (4) leave [to take sannysa].
Yaid va wTarQaa Or else (yadi v) otherwise (itarath)
b]cYaaRTa( Wv Pa]v]JaeTa( right after (1) brahmacarya one can (4) leave
Ga*haTa( va vNaaTa( va or after (2) [staying at] home (gha) or after (3) [staying in the] forest (vana). ...
Yad( Ah" Wv ivrJYaeTa The very day (ahan) one becomes detached (virajyeta)
Tad( Ah" Wv Pa]v]JaeTa( that very day one can (4) leave.
519
Sa vNae= _GNaqNYaQaaNYaaYaMaaTMaNYaaraePYa DaMaRivTa( ) iNaRNae vqTaraGaaTMaa b]a]MaPade vSaeTa(= = ))

sa vane gnn yath-nyyam tmany ropya dharma-vit, nirdvandvo vta-rgtm brahmrama-pade vaset
sandhi: (7) vane_agnn, (5) tmani_ropya, (11) nirdvandva_vta, (1) rga-_tm
brahma-_rama
iNaRN" vqTaraGaAaTMaa Being free from dualities (dvandva) and attachments (rga)
Sa" DaMaRivd( such a knower of dharma
vNae AGNaqNa( his [sacrificial] fires (agni) in the forest (vana)
... which he kept as vnaprastha in the forest
221
YaQaaNYaaYaMa( AaTMaiNa AaraePYa [after] properly (yath-nyyam) establishing [them] in himself (tman)
b]Aa]MaPade vSaeTa( he should live in the stage (pada) of sannysa (brahma-rama).
520
DYaaNa& XaaEc& TaQaa i>a+aa iNaTYaMaek= aNTaXaqlTaa ) i>a+aaeTvair k==MaaRi<a PaMaae NaaePaPaTae= = ))
dhyna auca tath bhik nityam eknta-lat, bhiko catvri karmi pacamo nopapadyate
sandhi: (10) bhiko_catvri, (11,3) pacama_na_upapadyate
DYaaNaMa( XaaEcMa( TaQaa i>a+aa Meditation (dhyna), purity (auca) and begging (bhik)
iNaTYaMa( Wk==aNTaXaqlTaa and the habit to always (nityam) live in solitude (eknta)
i>a+aae" cTvair k==MaaRi<a are the four duties (karman) of a sannys (bhiku);
PaMa" Na oPaPaTae there exists no fifth.
521
Na iXaZYaaNaNaubDNaqTa Ga]NQaaaEva>YaSaed( bhUNa( ) Na VYaa:YaaMauPaYauqTa NaarM>aaNaar>aeTKvicTa(= = ))

na iyn anubadhnta granthn naivbhyased bahn, na vykhym upayujta nrambhn rabhet kvacit
sandhi: (4,1,8) na_eva_abhyaset_bahn, (1) na_rambhn
iXaZYaaNa( Na ANaubDNaqTa He should not make (bind) disciples (iya) (!!)

bhUNa( Ga]NQaaNa( Na Wv A>YaSaeTa( he should not study many (bahu) books (grantha)
VYaa:YaaMa( Na oPaYauqTa he should not undertake discourses (vykhy)
... as a means of livelihood (?)
Kvicd( AarM>aaNa( Na Aar>aeTa(
and he should not in any way attempt enterprises (rambha).

522
ANaiGNariNake= Ta Ga]aMaMaaaQaRMaa]YaeTa( )
an-agnir a-niketa ca grmam annrtham rayet
sandhi: (12,10) agni_a-niketa_ca, (1) anna-_artham
ANa(AiGNa" One who has no [sacrificial] fire (an-agni)

AiNake= Ta" c and no [fixed] dwelling (a-niketa)
... i.e., a sannys
Ga]aMaMa( AaAQaRMa( Aa]YaeTa(
should enter a village (grma) [only] for food (anna-artham).

523
STaaek&= STaaek&= Ga]Saed( Ga]aSa& dehae vTaeRTa YaavTaa ) Ga*haNaih&SaaaiTaed( v*ita& MaaDauk= rq& MauiNa"== =))
stoka stoka grased grsa deho varteta yvat, ghn a-hisann tihed vtti mdhukar muni
sandhi: (8) graset_grsa, (11) deha_varteta, (8) tihet_vtti
STaaek= Ma( STaaek= Ma( From each [householder taking] a little (stoka)
Ga]aSaMa( Ga]SaeTa( [that much] food (grsa) he should eat,
YaavTaa deh" vTaeRTa just asmuch so that the body (deha) can function.
... just to stay alive
Ga*haNa( Aih&SaNa( [While thus] not harming the householders (gha, ghastha)
MauiNa" MaaDauk==rqMa( v*itaMa( AaiTaeTa( the sage (muni) should practice the occupation (vtti) of a bee.
madhu-kara honey-maker, a bee; mdhukar who like a madhukara (bee) collects
alms by going from door to door
524
bhUNaa& k==lhae iNaTYa& Yaae" SaQaNa& Da]uvMa( ) Wk==ak==I ivcirZYaaiMa ku= MaarqXak==ae YaQaa== =))
bahn kalaho nitya dvayo sakathana dhruvam, ekk vicariymi kumr-akhako yath
sandhi: (11) kalaha_nitya, akhaka_yath
222
bhUNaaMa( iNaTYaMa( k==lh" Among many (bahu) there is always (nityam) dispute (kalaha)
Yaae" Da]uvMa( SaQaNaMa( and [even] among two there is surely (dhruvam) some talk (sam.kathana)
YaQaa ku= MaarqXak==" as [illustrated in the story of] the conchshell-bracelet (akaka) of the maiden
(kumr).
Wk==ak==I ivcirZYaaiMa
[Therefore] I will wander alone (ekkin).

525
devTaaPa[iTaMaa& d*a YaiTa& cEv i}adi<@NaMa( ) NaMaSk==ar& Na ku= YaaReduPavaSaeNa XauyiTa== =))
devat-pratim dv yati caiva tri-dainam, namaskra na kuryc ced upavsena uddhyati
sandhi: (4) ca_eva
devTaaPa[iTaMaaMa(
Who is an image (pratim) of the gods (deva)

... i.e., representing them
i}adi<@NaMa( YaiTaMa( d*a c Wv [after] seeing a sannys (yati) with his triple staff (tri-daa)
NaMaSk==arMa( Na ku= YaaRTa( ced( if someone does not offer his respect (namaskra),
oPavaSaeNa XauyiTa he becomes purified by fasting (upavsa) [for one day].
526
iXa%q YajaePavqTaq SYaaiT}ad<@q Sak==Ma<@lu" ) SaPaiv}a k==azaYaq GaaYa}aq& c JaPaeTSada== =))

ikh yajopavt syt tri-da sa-kamaalu, sa-pavitra ca ky gyatr ca japet sad
sandhi: (3) yaja-_upavt, (10) pavitra_ca
iXa%q SYaaTa(
He should have a tuft of hair

... a ikh; ikhin who has a ikh
YajoPavqTaq sacred thread (yaja-upavta)

i}ad<@q Sak==Ma<@lu" triple staff (tri-daa) and water-pot (kamaalu)
SaPaiv}a" c k==azaYaq a cup or kua for purifying water (pavitra), and saffron cloth (kya).
Sada GaaYa}aqMa( c JaPaeTa( And he should always chant Gyatr.
527
ve<aui>aNaR >aveiTa"== =)
veubhir na bhaved yati
sandhi: (12) veubhi_na, (8) bhavet_yati
ve<aui>a" [Just] with bamboos (veu, tri-daa) [in hand]

Na YaiTa" >aveTa( one does not become a sannys (yati).
528
ilaNYauTPaQa>aUTaaiNa Na Maae+aaYaeiTa Mae MaiTa"== =)

ligny utpatha-bhtni na mokyeti me mati
sandhi: (5) ligni_utpatha, (2) mokya_iti
oTPaQa>aUTaaiNa ilaiNa
[These] external (wrong) signs (liga) [of a sannys]

utpatha wrong way, bad
Na Maae+aaYa are not useful for liberation (moka),

wiTa Mae MaiTa" this is my opinion.
529
iNaTYa& NaEiMaitak&= k==aMYaiMaiTa k==MaR i}aDaa MaTaMa(= = )

nitya naimittika kmyam iti karma tridh matam
iNaTYaMa( NaEiMaitak==Ma( k==aMYaMa(
223
(1) Obligatory (nitya continual), (2) occasional (naimittika by some
nimitta or cause) and (3) optional (kmya for some desire)
wiTa k==MaR i}aDaa MaTaMa(
thus the duty (karman) [of a householder] is considered to be threefold.

530
iNaTYa& NaEiMaitak&= k==aMYa& k==MaR i}aivDaMauCYaTae ) SaYaaSa" k==MaR<aa& NYaaSaae NYaaSaq TaMaRMaacrNa(= = ))
nitya naimittika kmya karma tri-vidham ucyate, sannysa karma nyso nys tad dharmam
caran
sandhi: (11) nysa_nys
iNaTYaMa( NaEiMaitak==Ma( k==aMYaMa(
(1) Regular duty (nitya), (2) occasional duty (naimittika) and (3) work
for enjoyment (kmya)
k==MaR i}aivDaMa( oCYaTae work (karman) is said to be of three kinds (tri-vidha).

SaYaaSa" k==MaR<aaMa( NYaaSa" Sannysa means renunciation (nysa) of [all kinds of] karma.
NYaaSaq Tad( DaMaRMa( AacrNa( A sannys (nys) is one who is practicing such dharma.
531
SaYaSaeTSavRk= MaaRi<a vedMaek&= Na SaYaSaeTa( ) vedSaYaaSaTa" XaUd]STaSMaaed& Na SaYaSaeTa(= = ))

sannyaset sarva-karmi vedam eka na sannyaset, veda-sannysata dras tasmd veda na sannyaset
sandhi: (10,8) dras_tasmt_veda
SavRk==MaaRi<a SaYaSaeTa( One may renounce all his duties (karman),

vedMa( Wk==Ma( Na SaYaSaeTa( only the [recitation of the] Veda one should not renounce.
vedSaYaaSaTa" XaUd]" By renouncing the Veda [one becomes] a dra
TaSMaaTa( vedMa( Na SaYaSaeTa( therefore one should not renounce the Veda.
532
vaGd<@ae= _Qa MaNaaed<@" k==aYad<@STaQaEv c ) YaSYaETae iNaihTaa buaE i}ad<@qiTa Sa oCYaTae ))

vg-dao tha mano-daa kya-daas tathaiva ca, yasyaite nihit buddhau tri-dati sa ucyate
sandhi: (8!,11,7) vk-_daa_atha, (11) mana-_daa, (4) tath_eva, yasya_ete, (1)
da_iti
vak(= d<@" Control (daa) of (1) speech (vc)

AQa MaNa"d<@" and control of (2) the mind (manas)
k==aYad<@" TaQaa Wv c and also control of (3) the body (kya)
YaSYa buaE WTae iNaihTaa" in whose intelligence (buddhi) these [three] are fixed
Sa" i}ad<@q wiTa oCYaTae he is called tri-da (who controls three).
533
vacae veGa& MaNaSa" ==aeDaveGa& iJaaveGaMaudraePaSQaveGaMa( )

WTaaNveGaaNYaae ivzheTa Daqr" SavaRMaPaqMaa& Pa*iQavq& Sa iXaZYaaTa( ))
vco vega manasa krodha-vega jihv-vegam udaropastha-vegam
etn vegn yo viaheta dhra sarvm apm pthiv sa iyt
sandhi: (11) vca_vega, (3) udara-_upastha, (11) ya_viaheta, (1) api_im
vac" veGaMa( The urge (vega) of (1) speech (vc),

MaNaSa" ==aeDaveGaMa( (2) the minds urge of anger (krodha),
iJaaveGaMa( and (3) the [bodily] urge of the tongue (jihv)
odroPaSQaveGaMa( plus the urge of belly (udara) and genital (upastha)
224
Ya" WTaaNa( veGaaNa( ivzheTa one who can tolerate these urges (vega),
SavaRMa( AiPa wMaaMa( Pa*iQavqMa( all this world (pthiv)
Sa" Daqr" iXaZYaaTa( that sober person (dhra) can teach.
534
GaTaSvaQaRiMaMa& deh& ivr==ae Mau= bNDaNa" ) AivjaTaGaiTaJaRaTSa vE Daqr odaTa"== =))

gata-svrtham ima deha virakto mukta-bandhana, a-vijta-gatir jahyt sa vai dhra udhta
sandhi: (11) virakta_mukta, (12) gati_jahyt
ivr==" Mau= bNDaNa" Being detached (virakta) and free from bondage (bandhana)
AivjaTaGaiTa" and having gone to an unknown place
a-vijta-gati whose whereabout (gati) is unknown
GaTaSvaQaRMa( wMaMa( dehMa( JaaTa(
one who can give up this body (deha) when it has become useless,
gata-svrtha whose purpose (sva-artha) has gone
Sa" vE Daqr" odaTa"
he is known as sober (dhra).

535
Naai>aNaNdeTa Mar<a& Naai>aNaNdeTa JaqivTaMa( ) k==alMaev Pa[Taq+aeTa iNaveRXa& >a*Tak==ae YaQaa ))

nbhinandeta maraa nbhinandeta jvitam, klam eva pratketa nirvea bhtako yath
sandhi: (1) na_abhinandeta, na_abhinandeta, (11) bhtaka_yath
Mar<aMa( Na Ai>aNaNdeTa He should neither welcome death (maraa)

JaqivTaMa( Na Ai>aNaNdeTa nor should he welcome life (jvita).
k==alMa( Wv Pa[Taq+aeTa He should just await death (kla time)
YaQaa >a*Tak==" iNaveRXaMa( as a servant (bhtaka) [awaits] payment (nirvea).
536
i}ad<@VYaPadeXaeNa JaqviNTa bhvae Nara" ) Yaae ih b] Na JaaNaaiTa Na i}ad<@ahR Wv Sa"== =))

tri-daa-vyapadeena jvanti bahavo nar, yo hi brahma na jnti na tri-darha eva sa
sandhi: (11) bahava_nar, ya_hi, (1) daa-_arha
bhv" Nara" Many (bahu) people (nara)

i}ad<@VYaPadeXaeNa JaqviNTa live by the [false] designation (vyapadea) of sannysa (tri-daa).
Ya" ih b] Na JaaNaaiTa One who does not know the Supreme (brahma)
Sa" Na i}ad<@AhR" Wv he is certainly not worth (arha) of sannysa.
537
i}ad<@& k==Ma<@lu& ... wTYaeTaTSav| >aU" SvaheTYaPSau PairTYaJYaaTMaaNaMaiNvCêTa(= = )

tri-daa kamaalu ... ity etat sarva bh svhety apsu parityajytmnam anvicchet
sandhi: (5,8) iti_etad_sarvam, (2,5)svh_iti_apsu, (1) parityajya_tmnam
i}ad<@Ma( k==Ma<@luMa( Triple staff (tri-daa), water-pot (kamaalu), etc. ...

wiTa WTad( SavRMa( all this
>aU" Svaha wiTa saying bh svh
APSau PairTYaJYa [after] abandoning it into water (ap)
AaTMaaNaMa( AiNvCêTa( [in this stage (4)] one should seek out the soul / Lord (tm).
538
Ya" Pa[v]JYa Ga*haTPaUv| i}avGaaRvPaNaaTPauNa" ) Yaid SaeveTa TaaiN>a+au" Sa vE vaNTaaXYaPa}aPa"== =))

ya pravrajya ght prva tri-vargvapant puna, yadi seveta tn bhiku sa vai vnty apatrapa
sandhi: (1) varga-_vapant, (1,5) vnta-__apatrapa
225
i}avGaRAavPaNaaTa( Ga*haTa(
From home (gha), the field of tri-varga (dharma-artha-kma)

vapana sowing the seed
Ya" PaUvRMa( Pa[v]JYa one who, [after] at first departing [to take sannysa]
Yaid PauNa" TaaNa( SaeveTa if he again engages in those [material activities of tri-varga],
Sa" vE i>a+au" that sannys (bhiku)
APa}aPa" vaNTaAaXaq is indeed a shameless (apatrapa) eater of vomit (vnta-in).
539
Ga*hSQaSYa i==YaaTYaaGaae v]TaTYaaGaae v$=aeriPa ) TaPaiSvNaae Ga]aMaSaeva i>a+aaeiriNd]YalaelTaa== =))

ghasthasya kriy-tygo vrata-tygo vaor api, tapasvino grma-sev bhikor indriya-lolat
sandhi: (11,12) tyga_vrata-tyga_vao_api, (11) tapasvina_grma, (12)
bhiko_indriya
Aa[MaaPaSada eTae %Lva[Maiv@MbNaa" ) devMaaYaaivMaU!a&STaaNauPae+aeTaaNauk= MPaYaa== =))

rampasad hy ete khalv rama-viamban, deva-my-vimhs tn upeketnukampay
sandhi: (1) rama-_apasad,(5) hi_ete, (6) khalu_rama, (1) upeketa_anukampay
v$=ae" AiPa v]TaTYaaGa"
The neglect (tyga) of observances (vrata, like study) by (of) a brahmacr
(vau)
vau = bau brhmaa boy, brahmacr
Ga*hSQaSYa i==YaaTYaaGa" the neglect of his rituals (kriy) by a ghastha

TaPaiSvNa" Ga]aMaSaeva life in a village (grma) by a vnaprastha (tapasvin)
i>a+aae" wiNd]YalaelTaa and sense gratification by a sannys (bhiku)
indriya-lolat restlessness of the senses (indriya)
WTae ih Aa[MaAPaSada" :alu
these are certainly (khalu) degradations (apasada) of the rama (stage
of life)
Aa[Maiv@MbNaa" and derisions (viambana) of the rama.

TaaNa( devMaaYaaivMaU!aNa( Those who are [thus] bewildered (vimha) by the Lords (deva) illusory
energy (my)
ANauk= MPaYaa oPae+aeTa
one should neglect out of compassion (anukamp).

540
DaarYaeT}aqi<a k*= C^\ai<a caNd]aYa<aMaQaaiPa va ) JaaTak==MaaRidk&= Pa]ae&= PauNa" Sa&Sk==arMahRiTa== =))

dhrayet tri kcchri cndryaam athpi v, jta-karmdika prokta puna saskram arhati
sandhi: (1) atha_api, karma-_dika
}aqi<a k*= C^\ai<a DaarYaeTa( He should perform three [prjpatya] fasts (kcchra)
caNd]aYa<aMa( AQa AiPa va or one cndryaa [fast].
JaaTak==MaRAaidk==Ma( Beginning with the birth ceremony (jta-karma)
Pa]ae= Ma( Sa&Sk==arMa( the whole [process of] reformation (saskra) mentioned
PauNa" AhRiTa he has to do again.
541
TYa==Pa]v]JYaae rajae daSYa& ku= YaaRTa(= = )

tyakta-pravrajyo rjo dsya kuryt
sandhi: (11) -pravrajya_rja_dsyam
TYa==Pa]v]JYa" One who has given up (tyakta) sannysa (pravrajya)

raj" daSYaMa( ku= YaaRTa( shall do the kings service (dsya).
226
7. Sanskrit Alphabetical Word Order

In dictionaries and word lists all words are arranged in alphabetical order, e.g., in the order of the
Sanskrit alphabet, which you should now memorize: a--i--u- ...
Vowels
Nasal & Echo

Consonants
A a Aa
w i wR o u O
&
"
k== ka % kha
c ca ^ cha
$= a #= ha
Ta ta Qa tha
Pa pa f== pha
Ya ya r ra
Xa a z a
Ga ga
Ja ja
@ a
d da
b ba
l la
Sa sa
ga gha
jha
! ha
Da dha
>a bha
v va
h ha
x== a
Ha a
<a a
Na na
Ma ma
E.g., the word karman appears in eleven different forms in the Bhagavad-gt. There is no difference in
the first four letters, but up from the fifth letter, the spelling differs. Note that the word with the short a
appears before the word with the long in a dictionary.
k==MaR
k==MaR<a"
k==MaR<aa
k==MaR<aaMa(
k==MaRi<a
k==MaRi>a"
k==MaRSau
k==MaaR
k==MaaR<a"
k==MaaR<aMa(
k==MaaRi<a
k a r m a
k a r m a
k a r m a
k a r m a
k a r m a
k a r m a bh
k a r m a
k a r m
k a r m
a m
k a r m
k a r m
In the following chapter, as you read the Bhagavad-gt, you can look for every word in 15. Word List
Gt.
227
Hinduism Bhagavad-Gt
542
wiTa SaTYa& MaharaJa bae= _SMYaQaeRNa k==aErvE"= = )

iti satya mah-rja baddho smy arthena kauravai
MaharaJa wiTa SaTYaMa( O King [Yudhihira]! It is true

k==aErvE" AQaeRNa b" AiSMa I am bound by the Kauravas through wealth (artha).
543
Ah& vei Xauk= ae veita VYaaSaae veita Na veita va== =) ]qDar" Sak==l& veita ]qNa*iSa&hPa]SaadTa"== =))
aha vedmi uko vetti vyso vetti na vetti v, rdhara sakala vetti r-nsiha-prasdata
AhMa( vei I know [the purport of the Gt]

Xauk= " veita and ukadeva knows
VYaaSa" veita Na veita va and Vysadeva may know [it] or not,
]qNa*iSa&hPa]SaadTa" [but] by the mercy (prasda) of [the Lord as] r Nsiha
]qDar" Sak==lMa( veita rdhara Svm knows evrything.
544
NaMaae= _STau Tae VYaaSa ivXaalbue fu= arivNdaYaTaPa}aNae}a )

YaeNa TvYaa >aarTaTaElPaU<aR" Pa[JvailTaae jaNaMaYa" Pa[dqPa" ))
namo stu te vysa vila-buddhe phullravindyata-patra-netra
yena tvay bhrata-taila-pra prajvlito jnamaya pradpa
fu= ArivNdAaYaTaPa}aNae}a
Whose eyes (netra) resemble the extended (yata) petals (patra) of a
blooming (phulla) lotus (aravinda)
ivXaalbue VYaaSa O Vysadeva of great (vila) intelligence (buddhi)!

>aarTaTaElPaU<aR" jaNaMaYa" Pa[dqPa" The lamp (pradpa) of knowledge (jna), filled (pra) with the oil
(taila) of the Mahbhrata
YaeNa TvYaa Pa[JvailTa" by whom, namely You, it was lit

Tae (=Tau>YaMa(=) NaMa" ASTau let there be obeisance (namas) to You!
545
>aGavqTaa ik==idDaqTaa GaaJallvk==i<ak==a PaqTaa )

Sak*= diPa YaeNa MaurairSaMacaR ik]= YaTae TaSYa YaMaeNa Na ccaR ))
bhagavad-gt kicid adht gag-jala-lava-kaik pt
sakd api yena murri-samarc kriyate tasya yamena na carc
ik==id( ADaqTaa >aGavqTaa The Bhagavad-gt, when studied [even] a little bit (kicid)
PaqTaa GaaJallvk==i<ak==a a small (lava) drop (kaik) of Gag water (jala), when drunk (pta)
MaurairSaMacaR and the worship (samarc) of the Lord (Murri)
YaeNa Sak*= d( AiPa ik]= YaTae by whom this is done even once (sakt)
TaSYa YaMaeNa Na ccaR for him there is no inquiry (carc) by Yamarja.
228
546
PaaQaaRYa Pa[iTabaeiDaTaa& >aGavTaa NaaraYa<aeNa SvYa&

VYaaSaeNa Ga]iQaTaa& Paura<aMauiNaNaa MaDYaeMaha>aarTaMa( )
AETaaMa*TavizR<aq& >aGavTaqMaadXaaDYaaiYaNaqMa(
AMb TvaMaNauSaNdDaaiMa >aGavqTae >aveiz<aqMa( ))
prthya pratibodhit bhagavat nryaena svaya
vysena grathit pura-munin madhye-mahbhratam
advaitmta-vari bhagavatm adadhyyinm
amba tvm anusandadhmi bhagavad-gte bhava-dveim
SvYaMa( >aGavTaa NaaraYa<aeNa By Lord (bhagavn) Nryaa Himself (svayam)

PaaQaaRYa Pa[iTabaeiDaTaaMa( instructed to Arjuna (Prtha),
Paura<aMauiNaNaa VYaaSaeNa by Vysa, the ancient (pura) sage (muni)
MaDYaeMaha>aarTaMa( Ga]iQaTaaMa( interwoven within the Mahbhrata,
AETaAMa*TavizR<aqMa( a shower (var) of nectar (amta) of the Absolute
a-dvaita which is without a second, name of the Supreme Absolute
>aveiz<aqMa( an enemy (dve) to material existence (bhava)

AadXaADYaaiYaNaqMa( >aGavTaqMa( a Goddess (bhagavat) made up of eighteen chapters (adhyy)
AMb >aGavqTae O mother Bhagavad-gt!
TvaMa( ANauSaNdDaaiMa I meditate on You.
547
GaqTaaXaaiMad& Pau<Ya& Ya" Pa#e=TPa[YaTa" PauMaaNa( ) ivZ<aae" PadMavaPNaaeiTa >aYaXaaek= aidviJaRTa"== =))
gt-stram ida puya ya pahet prayata pumn, vio padam avpnoti bhaya-okdi-varjita
Pa[YaTa" PauMaaNa( A pious man (pus)

Ya" wdMa( Pau<YaMa( GaqTaaXaaMa( Pa#e=Ta(
who recites this (idam) teaching (stra) of the holy (puya)
Gt,
>aYaXaaek= AaidviJaRTa" being freed (varjita) from fear (bhaya), lamentation (oka), etc. (di)
ivZ<aae" PadMa( AvaPNaaeiTa he attains the abode (pada) of the Lord (Viu).
548
GaqTaaDYaYaNaXaqlSYa Pa[a<aaYaaMaParSYa c ) NaEv SaiNTa ih PaaPaaiNa PaUvRJaNMak*= TaaiNa c== =))

gtdhyayana-lasya pryma-parasya ca, naiva santi hi ppni prva-janma-ktni ca
GaqTaaADYaYaNaXaqlSYa For one devoted (la) to the study (adhyayana) of the Gt

Pa[a<aaYaaMaParSYa c and for one dedicated to pryma
... which seems to refer to the recitation of Gyatr in the mode called pryma (?)
PaUvRJaNMak*= TaaiNa c PaaPaaiNa all sins (ppa), even done in previous (prva) births (janman)
Na Wv ih SaiNTa they are certainly no more.
549
MaliNaMaaeRcNa& Pau&Saa& JalaNa& idNae idNae ) Sak*= qTaaM>aiSa aNa& Sa&SaarMalNaaXaNaMa(= = ))

mala-nirmocana pus jala-snna dine dine, sakd gtmbhasi snna sasra-mala-nanam
idNae idNae JalaNaMa( Day by day (dina) a bath (snna) in water (jala)
Pau&SaaMa( MaliNaMaaeRcNaMa( cleanses the impurities (mala) of men (pus),
229
Sak*= Ta( GaqTaaAM>aiSa aNaMa( [but] even once a bath in the water (ambhas) of the Gt
Sa&SaarMalNaaXaNaMa( destroys [all] impurity of material existence (sasra).
550
SavaeRPaiNaZadae Gaavae daeGDaa GaaePaalNaNdNa" ) PaaQaaeR vTSa" SauDaq>aaeR= a duGDa& GaqTaaMa*Ta& MahTa(= = ))
sarvopaniado gvo dogdh gopla-nandana, prtho vatsa sudhr bhokt dugdha gtmta mahat
SavRoPaiNaZad" Gaav" All the Upaniads are [like] cows (go)

GaaePaalNaNdNa" daeGDaa Ka, the son (nandana) of a cowherd man (gopla), is the milkman (dogdh)
MahTa( GaqTaaAMa*TaMa( duGDaMa( the great (mahat) nectar (amta) of the Gt is the milk (dugdha)
PaaQaR" vTSa" Arjuna (Prtha) is the calf (vatsa)
SauDaq" >aae= a and [any] wise man (sudh) is the enjoyer (bhokt).
... of that milk
551
GaqTaa SauGaqTaa k==TaRVYaa ik==MaNYaE" XaaivSTarE" ) Yaa SvYa& PaNaa>aSYa Mau%PaaiiNa"Sa*Taa== =))
gt sugt kartavy kim anyai stra-vistarai, y svaya padma-nbhasya mukha-padmd vinist
SavRXaaS}aMaYaq GaqTaa SavRdevMaYaae hir" ) SavRTaqQaRMaYaq Gaa SavRvedMaYaae MaNau"= = ))

sarva-stramay gt sarva-devamayo hari, sarva-trthamay gag sarva-vedamayo manu
GaqTaa Gaa c GaaYa}aq GaaeivNdeiTa id iSQaTae ) cTauGaRk= arSa&Yaue= PauNaJaRNMa Na ivTae= = ))

gt gag ca gyatr govindeti hdi sthite, catur-ga-kra-sayukte punar-janma na vidyate
SvYaMa( PaNaa>aSYa Mau%PaaTa(
From the lotus (padma) mouth (mukha) of the Lord (Padmanbha)
Himself
padma-nbha whose navel (nbha) is beautiful like a lotus, name of the Lord
Yaa iviNa"Sa*Taa which has emanated

GaqTaa SauGaqTaa k==TaRVYaa [that] Gt has to be carefully recited (su.gta).
ik==Ma( ANYaE" XaaivSTarE" What is the need of the vastness (vistara) of other scriptures (stra)?
SavRXaaS}aMaYaq GaqTaa The Gt contains [the essence of] all scriptures (stra)
SavRdevMaYa" hir" the Lord (Hari) contains all the gods (deva)
SavRTaqQaRMaYaq Gaa the Gag contains all holy places (trtha)
SavRvedMaYa" MaNau" and Manu-sahit contains all the Vedas.
GaqTaa Gaa GaaYa}aq GaaeivNd c [The words] Gt, Gag, Gyatr and Govinda
wiTa cTau"Gak==arSa&Yaue= id iSQaTae when these four [words beginning] with ga, are placed in the
heart (hd)
PauNa"JaNMa Na ivTae
there is no rebirth.
552
p NaMaae >aGavTae vaSaudevaYa== =)

o namo bhagavate vsudevya
>aGavTae vaSaudevaYa To Lord (bhagavat) Ka (Vsudeva)

NaMa" my obeisance.
230
Hinduism Gt 1
AQaaJauRNaivzadYaaeGaae NaaMa Pa]QaMaae= _DYaaYa"== =)

athrjuna-vida-yogo nma prathamo dhyya
AJauRNaivzadYaaeGa" NaaMa Entitled (nma) The Yoga of Arjunas Despondence (vida)

AQa Pa]QaMa" ADYaaYa" now (atha) the first (prathama) chapter (adhyya).
553 BG 1.1
Da*Tara\ ovac
DaMaR+ae}ae ku= +ae}ae SaMaveTaa YauYauTSav" ) MaaMak==a" Paa<@vaEv ik==Maku= vRTa SaYa== =))
dharma-ketre kuru-ketre samavet yuyutsava, mmak pav caiva kim akurvata sajaya
Da*Tara\" ovac SaYa Dhtarra said: O Sajaya!

DaMaR+ae}ae ku= +ae}ae On the holy plane (ketra) of Kuruketra
YauYauTSav" SaMaveTaa" being assembled (samaveta), eager to fight
MaaMak==a" Paa<@va" c Wv my sons (mmaka mine) and the Pavas
... the sons of my brother Pu
ik==Ma( Aku= vRTa
what (kim) did they do?

... I hope they will not refrain from fighting under the influence of the holy place.
Sajaya, son of a Sta, was appointed minister of Dhtarra. In order to enable
Dhtarra to follow the events of the war, Vysadeva gave Sajaya the boon of divine
vision. While staying for some days on the battlefield and later with Dhtarra,
Sajaya was able to see everything that took place in the day and in the night, in open
and in secret. No weariness would affect him and no weapon could cut him.
BG 1.2
SaYa ovac
d*a Tau Paa<@vaNaqk&= VYaU!& duYaaeRDaNaSTada ) AacaYaRMauPaSaMYa raJaa vcNaMab]vqTa(= = ))
dv tu pavnka vyha duryodhanas tad, cryam upasagamya rj vacanam abravt
SaYa" ovac Sajaya said:

Paa<@vANaqk==Ma( VYaU!Ma( d*a [After] seeing the Pava army (anka) arrayed (vyha)
Tada Tau AacaYaRMa( oPaSaMYa and then (tad) [after] approaching Droa
... his teacher (crya) and general
raJaa duYaaeRDaNa" vcNaMa( Ab]vqTa(
King (rjan) Duryodhana spoke [the following] words.

BG 1.3
PaXYaETaa& Paa<@uPau}aa<aaMaacaYaR MahTaq& cMaUMa( ) VYaU!a& d]uPadPau}ae<a Tav iXaZYae<a DaqMaTaa== =))
payait pu-putrm crya mahat camm, vyh drupada-putrea tava iyea dhmat
AacaYaR O teacher [Droa]!

Tav DaqMaTaa iXaZYae<a d]uPadPau}ae<a
By your intelligent disciple (iya) Dhadyumna

drupada-putra the son of Drupada, Dhadyumna
VYaU!aMa( arrayed
Paa<@uPau}aa<aaMa( WTaaMa( MahTaqMa( cMaUMa(
PaXYa behold!
this great (mahat) army (cam) of the Pavas

BG 1.4-6
A}a XaUra MaheZvaSaa >aqMaaJauRNaSaMaa YauiDa ) YauYauDaaNaae ivra$= d]uPad MaharQa"== =))
atra r mahevs bhmrjuna-sam yudhi, yuyudhno vira ca drupada ca mah-ratha
231
Da*ke= Taueik==TaaNa" k==aiXaraJa vqYaRvaNa( ) PauiJaTku= iNTa>aaeJa XaEBYa NarPauv"== =))

dhaketu cekitna ki-rja ca vryavn, purujit kuntibhoja ca aibya ca nara-pugava
YauDaaMaNYau iv==aNTa otaMaaEJaa vqYaRvaNa( ) SaaE>ad]ae d]aEPadeYaa SavR Wv MaharQaa"== =))

yudhmanyu ca vikrnta uttamauj ca vryavn, saubhadro draupadey ca sarva eva mah-rath
A}a XaUra" MahawZvaSaa" Here (in their army) are heroic (ra) great bowmen
YauiDa >aqMaAJauRNaSaMaa" who are equal in battle (yudh) to Bhma and Arjuna
YauYauDaaNa" ivra$=" c [namely] Yuyudhna and Vira
MaharQa" d]uPad" c and the great chariot fighter (mah-ratha) Drupada
A mah-ratha is said to be able to fight 10,000 bowmen, an atiratha a large number [but
less than 10,000], a ratha one, and an ardha-ratha (half ratha) less than one, i.e., he is
not a good fighter.
Da*ke= Tau" ceik==TaaNa" Dhaketu and Cekitna

vqYaRvaNa( k==aiXaraJa" c and the powerful king of K
PauiJaTa( ku= iNTa>aaeJa" c Purujit and Kuntibhoja
NarPauv" XaEBYa" c and the hero aibya
iv==aNTa" YauDaaMaNYau" c and the mighty Yudhmanyu
vqYaRvaNa( otaMaaEJaa" c and the powerful Uttamauj
SaaE>ad]" d]aEPadeYaa" c the son of Subhadr (Abhimanyu) and the sons of Draupad.
SaveR Wv MaharQaa" All these are great chariot fighters.
Yuyudhna (Styaki) was a Ydava warrior of the Vi dynasty and a close friend of
Ka. In the war he killed six mahrathas of the Kaurava army. He also captured
Sajaya, but set him free on the advice of Vysa. He survived the war.
Vira was the king of the Matsya country, who sheltered the Pavas during their last
year in exile. His daughter Uttar became the wife of Arjunas son Abhimanyu, father of
Parkit. He was killed by Droa.
Dhaketu was the son of iupla, the king of Cedi. After the death of his father he
became a tributary king to the Pavas, and supplied one akauhi to the war. He was
killed by Droa.
Cekitna was killed by Duryodhana.
K (modern Vras/Benares) is reputed for its Vivantha (iva) temple. The actual
name of the king is not mentioned here.
Purujit was the son of King Kuntibhoja. He had a brother who also became known as
Kuntibhoja.
aibyas actual name was Govsa, and he was a father-in-law of Yudhihira. He and the
king of K had come with one akauhi to attend the marriage of Abhimanyu.
Yudhmanyu was a prince of the Pcla royal family, who took his position as the
bodyguard of Arjuna. He was killed by Avatthm.
Uttamauj belonged to the Pcla country. In the war he protected the right wheel of
Arjunas chariot. He was killed by Avatthm.
Draupad had five sons, namely Prativindhya, rutasena, rutakrti, atnka and
rutakarm one by each Pava. They were killed by Avatthm in the night after
the battle, when sleeping.
BG 1.7
ASMaak&= Tau iviXaa Yae TaaiabaeDa iJaaetaMa ) NaaYak==a MaMa SaENYaSYa Sa&jaQa| TaaNb]vqiMa Tae= = ))
asmka tu vii ye tn nibodha dvijottama, nyak mama sainyasya sajrtha tn bravmi te
iJaotaMa
O brhmaa [Droa]!
dvija-uttama best of the twice-born, brhmaa
232
ASMaak==Ma( Tau Yae iviXaa" But those who are our best men (viia)
MaMa SaENYaSYa NaaYak==a" the leaders (nyaka) of my army (sainya)
TaaNa( iNabaeDa you must know them!
Tae (=Tav=) Sa&jaAQaRMa( TaaNa( b]vqiMa I mention them for your information.
BG 1.8
>avaN>aqZMa k==<aR k*= Pa SaiMaiTaYa" ) ATQaaMaa ivk==<aR SaaEMaditaSTaQaEv c== =))

bhavn bhma ca kara ca kpa ca samitijaya, avatthm vikara ca saumadattis tathaiva ca
>avaNa( >aqZMa" c k==<aR" c Yourself (Droa), Bhma and Kara

SaiMaiTaaYa" k*= Pa" c and the victorious Kpa
ATQaaMaa ivk==<aR" c Avatthm and Vikara
SaaEMadita" TaQaa Wv c and also the son of Somadatta (Bhrirav).
Kpa and his sister Kp are children of the sage aradvn, which were found by King
ntanu and out of pity (kp) brought up in his palace. Kpa (Kpcrya) was taught
Dhanur-veda by his father aradvn, and later he taught many kings in archery. He
instructed Duryodhana in politics. He helped Avatthm in the night after the battle by
setting fire to the camp of the Pavas. After the war, Yudhihira appointed him as
the teacher of Parkit.
Avatthm, the son of Droa and Kp, was trained in archery by his father. In the war
he killed many kings and revenged the death of Droa. After the war he threw a
brahmstra at Uttars womb to kill the last grandchild of the Pavas. Ka protected
that child Parkit, and Arjuna diminished Avatthms power.
Vikara was one of the hundred sons of Dhtarra, but he did not listen to their bad
advice. Therefore he is called Vikara. He was the only Kaurava who protested, when
Draupad was about to be stripped naked in the open assembly.
Bhrirav, a son of Somadatta, was killed by Styaki.
BG 1.9
ANYae c bhv" XaUra MadQaeR TYa==JaqivTaa" ) NaaNaaXaPa[hr<aa" SaveR YauivXaarda"== =))

anye ca bahava r mad-arthe tyakta-jvit, nn-astra-prahara sarve yuddha-virad
ANYae c bhv" XaUra" And many other (bahu) heroes (ra)

Mad(AQaeR TYa==JaqivTaa" have staked (tyakta) their lives (jvita) for my sake.
SaveR NaaNaaXaPa[hr<aa" They are all wielding many weapons (astra)
YauivXaarda" and are experienced in battle (yuddha).
BG 1.10
APaYaaR& TadSMaak&= bl& >aqZMaai>ari+aTaMa( ) PaYaaR& iTvdMaeTaeza& bl& >aqMaai>ari+aTaMa(= = ))

a-parypta tad asmka bala bhmbhirakitam, parypta tv idam ete bala bhmbhirakitam
>aqZMaAi>ari+aTaMa( Well-protected by Bhma

Tad( ASMaak==Ma( blMa( APaYaaRMa( that our force (bala) is unlimited.
>aqMaAi>ari+aTaMa( Tau But, well-protected by Bhma
WTaezaMa( wdMa( blMa( PaYaaRMa( their force is limited (but sufficient).
* Tad( TaQaa>aUTaE" vqrE" Yau= Ma( AiPa Although endowed (yukta) with such heros (vra)
>aqZMae<a Ai>ari+aTaMa( AiPa and although protected by Bhma ASMaak==Ma( blMa(
(=SaENYaMa(=) APaYaaRMa( our army (bala) is insufficient; TaE" Sah YaaeuMa( ASaMaQaRMa(
>aaiTa to fight with them, it appears (bhti) not capable. wdMa( Tau WTaezaMa(
233
Paa<@vaNaaMa( blMa(
But the army (bala) of these Pavas
>aqMaeNa Ai>ari+aTaMa( SaTa(
PaYaaRMa( (=SaMaQaRMa( >aaiTa=) is sufficient, appears to be

>aqZMaSYa o>aYaPa+aPaaiTaTvaTa( Because of Bhmas siding with both
being protected by Bhma

capable.
(ubhaya) parties (paka).

Duryodhanas words are equivocal. His force consists of eleven akauhis (armies), the
Pavas of seven, and he seems to praise his superior numerical strength as aparyptam unlimited. But a-paryptam also means insufficient, incompetent. This
reading is also taken by Rmnuja and Vivantha.
=TaSMaaTa( >avi" WvMa( viTaRTaVYaMa(= Therefore this should be dealt with by You as
follows:
BG 1.11
AYaNaezu c SaveRzu YaQaa>aaGaMaviSQaTaa" ) >aqZMaMaevai>ar+aNTau >avNTa" SavR Wv ih== =))

ayaneu ca sarveu yath-bhgam avasthit, bhmam evbhirakantu bhavanta sarva eva hi
SaveRzu AYaNaezu c On all the roads (ayana) [of entrance into the army]
YaQaa>aaGaMa( AviSQaTaa" being arrayed at your respective position
>avNTa" SaveR Wv ih all of you
>aqZMaMa( Wv Ai>ar+aNTau Bhma alone you must protect on all sides!
* >aqZMableNa Wv ASMaak==Ma( JaqivTaMa( Our life depends on the strength of Bhma
alone. wiTa >aav" This is the idea.
BG 1.12
TaSYa SaNaYaNhz| ku= v*" iPaTaaMah" ) iSa&hNaad& ivNaaeE" Xa& dDMaaE Pa[TaaPavaNa(= = ))
tasya sajanayan hara kuru-vddha pitmaha, siha-nda vinadyoccai akha dadhmau
pratpavn
ku= v*" Pa[TaaPavaNa( iPaTaaMah"
The valiant Bhma, senior of the Kurus

... understanding that Droa was praising him
TaSYa hzRMa( SaNaYaNa( arousing his (Duryodhanas) joy (hara)

oE" iSa&hNaadMa( ivNa [after] roaring loudly like a lion (siha)
... (or:) which (the conch) was making a great sound like a lion
XaMa( dDMaaE
he blew his conchshell (akha).

BG 1.13
TaTa" Xaa >aeYaR Pa<avaNak==GaaeMau%a" ) SahSaEva>YahNYaNTa Sa XaBdSTauMaulae-= _>avTa(= = ))

tata akh ca bherya ca paavnaka-gomukh, sahasaivbhyahanyanta sa abdas tumulo bhavat
TaTa" Xaa" c >aeYaR" c Then conchshells and kettledrums

Pa<avAaNak==GaaeMau%a" tabors, drums and horns (go-mukha)
SahSaa Wv A>YahNYaNTa were suddenly sounded.
Sa" XaBd" TauMaul" A>avTa( That sound (abda) was tumultuous.
BG 1.14
TaTa" eTaEhRYaEYauRe= MahiTa SYaNdNae iSQaTaaE ) MaaDav" Paa<@vEv idVYaaE XaaE Pa[dDMaTau"= = ))
tata vetair hayair yukte mahati syandane sthitau, mdhava pava caiva divyau akhau
pradadhmatu
eTaE" hYaE" Yaue= Which was yoked (yukta) with white (veta) horses
MahiTa SYaNdNae iSQaTaaE seated in [such] an excellent chariot (syandana)
234
TaTa" MaaDav" Paa<@v" c Wv then Ka and Arjuna

idVYaaE XaaE Pa[dDMaTau" blew their divine (divya) conchshells.
BG 1.15
PaaJaNYa& zqke= Xaae devdta& DaNaYa" ) PaaE<@\& dDMaaE MahaXa& >aqMak==MaaR v*k= aedr"== =))
pcajanya hkeo devadatta dhanajaya, paura dadhmau mah-akha bhma-karm
vkodara
zqk==wRXa" PaaJaNYaMa( The Lord [blew] the Pcajanya

DaNaYa" devdtaMa( Arjuna the Devadatta
>aqMak==MaaR v*k= odr" and Bhma (vka-udara) of awful (bhma) deeds (karman)
* v*k= vTa( odrMa( YaSYa Whose stomach is [voracious] like a wolf (vka) Sa" v*k= aedr"
he is called vkodara.
MahaXaMa( PaaE<@\Ma( dDMaaE
blew the great conch Paura.

When the Asura Pacajana, who lived inside a conch, carried away the son of Sndpani
Muni, the latter asked his disciples Ka and Balarma to get him back. With the help
of Varua they killed the demon and took the conch. Vius conch (akha) is named
Pcajanya, His disc (cakra) Sudarana, His club (gad) Kaumodak, His sword
(khaga) Nandaka, His jewel (mai) Kaustubha and His bow (dhanu) rga.
When Maya Dnava was rescued by Arjuna from the fire in the Khava forest, he was
obliged to build a palace in Indraprastha, and also presented that famous conch
Devadatta.
BG 1.16
ANaNTaivJaYa& raJaa ku= NTaqPau}aae YauiDair" ) Naku= l" Sahdev SaugaaezMai<aPauZPak==aE= = ))

anantavijaya rj kunt-putro yudhihira, nakula sahadeva ca sughoa-maipupakau
ku= NTaqPau}a" raJaa YauiDair" King Yudhihira, the son of Kunt

ANaNTaivJaYaMa( [blew] the Anantavijaya
Naku= l" Sahdev" c and Nakula and Sahadeva
SaugaaezMai<aPauZPak==aE the Sughoa and Maipupaka.
BG 1.17-18
k==aXYa ParMaeZvaSa" iXa%<@q c MaharQa" ) Da*uMNaae ivra$= SaaTYaik==aParaiJaTa"== =))

kya ca paramevsa ikha ca mah-ratha, dhadyumno vira ca styaki cparjita
d]uPadae d]aEPadeYaa SavRXa" Pa*iQavqPaTae ) SaaE>ad] Mahabahu" XaaNdDMau" Pa*QaKPa*Qak(-= = = ))

drupado draupadey ca sarvaa pthiv-pate, saubhadra ca mah-bhu akhn dadhmu pthak pthak
ParMawZvaSa" k==aXYa" c And the mighty-bowed king of K

MaharQa" iXa%<@q c and the great warrior ikha
Da*uMNa" ivra$=" c Dhadyumna and Vira
AParaiJaTa" SaaTYaik==" c and the invincible Styaki
d]uPad" d]aEPadeYaa" c Drupada and the sons of Draupad
Mahabahu" SaaE>ad]" c and the mighty Abhimanyu
Pa*iQavqPaTae O King [Dhtarra]!
pthiv-pati lord of the earth, king
SavRXa" Pa*Qak(= Pa*Qak(= XaaNa( dDMau"
All blew their respective conchshells.
235
BG 1.19
Sa gaaezae DaaTaRra\a<aa& dYaaiNa VYadarYaTa( ) Na>a Pa*iQavq& cEv TauMaulae-= _>YaNauNaadYaNa(= = ))

sa ghoo dhrtarr hdayni vyadrayat, nabha ca pthiv caiva tumulo bhyanundayan
Sa" TauMaul" gaaez" That tumultous sound (ghoa)

Na>a" c Pa*iQavqMa( c Wv A>YaNauNaadYaNa( [while] making the sky and earth (pthiv) resound
* Pa[iTaiNai>a" AaPaUrYaNa( Filling [sky and earth] with echoes.
DaaTaRra\a<aaMa( dYaaiNa VYadarYaTa( it shattered the hearts (hdaya) of your sons.
dhrtarra son of Dhtarra
BG 1.20
AQa VYaviSQaTaaNd*a DaaTaRra\aNk==iPaJa" ) Pa[v*tae XaSaMPaaTae DaNauMYa Paa<@v"== =)

atha vyavasthitn dv dhrtarrn kapi-dhvaja, pravtte astra-sampte dhanur udyamya pava
zqke= Xa& Tada vaKYaiMadMaah MahqPaTae= = ))

hkea tad vkyam idam ha mah-pate
MahqPaTae= =
O King [Dhtarra]!
mah-pati lord of the earth, king
DaaTaRra\aNa( VYaviSQaTaaNa( d*a [After] seeing your sons arrayed

AQa XaSaMPaaTae Pa[v*tae now when the battle was starting
The word sati (being) is implied: astra-sampte pravtte [sati] the battle being
started, when the battle started. Therefore this construction is called sati-saptam.
k==iPaJa" Paa<@v" Arjuna, whose flag (dhvaja) bears the figure of the monkey [Hanumn]
DaNau" oMYa [after] raising the bow (dhanus)
Tada zqk==wRXaMa( wdMa( vaKYaMa( Aah then he spoke to the Lord the following words.
BG 1.21
AJauRNa ovac
SaeNaYaae>aYaaeMaRDYae rQa& SQaaPaYa Mae-=_CYauTa ) YaavdeTaaiarq+ae= _h& Yaaeuk= aMaaNaviSQaTaaNa(= = ))
senayor ubhayor madhye ratha sthpaya me cyuta, yvad etn nirke ha yoddhu-kmn avasthitn
The verse numbering is different in different editions.
AJauRNa" ovac ACYauTa== Arjuna said: O Lord (Acyuta)!

WTaaNa( AviSQaTaaNa( Yaaeuk==aMaaNa( Those arrayed who are eager to fight
YaavTa( AhMa( iNarq+ae so that I can I see [them],
o>aYaae" SaeNaYaae" MaDYae in the middle (madhya) of both armies (sena)
Mae (=MaMa=) rQaMa( SQaaPaYa place my chariot (ratha)!
BG 1.22
kE= MaRYaa Sah YaaeVYaMaiSMaNr<aSaMauMae= = ))

kair may saha yoddhavyam asmin raa-samudyame
AiSMaNa( r<aSaMauMae [I want to know:] In this battle

kE= " Sah MaYaa YaaeVYaMa( with whom I have to fight?
BG 1.23
YaaeTSYaMaaNaaNave+ae-= _h& Ya WTae-= _}a SaMaaGaTaa" ) DaaTaRra\SYa dubuReYauRe iPa[Yaick==IzRv"== =))

yotsyamnn aveke ha ya ete tra samgat, dhrtarrasya durbuddher yuddhe priya-cikrava
Yae WTae A}a SaMaaGaTaa" Those who are here assembled

dubuRe" DaaTaRra\SYa of the evil-minded Duryodhana (dhrtarra)
236
Yaue iPa[Yaick==IzRv" well-wishers in battle (yuddha)

YaaeTSYaMaaNaaNa( AhMa( Ave+ae those eager to fight I [want to] see.
BG 1.24-25
SaYa ovac
WvMau= ae zqke= Xaae Gau@ake= XaeNa >aarTa ) SaeNaYaae>aYaaeMaRDYae SQaaPaiYaTva rQaaetaMaMa(= = ))
evam ukto hkeo gukeena bhrata, senayor ubhayor madhye sthpayitv rathottamam
>aqZMad]ae<aPa[Mau%Ta" SaveRza& c Mahqi+aTaaMa( ) ovac PaaQaR PaXYaETaaNSaMaveTaaNku= iNaiTa== =))

bhma-droa-pramukhata sarve ca mah-kitm, uvca prtha payaitn samavetn kurn iti
SaYa" ovac >aarTa
Sajaya said: O Dhtarra!

bhrata descendant of Bharata
Gau@ak==awRXaeNa WvMa( o==" Thus being addressed by Arjuna

* Gau@ak==a (=iNad]a=) TaSYaa" wRXaeNa (=iJaTaiNad]e<a=) AJauRNaeNa
By Arjuna, the master of
sleep (guk, nidr), i.e., who had controlled sleep (ignorance).
zqk==wRXa" the Lord

o>aYaae" SaeNaYaae" MaDYae in the middle of both armies
rQaotaMaMa( SQaaPaiYaTva [after] placing the best of chariots (ratha)
>aqZMad]ae<aPa[Mau%Ta" in front of Bhma and Droa
SaveRzaMa( Mahqi+aTaaMa( c and [in front of] of all the kings
PaaQaR= = WTaaNa( SaMaveTaaNa( ku= Na( PaXYa O Arjuna, see these assembled Kurus!
wiTa ovac thus He (Ka) said.
BG 1.26
Ta}aaPaXYaiTSQaTaaNPaaQaR" iPaTaNaQa iPaTaaMahaNa( ) AacaYaaRNMaaTaulaN>a]aTaNPau}aaNPaaE}aaNSa%q&STaQaa== =)

tatrpayat sthitn prtha pitn atha pitmahn, cryn mtuln bhrtn putrn pautrn sakhs tath
XauraNSaudEv SaeNaYaae>aYaaeriPa== =))

vaurn suhda caiva senayor ubhayor api
iPaTaNa( AQa iPaTaaMahaNa( Fathers (pit) and grandfathers

* iPaTaNa( iPaTa*VYaAadqNa( Fathers (pit)
means uncles and similar [elderly male]
relations.
AacaYaaRNa( MaaTaulaNa( >a]aTaNa( teachers (crya), maternal uncles, brothers (bhrt)

Pau}aaNa( PaaE}aaNa( TaQaa Sa%qNa( sons (putra), grandsons (pautra) and companions
* duYaaeRDaNaAadqNaaMa( Yae Pau}aa" PaaE}aa" c TaaNa( The sons and grandsons of Duryodhana
and others.
XauraNa( Saud" c Wv fathers-in-law and also well-wishers (suhd)

Ta}a o>aYaae" AiPa SaeNaYaae" iSQaTaaNa( who were present there in both armies
PaaQaR" APaXYaTa( Arjuna saw.
Uncles of Arjuna are for example alya and akuni. Mdr, the second wife of Pu,
was alyas sister. Although alya blessed the Pavas to win the war, he had to
support Duryodhana with one akauhi. alya was killed by his nephew Yudhihira.
akuni was the brother of Gndhr, the wife of Dhtarra. By his evil tactics the
Pavas had to go to exile. akuni was killed by Sahadeva.
237
BG 1.27
TaaNSaMaq+Ya Sa k==aENTaeYa" SavaRNbNDaUNaviSQaTaaNa( ) k*= PaYaa ParYaaivae ivzqdiadMab]vqTa(= = ))

tn samkya sa kaunteya sarvn bandhn avasthitn, kpay parayvio vidann idam abravt
Sa" k==aENTaeYa" The son of Kunt

TaaNa( SavaRNa( bNDaUNa( AviSQaTaaNa( SaMaq+Ya [after] seeing all those relatives (bandhu) arrayed
ParYaa k*= PaYaa Aaiv" overcome with great compassion (kp)
ivzqdNa( wdMa( Ab]vqTa( [while] grieving he spoke thus.
BG 1.28
AJauRNa ovac
d*eMa& SvJaNa& k*= Z<a YauYauTSau& SaMauPaiSQaTaMa( ) SaqdiNTa MaMa Gaa}aai<a Mau%& c PairXauZYaiTa== =))
dvema sva-jana ka yuyutsu samupasthitam, sdanti mama gtri mukha ca pariuyati
AJauRNa" ovac k*= Z<a Arjuna said: O Ka!

YauYauTSauMa( SaMauPaiSQaTaMa( wMaMa( SvJaNaMa( These relatives, assembled so eager to fight
d*a [after] seeing
MaMa Gaa}aai<a SaqdiNTa my limbs (hands and feet) fail
Mau%Ma( c PairXauZYaiTa and [my] mouth (mukha) is drying up.
BG 1.29
vePaQau Xarqre Mae raeMahzR JaaYaTae ) Gaa<@qv& &SaTae hSTaatvK=cEv PairdTae= = ))

vepathu ca arre me roma-hara ca jyate, gva srasate hastt tvak caiva paridahyate
Mae (=MaMa=) Xarqre In my body (arra)

vePaQau" c raeMahzR" c JaaYaTae occur trembling and horripilation
Gaa<@qvMa( hSTaaTa( &SaTae the Gva [bow] slips from [my] hand
Tvk(= c Wv PairdTae and [my] skin is burning.
BG 1.30
Na c XaKNaaeMYavSQaaTau& >a]MaTaqv c Mae MaNa" ) iNaiMataaiNa c PaXYaaiMa ivParqTaaiNa ke= Xav== =))
na ca aknomy avasthtu bhramatva ca me mana, nimittni ca paymi vipartni keava
ke= Xav O Lord (Keava)!

AvSQaaTauMa( c Na Xa==aeiMa I am not able to stand [any longer]
Mae (=MaMa=) MaNa" c >a]MaiTa wv my mind (manas) is as if reeling
ivParqTaaiNa iNaiMataaiNa c PaXYaaiMa and I see inauspicious omens (nimitta).
BG 1.31
Na c [eYaae-= _NauPaXYaaiMa hTva SvJaNaMaahve ) Na k==ae ivJaYa& k*= Z<a Na c raJYa& Sau%aiNa c== =))
na ca reyo nupaymi hatv sva-janam have, na kke vijaya ka na ca rjya sukhni ca
Aahve SvJaNaMa( hTva [After] killing relatives (sva-jana) in battle

[eYa" c Na ANauPaXYaaiMa I do not foresee any good (reya) [result].
* =ivJaYaAaidk==Ma( f==lMa( ik==Ma( Na PaXYaiSa== `
[One might ask:] You do not see
results like victory (vijaya) etc.?
k*= Z<a [because] O Ka!

ivJaYaMa( Na k==ae I do not desire victory (vijaya)
Na raJYaMa( c Sau%aiNa c nor a kingdom (rjya) and pleasures (sukha).
238
BG 1.32-33
ik&= Naae raJYaeNa GaaeivNd ik&= >aaeGaEJasivTaeNa va== =) YaezaMaQaeR k==aiTa& Naae raJYa& >aaeGaa" Sau%aiNa c== =))
ki no rjyena govinda ki bhogair jvitena v, yem arthe kkita no rjya bhog sukhni ca
Ta wMae= _viSQaTaa Yaue Pa[a<aa&STYaa DaNaaiNa c ) AacaYaaR" iPaTar" Pau}aaSTaQaEv c iPaTaaMaha"== =)

ta ime vasthit yuddhe prs tyaktv dhanni ca, cry pitara putrs tathaiva ca pitmah
MaaTaula" Xaura" PaaE}aa" XYaala" SaMbiNDaNaSTaQaa== = ))

mtul vaur pautr yl sambandhinas tath
GaaeivNd O Lord (Govinda)!

Na" (=ASMa>YaMa(=) raJYaeNa ik==Ma( Of what use is a kingdom (rjya) to us?
>aaeGaE" JaqivTaeNa va ik==Ma( Of what use are luxuries (bhoga) or [even] life?
YaezaMa( AQaeR [Because,] they for whom
Na" (=ASMaak==Ma(=) raJYaMa( >aaeGaa" Sau%aiNa c our kingdom, luxuries and pleasures
k==aiTaMa( are desired
Tae wMae these very persons
DaNaaiNa Pa[a<aaNa( c TYaa [after] staking (giving up) [their] riches (dhana) and lives (pra)
Yaue AviSQaTaa" are arrayed on the battlefield
AacaYaaR" iPaTar" Pau}aa" [namely] teachers, fathers, sons
iPaTaaMaha" TaQaa Wv c and also grandfathers
MaaTaula" Xaura" PaaE}aa" maternal uncles, fathers-in-law, grandsons
XYaala" TaQaa SaMbiNDaNa" brothers-in-law and [other] relatives.
* NaNau Ka may argue: Yaid k*= PaYaa TvMa( WTaaNa( Na h&iSa But if, out of pity, you do
not kill them TaihR TvaMa( WTae raJYalae>aeNa hiNaZYaiNTa Wv then they will surely kill
you out of greed for the kingdom:
BG 1.34
WTaaa hNTauiMaCâiMa gNaTaae-= _iPa MaDauSaUdNa ) AiPa }aElaeKYaraJYaSYa heTaae" ik&= Nau Mahqk*= Tae= = ))
etn na hantum icchmi ghnato pi madhusdana, api trailokya-rjyasya heto ki nu mah-kte
MaDauSaUdNa O Lord (Madhusdana)!

gNaTa" AiPa Even when killing [me]
WTaaNa( hNTauMa( Na wCâiMa I do not want to kill them
}aElaeKYaraJYaSYa heTaae" AiPa even for the sovereignty (rjya) of the three worlds
ik==Ma( Nau Mahqk*= Tae what [to speak] of this earth.
* NaNau c Ka may argue: (verse without sandhi) AiGNad" (1) One who sets fire
Gard" c Wv (2) gives poison XaPaai<a" (3) has a weapon in hand [ready to
attack] DaNaAPah" (4) steals wealth +ae}adarhr" c Wv (5) steals land (ketra), or
(6) abducts [anothers] wife (dr) z@( WTae AaTaTaaiYaNa" these six are aggressors.
wiTa SMar<aaTa( This is from Smti (Vasiha-smti 3.19) AiGNadahAaidi>a" zi"
AiPa heTaui>a" And by all these six reasons (hetu) beginning with arson WTae TaavTa(
AaTaTaaiYaNa" they are aggressors. (They have done all this.) AaTaTaaiYaNaaMa( c vDa"
Yau= " Wv And for aggressors killing is justifiable [according to Artha-stra]:
239
BG 1.35
iNahTYa DaaTaRra\aa" k==a Pa[qiTa" SYaaNaadRNa ) PaaPaMaeva[YaedSMaaNhTvETaaNaaTaTaaiYaNa"== =))

nihatya dhrtarrn na k prti syj janrdana, ppam evrayed asmn hatvaitn tatyina
JaNaadRNa O Lord (Janrdana)!

DaaTaRra\aNa( iNahTYa [After] killing the sons of Dhtarra
Na" (=ASMaak==Ma(=) k==a Pa[qiTa" SYaaTa( what will be our pleasure (prti)?
WTaaNa( AaTaTaaiYaNa" hTva [After] killing these aggressors
ASMaaNa( PaaPaMa( Wv Aa[YaeTa( sin (ppa) will certainly overcome us.
According to artha-stra there is no fault in killing an aggressor. But dharma-stra
(which is considered higher than artha-stra) holds that one should not even quarrel
with (what to speak of killing) one who performs yaja, the family priest, teacher,
uncle, any elder or relative, a guest, dependent, or children. And ruti (the highest)
completely forbids any violence on spiritual grounds a-his paramo dharma (nonviolence is the highest command).
BG 1.36
TaSMaaaahaR vYa& hNTau& DaaTaRra\aNSabaNDavaNa(= = ) SvJaNa& ih k==Qa& hTva Saui%Na" SYaaMa MaaDav== =))
tasmn nrh vaya hantu dhrtarrn sa-bndhavn, sva-jana hi katha hatv sukhina syma
mdhava
TaSMaaTa( Therefore
SabaNDavaNa( DaaTaRra\aNa( the sons of Dhtarra and our relatives
vYaMa( hNTauMa( Na AhaR" we should not kill.
MaaDav O Lord (Mdhava)!
SvJaNaMa( ih hTva [After] killing relatives
k==QaMa( Saui%Na" SYaaMa how can we be happy?
* NaNau Ka may argue: Tav WTaezaMa( AiPa To both you and them also bNDauvDa
daeze SaMaaNae SaiTa the fault of killing kinsmen being common, YaQaa Wv WTae just as
they bNDauvDadaezMa( AIk*= TYa accepting that fault of killing kinsmen Yaue Pa[vTaRNTae
engage in battle, TaQaa Wv >avaNa( AiPa Pa[vTaRTaaMa( so you should also engage:
BG 1.37-38
YaPYaeTae Na PaXYaiNTa lae>aaePahTaceTaSa" ) ku= l+aYak*= Ta& daez& iMa}ad]aehe c PaaTak==Ma(= = ))

yady apy ete na payanti lobhopahata-cetasa, kula-kaya-kta doa mitra-drohe ca ptakam
k==Qa& Na jeYaMaSMaai>a" PaaPaadSMaaiaviTaRTauMa( ) ku= l+aYak*= Ta& daez& Pa[PaXYaiJaRNaadRNa== =))

katha na jeyam asmbhi ppd asmn nivartitum, kula-kaya-kta doa prapayadbhir janrdana
YaiPa WTae Although they

lae>aoPahTaceTaSa" their discrimination destroyed by greed (lobha)
ku= l+aYak*= TaMa( daezMa( the evil (doa) in family (kula) destruction (kaya)
iMa}ad]aehe PaaTak==Ma( c and the sin (ptaka) in hostility to friends (mitra)
Na PaXYaiNTa do not see
JaNaadRNa [nevertheless] O Lord (Janrdana)!
ku= l+aYak*= TaMa( daezMa( Pa[PaXYai" by those who understand the evil resulting from family destruction
ASMaai>a" by us
240
ASMaaTa( PaaPaaTa( iNaviTaRTauMa( to refrain from this sin (ppa)

k==QaMa( Na jeYaMa( why is it not understood?
* TaMa( Wv daezMa( dXaRYaiTa That very evil he shows:
BG 1.39
ku= l+aYae Pa[<aXYaiNTa ku= lDaMaaR" SaNaaTaNaa" ) DaMaeR Nae ku= l& k*= TMaDaMaaeR= _i>a>avTYauTa== =))
kula-kaye praayanti kula-dharm santan, dharme nae kula ktsnam a-dharmo bhibhavaty uta
ku= l+aYae When there is destruction (kaya) of the family (kula)

SaNaaTaNaa" ku= lDaMaaR" Pa[<aXYaiNTa ancient family traditions (dharma) perish
DaMaeR Nae and when the tradition is lost
ADaMaR" k*= TMa( oTa ku= lMa( Ai>a>aviTa sin (a-dharma) overcomes the whole family.
BG 1.40
ADaMaaRi>a>avaTk*= Z<a Pa[duZYaiNTa ku= liYa" ) qzu duaSau vaZ<aeRYa JaaYaTae v<aRSar"== =))
a-dharmbhibhavt ka praduyanti kula-striya, stru dusu vreya jyate vara-sakara
k*= Z<a O Ka!

ADaMaRAi>a>avaTa( From the rise of sin (a-dharma)
ku= liYa" Pa[duZYaiNTa the women (str) of [high] family become polluted.
vaZ<aeRYa O Ka (Vreya)!
qzu duaSau When the women are polluted
v<aRSar" JaaYaTae there is confusion of the social order (vara).
BG 1.41
Sarae Nark==aYaEv ku= lgNaaNaa& ku= lSYa c ) PaTaiNTa iPaTarae eza& luiPa<@aedk==i==Yaa"== =))
sakaro narakyaiva kula-ghnn kulasya ca, patanti pitaro hy e lupta-piodaka-kriy
ku= lgNaaNaaMa( ku= lSYa c For the family destroyers and the [remaining] family
Sar" Nark==aYa Wv confusion [of vara] makes for hell.
luiPa<@odk==i==Yaa" The offerings of pia and udaka having stopped
WzaMa( iPaTar" PaTaiNTa ih even their ancestors fall down.
Pia and udaka are offered in the tarpaa ceremony, providing a dead relative the
opportunity to stay in pit-loka (a planet of pious forefathers).
BG 1.42
daezEreTaE" ku= lgNaaNaa& v<aRSark==arkE= " ) oTSaaNTae JaaiTaDaMaaR" ku= lDaMaaR XaaTaa"== =))
doair etai kula-ghnn vara-sakara-krakai, utsdyante jti-dharm kula-dharm ca vat
ku= lgNaaNaaMa( Of the destroyers of the family

WTaE" v<aRSark==arkE= " daezE" by these evils (doa) that lead to confusion of vara
XaaTaa" JaaiTaDaMaaR" ku= lDaMaaR" c the ancient traditions of caste (jti), family, etc.
oTSaaNTae are destroyed.
BG 1.43
oTSaaku= lDaMaaR<aa& MaNauZYaa<aa& JaNaadRNa ) Narke= iNaYaTa& vaSaae >avTaqTYaNauXau[uMa== =))

utsanna-kula-dharm manuy janrdana, narake niyata vso bhavatty anuuruma
JaNaadRNa O Lord (Janrdana)!

oTSaaku= lDaMaaR<aaMa( MaNauZYaa<aaMa( For men whose tradition of family [etc.] is destroyed
vaSa" Narke= iNaYaTaMa( >aviTa the residence (vsa) is always in hell (naraka)
wiTa ANauXau[uMa
241
thus we have learned.
Pa[aYaitaMa( Aku= vaR<aa" Not performing expiation PaaPaezu

iNarTaa" Nara" persons addicted to sin APaaTa(TaaiPaNa" who do not feel repentence
k==aNa( iNarYaaNa( YaaiNTa da<aaNa( go to terrible hells full of miseries. (Yjavalkya* (verse without sandhi:)
smti.3.221)
BG 1.44
Ahae bTa MahTPaaPa& k==Tau| VYaviSaTaa vYaMa( ) Yad[aJYaSau%lae>aeNa hNTau& SvJaNaMauTaa"== =))
aho bata mahat ppa kartu vyavasit vayam, yad rjya-sukha-lobhena hantu sva-janam udyat
Ahae bTa Alas!

MahTa( PaaPaMa( k==TauRMa( To commit great sin (ppa)
vYaMa( VYaviSaTaa" we are determined
Yad( raJYaSau%lae>aeNa that (because) out of greed (lobha) for royal happiness (sukha)
SvJaNaMa( hNTauMa( oTaa" we are prepared to kill kinsmen.
BG 1.45
Yaid MaaMaPa[Taqk==arMaXa& XaPaa<aYa" ) DaaTaRra\a r<ae hNYauSTaNMae +aeMaTar& >aveTa(= = ))

yadi mm a-pratkram a-astra astra-paya, dhrtarr rae hanyus tan me kematara bhavet
Yaid XaPaa<aYa" DaaTaRra\a" If the sons of Dhtarra, weapons in hand

APa[Taqk==arMa( AXaMa( MaaMa( me, unresisting and unarmed
r<ae hNYau" would kill in battle (raa)
Tad( Mae (=MaMa=) +aeMaTarMa( >aveTa( that would be better for me.
* PaaPaAiNaZPatae" Because [then] sin is not effected.
BG 1.46
SaYa ovac
WvMauaJauRNa" Saye rQaaePaSQa oPaaivXaTa( ) ivSa*JYa SaXar& caPa& Xaaek= Sa&ivGNaMaaNaSa"== =))
evam uktvrjuna sakhye rathopastha upviat, visjya sa-ara cpa oka-savigna-mnasa

Xaaek= Sa&ivGNaMaaNaSa" AJauRNa" The aggrieved Arjuna
Saye WvMa( oa [after] speaking thus on the battlefield
SaXarMa( caPaMa( ivSa*JYa [and after] casting aside bow (cpa) with arrows
rQaoPaSQae oPaaivXaTa( he sat down on the chariot (ratha).
* rQaoPaSQae rQaSYa oPair Ratha-upasthe means on the chariot.
242
p TaTSaidiTa
o tat sad iti
[qMaha>aarTae XaTaSaahya& Sa&ihTaaYaa& vEYaaiSaKYaa& >aqZMaPavRi<a

r-mahbhrate ata-shasry sahity vaiysiky bhma-parvai
[qMaGavqTaaSaUPaiNazTSau b[ivaYaa& YaaeGaXaaS}ae

rmad-bhagavad-gtspaniatsu brahma-vidyy yoga-stre
[qk*= Z<aaJauRNaSa&vade= _JauRNaivzadYaaeGaae NaaMa Pa[QaMaae= _DYaaYa"== =)

r-krjuna-savde rjuna-vida-yogo nma prathamo dhyya
AaeMa( Tad( SaTa( wiTa Thus [ends]

XaTaSaahyaMa( [qMaha>aarTae in the Mahbhrata of hundred thousand verses
vEYaaiSaKYaaMa( Sa&ihTaaYaaMa( in the epic of Vysadeva
>aqZMaPavRi<a in the Bhma-parva
[qMad(>aGavqTaaSau oPaiNazTSau in the rmad-Bhagavad-gt Upaniad
The Bhagavad-gt is not only counted as Upaniad (Gtopaniad), but as a very
important one, because it is referred to in plural (upaniatsu).
b[ivaYaaMa( YaaeGaXaaS}ae in the spiritual science and Yoga-stra

[qk*= Z<aAJauRNaSa&vade in the dialogue between r Ka and Arjuna
AJauRNaivzadYaaeGa" NaaMa named The Yoga of Arjunas Despondence
In Baladevas k (commentary) the chapter is entitled
observing the armies.
Pa[QaMa" ADYaaYa"
the first chapter.
SaENYadXaRNaYaaeGa" the yoga of
243
8. Sanskrit Dhtus
All Sanskrit words are originally derived from dhtus (essential elements, word roots). Pini gives a list
of about 2,300 dhtus, of which we have selected about 1,000 in 13. Dhtu List. Just read through this
short list to get an idea.
>auiv bhuvi to be, exist >>> sa asti he is, exists; sat existent, good; satya truth; sattva
as[a] 2P...
existence, goodness
The dhtu (word root) is as. Attached to it are certain footnotes, in this case [a] 2P, which are removed
in the process of forming words. Then the meaning is given as
>auiv bhuvi, which means that as[a]
is used for forming words with a sense of being, existing. Examples are verbs like asti (sa asti
he is) and words like sat, satya and sattva.
[u]k[] 8U...
k==r<ae karae to do >>> sa karoti he does, ... ; karma, kriy, krya work; karaa
instrument; kraa cause
GaTaaE gatau to go (with .: to come) >>> sa gacchati he goes; gati movement, goal
jan[]...Pa[adu>aaRve prdurbhve to be born >>> sa jyate; jana creature, man; janma birth; jti birth,
gam[]...
class
Pa[a<aDaar<ae pra-dhrae to live >>> sa jvati; jva living entity; jvana life, water
j 9U...AvbaeDaNae avabodhane to know >>> sa jnti; jna knowledge
tyaj[a]...haNaaE hnau to abandon >>> sa tyajati; tyga renunciation; tygin renunciate
div[u] 4P...k]= I@aivJaqiGazaVYavharuiTa... kr-vijgi-vyavahra-dyuti-... to play; desire to win;
jv[a]...
deal; shine >>> sa dvyati; divya divine, heavenly; deva one who shines or enjoys, demigod
Pa[e+a<ae prekae to see >>> sa payati; di, darana vision

bhaj[a] 1U...SaevaYaaMa( sevym to serve, worship >>> sa bhajati; bhakta devotee; bhakti devotion;
d[ir]...
bhajana worshiping
SataaYaaMa( sattym to be, exist, become >>> sa bhavati; bhva existence, mood; prabhva
bh 1P...
influence
vac[a]...
Pair>aaz<ae paribhae to speak >>> sa vakti; vc (vk) speech; vaktra mouth; pravacana
discourse
jaNae jne to know >>> sa vetti; Veda knowledge

ru...[v<ae ravae to hear, obey >>> sa oti; ruti, ravaa hearing; rotra ear
sth...SQaaNae sthne to stand (with ud.: to stand up) >>> sa tihati, ...; sthna place, land
sm...icNTaaYaaMa( cintym to think, remember >>> sa smarati; smti memory;
vid[a] 2P...
remembering
smaraa
244
Hinduism Gt 2
Skhya-yoga The Yoga of Discrimination (skhya)
BG 2.1
SaYa ovac
Ta& TaQaa k*= PaYaaivMa[uPaU<aaRku= le+a<aMa( ) ivzqdNTaiMad& vaKYaMauvac MaDauSaUdNa"== =))
ta tath kpayviam aru-prkulekaam, vidantam ida vkyam uvca madhusdana

TaQaa k*= PaYaa AaivMa( TaMa( To him (Arjuna), who was thus filled with compassion (kp)
A[uPaU<aRAaku= lwR+a<aMa( ivzqdNTaMa( his perturbed eyes full of tears (aru), grieving
MaDauSaUdNa" wdMa( vaKYaMa( ovac the Lord spoke these words.
BG 2.2
[q>aGavaNauvac
ku= TaSTva k==XMaliMad& ivzMae SaMauPaiSQaTaMa( ) ANaaYaRJauMaSvGYaRMak==IiTaRk= rMaJauRNa== =))
kutas tv kamalam ida viame samupasthitam, an-rya-juam a-svargyam a-krti-karam arjuna
[q>aGavaNa( ovac AJauRNa The Lord said: O Arjuna!

ANa(AaYaRJauMa( Unbefitting for nobility (rya)
ASvGYaRMa( Ak==IiTaRk==rMa( degrading (not leading to heaven) and inglorious (giving infamy)
wdMa( k==XMalMa( this weakness (illusion)
ku= Ta" Tva (=TvaMa(=) ivzMae SaMauPaiSQaTaMa( how has it come upon you in danger (viama)?
BG 2.3
E= BYa& Maa SMa GaMa" PaaQaR NaETatvYYauPaPaTae ) +aud]& dYadaEbRLYa& TYaaeita ParNTaPa== =))
klaibya m sma gama prtha naitat tvayy upapadyate, kudra hdaya-daurbalya tyaktvottiha
parantapa
PaaQaR
O Arjuna!
prtha son of Pth (Kunt)
E= BYaMa( Maa SMa GaMa"
Do not yield to weakness (klaibya)!
Do not become a coward!
WTad( TviYa Na oPaPaTae [because] it does not befit you.

ParNTaPa O hero [Arjuna]!
parantapa destroyer of enemies, hero
+aud]Ma( dYadaEbRLYaMa( TYaa [After] abandoning this petty (kudra) faint-heartedness

oita arise [and fight]!
* YauaYa oita Rise for the fight!
* =Na AhMa( k==aTaYaeR<a YauaTa( oParTa" AiSMa I am withdrawn from battle not out of
cowerdice ik==NTau YauSYa ANYaaYYaTvaTa(= but because of the fights unrighteousness
wiTa Aah thus [Arjuna] says [now]:
BG 2.4
AJauRNa ovac
k==Qa& >aqZMaMah& Saye d]ae<a& c MaDauSaUdNa ) wzui>a" Pa[iTaYaaeTSYaaiMa PaUJaahaRvirSaUdNa== =))
245
katha bhmam aha sakhye droa ca madhusdana, iubhi pratiyotsymi pjrhv ari-sdana
AJauRNa" ovac MaDauSaUdNa AirSaUdNa== Arjuna said: O Lord!

k==QaMa( AhMa( How shall I
PaUJaaAha >aqZMaMa( d]ae<aMa( c the worshipable Bhma and Droa
Saye wzui>a" Pa[iTaYaaeTSYaaiMa attack with arrows in battle?
* Ya}a vaca AiPa =YaaeTSYaaiMa= wiTa vu= Ma( ANauicTaMa( When it is improper (anucitam) to say even in words that I shall fight [them] Ta}a ba<aE" k==QaMa( YaaeTSYaaiMa
then how can I [actually] fight them with arrows?
BG 2.5
GauNahTva ih MahaNau>aavaNa( [eYaae >aaeu&= >aE+YaMaPaqh laeke= )

hTvaQaRk= aMaa&STau GauiNahEv >auqYa >aaeGaaNiDarPa[idGDaaNa( ))
gurn a-hatv hi mahnubhvn reyo bhoktu bhaikyam apha loke
hatvrtha-kms tu gurn ihaiva bhujya bhogn rudhira-pradigdhn
Sandhi between n and (mahnubhvn reyo) is rarely made. See also verse 5.8.
MahaANau>aavaNa( GauNa( AhTva ih [After] not killing superiors (guru) of great authority
wh laeke= >aE+YaMa( AiPa >aaeu= Ma( [eYa" to live in this world (loka) even on alms is better.
AQaRk==aMaaNa( GauNa( Tau hTva But [after] killing superiors, who desire worldly gain (artha)
iDarPa[idGDaaNa( >aaeGaaNa( blood-stained luxuries (bhoga)
wh Wv >auqYa I would enjoy even in this life (iha here).
* Na ke= vlMa( Par}a du"%Ma( There will be misery (dukha) not only hereafter wh Wv
Tau but right here Nark==du"%Ma( ANau>aveYaMa( I shall experience the suffering of hell
(naraka). AQaRk==aMaaTMak==aNa( >aaeGaaNa( AhMa( >auqYa I shall enjoy pleasures like wealth
(artha) and the fulfillment of desires (kma) Yaa =AQaRk==aMaaNa(= wiTa =Gau<aaMa(=
ivXaez<aMa( or else artha-kmn is a qualifier of gurm. (This reading we have taken.
And this is what Bhma admitted to Yudhihira; verse without sandhi:) AQaRSYa
Pauz" daSa" Man is a servant (dsa) of wealth (artha) daSa" Tau AQaR" Na k==SYaicd(
but wealth is the servant of no one. wiTa SaTYaMa( MaharaJa This is the truth, O King
b" AiSMa I am bound AQaeRNa k==aErvE" by the Kauravas through wealth [to fight for
them]. (Mahbhrata)
*
ik&= c
Moreover ...
BG 2.6
Na cETai" k==Taraae GarqYaae Yaa JaYaeMa Yaid va Naae JaYaeYau" )

YaaNaev hTva Na iJaJaqivzaMaSTae= _viSQaTaa" Pa[Mau%e DaaTaRra\a" ))
na caitad vidma kataran no garyo yad v jayema yadi v no jayeyu
yn eva hatv na jijvimas te vasthit pramukhe dhrtarr
Na" (=ASMaak==Ma(=) k==TarTa( GarqYa" Which of the two is better for us

WTad( c Na iv" this also we do not know
Yad( va JaYaeMa whether we should conquer
Yaid va Na" (=ASMaaNa(=) JaYaeYau" or whether they should conquer us.
246
ASMaak==Ma( JaYa" AiPa f==lTa" ParaJaYa" Wv
Because even our victory would be
actually a defeat:
YaaNa( Wv hTva Na iJaJaqivzaMa"

Tae DaaTaRra\a" Pa[Mau%e AviSQaTaa"
[After] killing which we should not desire to live

those very sons of Dhtarra are arrayed before us.
554 BG 2.7
k==aPaR<YadaezaePahTaSv>aav" Pa*CâiMa Tva& DaMaRSaMMaU!ceTaa" )

YaC^\eYa" SYaaiaiTa& b]Uih TaNMae iXaZYaSTae= _h& XaaiDa Maa& Tva& Pa[PaaMa( ))
krpaya-doopahata-svabhva pcchmi tv dharma-sammha-cet
yac chreya syn nicita brhi tan me iyas te ha dhi m tv prapannam
k==aPaR<YadaezoPahTaSv>aav"
My nature [as a katriya] overcome by weakness (krpaya) and sin
(doa)
WTaaNa( hTva k==QaMa( JaqivZYaaMa" Having killed them, how shall we live? (2.6) wiTa
k==aPaR<YaMa( this weakness. daez" c Svku= l+aYak*= Ta" And the [prospect of
committing] sin due to the destruction of ones family. Taa>YaaMa( oPahTa" (=Ai>a>aUTa"=)
Sv>aav" XaaEYaaRidl+a<a" YaSYa Sa" AhMa( I whose natural traits such as heroism are
overcome by these two.
DaMaRSaMMaU!ceTaa" and confused about my duty

TvaMa( Pa*CâiMa I am asking You:
Yad( Mae (=MaMa=) iNaiTaMa( [eYa" SYaaTa( That which will be my definite best
Tad( b]Uih that [alone] tell!
AhMa( Tae (=Tav=) iXaZYa" I am Your disciple (fit to be instructed)
TvaMa( Pa[PaaMa( MaaMa( XaaiDa [therefore] instruct me, who am surrendered to You!
BG 2.8
Na ih Pa[PaXYaaiMa MaMaaPaNauaCâek= MauCâez<aiMaiNd]Yaa<aaMa( )

AvaPYa >aUMaavSaPaTNaMa*& raJYa& Saura<aaMaiPa caiDaPaTYaMa( ))
na hi prapaymi mampanudyd yac chokam ucchoaam indriym
avpya bhmv a-sapatnam ddha rjya surm api cdhipatyam
>aUMaaE ASaPaTNaMa( Ma( raJYaMa( An unrivaled prosperous kingdom (rjya) on earth (bhmi)
Saura<aaMa( AaiDaPaTYaMa( c and the supremacy of the demigods (sura)
AvaPYa AiPa even [after] obtaining [those],
Yad( APaNauaTa( that [course of action] which can remove
MaMa wiNd]Yaa<aaMa( oCâez<aMa( Xaaek= Ma( the grief drying up my senses
Na ih Pa[PaXYaaiMa [that] I do not foresee.
BG 2.9
SaYa ovac
WvMaua zqke= Xa& Gau@ake= Xa" ParNTaPa" ) Na YaaeTSYa wiTa GaaeivNdMaua TaUZ<aq& b>aUv h== =))
evam uktv hkea gukea parantapa, na yotsya iti govindam uktv t babhva ha

zqk==wRXaMa( WvMa( oa [After] thus speaking to the Lord
247
Na YaaeTSYae wiTa GaaeivNdMa( oa [and after] saying to the Lord I shall not fight
Gau@ak==awRXa" ParNTaPa" TaUZ<aqMa( b>aUv h Arjuna became silent.
BG 2.10
TaMauvac zqke= Xa" Pa[hSaiav >aarTa ) SaeNaYaae>aYaaeMaRDYae ivzqdNTaiMad& vc"== =))

tam uvca hkea prahasann iva bhrata, senayor ubhayor madhye vidantam ida vaca
>aarTa O Dhtarra!
o>aYaae" SaeNaYaae" MaDYae Between both armies
ivzqdNTaMa( TaMa( to that grieving one (Arjuna)
zqk==wRXa" Pa[hSaNa( wv the Lord, being pleased
* Pa[hSaNa( wv Prahasan iva means Pa[SaaMau%" SaNa(
being placid-countenanced
(looking pleased, smiling).
wdMa( vc" ovac
spoke the following words.
dehAaTMaNaae" Aivvek= aTa( ASYa WvMa( Xaaek= " >aviTa [Finding that] his grieve
(oka) is due to lack of disrimination between body (deha) and soul (tman) wiTa Tad(
ivvek= Pa]dXaRNaAQaRMa( Aah thus He (Ka) spoke to show their distinction:
*
555 BG 2.11
[q>aGavaNauvac
AXaaeCYaaNaNvXaaecSTv& Pa[javada& >aazSae ) GaTaaSaUNaGaTaaSaU& NaaNauXaaeciNTa Pai<@Taa"== =))
a-ocyn anvaocas tva praj-vd ca bhase, gatsn a-gats ca nnuocanti pait
[q>aGavaNa( ovac The Lord said:

TvMa( AXaaeCYaaNa( ANvXaaec" [First] you lamented for those not be lamented for
Pa[javadaNa( c >aazSae and [then] you speak learned words.
After I instructed you (2.2-3) you argued with learned words (2.4).
Pai<@Taa" [But] the [actually] learned

GaTaASaUNa( AGaTaASaUNa( c for the dead and for the living
The word gatsu (life gone) refers either to a person who lost his life, or to the dead
body, from which the life has departed; a-gatsu (life not gone) may refer to a person
who is still alive, surviving the battle, or the soul, which is always alive. Therefore,
gatsn a-gatsn ca can be understood as: (1) those relatives who die and those who
survive the battle; (2) bodies, which are simultaneaously dead and alive; or (3) bodies
and souls, which are respectively always dead and always alive.
Na ANauXaaeciNTa
they do not lament.

556 BG 2.12
Na Tvevah& JaaTau NaaSa& Na Tv& NaeMae JaNaaiDaPaa" ) Na cEv Na >aivZYaaMa" SaveR vYaMaTa" ParMa(= = ))
na tv evha jtu nsa na tva neme jandhip, na caiva na bhaviyma sarve vayam ata param
AhMa( Tau JaaTau Na Wv Na AaSaMa( [Because] neither I did not exist at any time (jtu)
* lqlaivGa]hSYa Aaiv>aaRve iTarae>aave AiPa Even though there is appearance and
disappearance of the body in My pastime (ll).
Na TvMa( Na wMae JaNaAiDaPaa" nor you, nor [all] these kings

* Mad(A&XaTvaTa( Being parts of Me.
ATa" ParMa( c and hereafter
248
SaveR vYaMa( Na Wv Na >aivZYaaMa"
we all will never not exist.

557 BG 2.13
deihNaae-= _iSMaNYaQaa dehe k==aEMaar& YaaEvNa& Jara ) TaQaa dehaNTarPa[aiDasrSTa}a Na MauiTa== =))
dehino smin yath dehe kaumra yauvana jar, tath dehntara-prptir dhras tatra na muhyati
YaQaa AiSMaNa( dehe As in this (present) body (deha)

deihNa" for the embodied soul (dehin)
k==aEMaarMa( YaaEvNaMa( Jara there are childhood, youth and old age,
* PaUvRAvSQaaNaaXae Even at the end of a previous state AvSQaaANTaroTPataaE AiPa
and the attainment of another state =Sa" Wv AhMa(= wiTa Pa[TYai>ajaNaaTa( there is the
recognition that, I am the same person.
TaQaa dehANTarPa[ai" similarly there is the acquisition of another (antara) body.

Ta}a Daqr" Na MauiTa At this a wise/sober man (dhra) is not bewildered.
558 BG 2.14
Maa}aaSPaXaaRSTau k==aENTaeYa XaqTaaeZ<aSau%du"%da" ) AaGaMaaPaaiYaNaae-= _iNaTYaaSTaa&iSTaiTa+aSv >aarTa== =))

mtr-spars tu kaunteya toa-sukha-dukha-d, gampyino nitys ts titikasva bhrata
k==aENTaeYa
O Arjuna!
kaunteya son of Kunt
Maa}aaSPaXaaR" Tau
And the contacts of the sense-functions [with objects]
MaqYaNTae (=jaYaNTae=) ivzYaa" Aai>a" Those by which the sense objects (viaya) are
measured, perceived wiTa =Maa}aa"= (=wiNd]Yav*taYa"=) they are called mtrs or sense*
functions.
XaqTaoZ<aSau%du"%da"
which give [rise to] cold and heat, happiness (sukha) and distress (dukha)
ta-ua and sukha-dukha are examples for all dualities experienced in a material
body.
AaGaMaAPaaiYaNa" AiNaTYaa" are coming and going and are [therefore] impermanent
>aarTa [Therefore] O Arjuna!
TaaNa( iTaiTa+aSv You must tolerate them!
559 BG 2.15
Ya& ih Na VYaQaYaNTYaeTae Pauz& PauzzR>a ) SaMadu"%Sau%& Daqr& Saae-= _Ma*TaTvaYa k==LPaTae= = ))

ya hi na vyathayanty ete purua puruarabha, sama-dukha-sukha dhra so mtatvya kalpate
Pauzz>a
O hero [Arjuna]!
purua-abha best of men, hero
SaMadu"%Sau%Ma( DaqrMa( PauzMa( That wise man, being equal (sama) in distress and happiness
YaMa( WTae Na ih VYaQaYaiNTa whom these [dualities] do not perturb
Sa" AMa*TaTvaYa k==LPaTae he is eligible for liberation.
* DaMaRjaNaara Through his spiritual knowledge AMa*TaTvaYa (=Maae+aaYa=) k==LPaTae
is fit for immortality, liberation.
560 BG 2.16
NaaSaTaae ivTae >aavae Naa>aavae ivTae SaTa" ) o>aYaaeriPa d*ae-= _NTaSTvNaYaaeSTatvdiXaRi>a"== =))
he
249
nsato vidyate bhvo nbhvo vidyate sata, ubhayor api do ntas tv anayos tattva-daribhi
ASaTa" >aav" Na ivTae Of the unreal [body] there is no existence

* AaTMaiNa >aav" (=Sataa=) Na ivTae There is no existence in the self [of the unreal].
SaTa" A>aav" Na ivTae and of the real [soul] there is no non-existence.
o>aYaae" AiPa Tau ANaYaae" ANTa" The nature (conclusion) of both of these
TatvdiXaRi>a" d*" is seen by seers of the truth.
* WvM>aUTaivveke= Na SahSv With the help of such discrimination you better tolerate.
wiTa AQaR" This is the idea.
561 BG 2.17
AivNaaiXa Tau Taii YaeNa SavRiMad& TaTaMa( ) ivNaaXaMaVYaYaSYaaSYa Na k==iTk==TauRMahRiTa== =))

a-vini tu tad viddhi yena sarvam ida tatam, vinam a-vyayasysya na kacit kartum arhati
YaeNa SavRMa( wdMa( TaTaMa( That by which all this [world] is pervaded
Tad( Tau AivNaaiXa ivi that [soul] know to be indestructible!
ASYa AVYaYaSYa ivNaaXaMa( The destruction of this unchangeable (a-vyaya) [soul]
Na k==id( k==TauRMa( AhRiTa no one is able to bring about.
562 BG 2.18
ANTavNTa wMae deha iNaTYaSYaae= a" Xarqir<a" ) ANaaiXaNaae-= _Pa[MaeYaSYa TaSMaauDYaSv >aarTa== =))
antavanta ime deh nityasyokt arria, a-nino prameyasya tasmd yudhyasva bhrata
iNaTYaSYa ANaaiXaNa" Of the eternal (nitya), indestructible

APa[MaeYaSYa Xarqir<a" and immeasurable embodied soul (arrin)
wMae deha" ANTavNTa" o==a" these bodies (deha) are said to have an end.
TaSMaaTa( >aarTa YauDYaSv Therefore, O Arjuna, fight!
* YaSMaaTa( WvMa( AaTMaNa" Na ivNaaXa" Because thus there is no destruction for the soul
Na c Sau%du"%aidSaMbNDa" and no connection with pleasure, pain, etc. TaSMaaTa(
MaaehJaMa( Xaaek= Ma( TYaa therefore, giving up this grief born of confusion YauDYaSv
fight! SvDaMaRMa( Maa TYaa+aq" Do not give up your duty.
563 BG 2.19
Ya WNa& veita hNTaar& YaENa& MaNYaTae hTaMa( ) o>aaE TaaE Na ivJaaNaqTaae NaaYa& hiNTa Na hNYaTae= = ))
ya ena vetti hantra ya caina manyate hatam, ubhau tau na vijnto nya hanti na hanyate
Ya" WNaMa( hNTaarMa( veita One who thinks this [soul] the killer
Ya" c WNaMa( hTaMa( MaNYaTae and one who thinks it to be killed
o>aaE TaaE Na ivJaaNaqTa" both of them do not really know
AYaMa( Na hiNTa Na hNYaTae [because] it neither kills nor is it killed.
* =Na hNYaTae= wiTa That it is not killed WTad( Wv z@(>aavivk==arXaUNYaTveNa d]!YaiTa
this is confirmed by its freedom (nya) from the six transformations (vikra) of [all
material] existence
Tad( WvMa( JaaYaTae
It (the material body) thus (1) is born
AiSTa (2) exists [after being born] (astitva) vDaRTae (3) grows (vddhi)
ivPair<aMaTae (4) modifies [to something new] (viparima) APa+aqYaTae (5) decays
(apakaya) NaXYaiTa and (6) dies (vina). [But the soul:]
(janman)
250
564 BG 2.20
Na JaaYaTae iMa]YaTae va k==daicaaYa& >aUTva >aivTaa va Na >aUYa" )

AJaae iNaTYa" XaaTaae-= _Ya& Paura<aae Na hNYaTae hNYaMaaNae Xarqre ))
na jyate mriyate v kadcin nya bhtv bhavit v na bhya
a-jo nitya vato ya puro na hanyate hanyamne arre
k==daicd( At any time

AYaMa( Na JaaYaTae iMa]YaTae va it is (1) not born and (6) does not die
Na >aUTva >aivTaa it (2) does not exist by coming into existence
Na >aUYa" va nor will it again [come into existence]
* ik==NTau Pa[ak(= Wv But from the very beginning SvTa" SaTa(Pa" it is by itself (by
nature) of the form of existence.
AJa" [because] it is unborn.

AYaMa( iNaTYa" XaaTa" Paura<a"
It is (3) permanent (always the same), (5) ever-existing and (4)
primeval.
iNaTYa" (=SavRda Wk==Pa"=) Constant means always the same (no growth).
Xarqre hNYaMaaNae Na hNYaTae When the body is killed it is not killed.
*
565 BG 2.21
vedaivNaaiXaNa& iNaTYa& Ya WNaMaJaMaVYaYaMa( ) k==Qa& Sa Pauz" PaaQaR k&= gaaTaYaiTa hiNTa k==Ma(= = ))
vedvinina nitya ya enam a-jam a-vyayam, katha sa purua prtha ka ghtayati hanti kam
PaaQaR O Arjuna!
WNaMa( AJaMa( AVYaYaMa( This unborn, unchangeable
AivNaaiXaNaMa( iNaTYaMa( indestructible and permanent [soul]
Ya" ved he who knows,
Sa" Pauz" that person
k==QaMa( k==Ma( gaaTaYaiTa how does he cause (instigate) anyone to be killed
* ANaeNa By this [statement] =MaiYa AiPa Pa[YaaeJak==TvaTa( daezd*iMa( Maa k==azs"= Do
not accuse Me also of instigating [you to kill] wiTa o==Ma( >aviTa this is also said.
k==Ma( hiNTa and whom does he kill?
* NaNau Arjuna may argue: =AaTMaNa" AivNaaXa" AiPa Though the self is not destroyed
TadqYaXarqrNaaXaMa( PaYaaRlaeCYa XaaecaiMa= wiTa ced( but I grieve considering the
destruction of its body (arra). Ta}a Aah On this He says:
566 BG 2.22
vaSaa&iSa Jaq<aaRiNa YaQaa ivhaYa NavaiNa Ga*aiTa Narae-= _Parai<a )

TaQaa Xarqrai<a ivhaYa Jaq<aaRNYaNYaaiNa Sa&YaaiTa NavaiNa dehq ))
vssi jrni yath vihya navni ghti naro pari
tath arri vihya jrny anyni sayti navni deh
YaQaa Nar" As a person

Jaq<aaRiNa vaSaa&iSa ivhaYa [after] discarding old garments
AParai<a NavaiNa Ga*aiTa takes other new (nava) ones,
251
TaQaa dehq so the embodied soul (dehin)

Jaq<aaRiNa Xarqrai<a ivhaYa [after] giving up old bodies
ANYaaiNa NavaiNa Sa&YaaiTa gets [surely] other new ones.
* Na Jaq<aRdehNaaXae Xaaek= Avk==aXa" At the destruction of worn out bodies there is no
room for lamentation (oka).
567 BG 2.23
NaENa& i^NdiNTa Xaai<a NaENa& dhiTa Paavk==" ) Na cENa& e= dYaNTYaaPaae Na XaaezYaiTa MaaTa"== =))
naina chindanti astri naina dahati pvaka, na caina kledayanty po na oayati mruta
Xaai<a WNaMa( Na i^NdiNTa Weapons (astra) do not cut it

Paavk==" WNaMa( Na dhiTa fire does not burn it
AaPa" c WNaMa( Na e= dYaiNTa water also does not dissolve it
MaaTa" Na XaaezYaiTa and wind does not dry [it] up.
568 BG 2.24
ACêae-= _YaMadaae-= _YaMae= ae-= _XaaeZYa Wv c ) iNaTYa" SavRGaTa" SQaa<aurclae-= _Ya& SaNaaTaNa"== =))
a-cchedyo yam a-dhyo yam a-kledyo oya eva ca, nitya sarva-gata sthur a-calo ya santana
AYaMa( Aê" AYaMa( Ada" This [soul] is indivisible, it can not be burned
Ae= " AXaaeZYa" Wv c it can not be dissolved and dried up
AYaMa( iNaTYa" SavRGaTa" SQaa<au" it is permanent, everywhere, static
Acl" SaNaaTaNa" unmoving and eternal.
569 BG 2.25
AVYa==ae-= _YaMaicNTYaae-= _YaMaivk==aYaaeR-= _YaMauCYaTae ) TaSMaadev& ividTvENa& NaaNauXaaeicTauMahRiSa== =))

a-vyakto yam a-cintyo yam a-vikryo yam ucyate, tasmd eva viditvaina nnuocitum arhasi
AYaMa( AVYa==" AYaMa( AicNTYa" It is unmanifest, it is inconceivable

AYaMa( Aivk==aYaR" oCYaTae it is called immutable.
TaSMaaTa( WNaMa( WvMa( ividTva Therefore, [after] knowing it to be such
ANauXaaeicTauMa( Na AhRiSa you should not lament.
* wdaNaqMa( [But] now deheNa Sah AaTMaNa" JaNMa that there is birth (janman) of the
soul together with the body (deha) Tad(ivNaaXaeNa c ivNaaXaMa( and [its] destruction
together with the destruction of the body AIk*= TYa AiPa even when accepting this
[atheistic] viewpoint Xaaek= " Na k==aYaR" one should not grieve. wiTa Aah This is stated
now:
570 BG 2.26
AQa cENa& iNaTYaJaaTa& iNaTYa& va MaNYaSae Ma*TaMa( ) TaQaaiPa Tv& Mahabahae NaENa& XaaeicTauMahRiSa== =))
atha caina nitya-jta nitya v manyase mtam, tathpi tva mahbho naina ocitum arhasi
WNaMa( iNaTYaJaaTaMa( That it (the soul) comes again and again into existence
* Tad(Tad(dehe JaaTae When its particular body is born.
iNaTYaMa( Ma*TaMa( va or that it again and again dies
* Tad(Tad(dehe Ma*Tae When its particular body is dead.
AQa c MaNYaSae if you think this,
252
TaQaa AiPa Mahabahae
still, O hero [Arjuna]!
mah-bhu who has strong arms, a hero
TvMa( WNaMa( XaaeicTauMa( Na AhRiSa
You should not lament for it.

571 BG 2.27
JaaTaSYa ih Da]uvae Ma*TYauDa]uRv& JaNMa Ma*TaSYa c ) TaSMaadPairhaYaeR-= _QaeR Na Tv& XaaeicTauMahRiSa== =))
jtasya hi dhruvo mtyur dhruva janma mtasya ca, tasmd a-parihrye rthe na tva ocitum arhasi
JaaTaSYa ih Ma*TYau" Da]uv" Because, for one who is born (jta), death (mtyu) is certain
Ma*TaSYa c JaNMa Da]uvMa( and for one who is dead (mta), birth (janman) is certain.
TaSMaaTa( APairhaYaeR AQaeR Therefore, when something is unavoidable
Na TvMa( XaaeicTauMa( AhRiSa you should not lament.
572 BG 2.28
AVYa==adqiNa >aUTaaiNa VYa==MaDYaaiNa >aarTa ) AVYa==iNaDaNaaNYaev Ta}a k==a PairdevNaa== =))

a-vyaktdni bhtni vyakta-madhyni bhrata, a-vyakta-nidhanny eva tatra k paridevan
>aarTa O Arjuna!
>aUTaaiNa AVYa==AadqiNa [All] beings (bhta) are unmanifest in the beginning (di)
VYa==MaDYaaiNa manifest [only] in the middle (madhya)
AVYa==iNaDaNaaiNa Wv and unmanifest at death (nidhana).
Ta}a k==a PairdevNaa What is there [the need for] lamentation?
* Pa[iTabuSYa Of a man who has woken up SvPNad*vSTauzu wv Xaaek= " like his grief
(oka) (pratibuddha) for things [or friends] seen in his dream (svapna) Na YauJYaTae it
(grief) is not befitting.
ku= Ta" TaihR Then why iva&Sa" AiPa even wise man laeke= XaaeciNTa lament in this
world? AaTMaAjaNaaTa( Wv It is just because of ignorance (a-jna) about the soul.
wiTa AaXaYaeNa With this intention AaTMaNa" duivRjeYaTaaMa( Aah the
*
incomprehensibility of the soul is stated:

573 BG 2.29
AaYaRvTPaXYaiTa k==ideNaMaaYaRvdiTa TaQaEv caNYa" )

AaYaRvENaMaNYa" Xa*<aaeiTa [uTvaPYaeNa& ved Na cEv k==iTa( ))
caryavat payati kacid enam caryavad vadati tathaiva cnya
caryavac cainam anya oti rutvpy ena veda na caiva kacit
k==id( WNaMa( AaYaRvTa( PaXYaiTa Someone sees it (the soul) as a wonder

* k==id( Someone WNaMa( AaTMaaNaMa( XaaAacaYaRoPadeXaa>YaaMa( PaXYaNa( seeing this
soul by the instructions (upadea) of scriptures (stra) and teachers (guru) AaYaRvTa(
PaXYaiTa sees it as a wonder. SavRGaTaSYa iNaTYajaNaAaNaNdSv>aavSYa AaTMaNa" A
laEik==k= TvaTa( Because the soul, all-pervading (sarva-gata) and of the nature of eternal
knowledge (jna) and bliss (nanda), is supernatural (a-laukika).
ANYa" c TaQaa Wv AaYaRvTa( vdiTa and so also another describes it as a wonder

ANYa" c WNaMa( AaYaRvTa( Xa*<aaeiTa still another hears of it as a wonder
k==id( c [uTva AiPa and someone even [after] hearing [and describing and seeing the soul]
253
cXaBdaTa( The word ca indicates =oa AiPa d*a AiPa= even after speaking
about and seeing [the soul].
WNaMa( Na Wv ved
*
does not know it at all [if he has wrong notions].
AXaaeCYaTvMa( oPaSa&hriTa
[Now] He summarizes that one should not grieve [for the
soul]:
574 BG 2.30
dehq iNaTYaMavDYaae-= _Ya& dehe SavRSYa >aarTa ) TaSMaaTSavaRi<a >aUTaaiNa Na Tv& XaaeicTauMahRiSa== =))
deh nityam a-vadhyo ya dehe sarvasya bhrata, tasmt sarvi bhtni na tva ocitum arhasi
>aarTa O Arjuna!
SavRSYa dehe AYaMa( dehq This soul (dehin) in everyones body (deha)
iNaTYaMa( AvDYa" is eternally not to be killed.
TaSMaaTa( SavaRi<a >aUTaaiNa Therefore, for any being (bhta)
TvMa( XaaeicTauMa( Na AhRiSa you should not lament.
* Yad( c o==Ma( And what was said =Na c [eYa" ANauPaXYaaiMa hTva SvJaNaMa(
Aahve= wTYaaid that I see no good from killing kinsmen in battle, etc. (1.31) Ta}a
Aah is being answered:
575 BG 2.31
SvDaMaRMaiPa cave+Ya Na ivk==iMPaTauMahRiSa ) DaMYaaRi YauaC^\eYaae-= _NYaT+ai}aYaSYa Na ivTae= = ))

sva-dharmam api cvekya na vikampitum arhasi, dharmyd dhi yuddhc chreyo nyat katriyasya na
vidyate
SvDaMaRMa( AiPa c Ave+Ya Even [after] considering your duty (dharma)

ivk==iMPaTauMa( Na AhRiSa you should not hesitate [to fight].
DaMYaaRTa( YauaTa( ANYaTa( [eYa" Something better than a righteous fight (yuddha)
+ai}aYaSYa Na ih ivTae does not exist for a katriya.
576 BG 2.32
Yad*C^Yaa caePaPaa& SvGaRarMaPaav*TaMa( ) Saui%Na" +ai}aYaa" PaaQaR l>aNTae YauMaqd*XaMa(= = ))

yadcchay copapanna svarga-dvram apvtam, sukhina katriy prtha labhante yuddham dam
PaaQaR O Arjuna!
Yad*C^Yaa c oPaPaaMa( And attained unsought
wRd*XaMa( YauMa( a fight (yuddha) like this
APaav*TaMa( SvGaRarMa( which is an open door to heaven (svarga)
Saui%Na" +ai}aYaa" l>aNTae [only] fortunate katriyas obtain.
* ivPa+ae In acting contrary daezMa( Aah the fault is shown:
577 BG 2.33
AQa cetviMaMa& DaMYa| SaaMa& Na k==irZYaiSa ) TaTa" SvDaMa| k==IiTa| c ihTva PaaPaMavaPSYaiSa== =))
atha cet tvam ima dharmya sagrma na kariyasi, tata sva-dharma krti ca hitv ppam
avpsyasi
AQa wMaMa( DaMYaRMa( SaaMaMa( However, this righteous fight

TvMa( Na k==irZYaiSa ced( if you will not perform
TaTa" then
254
SvDaMaRMa( k==IiTaRMa( c ihTva [after] giving up your duty (dharma) and fame (krti)
PaaPaMa( AvaPSYaiSa you will incur sin (ppa).
578 BG 2.34
Ak==IiTa| caiPa >aUTaaiNa k==QaiYaZYaiNTa Tae= _VYaYaaMa( ) SaM>aaivTaSYa cak==IiTaRMaRr<aadiTairCYaTae= = ))

-akrti cpi bhtni kathayiyanti te vyaym, sambhvitasya ckrtir marad atiricyate
Tae (=Tav=) AVYaYaaMa( Ak==IiTaRMa( c AiPa And even your eternal infamy (a-krti)
>aUTaaiNa k==QaiYaZYaiNTa people will tell.
SaM>aaivTaSYa c And for one who is respected
Ak==IiTaR" Mar<aaTa( AiTairCYaTae infamy is worse than dying (maraa).
579 BG 2.35
>aYaad[<aaduParTa& Ma&SYaNTae Tva& MaharQaa" ) Yaeza& c Tv& bhuMaTaae >aUTva YaaSYaiSa lagavMa(= = ))
bhayd rad uparata masyante tv mah-rath, ye ca tva bahu-mato bhtv ysyasi lghavam
>aYaaTa( r<aaTa( oParTaMa( TvaMa( That you have desisted from battle (raa) out of fear (bhaya)
MaharQaa" Ma&SYaNTae the generals will think.
YaezaMa( c TvMa( bhuMaTa" >aUTva And [after] having been highly esteemed by them
lagavMa( YaaSYaiSa you will become insignificant.
580 BG 2.36
AvaCYavada& bhUNvidZYaiNTa TavaihTaa" ) iNaNdNTaSTav SaaMaQYa| TaTaae du"%Tar& Nau ik==Ma(= = ))

a-vcya-vd ca bahn vadiyanti tavhit, nindantas tava smarthya tato dukhatara nu kim
Tav AihTaa" c Your enemies also

Tav SaaMaQYaRMa( iNaNdNTa" scorning your ability
bhUNa( AvaCYavadaNa( vidZYaiNTa will speak many (bahu) bad words.
TaTa" du"%TarMa( Nau ik==Ma( What is more painful than that?
* Yad( c o==Ma( And what was said =Na c WTad( iv" k==TarTa( Na" GarqYa" Yaa
JaYaeMa Yaid va Na" JaYaeYau"= that, we do not know which would be better for us
whether we should conquer them or they should conquer us (2.6) wiTa Ta}a Aah is
being answered:
581 BG 2.37
hTaae= =va== Pa[aPSYaiSa== SvGa|= =iJaTva== va== >aae+YaSae= =MahqMa(= =)= =TaSMaaduita== k= aENTaeYa== YauaYa== k*= TaiNaYa"== =))
hato v prpsyasi svarga jitv v bhokyase mahm, tasmd uttiha kaunteya yuddhya kta-nicaya
hTa" va SvGaRMa( Pa[aPSYaiSa Either, killed, you will attain heaven (svarga)
iJaTva va MahqMa( >aae+YaSae or, [after] conquering, you will enjoy the earth.
v ... v either ... or
TaSMaaTa( k==aENTaeYa Therefore, O Arjuna!

YauaYa k*= TaiNaYa" oita Determined to fight, get up!
* Yad( AiPa o==Ma( Also what was said =PaaPaMa( Wv Aa[YaeTa( ASMaaNa(= that, Sin
alone will overcome us (1.36) wiTa Ta}a Aah is being answered:
582 BG 2.38
Sau%du"%e SaMae k*= Tva la>aala>aaE JaYaaJaYaaE ) TaTaae YauaYa YauJYaSv NaEv& PaaPaMavaPSYaiSa== =))
sukha-dukhe same ktv lbhlbhau jayjayau, tato yuddhya yujyasva naiva ppam avpsyasi
255
Sau%du"%e SaMae k*= Tva [After] regarding alike happiness (sukha) and distress (dukha)
la>aAla>aaE JaYaAJaYaaE gain (lbha) and loss, victory (jaya) and defeat
Victory or defeat bring gain or loss, which bring happiness or distress.
TaTa" YauaYa YauJYaSv then prepare for the fight [just to do your duty]!
WvMa( PaaPaMa( Na AvaPSYaiSa Thus you will not incur sin.
* oPaidjaNaYaaeGaMa( oPaSa&hrNa( Concluding jna-yoga which has been taught Tad(
SaaDaNaMa( k==MaRYaaeGaMa( Pa[STaaEiTa He introduces karma-yoga, which is a means to that
(jna-yoga):
583 BG 2.39
Wza== Tae= _i>aihTaa== Saaye= =buiYaaeRGae= =iTvMaa&= =Xa*<au= =)= =buya== Yau= ae= =YaYaa== PaaQaR= =k= MaRbNDa&= =Pa[haSYaiSa== =))
e te bhihit skhye buddhir yoge tv im u, buddhy yukto yay prtha karma-bandha prahsyasi
PaaQaR O Arjuna!
Saaye In terms of jna-yoga (skhya)
* SaMYak(= :YaaYaTae (=Pa[k= aXYaTae=) vSTauTatvMa( ANaYaa That by which the nature (tattva)
of things (vastu) is completely (samyak) described or revealed wiTa =Sax(= :Yaa= (=SaMYak(=
jaNaMa(=) that is sakhy, complete knowledge TaiSMaNa( Pa[k= aXaMaaNaMa( AaTMaTatvMa(
=Saax(= :YaMa(= and the nature (tattva) of the self that is revealed through it is called
skhya.
Wza bui" Tae (=Tau>YaMa(=) Ai>aihTaa this attitude (buddhi) [of equanimity] has been explained to you.
YaaeGae Tau wMaaMa( Xa*<au But [now] hear of it in terms of karma-yoga
In [nikma-] karma-yoga the same attitude (namely equanimity) is taught through the
practice of surrendering all activities to the Lord.
YaYaa buya Yau= " endowed with which intelligence (buddhi)

k==MaRbNDaMa( Pa[haSYaiSa you will abandon the bondage of karma.
584 BG 2.40
Naehai>a==MaNaaXaae-= _iSTa Pa[TYavaYaae Na ivTae ) SvLPaMaPYaSYa DaMaRSYa }aaYaTae MahTaae >aYaaTa(= = ))

nehbhikrama-no sti pratyavyo na vidyate, svalpam apy asya dharmasya tryate mahato bhayt
wh Ai>a==MaNaaXa" Na AiSTa On this path there is no fruitlessness (loss of endeavor)

Pa[TYavaYa" Na ivTae and there is no harm (reversal).
If in Vedic rituals the mantras are not correctly pronounced, there is no result or even
harm.
SvLPaMa( AiPa ASYa DaMaRSYa Even very little of this dharma (i.e., karma-yoga)
MahTa" >aYaaTa( }aaYaTae protects from the great fear (bhaya) [of sasra].
585 BG 2.41
VYavSaaYaaiTMak==a buireke= h ku= NaNdNa ) bhuXaa%a NaNTaa buYaae-= _VYavSaaiYaNaaMa(= = ))

vyavasytmik buddhir ekeha kuru-nandana, bahu-kh hy an-ant ca buddhayo vyavasyinm
ku= NaNdNa
O Arjuna!
kuru-nandana son/beloved of the Kurus
wh VYavSaaYaAaiTMak==a bui" Wk==a

pointed (eka)
Here (in this karma-yoga) the resolute attitude (buddhi) is one-
256
* [Namely that]
ParMaer>aKTYaa Wv by devotion to the Lord alone Da]uvMa( TairZYaaiMa
I shall certainly cross over [sasra].
AVYavSaaiYaNaaMa( buYa" [whereas] the attitudes of those who are irresolute

* bih"Mau%a<aaMa( k==aiMaNaaMa( Of those with external (material) desires.
bhuXaa%a" ih ANa(ANTaa" c are many-branched and infinite.
Because of the unlimited number of their desires and the many procedures.
=k= aiMaNa" AiPa Also those with desire k==aNa( k==aMaaNa( ivhaYa
giving up desires difficult to fulfill VYavSaaYaAaiTMak==aMa( Wv buiMa( ik==Ma( Na
ku= vRiNTa== ` why they do not practice the resolute attitude? Ta}a Aah This is
*
NaNau
One might ask:
answered:
586 BG 2.42-43
YaaiMaMaa& PauiZPaTaa& vac& Pa[vdNTYaivPaiTa" ) vedvadrTaa" PaaQaR NaaNYadSTaqiTa vaidNa"== =))

ym im pupit vca pravadanty a-vipacita, veda-vda-rat prtha nnyad astti vdina
k==aMaaTMaaNa" SvGaRPara JaNMak==MaRf= lPa[daMa( ) i==YaaivXaezbhula& >aaeGaEYaRGaiTa& Pa[iTa== =))

kmtmna svarga-par janma-karma-phala-pradm, kriy-viea-bahul bhogaivarya-gati prati
PaaQaR O Arjuna!
JaNMak==MaRf==lPa[daMa( Promising good birth as the result of rituals (karman)
>aaeGaWeYaRGaiTaMa( Pa[iTa for enjoyment (bhoga) and power
i==YaaivXaezbhulaMa( [describing] various [such] great sacrifices
YaaMa( wMaaMa( PauiZPaTaaMa( vacMa( such flowery language [of the Vedas]
AivPaiTa" vedvadrTaa" Pa[vdiNTa ignorant followers of the Vedas speak.
k==aMaAaTMaaNa" SvGaRPara" They are full of desires, set on attaining heaven (svarga)
Na ANYaTa( AiSTa wiTa vaidNa" and declare that there is nothing else (higher).
587 BG 2.44
>aaeGaEYaRPa[Sa==aNaa& TaYaaPaTaceTaSaaMa( ) VYavSaaYaaiTMak==a bui" SaMaaDaaE Na ivDaqYaTae= = ))

bhogaivarya-prasaktn taypahta-cetasm, vyavasytmik buddhi samdhau na vidhyate
>aaeGaWeYaRPa[Sa==aNaaMa( In (of) those who are attached to enjoyment (bhoga) and power
TaYaa APaTaceTaSaaMa( and whose minds are attracted (stolen) by that (flowery language)
SaMaaDaaE VYavSaaYaAaiTMak==a bui" a resolute attitude in meditation
Na ivDaqYaTae does not take place.
* NaNau c It might be asked =Yaid SvGaRAaidk==Ma( that, if heaven etc. ParMaMa( f==lMa( Na
>aviTa is not the highest goal TaihR ik==Ma( wiTa vedE" Tad(SaaDaNaTaYaa k==MaaRi<a
ivDaqYaNTae= =` then why such rites are prescribed as means to it (heaven) by the Vedas?
Ta}a Aah This is being answered:
588 BG 2.45
}aEGau<YaivzYaa veda iNaEGau<Yaae >avaJauRNa ) iNaRNae iNaTYaSatvSQaae iNaYaaeRGa+aeMa AaTMavaNa(= = ))

traiguya-viay ved nistraiguyo bhavrjuna, nirdvandvo nitya-sattva-stho niryoga-kema tmavn
veda" }aEGau<YaivzYaa" The Vedas deal with the three guas (i.e., desires).
AJauRNa, iNaEGau<Ya" >av O Arjuna, be free from the three guas!
* iNaZk==aMa" >av Be free from desires!
257
iNaRN" iNaTYaSatvSQa" [by being] free from dualities, established in goodness

iNaYaaeRGa+aeMa" free from anxiety for gain and safety
AaTMavaNa( and established in the self.
* Naih Certainly not NAaku= lSYa for one perturbed by the dualities YaaeGa+aeMa
VYaaPa*TaSYa c busy with acquisition and preservation Pa[MaaidNa" and [thus] illusioned
}aEGau<YaAiTa==Ma" SaM>aviTa is it possible, to transcend the three guas.
* NaNau One might ask: =vedo==NaaNaaf==lPairTYaaGaeNa By renunciation (parityga) of
the various fruits described in the Vedas iNaZk==aMaTaYaa and freedom from desires wRr
AaraDaNaivzYaa VYavSaaYaaiTMak==a bui" Tau such resolute determination which seeks
to worship the Lord ku= bui" Wv= isnt this a bad decision?
589 BG 2.46
YaavaNaQaR odPaaNae SavRTa" SaMPluTaaedke= ) TaavaNSaveRzu vedezu b]a<aSYa ivJaaNaTa"== =))

yvn artha udapne sarvata samplutodake, tvn sarveu vedeu brhmaasya vijnata
YaavaNa( AQaR" odPaaNae As much as the purpose in a well (namely water)

SavRTa" SaMPluTaodke= is in all respects in a great lake
* Ta}a Ta}a Pair>a]Ma<aeNa By going around here and there [to different wells] iv>aaGaXa"
YaavaNa( SNaaNaPaaNaaid" AQaR" Pa[YaaeJaNaMa( >aviTa as much as all needs like bathing
(snna) and drinking (pna) are served separately TaavaNa( SavR" AiPa AQaR" so much
all the needs SavRTa" SaMuTaodke= (=Mahade=) Wk==}a Wv YaQaa >aviTa are served
completely in one place (ekatra) in an overflowing reservoir, a great lake.
TaavaNa( SaveRzu vedezu that much [are all the different purposes] in all the Vedas
ivJaaNaTa" b]a<aSYa for an enlightened brhmaa [found in his spiritual happiness].
*=b]AaNaNde Because in spiritual bliss +aud]AaNaNdaNaaMa( ANTa">aUTaTvaTa( all small
[material] joys are included. TaSMaaTa( wYaMa( Wv bui" Saubui" Therefore, this
determination is the best decision.
*
ik==Ma( k==MaR<aa wiTa
Then why should one work?

590 BG 2.47
k==MaR<YaevaiDak==arSTae Maa f==lezu k==dacNa ) Maa k==MaRf= lheTau>aURMaaR Tae Saae-= _STvk==MaRi<a== =))
karmay evdhikras te m phaleu kadcana, m karma-phala-hetur bhr m te sago stv a-karmai
Tae (=Tav=) AiDak==ar" k==MaRi<a Wv Your right is in your duty only

Maa f==lezu k==dacNa and not at any time in the results.
k==MaRf==lheTau" Maa >aU" [This means:] Do not be motivated by the result of work!
Ak==MaRi<a Tae (=Tav=) Sa" Maa ASTau And be not attached to inactivity!
* [Thinking that] =f= lMa( bNDak==Ma( >aivZYaiTa= all work will be binding.
591 BG 2.48
YaaeGaSQa"== ku= = =k= MaaRi<a== Sa&= =TYaa== DaNaYa== )= =iSayiSayae"= =SaMaae= =>aUTva== SaMaTv&= =YaaeGa== oCYaTae= = ))
yoga-stha kuru karmi saga tyaktv dhanajaya, siddhy-a-siddhyo samo bhtv samatva yoga
ucyate
DaNaYa
O hero [Arjuna]!
dhanajaya winner of riches, hero
258
SaMa( TYaa
[After] giving up attachment
SaMa( k==Ta*RTvAi>aiNaveXaMa( Attachment means the conception of doership.

iSaiAiSayae" SaMa" >aUTva [and after] being equal in success (siddhi) and failure
YaaeGaSQa" k==MaaRi<a ku= established in meditation (yoga) do your duties!
* YaaeGa" ParMaerWk==ParTaa Yoga here means exclusive devotion to the Lord.
SaMaTvMa( YaaeGa" oCYaTae [Such] equanimity is called yoga.
*
592 BG 2.49
dUre<a vr& k==MaR buiYaaeGaaNaYa ) buaE Xar<aMaiNvC^ k*= Pa<aa" f==lheTav"== =))
drea hy avara karma buddhi-yogd dhanajaya, buddhau araam anviccha kpa phala-hetava
DaNaYa O Arjuna!
buiYaaeGaaTa( Compared to buddhi-yoga
* buya (=VYavSaaYaaiTMak==Yaa=) k*= Ta" k==MaRYaaeGa" =buiYaaeGa"= Karma-yoga done with
resolution (buddhi) is called buddhi-yoga.
k==MaR dUre<a ih AvrMa( [ordinary] karma is far inferior.

buaE Xar<aMa( AiNvC^ [Therefore] seek shelter in buddhi-yoga!
f==lheTav" k*= Pa<aa" Those who are inspired by the fruit [of work] are wretched (kpaa).
593 BG 2.50
buiYau= ae JahaTaqh o>ae Sauk*= TaduZk*= Tae ) TaSMaaaeGaaYa YauJYaSv YaaeGa" k==MaRSau k==aEXalMa(= = ))
buddhi-yukto jahtha ubhe sukta-dukte, tasmd yogya yujyasva yoga karmasu kaualam
In this verse sandhi is not made between iha and ubhe. Such licenses by great authorities
are known as ra-prayoga (usage by is). The scriptures are older than the present
grammatical treatises and not every usage found in the scripture has been codified.
o>ae Sauk*= TaduZk*= Tae Both good and evil work

buiYau= " wh JahaiTa a buddhi-yog gives up in this very life (iha here).
* Sauk*= TaMa( SvGaRAaidPa[aPak==Ma( Good (pious) work leads to heaven (svarga), etc.
duZk*= TaMa( iNarYaAaidPa[aPak==Ma( evil work leads to hell (niraya), etc. Tae o>ae and both
of them wh Wv JaNMaiNa in this very birth ParMaerPa[SaadeNa JahaiTa (=TYaJaiTa=) he
gives up by the grace of the Lord.
TaSMaaTa( YaaeGaaYa YauJYaSv Therefore, strive for buddhi-yoga!

YaaeGa" k==MaRSau k==aEXalMa( Buddhi-yoga is the art to work [without reaction].
* k==MaRSau Yad( k==aEXalMa( Which is the art (kauala) in works bNDak==aNaaMa( AiPa TaezaMa(
even in those [works] which [ordinarily] lead to bondage wRrAaraDaNaeNa Maae+a
ParTvSaMPaadNacaTauYaRMa( the expertness which turns them into means for liberation
(moka) by [doing them as] worship of the Lord Sa" Wv YaaeGa" that is [buddhi-] yoga.
594 BG 2.51
k==MaRJa& buiYau= a ih f==l& TYaa MaNaqiz<a" ) JaNMabNDaiviNaMauR= a" Pad& GaC^NTYaNaaMaYaMa(= = ))

karma-ja buddhi-yukt hi phala tyaktv mania, janma-bandha-vinirmukt pada gacchanty anmayam
k==MaRJaMa( f==lMa( TYaa [After] giving up the result of work

buiYau= a" MaNaqiz<a" wise men, engaged in buddhi-yoga
ke= vlMa( wRrAaraDaNaAQaRMa( k==MaR ku= vaR<aa"
259
Performing work only as worship of
the Lord.
JaNMabNDaiviNaMauR= a" are liberated from the bondage of (re)birth (janman)

ANa(AaMaYaMa( PadMa( GaCîNTa ih and certainly attain the transcendental abode.
* ivZ<aae" PadMa( Maae+aAa:YaMa( GaCîNTa They attain the abode of Viu known as
liberation (moka).
595 BG 2.52
Yada Tae Maaehk==ill& buiVYaRiTaTairZYaiTa ) Tada GaNTaaiSa iNaveRd& [aeTaVYaSYa [uTaSYa c== =))
yad te moha-kalila buddhir vyatitariyati, tad gantsi nirveda rotavyasya rutasya ca
Yada Tae (=Tav=) bui" When your intelligence (buddhi)

Maaehk==illMa( VYaiTaTairZYaiTa will [thus] pass the thicket of illusion (moha)
* Maaeh" (=dehAaidzu AaTMabui"=) Illusion here means identifying oneself with the
body (deha), etc. Tad( Wv k==illMa( That itself is a thicket.
Tada [aeTaVYaSYa [uTaSYa c then towards what is to be heard and what has been heard
iNaveRdMa( GaNTaaiSa you will become indifferent (nirveda).
* TaYaae" ANauPaadeYaTveNa Because they are not worth accepting iJajaSaaMa( Na k==irZYaiSa
you will not [any more] inquire about them.
596 BG 2.53
[uiTaivPa[iTaPaaa Tae Yada SQaaSYaiTa iNala ) SaMaaDaavcla buiSTada YaaeGaMavaPSYaiSa== =))

ruti-vipratipann te yad sthsyati nical, samdhv a-cal buddhis tad yogam avpsyasi
Yada Tae (=Tav=) [uiTaivPa[iTaPaaa bui" When your intelligence, [now] perplexed by the Vedas
* NaaNaalaEik==k= vEidk==AaQaR[v<aE" ivPa[iTaPaaa Perplexed by hearing about various
worldly and heavenly (vaidika scriptural) objects [of enjoyment].
SaMaaDaaE iNala Acla SQaaSYaiTa will remain steady and fixed in meditation (samdhi) [on the Lord]
* SaMaaDaqYaTae ictaMa( AiSMaNa( wiTa SaMaaiDa" That in which the mind gets settled is
called samdhi ParMaer" namely the Lord.
Tada YaaeGaMa( AvaPSYaiSa then you will attain [the fruit of] yoga.
* Tada YaaeGaMa( (=YaaeGaf==lMa(, TatvjaNaMa(=) AvaPSYaiSa Then you will attain yoga,
i.e., the fruit of yoga, knowledge of the truth.
597 BG 2.54
AJauRNa ovac
iSQaTaPa[jSYa== k= a= =>aaza== SaMaaiDaSQaSYa== ke= Xav== )= =iSQaTaDaq"== ik&= = =Pa[>aazeTa== ik==MaaSaqTa== v]JaeTa== ik==Ma(= = ))
sthita-prajasya k bh samdhi-sthasya keava, sthita-dh ki prabheta kim sta vrajeta kim
AJauRNa" ovac ke= Xav Arjuna said: O Lord (Keava)!

iSQaTaPa[jSYa SaMaaiDaSQaSYa Of one who is steady in intelligence and fixed in meditation (samdhi)
k==a >aaza what is the definition (characteristic)?
iSQaTaDaq" ik==Ma( Pa[>aazeTa How should one with firm intelligence (dh) speak?
ik==Ma( AaSaqTa How should he sit (control his senses)?
ik==Ma( v]JaeTa How should he walk (act)?
260
Ta}a Pa[QaMaPa[XNaotarMa( Aah
Now the answer to the first question is given (2.55-
56):
598 BG 2.55
[q>aGavaNauvac
Pa[JahaiTa Yada k==aMaaNSavaRNPaaQaR MaNaaeGaTaaNa( ) AaTMaNYaevaTMaNaa Tau" iSQaTaPa[jSTadaeCYaTae= = ))
prajahti yad kmn sarvn prtha mano-gatn, tmany evtman tua sthita-prajas tadocyate
[q>aGavaNa( ovac PaaQaR The Lord said: O Arjuna!

AaTMaiNa Wv AaTMaNaa Tau" [Because of being] satisfied in the self by the self
SavaRNa( MaNa"GaTaaNa( k==aMaaNa( all desires (kma) of the mind
Yada Pa[JahaiTa when one gives [those] up
Tada iSQaTaPa[j" oCYaTae then he is said to be of steady intelligence.
599 BG 2.56
du"%eZvNauiGNaMaNaa" Sau%ezu ivGaTaSPa*h" ) vqTaraGa>aYa==aeDa" iSQaTaDaqMauRiNaCYaTae= = ))

dukhev an-udvigna-man sukheu vigata-spha, vta-rga-bhaya-krodha sthita-dhr munir ucyate
vqTaraGa>aYa==aeDa" [Because of being] free from attachment (rga), fear (bhaya) and anger (krodha)
du"%ezu ANa(oiGNaMaNaa" one who is undisturbed in miseries (dukha)
Sau%ezu ivGaTaSPa*h" and free from hankering in pleasures (sukha)
iSQaTaDaq" MauiNa" oCYaTae he is called a sage of steady intelligence.
* k==QaMa( >aazeTa How should he speak?
600 BG 2.57
Ya" SavR}aaNai>aehSTataTPa[aPYa Xau>aaXau>aMa( ) Naai>aNaNdiTa Na ei TaSYa Pa[ja Pa[iTaiTaa== =))

ya sarvatrnabhisnehas tat tat prpya ubhubham, nbhinandati na dvei tasya praj pratihit
Ya" SavR}a ANa(Ai>aeh" One who is unaffected everywhere (to family, etc.)
Tad( Tad( Xau>aAXau>aMa( Pa[aPYa [and therefore after] obtaining whatever good or evil
Na Ai>aNaNdiTa Na ei he neither praises nor hates it
* ik==NTau ke= vlMa( odaSaqNa" Wv >aazTae But talks as one unconcerned.
TaSYa Pa[ja Pa[iTaiTaa then his intelligence (praj) is steady.
601 BG 2.58
Yada Sa&hrTae caYa& kU= MaaeR-= _aNaqv SavRXa" ) wiNd]Yaa<aqiNd]YaaQaeR>YaSTaSYa Pa[ja Pa[iTaiTaa== =))
yad saharate cya krmo gnva sarvaa, indriyndriyrthebhyas tasya praj pratihit
wiNd]Yaai<a wiNd]YaAQaeR>Ya" The senses (indriya) from sense objects

Yada c AYaMa( SavRXa" Sa&hrTae when he completely withdraws [them]
kU= MaR" AaiNa wv as a tortoise (krma) [withdraws] its limbs (aga)
TaSYa Pa[ja Pa[iTaiTaa [then] his intelligence (praj) is steady.
* NaNau One might ask =Na wiNd]Yaa<aaMa( ivzYaezu APa[v*ita" iSQaTaPa[jSYa l+a<aMa(
>aivTauMa( AhRiTa The disinclination (a-pravtti) of the senses (indriya) towards sense
objects (viaya) cannot be a characteristic (lakaa) of a man of steady intelligence
Ja@aNaaMa( AaTaura<aaMa( oPavaSaPara<aaMa( c ivzYaezu APa[v*tae" AivXaezaTa(= because
261
even of the lazy (jaa), sick (tura) and fasting persons there is disinclinations towards
sense objects.
Ta}a Aah
This is answered:
602 BG 2.59
ivzYaa iviNavTaRNTae iNaraharSYa deihNa" ) rSavJa| rSaae-= _PYaSYa Par& d*a iNavTaRTae= = ))
viay vinivartante nirhrasya dehina, rasa-varja raso py asya para dv nivartate
iNaraharSYa deihNa" For an embodied soul which is restricted

ivzYaa" iviNavTaRNTae the sense objects disappear
rSavJaRMa( except for the taste (desire).
The word nirhra here refers to someone whose sense enjoyment is under restriction
(because of old age, disease, foolishness, poverty, etc.). What remains is his taste, i.e.,
the desire to enjoy. Specifically, nirhra refers to someone who is fasting. He does not
want to hear, touch etc., but the sense of taste remains.
ParMa( d*a [But after] experiencing a higher [taste]

ASYa rSa" AiPa iNavTaRTae his taste (desire) even ceases.
That is the kind of sense-control of a sthita-praja.
* [External sense-control is still important:]
wiNd]YaSa&YaMaMa( ivNaa Tau But without
iSQaTaPa[jTaa Na SaM>aviTa steadiness of intelligence is not possible.

ATa" SaaDak==AvSQaaYaaMa( Therefore, in the stage of spiritual practice Ta}a MahaNa(
Pa[YaTNa" k==TaRVYa" there should be great endeavor for this (sense-control) [because
sense-control
otherwise]:
603 BG 2.60
YaTaTaae iPa k==aENTaeYa PauzSYa ivPaiTa" ) wiNd]Yaai<a Pa[MaaQaqiNa hriNTa Pa[Sa>a& MaNa"== =))
yatato hy api kaunteya puruasya vipacita, indriyi pramthni haranti prasabha mana
k==aENTaeYa O Arjuna!
YaTaTa" ih AiPa ivPaiTa" PauzSYa Even of a wise man who is endeavoring [for liberation]
Pa[MaaQaqiNa wiNd]Yaai<a the turbulent senses
MaNa" Pa[Sa>aMa( hriNTa forcibly carry away the mind (manas).
When Vysadeva dictated a similar verse to Jaimini balavn indriya-grmo vidvsam
api karati the strong senses attract even a learned man, the latter, being
overconscious of his power of self-control changed but one innocent syllable ...
vidvsa npi karati ... will n o t destract a learned man. Some time later, Jaimini
was sitting in his hut. It was evening, and a storm broke out. A beautiful woman,
soaked in the rain, asked for shelter. There was a fire lit in the hearth. And while she sat
there to dry her clothes, Jaimini felt the pull of the senses. She tried to stop him, then
conceded on condition of being carried round the fire three times. Jaimini lifted her,
but she began hitting his head with the words vidvsa npi karati? He was amazed
to hear the very words he had altered in his gurus teaching. So he stopped. And,
indeed, there stood Vysa himself, looking at him with a meaningful smile. Jaimini
repented, hurried back, and changed the verse to its original form.
604 BG 2.61
TaaiNa SavaRi<a Sa&YaMYa Yau= AaSaqTa MaTPar" ) vXae ih YaSYaeiNd]Yaai<a TaSYa Pa[ja Pa[iTaiTaa== =))
tni sarvi sayamya yukta sta mat-para, vae hi yasyendriyi tasya praj pratihit
TaaiNa SavaRi<a Sa&YaMYa
[After] controlling all these (the senses)
262
Yau= " Mad(Par" AaSaqTa the yog should remain fixed on Me.
YaSYa wiNd]Yaai<a vXae ih He whose senses (indriya) are under control
TaSYa Pa[ja Pa[iTaiTaa his intelligence (praj) is steady.
* WTaeNa By this =k= QaMa( AaSaqTa== ` wiTa Pa[XNaSYa to the question How does he sit?
=vXaqk*= TawiNd]Ya" SaNa( AaSaqTa= (=iNaVYaaRPaar" iTaeTa(=) He should sit with controlled
senses, without activity. wiTa otarMa( o==Ma( >aviTa this answer is given.
* bawiNd]YaSa&YaMaA>aave In not having control over the external senses daezMa(
oa after telling the defect MaNa"Sa&YaMaA>aave daezMa( Aah the defect in not
having control over the mind is shown:
605 BG 2.62
DYaaYaTaae ivzYaaNPau&Sa" SaSTaezUPaJaaYaTae ) SaaTSaaYaTae k==aMa" k==aMaaT==aeDaae= _i>aJaaYaTae= = ))

dhyyato viayn pusa sagas tepajyate, sagt sajyate kma kmt krodho bhijyate
ivzYaaNa( DYaaYaTa" Pau&Sa" For a man contemplating sense objects (viaya)

Sa" Taezu oPaJaaYaTae attachment (saga) for them arises.
SaaTa( k==aMa" SaaYaTae From attachment arises [more] desire (kma)
k==aMaaTa( ==aeDa" Ai>aJaaYaTae and from desire arises anger (krodha).
* k==aMaaTa( c ke= Naicd( Pa[iTahTaaTa( ==aeDa" >aviTa And from desire results anger, when
there is an obstruction (pratihata) by someone.
606 BG 2.63
==aeDaaviTa SaMMaaeh" SaMMaaehaTSMa*iTaiv>a]Ma" ) SMa*iTa>a]&XaauuiNaaXaae buiNaaXaaTPa[<aXYaiTa== =))

krodhd bhavati sammoha sammoht smti-vibhrama, smti-bhrad buddhi-no buddhi-nt
praayati
==aeDaaTa( SaMMaaeh" >aviTa From anger comes delusion

* SaMMaaeh" Delusion means k==aYaRAk==aYaRivvek= A>aav"
absence (a-bhva) of the
discrimination as to what is to be done (krya) and what is not to be done.
SaMMaaehaTa( SMa*iTaiv>a]Ma" and from delusion confusion of memory.

* XaaAacaYaRoPaidAQaRSMa*Tae" iv>a]Ma" Confusion of memory with respect to
the purport of the teachings of scripture (stra) and teacher (crya).
SMa*iTa>a]&XaaTa( buiNaaXa" From loss of memory [comes] the loss of [spiritual] intelligence
buiNaaXaaTa( Pa[<aXYaiTa and after the loss of intelligence, one is lost.
The soul is indestructible and present in all forms of life. But when the identification as
spirit soul is lost, and all activities are thus based on the false bodily identification, wise
men consider the soul to be lost. Therefore, wise men sometimes say, that animals and
plants have no soul.
607 BG 2.64
raGaezivMauE= STau ivzYaaiNaiNd]YaErNa( ) AaTMavXYaEivRDaeYaaTMaa Pa[SaadMaiDaGaCîTa== =))

rga-dvea-vimuktais tu viayn indriyai caran, tma-vayair vidheytm prasdam adhigacchati
ivDaeYaAaTMaa Tau But one who is self-controlled

raGaezivMauE= " AaTMavXYaE" wiNd]YaE" with controlled
aversion (dvea)
senses, free from attachment (rga) and
263
ivzYaaNa( crNa( [even while] going to sense objects (viaya)

Pa[SaadMa( AiDaGaCîTa he attains peace (satisfaction).
* wiTa ASYa cTauQaRPa[XNaSYa== = =SvADaqNaE" wiNd]YaE" ivzYaaNa( AiDaGaCîTa= wiTa
otarMa( o==Ma( >aviTa Thus the answer to his fourth question is given he experiences
the sense objects with the senses under his control.
608 BG 2.65
Pa[Saade SavRdu"%aNaa& haiNarSYaaePaJaaYaTae ) Pa[SaaceTaSaae aXau bui" PaYaRviTaTae= = ))

prasde sarva-dukhn hnir asyopajyate, prasanna-cetaso hy u buddhi paryavatihate
Pa[Saade When there is peace

ASYa SavRdu"%aNaaMa( haiNa" oPaJaaYaTae the destruction of all his miseries (dukha) takes place.
Pa[SaaceTaSa" For one whose mind is pacified
bui" AaXau ih PaYaRviTaTae the intelligence (buddhi) very quickly becomes steady.
609 BG 2.66
NaaiSTa buirYau= SYa Na caYau= SYa >aavNaa ) Na ca>aavYaTa" XaaiNTarXaaNTaSYa ku= Ta" Sau%Ma(= = ))
nsti buddhir a-yuktasya na cyuktasya bhvan, na cbhvayata ntir a-ntasya kuta sukham
AYau= SYa Na bui" AiSTa For one who is not controlled (a-yukta) there is no intelligence
* AvXaqk*= TawiNd]YaSYa For one whose senses are not under control.
AYau= SYa c Na >aavNaa and for one who is not controlled there is no meditation.
A>aavYaTa" c Na XaaiNTa" For one who has no meditation there is no peace (nti)
AXaaNTaSYa ku= Ta" Sau%Ma( and for one without peace, how is there happiness [of liberation]?
* =Na AiSTa bui" AYau= SYa= That there is no intelligence for one who is not sensecontrolled wiTa A}a heTauMa( Aah now the reason is stated:
610 BG 2.67
wiNd]Yaa<aa& ih crTaa& YaNMaNaae-= _NauivDaqYaTae ) TadSYa hriTa Pa[ja& vaYauNaaRviMavaM>aiSa== =))

indriy hi carat yan mano nuvidhyate, tad asya harati praj vyur nvam ivmbhasi
crTaaMa( wiNd]Yaa<aaMa( Among the roaming (uncontrolled) senses

Yad( ih MaNa" ANauivDaqYaTae that one on which the mind is placed
* wiNd]Yae<a Sah GaCîTa With which (sense) it (the mind) goes.
Tad( ASYa Pa[jaMa( hriTa that [sense] takes away his intelligence (praj)
It makes the person restless for that object.
vaYau" NaavMa( wv AM>aiSa as the wind [takes away] a boat on the water.
* YaQaa Pa[MataSYa k==<aRDaarSYa NaavMa( vaYau" SaMaud]e SavRTa" Pair>a]aMaYaiTa
As the wind
(vyu) tosses in the ocean (samudra) a ship (nva) whose captain (kara-dhra holder
of the rudder, helmsman) is inattentive.
611 BG 2.68
TaSMaaSYa Mahabahae iNaGa*hqTaaiNa SavRXa" ) wiNd]Yaa<aqiNd]YaaQaeR>YaSTaSYa Pa[ja Pa[iTaiTaa== =))

tasmd yasya mah-bho nightni sarvaa, indriyndriyrthebhyas tasya praj pratihit
TaSMaaTa( Mahabahae Therefore, O Arjuna!

YaSYa wiNd]Yaai<a He whose senses
264
wiNd]YaAQaeR>Ya" SavRXa" iNaGa*hqTaaiNa are completely restrained from sense objects

TaSYa Pa[ja Pa[iTaiTaa his intelligence is steady.
612 BG 2.69
Yaa iNaXaa SavR>aUTaaNaa& TaSYaa& JaaGaiTaR Sa&YaMaq ) YaSYaa& JaaGa]iTa >aUTaaiNa Saa iNaXaa PaXYaTaae MauNae"= = ))
y ni sarva-bhtn tasy jgarti sayam, yasy jgrati bhtni s ni payato mune
Yaa SavR>aUTaaNaaMa( iNaXaa That which is night (ni) for all beings
TaSYaaMa( Sa&YaMaq JaaGaiTaR in that [night, spiritual reality] a self-controlled man wakes.
YaSYaaMa( >aUTaaiNa JaaGa]iTa And in which all beings are awake
Saa PaXYaTa" MauNae" iNaXaa that [world of sense objects] is night for the sage who sees.
613 BG 2.70
AaPaUYaRMaa<aMaclPa[iTa& SaMaud]MaaPa" Pa[ivXaiNTa YaTa( )

TaTk==aMaa Ya& Pa[ivXaiNTa SaveR Sa XaaiNTaMaaPNaaeiTa Na k==aMak==aMaq ))
pryamam a-cala-pratiha samudram pa pravianti yadvat
tadvat km ya pravianti sarve sa ntim pnoti na kma-km
AaPaUYaRMaa<aMa( AclPa[iTaMa( SaMaud]Ma(
Into the ocean (samudra), who is being filled but remains
steady
YaTa( AaPa" Pa[ivXaiNTa as [many] rivers (waters) enter,

YaMa( SaveR k==aMaa" TaTa( Pa[ivXaiNTa he whom all desires (kma) enter in the same way
Sa" XaaiNTaMa( AaPNaaeiTa he achieves peace (nti)
Na k==aMak==aMaq and not he who desires enjoyment.
614 BG 2.71
ivhaYa k==aMaaNYa" SavaRNPauMaa&riTa iNa"SPa*h" ) iNaMaRMaae iNarhar" Sa XaaiNTaMaiDaGaCîTa== =))

vihya kmn ya sarvn pum carati nispha, nirmamo nirahakra sa ntim adhigacchati
SavaRNa( k==aMaaNa( ivhaYa [After] giving up all desires (kma)

Ya" PauMaaNa( a man who
iNa"SPa*h" iNaMaRMa" iNarhar" criTa lives without hankering, proprietorship and false ego
Sa" XaaiNTaMa( AiDaGaCîTa he attains peace (nti).
615 BG 2.72
Wza== b]aq== iSQaiTa"== PaaQaR= =NaENaa&= =Pa[aPYa== ivMauiTa== )= =iSQaTvaSYaaMaNTak==ale-=_iPa== b]iNavaR<aMa*CîTa== =))
e brhm sthiti prtha nain prpya vimuhyati, sthitvsym anta-kle pi brahma-nirvam cchati
PaaQaR O Arjuna!
Wza b]aq iSQaiTa" This is the spiritual position.
WNaaMa( Pa[aPYa Na ivMauiTa [After] attaining it one is not bewildered.
* WNaaMa( ParMaerAaraDaNaeNa ivXauANTa"k==r<a" PauMaaNa( Pa[aPYa After attaining it a
person who has become pure-minded by worship of the Lord (paramevara) Na
ivMauiTa is not deluded PauNa" Sa&SaarMaaehMa( Na Pa[aPNaaeiTa i.e., he does not again come
under the illusion of transmigration (sasra).
ANTak==ale AiPa ASYaaMa( iSQaTva
[And after] being situated in it even [for a moment] at death
ik==Ma( PauNa" v==VYaMa( What to speak of baLYaMa( Aar>Ya iSQaTva
it] beginning from childhood.
b]iNavaR<aMa( CîTa
one attains liberation in the Supreme.
265
being situated [in
266
9. Sanskrit Kdanta 1
Two kinds of words are derived from word roots (dhtus):
(1) by conjugation verbs are derived (see 12. Conjugation and 18. Tables)
(2) by adding suffixes, words (nmas), i.e., nouns, pronouns, adjectives, etc., are derived
Because these specific suffixes are called kt, the derived words are called kdanta.
From the word root (dhtu) all words get an original etymological meaning. E.g., mantra (advice) comes
from the dhtu matr[i]...
Gau>aaz<ae to consult, speak confidentially. But there are also instructive
ways to explain a word as if it were derived from its syllables. Thus mantra is also sometimes explained
as if coming from mana (mind) and tryate (which is delivered), hence that by which the mind is
delivered. Words may also acquire a conventional meaning, different from their etymological meaning.
E.g., the lotus received the name paka-ja (mud-born), because it grows in the mud. But the convention
is that this name is reserved for the lotus, although many other plants and animals are born in the same
environment.
Similar names of the lotus, derived from born/grown in mud/water, are abja, ambuja, amburuha,
ambhoja, ambhoruha, udaja, kaja, jalaruha, nraja, pakaja, pakeruha, sarasi-ja (loc.), saroja, saroruha,
and srotoja besides the other names, like padma, kamala, aravinda, pukara, puarka, kumuda,
mahotpala, sahasrapatra, atapatra, rjva; utpala, kuvalaya, kairava, indvara, marakanda, mla and
nalina.
There are different types of kdanta suffixes, of which we give a few examples.
(1) kta
The first type of suffixes make past participles. One such suffix is [k]ta :
The letters in brackets ([k] and [u]) are dropped and certain grammatical rules are
applied.
[u]k[]...
k==r<ae to do; + [k]ta >>> kta done; as in Sa&Sk*= Ta saskta perfectly done, Sanskrit
ji...JaYae to conquer; + [k]ta >>> jita conquered; as in AiJaTa a-jita not conquered
tu[a]...TauaE to be satisfied >>> tua satisfied; AaTMaiNa Tau" satisfied in the self
bh...SataaYaaMa( to be, exist, become >>> bhta ... Taking bh in the sense of being, bhta means
which has been, (the past tense, bhta-kla), or who has been, a ghost. Taking the sense of
becoming, a bhta is something which became, or was created. There are paca-bhtas (five
material elements) and jva-bhtas (living beings).
Another such suffix is .[k]tavat[u] :
[u]k[]...
k==r<ae to do; + [k]tavat[u] >>> ktavat[u] one who did
It is declined like bhagavat[u] (see 18. Tables) and translated as verb >>> ktavn (he did), ktavantau
(they two did), etc.; as in
a tiger (vyghra)
MauiNa" MaUizk==Ma( VYaaga]Ma( k*= TavaNa( the muni made the mouse (mika)
267
Hinduism Gt 3
Karma-yoga The Yoga of Work (karman)
616 BG 3.1
AJauRNa ovac
JYaaYaSaq ceTk==MaR<aSTae MaTaa buiJaRNaadRNa ) TaiTk&= k==MaRi<a gaaere Maa& iNaYaaeJaYaiSa ke= Xav== =))
jyyas cet karmaas te mat buddhir janrdana, tat ki karmai ghore m niyojayasi keava
AJauRNa" ovac JaNaadRNa
Arjuna said: O Lord (Janrdana)!
janrdana who excites men
bui" k==MaR<a" JYaaYaSaq ced( If equanimity (buddhi) is better than work (karman)
Tae (=Tav=) MaTaa considered by You
ke= Xav== Tad( ik==Ma( O Lord (Keava)! Then why
gaaere k==MaRi<a MaaMa( iNaYaaeJaYaiSa You engage me in ghastly work?
First Ka glorifies the analytical distinction between body and soul (2.11 ff.), then
work without fruitive desire (2.40 ff.). At the end He seems to establish the greater
importance of jna (sthita-praja, brhm sthiti), having all the time urged Arjuna to
do his duty of fighting (2.31).
617 BG 3.2
VYaaiMa[e<aev vaKYaeNa bui& MaaehYaSaqv Mae ) Tadek&= vd iNaiTYa YaeNa [eYaae-= _hMaaPNauYaaMa(= = ))
vymireeva vkyena buddhi mohayasva me, tad eka vada nicitya yena reyo ham pnuym
VYaaiMa[e<a wv vaKYaeNa By this apparently equivocal speech (vkya)

Mae (=MaMa=) buiMa( MaaehYaiSa wv You seem to perplex my intelligence [on purpose].
* ParMak==ai<ak==SYa Tav Maaehk==TvMa( Na AiSTa Wv Because of your supreme
compession You are not [purposefully] perplexing. TaQaaiPa >a]aNTYaa MaMa Still, by my
illusion WvMa( >aaiTa it so appears to me. wiTa wvXaBdeNa o==Ma( This is meant by the
word iva.
YaeNa [eYa" AhMa( AaPNauYaaMa( That by which I would attain the best end
Tad( Wk==Ma( iNaiTYa vd [after] deciding it, tell that alone!
618 BG 3.3
[q>aGavaNauvac
laeke= -= _iSMaiNivDaa iNaa Paura Pa[ae= a MaYaaNaga ) jaNaYaaeGaeNa SaayaNaa& k==MaRYaaeGaeNa YaaeiGaNaaMa(= = ))
loke smin dvi-vidh nih pur prokt maynagha, jna-yogena skhyn karma-yogena yoginm
[q>aGavaNa( ovac ANa(Aga The Lord said: O sinless [Arjuna]!

AiSMaNa( laeke= iivDaa iNaa [One] twofold faith [in liberation] in this world (loka)
MaYaa Paura Pa[ae= a has been declared by Me before (in 2.39)
* Wk==SYaa Wv Tau Pa[k= ar>aedMaa}aMa( Only different forms of just one [faith] AiDak==ar
>aedeNa o==Ma( suited to different aspirants have been stated.
jaNaYaaeGaeNa SaayaNaaMa( by jna-yoga [the faith] of the skhyas
k==MaRYaaeGaeNa YaaeiGaNaaMa( and by karma-yoga of the karma-yogs.
268
619 BG 3.4
Na k==MaR<aaMaNaarM>aaaEZk==MYa| Pauzae-= _XNauTae ) Na c SaYaSaNaadev iSai& SaMaiDaGaCîTa== =))

na karmam an-rambhn naikarmya puruo nute, na ca sannyasand eva siddhi samadhigacchati
Na k==MaR<aaMa( ANa(AarM>aaTa( Not by [mere] abstention from activities

Pauz" NaEZk==MYaRMa( AXNauTae a person attains freedom from reaction
Na c SaYaSaNaaTa( Wv nor by mere renunciation (sannysa)
* ictaXauiMa( ivNaa k*= TaaTa( SaYaaSaNaaTa( Wv By mere sannysa without purity of
mind.
iSaiMa( SaMaiDaGaCîTa one attains perfection (liberation).

* k==MaR<aaMa( c SaYaaSa" Renunciation of activities means Taezu ANaaSai==Maa}aMa( just
being unattached to them NaTau SvPae<a and not by themselves (actually giving them
up) AXaKYaTvaTa( because that is not possible:
620 BG 3.5
Na ih k==iT+a<aMaiPa JaaTau iTaTYak==MaRk*= Ta( ) k==aYaRTae vXa" k==MaR SavR" Pa[k*= iTaJaEGauR<aE"= = ))
na hi kacit kaam api jtu tihaty a-karma-kt, kryate hy a-vaa karma sarva prakti-jair guai
Na ih k==id( +a<aMa( AiPa Nobody [whether wise or not], not even for a moment (kaa)
JaaTau Ak==MaRk*= Ta( iTaiTa can at any time (jtu) remain inactive,
Pa[k*= iTaJaE" Gau<aE" [because] by the modes of [ones] nature (prakti)
SavR" AvXa" k==MaR k==aYaRTae ih everyone is helplessly forced to act.
* ATa" AjMa( k==MaRTYaaiGaNaMa( iNaNdiTa Therefore He critizises the
ignorant
renouncer of action:
621 BG 3.6
k==MaeRiNd]Yaai<a Sa&YaMYa Ya AaSTae MaNaSaa SMarNa( ) wiNd]YaaQaaRiNvMaU!aTMaa iMaQYaacar" Sa oCYaTae= = ))

karmendriyi sayamya ya ste manas smaran, indriyrthn vimhtm mithycra sa ucyate
k==MaRwiNd]Yaai<a Sa&YaMYa
[After] restraining the working senses

... i.e., stopping all work
*
>aGavTa(DYaaNa^leNa Under the pretext of meditating (dhyna) on the Lord.
The five working senses are larynx, hand, foot, genital and anus.
Ya" wiNd]YaAQaaRNa( MaNaSaa SMarNa( AaSTae one who continues remembering sense objects with the mind
ivMaU!AaTMaa being bewildered
Sa" iMaQYaaAacar" oCYaTae he is called a pretender.
622 BG 3.7
YaiSTviNd]Yaai<a MaNaSaa iNaYaMYaar>aTae-= _JauRNa ) k==MaeRiNd]YaE" k==MaRYaaeGaMaSa==" Sa iviXaZYaTae= = ))

yas tv indriyi manas niyamyrabhate rjuna, karmendriyai karma-yogam a-sakta sa viiyate
AJauRNa== O Arjuna!
wiNd]Yaai<a MaNaSaa iNaYaMYa [After] controlling the senses (indriya) by the mind (manas)
Ya" Tau k==MaRwiNd]YaE" one who with the working senses
ASa==" k==MaRYaaeGaMa( Aar>aTae performs unattached karma-yoga
... by directing his work towards the Lord
Sa" iviXaZYaTae
he is different.
269
ictaXauya jaNavaNa( >aviTa
He attains knowledge through the purification of the
mind.
623 BG 3.8
iNaYaTa& ku= k==MaR Tv& k==MaR JYaaYaae k==MaR<a" ) XarqrYaa}aaiPa c Tae Na Pa[iSaDYaedk==MaR<a"== =))
niyata kuru karma tva karma jyyo hy a-karmaa, arra-ytrpi ca te na prasidhyed a-karmaa
TvMa( iNaYaTaMa( k==MaR ku= Perform the prescribed (niyata) duty (karman)
Ak==MaR<a" ih k==MaR JYaaYa" because working is better than inaction (a-karman)!
Tae (=Tav=) XarqrYaa}aa AiPa c Even the maintainance of your body (arra)
Ak==MaR<a" Na Pa[iSaDYaeTa( would not succeed without work.
* Saax(= :Yaa" Tau =SavRMa( AiPa k==MaR bNDak==TvaTa( Na k==aYaRMa(= wiTa Aahu"
But the
Skhyas say: As all action leads to bondage, it should not be performed.
iNaraku= vRNa( Aah
Tad(
Refuting this it is stated:

624 BG 3.9
YajaQaaRTk==MaR<aae-= _NYa}a laek= ae-= _Ya& k==MaRbNDaNa" ) TadQa| k==MaR k==aENTaeYa Mau= Sa" SaMaacr== =))
yajrtht karmao nyatra loko ya karma-bandhana, tad-artha karma kaunteya mukta-saga
samcara
AYaMa( laek= " k==MaRbNDaNa" This world (loka) binds by work

YajAQaaRTa( k==MaR<a" ANYa}a except for work done for the purpose of sacrifice (yaja).
* (or:) NaTau wRrAaraDaNaAQaeRNa k==MaR<aa Not by action done for worship of the Lord
(vara). ... =Yaj"= A}a ivZ<au" Sacrifice here means the Lord (Viu). =Yaj" vE
ivZ<au"= wiTa [uTae" For the scripture says, Sacrifice indeed is Viu. (Taittiryasahit 1.7.44)
k==aENTaeYa== Mau= Sa" [Therefore,] O Arjuna! Free from attachment (desire)

Tad(AQaRMa( k==MaR SaMaacr do your duty for that purpose (artha)!
Verse 3.4 objects to the opinion of the jns that just by karma-sannysa one achieves
moka, and verse 3.9 objects to the opinion that all kinds of work are binding, and that
therefore they should be given up.
625 BG 3.10
SahYaja" Pa[Jaa" Sa*a Pauraevac Pa[JaaPaiTa" ) ANaeNa Pa[SaivZYaMaez vae-= _iSTvk==aMaDauk(= = = ))

saha-yaj praj sv purovca prajpati, anena prasaviyadhvam ea vo stv ia-kma-dhuk
SahYaja" Pa[Jaa" Sa*a [After] creating progeny (praj) along with sacrifice (yaja)
Pa[JaaPaiTa" Paura ovac Brahm (praj-pati) formerly (in the beginning of creation) said:
ANaeNa Pa[SaivZYaMa( By this (yaja) you will multiply
Wz" v" (=YauZMaak==Ma(=) wk==aMaDauk(= ASTau [because] it shall be your bestower of desired objects!
* k==QaMa( How?
626 BG 3.11
devaN>aavYaTaaNaeNa Tae deva >aavYaNTau v" ) ParSPar& >aavYaNTa" [eYa" ParMavaPSYaQa== =))
devn bhvayatnena te dev bhvayantu va, paraspara bhvayanta reya param avpsyatha
ANaeNa devaNa( >aavYaTa By this (yaja) you should satisfy the devas
Tae deva" v" (=YauZMaaNa(=) >aavYaNTau and those devas will satisfy you!
270
v*iAaidNaa AaoTPaitaare<a
By production of food (anna) through rain (vi),
etc.
ParSParMa( >aavYaNTa" [While thus] satisfying each other

ParMa( [eYa" AvaPSYaQa you [all] will attain the supreme benefit (reya).
627 BG 3.12
waN>aaeGaaiNh vae deva daSYaNTae Yaj>aaivTaa" ) TaEdRtaaNaPa[daYaE>Yaae Yaae >aue STaeNa Wv Sa"== =))
in bhogn hi vo dev dsyante yaja-bhvit, tair dattn a-pradyaibhyo yo bhukte stena eva sa
Yaj>aaivTaa" deva" The devas, satisfied by sacrifice (yaja)

waNa( >aaeGaaNa( ih v" (=YauZMa>YaMa(=) daSYaNTae will surely give you the desired (ia) objects (bhoga).
W>Ya" APa[daYa [But after] not offering to them [in return]
Ya" TaE" dtaaNa( >aue one who enjoys things given (datta) by them
Sa" STaeNa" Wv he is just a thief (stena).
628 BG 3.13
YajiXaaiXaNa" SaNTaae MauCYaNTae SavRik==iLbzE" ) >auTae Tae Tvga& PaaPaa Yae PacNTYaaTMak==ar<aaTa(= = ))
yaja-iina santo mucyante sarva-kilbiai, bhujate te tv agha pp ye pacanty tma-krat
YajiXaAaiXaNa" SaNTa"
Saints (sat >>> santa) who eat food offered in sacrifice (yaja)
The yaja-ia mentioned here is similar to prasdam, foodstuff offered to the Lord in
the Vaiava tradition.
SavRik==iLbzE" MauCYaNTae
are freed from all sins (kilbia),
kilbia there are five utensils in a house (paca-sn) specifically mentioned by which
small animals are accidentally killed: mortar, grinding stone, fire place, water pot and
broom
Yae PaaPaa" Tau AaTMak==ar<aaTa( PaciNTa

Tae AgaMa( >auTae they eat sin (agha).
but those sinners (ppa) who cook for their own sake
629 BG 3.14
AaaviNTa >aUTaaiNa PaJaRNYaadaSaM>av" ) YajaviTa PaJaRNYaae Yaj" k==MaRSaMauv"== =))

annd bhavanti bhtni parjanyd anna-sambhava, yajd bhavati parjanyo yaja karma-samudbhava
AaaTa( >aUTaaiNa >aviNTa All beings (bhta) are born from food (anna)
* AaaTa( From food means Xau= Xaaei<aTaPae<a Pair<aTaaTa( from its transformation
(pariata) in the form of semen (ukra) and blood.
PaJaRNYaaTa( AaSaM>av" the production (sambhava) of food is from rain (parjanya)

YajaTa( PaJaRNYa" >aviTa rain comes from sacrifice (yaja)
Yaj" k==MaRSaMauv" and sacrifice comes from duty (karman).
630 BG 3.15
k==MaR b]aev& ivi b]a+arSaMauvMa( ) TaSMaaTSavRGaTa& b] iNaTYa& Yaje Pa[iTaiTaMa(= = ))

karma brahmodbhava viddhi brahmkara-samudbhavam, tasmt sarva-gata brahma nitya yaje
pratihitam
k==MaR b]ovMa( ivi Know that duty comes from the Veda (brahma)
* b] ved" Brahma means the Veda.
b] A+arSaMauvMa( and Veda comes from the imperishable (a-kara) [Absolute].
271
ASYa MahTa" >aUTaSYa iNa"iSaTaMa( [Like] the breath of this Great Being WTad(
Gved" YaJauveRd" SaaMaved" is this g-Veda, Yajur-Veda and Sma-Veda. (Bhad-
rayaka-Upaniad 2.4.10)
TaSMaaTa( SavRGaTaMa( b] Therefore, the all-pervading (sarva-gata) Absolute (brahma)

iNaTYaMa( Yaje Pa[iTaiTaMa( always rests in sacrifice (it is attained by sacrifice).
* YajeNa oPaaYa>aUTaeNa Pa[aPYaTae As it (brahma) is attained by means of sacrifice wiTa Yaje
Pa[iTaiTaMa( oCYaTae thus it is said to rest in sacrifice. =oMaSQaa Sada l+Maq"=
wiTavTa( Just as Lakm (prosperity) always resides in exertion (prosperity is attained
by exertion).
631 BG 3.16
Wv& Pa[viTaRTa& c&= NaaNauvTaRYaTaqh Ya" ) AgaaYauiriNd]YaaraMaae Maaega& PaaQaR Sa JaqviTa== =))
eva pravartita cakra nnuvartayatha ya, aghyur indriyrmo mogha prtha sa jvati
PaaQaR O Arjuna!
WvMa( Pa[viTaRTaMa( c==Ma(
The cycle (cakra) thus established
An oblation offered in the fire goes directly to the sun, which generates rain, and
subsequently grain and men. (Manu-sahit) The circle is: work >>> sacrifice >>> rain
>>> grain >>> subsistance >>> work. This cycle is established, set into motion, by the
Absolute or Viu via Brahm through the Veda, which assigns ones duty.
Ya" wh Na ANauvTaRYaiTa one who does not carry [it] out in this world (iha),
AgaAaYau" wiNd]YaAaraMa" his life being sinful (agha), just delighting in the senses (indriya)
Sa" MaaegaMa( JaqviTa he lives in vain (mogha).
* YaSMaaTa( WvMa( ParMaere<a Wv >aUTaaNaaMa( PauzaQaRiSaYae k==MaaRidc==Ma( Pa[viTaRTaMa(
Because the cycle of action etc. is thus set in motion by the Lord (paramevara) Himself
so that the living beings may realize the goal of life (worship of the Lord)
TaSMaaTa( Tad(
Aku= vRTa" v*Qaa Wv JaqvNaMa( therefore, the life of one not doing it is in vain.
632 BG 3.17
YaSTvaTMariTarev SYaadaTMaTa* MaaNav" ) AaTMaNYaev c SaNTauSTaSYa k==aYa| Na ivTae= = ))

yas tv tma-ratir eva syd tma-tpta ca mnava, tmany eva ca santuas tasya krya na vidyate
Ya" Tau MaaNav" AaTMariTa" But that person (mnava) who has delight (rati) in the self
AaTMaTa*" Wv c SYaaTa( and is [therefore] satisfied (tpta) with the self alone
* SvAaNaNdANau>aveNa iNav*RTa" Who is happy with the experience of bliss in himself.
AaTMaiNa Wv c SaNTau" and being [thus] contented in the self alone
* >aaeGaAPae+aarihTa" Who is free from the desire for [sense] enjoyment.
TaSYa k==aYaRMa( Na ivTae for him there exists no duty (krya).
* Ta}a heTauMa( Aah The reason for this is being stated:
633 BG 3.18
NaEv TaSYa k*= TaeNaaQaaeR Naak*= TaeNaeh k==Na ) Na caSYa SavR>aUTaezu k==idQaRVYaPaa[Ya"== =))
naiva tasya ktenrtho nkteneha kacana, na csya sarva-bhteu kacid artha-vyapraya
wh k*= TaeNa
By work (kta) in this world
272
TaSYa Na Wv k==Na AQaR" there is no gain (artha) [of piety] for him whatsoever
* k*= TaeNa (=k= MaR<aa=) By working TaSYa AQaR" (=Pau<YaMa(=) NaEv AiSTa there is no pious
merit for him.
Na Ak*= TaeNa
nor by no work [is there any sin for him].

*
Nac Ak*= TaeNa Nor by not working k==Na k==" AiPa Pa[TYavaYa" AiSTa is there any
reverse (sin) for him.
ASYa c SavR>aUTaezu
And for him among all beings (bhta)

... even among the devas
Na k==id( AQaRVYaPaa[Ya" no one is a shelter for any purpose (artha).

* WvMa>aUTaSYa jaiNaNa" Wv Only for such a realized man k==MaRANauPaYaaeGa" action is
not prescribed Na ANYaSYa not for any other. TaSMaaTa( TvMa( k==MaR ku= Therefore you
(Arjuna) must do your duty:
634 BG 3.19
TaSMaadSa==" SaTaTa& k==aYa| k==MaR SaMaacr ) ASa==ae acrNk==MaR ParMaaPNaaeiTa PaUz"== =))
tasmd a-sakta satata krya karma samcara, a-sakto hy caran karma param pnoti prua
TaSMaaTa( ASa==" Therefore, unattached (a-sakta)

SaTaTaMa( k==aYaRMa( k==MaR SaMaacr always perform the work (karman) which has to be done (krya)!
ASa==" ih k==MaR AacrNa( [While] performing work unattached
PaUz" ParMa( AaPNaaeiTa a person (prua) attains the Supreme.
635 BG 3.20
k==MaR<aEv ih Sa&iSaiMaaiSQaTaa JaNak==adYa" ) laek= SahMaevaiPa SaMPaXYaNk==TauRMahRiSa== =))

karmaaiva hi sasiddhim sthit janakdaya, loka-sagraham evpi sampayan kartum arhasi
k==MaR<aa Wv ih
Just by [performing their] duty
k==MaR<aa Wv XauSatva" SaNTa" Being purified in mind by work alone.

JaNak==AadYa" Sa&iSaiMa( AaiSQaTaa" [kings] like Janaka have attained perfection (realization).
* YaiPa TvMa( SaMYak(= jaiNaNaMa( Wv AaTMaaNaMa( MaNYaSae Even if you should consider
yourself of perfect realization TaQaaiPa k==MaR Aacr<aMa( >ad]Ma( Wv still the performance
*
of work is good:
laek= SahMa( Wv AiPa SaMPaXYaNa(
[While just] considering the welfare of the people (loka)
Arjuna must set a good example, otherwise others might also give up their regulated
duty and fall down, being not yet purified from material desires.
k==TauRMa( AhRiSa
you should work.
k==MaRk==r<ae laek= Sah" YaQaa SYaaTa(

ones duty TaQaa Aah that is stated:
*
How there is welfare of the people in doing
636 BG 3.21
YadacriTa [eSTatadeveTarae JaNa" ) Sa YaTPa[Maa<a& ku= Tae laek= STadNauvTaRTae= = ))

yad yad carati rehas tat tad evetaro jana, sa yat prama kurute lokas tad anuvartate
Yad( Yad( [e" AacriTa Whatever the leader (reha) does

Tad( Tad( Wv wTar" JaNa" that same thing [does] another (common) man (jana).
273
Yad( Pa[Maa<aMa( Sa" ku= Tae The standard (prama) which he sets
* k==MaRXaaMa( iNav*itaXaaMa( va Either scripture promoting action or scripture
promoting renunciation Yad( Pa[Maa<aMa( MaNYaTae whatever authority he accepts.
Tad( laek= " ANauvTaRTae that the world follows.
637 BG 3.22
Na Mae PaaQaaRiSTa k==TaRVYa& i}azu laeke= zu ik==Na ) NaaNavaMavaVYa& vTaR Wv c k==MaRi<a== =))
na me prthsti kartavya triu lokeu kicana, nnavptam avptavya varta eva ca karmai
PaaQaR= = i}azu laeke= zu O Arjuna! In the three worlds (loka)

Mae (=MaMa=) ik==Na k==TaRVYaMa( Na AiSTa there is not any duty (kartavya) for Me
Na ANa(AvaMa( AvaVYaMa( nor (anything) unobtained to be obtained,
k==MaRi<a vTaeR Wv c [still] I am also engaged in work.
638 BG 3.23
Yaid h& Na vTaeRYa& JaaTau k==MaR<YaTaiNd]Ta" ) MaMa vTMaaRNauvTaRNTae MaNauZYaa" PaaQaR SavRXa"== =))
yadi hy aha na varteya jtu karmay a-tandrita, mama vartmnuvartante manuy prtha sarvaa
PaaQaR= = Yaid JaaTau O Arjuna! If ever

AhMa( ATaiNd]Ta" ih k==MaRi<a Na vTaeRYaMa( I would not carefully engage in work
MaNauZYaa" [then] people (manuya)
MaMa vTMaR SavRXa" ANauvTaRNTae would follow my path (vartman) in all respect.
639 BG 3.24
oTSaqdeYauirMae laek= a Na ku= Yaa| k==MaR cedhMa( ) SarSYa c k==TaaR SYaaMauPahNYaaiMaMaa" Pa[Jaa"== =))
utsdeyur ime lok na kury karma ced aham, sakarasya ca kart sym upahanym im praj
AhMa( k==MaR Na ku= YaaRMa( ced( If I would not perform work

wMae laek= a" oTSaqdeYau" these worlds (loka) would be ruined.
SarSYa c k==TaaR SYaaMa( I would be the cause of confusion (sakara) [of vara]
wMaa" Pa[Jaa" oPahNYaaMa( and I would [thus] harm these people (praj).
640 BG 3.25
Sa==a" k==MaR<Yaiva&Saae YaQaa ku= vRiNTa >aarTa ) ku= YaaRia&STaQaaSa==ik==IzuRlaeRk= SahMa(= = ))

sakt karmay a-vidvso yath kurvanti bhrata, kuryd vidvs tathsakta cikrur loka-sagraham
>aarTa O Arjuna!
k==MaRi<a Sa==a" Aiva&Sa" The ignorant (a-vidvas), who are attached to work
YaQaa ku= vRiNTa just as they work,
ASa==" ivaNa( the unattached wise (vidvat)
laek= SahMa( ick==IzuR" desiring to do the welfare of all
TaQaa ku= YaaRTa( should similarly work.
* NaNau One might ask =k*= PaYaa TatvjaNaMa( Wv oPadeuMa( Yau= Ma( Should not
knowledge of the Absolute be instructed out of pity? Na= No! wiTa Aah This is being
stated:
641 BG 3.26
Na bui>aed& JaNaYaedjaNaa& k==MaRSaiNaaMa( ) JaaezYaeTSavRk= MaaRi<a ivaNYau= " SaMaacrNa(= = ))
274
na buddhi-bheda janayed a-jn karma-saginm, joayet sarva-karmi vidvn yukta samcaran
AjaNaaMa( k==MaRSaiNaaMa( For ignorant men (a-jna) attached to work

ivaNa( bui>aedMa( Na JaNaYaeTa( the wise (vidvat) should not create doubt (disturbance of intelligence).
* k==MaR<a" Sak==aXaaTa( buicalNaMa( Na ku= YaaRTa( He should not turn their mind away
from work.
SavRk==MaaRi<a Yau= " SaMaacrNa( [But by] attentively performing all duties [himself]
JaaezYaeTa( he should engage [them in work].
* NaNau One might ask: ivduza AiPa ced( k==MaR k==TaRVYaMa( If by the wise also work is to be
performed TaihR ivd(Aivduzae" k==" ivXaez" then what is the difference between
the wise and the ignorant?
642 BG 3.27
Pa[k*= Tae" i==YaMaa<aaiNa Gau<aE" k==MaaRi<a SavRXa" ) AharivMaU!aTMaa k==TaaRhiMaiTa MaNYaTae= = ))

prakte kriyamni guai karmi sarvaa, ahakra-vimhtm kartham iti manyate
Pa[k*= Tae" Gau<aE"
By the senses (gua) of material nature (prakti)

*
Pa[k*= Tae" Gau<aE" By the modes of nature (prakti) means Pa[k*= iTak==aYa" wiNd]YaE" by the
senses produced by nature.
k==MaaRi<a SavRXa" i==YaMaa<aaiNa all activities are completely being done.

AharivMaU!AaTMaa [But] one who is bewildered by false ego (ahakra)
* Ahare<a By false ego means wiNd]Yaaidzu AaTMaADYaaSaeNa by the superimposition
of the self on the senses, etc.
AhMa( k==TaaR wiTa MaNYaTae
he thinks, I am the doer.

643 BG 3.28
Tatvivtau Mahabahae Gau<ak==MaRiv>aaGaYaae" ) Gau<aa Gau<aezu vTaRNTa wiTa MaTva Na SaTae= = ))

tattva-vit tu mah-bho gua-karma-vibhgayo, gu gueu vartanta iti matv na sajjate
Mahabahae O Arjuna!
Gau<ak==MaRiv>aaGaYaae" Tatvivd( Tau
But one who knows the differentiations [of the soul] from the senses
(gua) and activities (karman)
Gau<aa" Gau<aezu vTaRNTae wiTa MaTva
[after] understanding that, [only] the senses are engaged with their
objects
Na SaTae
he does not attach.

*
k==Ta*RTvAi>aiNaveXaMa( Na k==raeiTa He does not attach to the idea of doership.

644 BG 3.29
Pa[k*= TaeGauR<aSaMMaU!a" SaNTae Gau<ak==MaRSau ) TaaNak*= Tivdae MaNdaNk*= Tiva ivcalYaeTa(= = ))

prakter gua-sammh sajjante gua-karmasu, tn a-ktsna-vido mandn ktsna-vin na viclayet
Pa[k*= Tae" Gau<aSaMMaU!a" Those who are bewildered by the modes (gua) of nature (prakti)
Gau<ak==MaRSau SaNTae attach themselves to sense activities.
TaaNa( Ak*= Tivd" MaNdaNa( Those ignorant fools
k*= Tivd( Na ivcalYaeTa( the wise should not unsettle [by stopping to work].
275
Tad( WvMa( Tatvivda AiPa Therefore even by the knowers of the Absolute k==MaR
k==TaRVYaMa( work should be performed.
645 BG 3.30
MaiYa SavaRi<a k==MaaRi<a SaYaSYaaDYaaTMaceTaSaa ) iNaraXaqiNaRMaRMaae >aUTva YauDYaSv ivGaTaJvr"== =))

mayi sarvi karmi sannyasydhytma-cetas, nirr nirmamo bhtv yudhyasva vigata-jvara
ADYaaTMaceTaSaa
With transcendental consciousness
=ANTaYaaRiMaADaqNa" AhMa( k==raeiMa= I am acting under the guidance of the Supersoul

wiTa d*ya= with that vision.
SavaRi<a k==MaaRi<a MaiYa SaYaSYa [after] giving up (offering) all activities to Me
iNaraXaq" iNaMaRMa" >aUTva being free from desire and proprietorship
ivGaTaJvr" YauDYaSv fight without grief!
*
646 BG 3.31
Yae Mae MaTaiMad& iNaTYaMaNauiTaiNTa MaaNava" ) [avNTaae-= _NaSaUYaNTaae MauCYaNTae Tae= _iPa k==MaRi>a"== =))
ye me matam ida nityam anutihanti mnav, raddhvanto nasyanto mucyante te pi karmabhi
Yae [avNTa" ANa(ASaUYaNTa" MaaNava" Those men (mnava) who are faithful and unenvious
* ANaSaUYaNTa" Being unenvious means =du"%aTMake= k==MaRi<a Pa[vTaRYaiTa= He engages me
in painful work wiTa daezd*iMa( Aku= vRNTa" without finding such fault.
wdMa( Mae (=MaMa=) MaTaMa( iNaTYaMa( ANauiTaiNTa and always follow this opinion (mata) of Mine [and do
their duty],
Tae AiPa k==MaRi>a" MauCYaNTae
they are also (like those in knowledge) freed from all karma.
647 BG 3.32
Yae TveTad>YaSaUYaNTaae NaaNauiTaiNTa Mae MaTaMa( ) SavRjaNaivMaU!a&STaaiNvi NaaNaceTaSa"== =))

ye tv etad abhyasyanto nnutihanti me matam, sarva-jna-vimhs tn viddhi nan a-cetasa
Yae Tau A>YaSaUYaNTa" But those who are envious

WTad( Mae (=MaMa=) MaTaMa( Na ANauiTaiNTa and do not follow this teaching of Mine,
... those who do not their duty, thinking that, Why He is engaging me in painful work
TaaNa( AceTaSa" SavRjaNaivMaU!aNa( those fools, bereft of all knowledge (jna)

NaaNa( ivi know to be doomed!
* NaNau One might ask: =TaihR Mahaf==lTvaTa( Then, as it has such great results
wiNd]Yaai<a iNaGa* iNaZk==aMaa" SaNTa" controlling the senses and being without desire
SaveR AiPa SvDaMaRMa( Wv ik==Ma( Na ANauiTaiNTa why do not all follow their duty?
648 BG 3.33
Sad*Xa& ceTae SvSYaa" Pa[k*= TaejaRNavaNaiPa ) Pa[k*= iTa& YaaiNTa >aUTaaiNa iNaGa]h" ik&= k==irZYaiTa== =))
sada ceate svasy prakter jnavn api, prakti ynti bhtni nigraha ki kariyati
jaNavaNa( AiPa
Even a man of knowledge (jnavat)
Gau<adaezjaNavaNa( AiPa Even one aware of good and bad.

SvSYaa" Pa[k*= Tae" Sad*XaMa( ceTae acts according to his own disposition.
* Pa[k*= iTa" Pa[acqNak==MaRSa&Sk==arADaqNaSv>aav"= Disposition
*
dominated by the impressions of past actions.
>aUTaaiNa Pa[k*= iTaMa( YaaiNTa
[All] beings (bhta) follow [their] nature,
is ones own nature
276
iNaGa]h" ik==Ma( k==irZYaiTa what can repression do?

* Pa[k*= Tae" bilTvaTa( Nature being very strong.
This verse shows the power of nature. When grossly violated, nature will take its
revenge. This does not mean that we are irresponsible slaves of every small impulse.
Because then instructions for betterment like this Gt would be useless:
NaNau One might ask =WvMa( Pa[k*= iTaADaqNaa Wv ced( PauzSYa Pa[v*ita" If a mans
inclination (pravtti) is thus dependent on nature alone TaihR iviDaiNazeDavEYaQYaRMa(
Pa[aMa( then rules (vidhi) and prohibitions (niedha) are useless?
*
649 BG 3.34
wiNd]YaSYaeiNd]YaSYaaQaeR raGaezaE VYaviSQaTaaE ) TaYaaeNaR vXaMaaGaCêtaaE SYa PairPaiNQaNaaE= = ))

indriyasyendriyasyrthe rga-dveau vyavasthitau, tayor na vaam gacchet tau hy asya paripanthinau
wiNd]YaSYa wiNd]YaSYa AQaeR Of each sense (indriya) towards its object (artha)
raGaezaE VYaviSQaTaaE attachment (rga) and aversion (dvea) are fixed.
* Tad(ANauPaa =Pa[v*ita"= wiTa >aUTaaNaaMa( Pa[k*= iTa" Accordingly is the inclination, the
nature of all beings.
TaYaae" vXaMa( Na AaGaCêTa( [But] one should not come under the control of these two,
TaaE ih ASYa PairPaiNQaNaaE because these two are his obstacles.
* XaaMa( Tau TaTa" Pa[ak(= Wv ivzYaezu raGaezPa[iTabNDake= ParMaer>aJaNaadaE
Pa[vTaRYaiTa Scripture engages one beforehand in worship of the Lord etc., which helps to
resist the attraction and aversion for objects GaM>aqraeTa"PaaTaaTa( PaUvRMa( Wv NaavMa(
Aai[Ta" wv like one who resorts to a boat before falling into a deep current Na
ANaQaRMa( Pa[aPNaaeiTa and then he does not come to harm.
There should be instructions b e f o r e entering the ocean of sense gratification,
especially in modern times.
Tad( WvMa( Sva>aaivk==IMa( PaXauAaidSad*XaqMa( Pa[v*itaMa( TYaa Thus giving up

ones normal nature which is like to that of animals etc. SvDaMaeR Pa[viTaRTaVYaMa( one
should engage in ones duty wiTa o==Ma( this has been said. TaihR Therefore SvDaMaRSYa
(=YauAade" du"%PaSYa=) YaQaavTa( k==TauRMa( AXaKYaTvaTa( because ones duty,
harmful like war, is difficult to perform ParDaMaRSYa c (=Aih&SaaAade"=) Sauk= rTvaTa(
and because anothers duty, such as non-violence, is easy to perform DaMaRTv
AivXaezTvaTa( c and because both are equally duties Ta}a Pa[viTaRTauMa( wC^NTaMa( Pa[iTa
Aah to one who thus wants to change [his duty] He says:
*
650 BG 3.35
[eYaaNSvDaMaaeR ivGau<a" ParDaMaaRTSvNauiTaaTa( ) SvDaMaeR iNaDaNa& [eYa" ParDaMaaeR >aYaavh"== =))

reyn sva-dharmo vigua para-dharmt svanuhitt, sva-dharme nidhana reya para-dharmo
bhayvaha
SvNauiTaaTa( ParDaMaaRTa( Than anothers duty (para-dharma), [even] well performed

ivGau<a" SvDaMaR" [eYaaNa( ones own duty (sva-dharma) is better, [even if] defective.
SvDaMaeR iNaDaNaMa( [eYa" [Even] death (nidhana) in ones own duty is better.
* SvGaaRidPa[aPak==TvaTa( Because it leads [warriors like Arjuna] to heaven.
277
ParDaMaR" >aYaAavh" Anothers duty brings danger.

* iNaizTveNa Nark==Pa[aPak==TvaTa( Because it leads to hell, being forbidden [to him].
Externally we may do our job correctly, but if it is against our potential we might end
up deeply frustrated.
651 BG 3.36
AJauRNa ovac
AQa ke= Na Pa[Yau= ae-= _Ya& PaaPa& criTa PaUz" ) AiNaCâiPa vaZ<aeRYa blaidv iNaYaaeiJaTa"== =))
atha kena prayukto ya ppa carati prua, an-icchann api vreya bald iva niyojita
AJauRNa" ovac vaZ<aeRYa Arjuna said: O Ka!

ANa(wC^Na( AiPa Even unwillingly
* ANaQaRPaMa( PaaPaMa( k==TauRMa( AiNaC^Na( AiPa Even if not willing to do sin, which is
harmful.
blaTa( wv iNaYaaeiJaTa" as if engaged by force (bala),

AQa ke= Na Pa[Yau= " then by what impelled
AYaMa( PaUz" PaaPaMa( criTa does a person commit sin (ppa)?
652 BG 3.37
[q>aGavaNauvac
k==aMa Wz ==aeDa Wz rJaaeGau<aSaMauv" ) MahaXaNaae MahaPaaPMaa ivyeNaiMah vEir<aMa(= = ))
kma ea krodha ea rajo-gua-samudbhava, mahano mah-ppm viddhy enam iha vairiam

Wz" k==aMa" Wz" ==aeDa" This [cause] is desire (kma), this is anger (krodha)
rJa"Gau<aSaMauv" born of the mode of passion (rajas)
Anger is frustrated desire. When desire is conquered, anger is conquered. Therefore
they are mentioned here as one. And when their source, passion (rajas), is conquered
by an increase of goodness (sattva), desire is conquered.
MahaAXaNa" MahaPaaPMaa voracious and most sinful.

wh WNaMa( vEir<aMa( ivi Know this to be the enemy (vairin) [to liberation] in this world!
* AYaMa( c v+YaMaa<a==Mae<a hNTaVYa Wv It has indeed to be killed by the method to
be described YaTa" =Na ASaaE daNaeNa SaNDaaTauMa( XaKYa"= because it can not be appeased
by gifts wiTa Aah =MahaAXaNa"= so it is being described as of great appetite. Nac
SaaMNaa SaNDaaTauMa( XaKYa" Nor can it be appeased by conciliation YaTa" MahaPaaPMaa
because it is most sinful.
Among the four political means to deal with enemies conciliation, gift, dissension and
punishment two are dismissed.
653 BG 3.38
DaUMaeNaaiv]YaTae viYaRQaadXaaeR MaleNa c ) YaQaaeLbeNaav*Taae Ga>aRSTaQaa TaeNaedMaav*TaMa(= = ))

dhmenvriyate vahnir yathdaro malena ca, yatholbenvto garbhas tath tenedam vtam
YaQaa DaUMaeNa vi" Aaiv]YaTae As fire is covered by smoke (dhma)

MaleNa AadXaR" c and a mirror by dust (mala)
YaQaa oLbeNa Ga>aR" Aav*Ta" and as an embryo (garbha) is covered by the womb
278
TaQaa TaeNa wdMa( Aav*TaMa( so by that (desire) this (knowledge) is covered.

* Pa[k= ar}aYae<a AiPa In all three ways TaeNa k==aMaeNa Aav*TaMa( wdMa( this (knowledge) is
covered by that desire.
wdMa(XaBdiNaidRMa( dXaRYaNa( Showing what is indicated by the word this

(knowledge) [in the last verse] vEirTvMa( Sfu= $=YaiTa the enmity [of desire] is explained:
*
654 BG 3.39
Aav*Ta& jaNaMaeTaeNa jaiNaNaae iNaTYavEir<aa ) k==aMaPae<a k==aENTaeYa duZPaUre<aaNaleNa c== =))

vta jnam etena jnino nitya-vairi, kma-rpea kaunteya duprenalena ca
k==aMaPae<a duZPaUre<a ANaleNa c In the form of desire, which is [like] an unsatiable fire
* Xaaek= SaNTaaPaheTauTvaTa( Because it leads to sorrow and misery ANalTauLYa" it is like
fire.
WTaeNa jaiNaNa" iNaTYavEir<aa by this eternal enemy (vairin) of the wise (jnin)
* AjSYa %lu For the ignorant, of course >aaeGaSaMaYae k==aMa" Sau%heTau" Wv desire is
the cause of pleasure at the time of enjoyment (bhoga) Pair<aaMae Tau vEirTaaMa( Pa[PaTae
but in consequence there is enmity.
jaNaMa( Aav*TaMa(
knowledge (jna) is covered.

*
wdaNaqMa( Now TaSYa AiDaaNaMa( k==QaYaNa( by declaring its seat JaYaoPaaYaMa( Aah the
means to conquer it is stated:

655 BG 3.40
wiNd]Yaai<a MaNaae buirSYaaiDaaNaMauCYaTae ) WTaEivRMaaehYaTYaez jaNaMaav*TYa deihNaMa(= = ))

indriyi mano buddhir asydhihnam ucyate, etair vimohayaty ea jnam vtya dehinam
wiNd]Yaai<a MaNa" bui" The senses (indriya), mind (manas) and intelligence (buddhi)
ASYa AiDaaNaMa( oCYaTae are said to be its (lusts) seat.
* ivzYadXaRNa[v<aaidi>a" Because through seeing, hearing, etc. of sense objects
SaLPaeNa through thinking of them ADYavSaaYaeNa c and through determination
k==aMaSYa Aaiv>aaRvaTa( desire arises.
WTaE" jaNaMa( Aav*TYa [After] covering knowledge (jna) through these
Wz" deihNaMa( ivMaaehYaiTa it bewilders the embodied soul (dehin).
656 BG 3.41
TaSMaatviMaiNd]Yaa<YaadaE iNaYaMYa >arTazR>a ) PaaPMaaNa& Pa[Jaih eNa& jaNaivjaNaNaaXaNaMa(= = ))

tasmt tvam indriyy dau niyamya bharatarabha, ppmna prajahi hy ena jna-vijna-nanam
TaSMaaTa( >arTaz>a
Therefore, O Arjuna!
bharata-abha best of the Bharatas
AadaE ih wiNd]Yaai<a iNaYaMYa [After] restraining the senses in the very beginning
* AadaE In the beginning means ivMaaehaTa( PaUvRMa( before delusion.
WNaMa( jaNaivjaNaNaaXaNaMa( PaaPMaaNaMa( this evil, destroyer of knowledge (jna)
(vijna)
and realization
279
jaNaMa( XaaAacaYaRoPadeXaJaMa( Jna results from the teachings of scripture

(stra) and preceptor (crya) ivjaNaMa( iNaidDYaaSaNaJaMa( vijna results from
meditation. [In 6.8 rdhara Svm defines it as follows:] jaNaMa( AaEPadeiXak==Ma( Jna
comes from instruction ivjaNaMa( AParae+aANau>av" vijna is intuitive realization.
*
TvMa( Pa[Jaih
you must kill (give up).

657 BG 3.42
wiNd]Yaai<a Para<YaahuiriNd]Yae>Ya" Par& MaNa" ) MaNaSaSTau Para buiYaaeR bue" ParTaSTau Sa"== =))
indriyi pary hur indriyebhya para mana, manasas tu par buddhir yo buddhe paratas tu sa
wiNd]Yaai<a Parai<a Aahu" The senses (indriya) are said to be superior [to objects]
* SaU+MaTvaTa( Pa[k= aXak==TvaTa( c Because they are subtle and reveal [the objects].
MaNa" wiNd]Yae>Ya" ParMa( the mind (manas) is superior to the senses
* Tad(Pa[vTaRk= TvaTa( Because it directs them.
bui" Tau MaNaSa" Para and the intelligence (buddhi) is superior to the mind.
* iNaYaPaUvRk= TvaTa( SaLPaSYa Because thinking is preceded by a decision (nicaya)
[of the intelligence].
Ya" Tau bue" ParTa", Sa" And that which is superior to intelligence, is he (the soul).
* Tad(Saai+aTveNa AviSQaTa" Which resides as the witness of all this SavRANTar" and
the innermost Sa" AaTMaa that is the soul.
658 BG 3.43
Wv& bue" Par& bud(a Sa&STa>YaaTMaaNaMaaTMaNaa ) Jaih Xa}au& Mahabahae k==aMaPa& duraSadMa(= = ))
eva buddhe para buddhv sastabhytmnam tman, jahi atru mah-bho kma-rpa dursadam
Mahabahae O Arjuna!
WvMa( bue" ParMa( bud(a [After] thus knowing it (the soul) to be superior to intelligence (buddhi)
AaTMaNaa AaTMaaNaMa( Sa&STa>Ya and [after] steadying the mind by the intelligence
duraSadMa( k==aMaPaMa( Xa}auMa( the enemy (atru) in the form of desire (kma), so difficult to conquer
Jaih you must slay!
Rmnujcrya comments that sa (in 3.42) refers to kma. Knowing that kma is
higher even than buddhi, one should conquer it from the very beginning.
280
Sanskrit Kdanta 2
(1) kta
(2) krya
The suffixes .ya, .tavya, and .anya are used to point out duty:
[u]k[]...
k==r<ae to do >>> kr.ya, kar.tavya, kar.aya (all three words have the same meaning)
that which is to be done, or that which can be done, duty
TaSYa k==aYa| Na ivTae his duty does not exist, for him there is no duty; MaMa k==TaRVYaMa( Na AiSTa my
duty does not exist, there is no duty for Me
chid[ir]...
EDaqk==r<ae to divide into two >>> ê divisible

dah[a]...>aSMaqk==r<ae to burn to ashes >>> da to be burned
klid[]...Aad]s>aave to be wet >>> e= to be moistened
u[a]...Xaaez<ae to dry >>> XaaeZYa to be dried; AYaMa( ACê" Ada" Ae= " AXaaeZYa" this
[soul] can not be broken, burned, moistened, nor dried up
cit[i]...
icNTYaaMa( to think, remember >>> icNTYa to be thought of; AicNTYa
thought of, inconceivable

pj[a]...
PaUJaaYaaMa( to worship, honor >>> PaUJYa to be worshiped

k==aYaRk==ar<a cause (kraa) and effect (krya to be done)
jaNajeYa knowledge (jna) and that which is to be known (jeya)
DYaaNaDYaeYa meditation (dhyna) and that which is to be meditated upon (dhyeya)
Pa]Maa<aPa]MaeYa proof (prama) and that which is to be prooved (prameya)
which can not be
281
Hinduism Gt 4
Jna-karma-sannysa-yoga The Yoga of Knowledge (jna) and Renunciation (sannysa) of Work
(karma)
659 BG 4.1
[q>aGavaNauvac
wMa& ivvSvTae YaaeGa& Pa[ae= vaNahMaVYaYaMa( ) ivvSvaNMaNave Pa[ah MaNauir+vak==ve-= _b]vqTa(= = ))
ima vivasvate yoga proktavn aham a-vyayam, vivasvn manave prha manur ikvkave bravt

wMaMa( AVYaYaMa( YaaeGaMa( This imperishable (karma-) yoga
AhMa( ivvSvTae Pa[ae= vaNa( I instructed to Vivasvn
ivvSvaNa( MaNave Pa[ah Vivasvn instructed [his son] Vaivasvata Manu
MaNau" w+vak==ve Ab]vqTa( and Vaivasvata Manu spoke to [his son] Ikvku.
Vivasvn was the eighth son of Aditi. The son of Vivasvn, rddhadeva, became the
seventh (the present) Vaivasvata Manu. His son was Ikvku, founder of the solar
dynasty of the kings of Ayodhy, whose son was Nimi.
660 BG 4.2
Wv& ParMParaPa[aiMaMa& raJazRYaae ivdu" ) Sa k==aleNaeh MahTaa YaaeGaae Na" ParNTaPa== =))
eva parampar-prptam ima rjarayo vidu, sa kleneha mahat yogo naa parantapa
WvMa( ParMParaPa[aMa( Thus received by disciplic succession

wMaMa( raJazYa" ivdu" saintly kings (like Nimi) know it.
ParNTaPa== MahTaa k==aleNa O Arjuna! By great time
Sa" YaaeGa" wh Na" that yoga system has become distinct in this world.
661 BG 4.3
Sa WvaYa& MaYaa Tae-= _ YaaeGa" Pa[ae= " PauraTaNa" ) >a==ae-= _iSa Mae Sa%a ceiTa rhSYa& eTadutaMaMa(= = ))
sa evya may te dya yoga prokta purtana, bhakto si me sakh ceti rahasya hy etad uttamam
Sa" Wv AYaMa( PauraTaNa" YaaeGa" That same ancient yoga

A Tae (=Tau>YaMa(=) MaYaa Pa[ae= " is today instructed by Me to you [alone]
Mae (=MaMa=) >a==" Sa%a c AiSa wiTa who are My devotee (bhakta) and friend,
WTad( ih otaMaMa( rhSYaMa( [because] it is a supreme secret (rahasya).
662 BG 4.4
AJauRNa ovac
APar& >avTaae JaNMa Par& JaNMa ivvSvTa" ) k==QaMaeTaiJaaNaqYaa& TvMaadaE Pa[ae= vaiNaiTa== =))
apara bhavato janma para janma vivasvata, katham etad vijny tvam dau proktavn iti
AJauRNa" ovac Arjuna said:

>avTa" JaNMa AParMa( Your birth (janman) is later
ivvSvTa" JaNMa ParMa( and Vivasvns birth is earlier.
TvMa( AadaE Pa[ae= vaNa( wiTa That in the beginning (di) You instructed [him]
WTad( k==QaMa( ivJaaNaqYaaMa( how can I understand this?
663 BG 4.5
[q>aGavaNauvac
282
bhUiNa Mae VYaTaqTaaiNa JaNMaaiNa Tav caJauRNa ) TaaNYah& ved SavaRi<a Na Tv& veTQa ParNTaPa== =))
bahni me vyattni janmni tava crjuna, tny aha veda sarvi na tva vettha parantapa
[q>aGavaNa( ovac AJauRNa The Lord said: O Arjuna!

Mae (=MaMa=) Tav c Of Me and you
bhUiNa JaNMaaiNa VYaTaqTaaiNa many births (janman) have passed.
ParNTaPa O Arjuna!
AhMa( TaaiNa SavaRi<a ved I know them all
TvMa( Na veTQa [but] you do not know.
664 BG 4.6
AJaae-= _iPa SaaVYaYaaTMaa >aUTaaNaaMaqrae-= _iPa SaNa( ) Pa[k*= iTa& SvaMaiDaaYa SaM>avaMYaaTMaMaaYaYaa== =))
a-jo pi sann a-vyaytm bhtnm varo pi san, prakti svm adhihya sambhavmy tma-myay
AJa" AiPa SaNa( AVYaYaAaTMaa Though being unborn and imperishable

>aUTaaNaaMa( wRr" AiPa SaNa( and though being the Lord of all beings
SvaMa( Pa[k*= iTaMa( AiDaaYa [after] presiding over My material energy (prakti)
AaTMaMaaYaYaa SaM>avaiMa I manifest (descend) [Myself] by My energy.
665 BG 4.7
Yada Yada ih DaMaRSYa GlaiNa>aRviTa >aarTa ) A>YauTQaaNaMaDaMaRSYa TadaTMaaNa& Sa*JaaMYahMa(= = ))

yad yad hi dharmasya glnir bhavati bhrata, abhyutthnam a-dharmasya tadtmna sjmy aham
>aarTa O Arjuna!
Yada Yada ih DaMaRSYa GlaiNa" >aviTa Whenever there is a decline of righteousness (dharma)
ADaMaRSYa A>YauTQaaNaMa( and a rise of unrighteousness
Tada AhMa( AaTMaaNaMa( Sa*JaaiMa at that time I manifest Myself.
666 BG 4.8
Pair}aa<aaYa SaaDaUNaa& ivNaaXaaYa c duZk*= TaaMa( ) DaMaRSa&SQaaPaNaaQaaRYa SaM>avaiMa YauGae YauGae= = ))

paritrya sdhn vinya ca duktm, dharma-sasthpanrthya sambhavmi yuge yuge
SaaDaUNaaMa( Pair}aa<aaYa For the protection of the pious (sdhu)

duZk*= TaaMa( ivNaaXaaYa for the destruction of the evil-doers
DaMaRSa&SQaaPaNaAQaaRYa c and [thus] for the establishment of righteousness (dharma)
YauGae YauGae SaM>avaiMa I manifest (descend) in every millenium (yuga).
667 BG 4.9
JaNMa k==MaR c Mae idVYaMaev& Yaae veita TatvTa" ) TYaa deh& PauNaJaRNMa NaEiTa MaaMaeiTa Saae-= _JauRNa== =))
janma karma ca me divyam eva yo vetti tattvata, tyaktv deha punar janma naiti mm eti so rjuna
AJauRNa O Arjuna!
Mae (=MaMa=) JaNMa k==MaR c idVYaMa( My birth and activity is divine.
* Mae JaNMa My birth SvwCâk*= TaMa( is by My free will k==MaR c DaMaRPaalNaPaMa( and
My work consists of the protection of righteousness (dharma).
Ya" WvMa( TatvTa" veita One who thus knows it truly

* TatvTa" Truly means ParANauGa]hAQaRMa( Wv that it is just for the good of others.
dehMa( TYaa [after] leaving the body
* dehAi>aMaaNaMa( TYaa After giving up attachment for the body.
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Sa" PauNa" JaNMa Na WiTa he does not take birth again

MaaMa( WiTa [but] he comes to Me.
* k==QaMa( JaNMak==MaRjaNaeNa Tvd(Pa[ai" SYaaTa(
How can one attain You [just] by
knowledge of Your birth and activities?

668 BG 4.10
vqTaraGa>aYa==aeDaa MaNMaYaa MaaMauPaai[Taa" ) bhvae jaNaTaPaSaa PaUTaa MaavMaaGaTaa"== =))

vta-rga-bhaya-krodh manmay mm uprit, bahavo jna-tapas pt mad-bhvam gat
vqTaraGa>aYa==aeDaa" Freed from attachment (rga), fear (bhaya) and anger (krodha)
* ParMak==ai<ak==TvMa( jaTva By understanding the supreme compassion
[that I
descend for their benefit].
MaNMaYaa" MaaMa( oPaai[Taa" absorbed in Me and taking shelter of Me

jaNaTaPaSaa PaUTaa" purified by knowledge (jna) and renunciation (tapas)
bhv" Mad(>aavMa( AaGaTaa" many [already] attained My [transcendental] nature.
* NaTau ADauNaa Wv Pa[v*ta" AYaMa( Mad(>ai==MaaGaR" It is not that this path (mrga) of
bhakti is made newly. wiTa AQaR" This is the idea.
There are some philosophers who are in favor of the idea of becoming one with God, or
merging into Him. They stress the fact that the individual soul is qualitatively similar to
the Supersoul, namely conscious, but forget that the tm or jva is very small (au) and
prone to be bewildered by the external energy (my), whereas the Paramtm or vara
is the greatest soul (vibhu) and never under illusion. According to Bhagavad-gt the
wRrSYa c AivaA>aaveNa iNaTYaXauTvaTa(

Because the Lord, being free from ignorance, is ever pure JaqvSYa c wRrPa[Saad
lBDajaNaeNa AjaNaiNav*tae" XauSYa SaTa" and the jva, by casting off ignorance
through knowledge attained by the grace of the Lord, is being purified icTa(A&XaeNa
Tad(WEKYaMa( o==Ma( wiTa d]VYaMa( it is shown that their identity mentioned here is only
tm can not become Paramtm.
as being also a particle of pure consciousness (cit). (Subodhin 4.10) Oneness of tm

and Paramtm therefore refers either to: (1) similarity: An example is in the verse 4.35:
>aUTaaiNa AaTMaiNa AQaae MaiYa d]+YaiSa You will see all beings in the tm ... How?
By appearance (updhitvena), seeing the similarity of nature (smyam), which is
consciousness. ... and therefore in Me. The tm is part and parcel of the paramtm.
Arjuna should see all beings as children of God not as his own relatives. Or (2)
intimacy: The following three are examples for intimacy:
ANaNYaYaa >aKTYaa Tau AhMa(
Wv&ivDa" TatveNa jaTauMa( d]uMa( c Pa[veuMa( c XaKYa" Only by unalloyed devotion

can I be truly known, seen and entered into. (11.54) TaiSMaNa( AaTMaa YaSYa, Sa"
TadaTMaa Whose heart/soul is in that, who is absorbed in that, he is tad-tm (5.17);
not that he is that. Just like, TaiSMaNa( bui" YaSYa, Sa" Tad(bui" Whose
intelligence is in that, he is tad-buddhi. TaiSMaNa( iNaa YaSYa, Sa" Taia" Whose
faith is in that, he is tan-niha. When Arjuna remembered his friend r Ka, after
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the latter left this planet, he also speaks about aikya (oneness) Generally both of us
used to live together and sleep, sit and loiter together. And at the time of advertising
oneself for acts of chivalry, sometimes, if there were any irregularity, because of
oneness (aikya), I used to reproach Him by saying, My friend, You are very truthful.
(SB. 1.15.19) He obviously speaks about his friendship with another, and not that he
became one with him at any time.
NaNau One might ask: TaihR ik==Ma( TviYa AiPa vEzMYaMa( AiSTa Then there is partiality
(vaiamya) in You too? YaSMaaTa( WvMa( Tvd(Wk==Xar<aaNaaMa( Wv AaTMa>aavMa(
ddaiSa Because thus You give Your nature only to those who take exclusive shelter in
You Na ANYaezaMa( Sak==aMaaNaaMa( and not to others who have desires. [In 4.11-14 the
*
Lords partiality is refuted:]

669 BG 4.11
Yae YaQaa Maa& Pa[PaNTae Taa&STaQaEv >aJaaMYahMa( ) MaMa vTMaaRNauvTaRNTae MaNauZYaa" PaaQaR SavRXa"== =))
ye yath m prapadyante ts tathaiva bhajmy aham, mama vartmnuvartante manuy prtha
sarvaa
YaQaa Yae MaaMa( Pa[PaNTae As all surrender to Me

* Sak==aMaTaYaa iNaZk==aMaTaYaa va Either with desires or without desires.
TaQaa Wv AhMa( TaaNa( >aJaaiMa so I reward them.
* NaTau =Yae Sak==aMaa" MaaMa( ivhaYa, wNd]adqNa( Wv >aJaNTae, TaaNa( AhMa( oPae+ae= wiTa
MaNTaVYaMa( Do not think that I ignore those who, ignoring Me, worship only Indra a.o.
PaaQaR= = MaNauZYaa" O Arjuna! [Because] all men
MaMa vTMaR SavRXa" ANauvTaRNTae follow My path in all respects.
* wNd]aidPae<a AiPa MaMa Wv SaeVYaTvaTa( Because even in the form of Indra a.o. I
alone am worshiped.
Either one worships the Supreme directly, without motivation (nikma), or else
through devas for material gain (sa-kma) everyone worships the Lord alone (follows
His path of worship), because all these forms also come from Him.
*
TaihR Maae+aAQaRMa( Wv ik==Ma( wiTa SaveR TvaMa( Na >aJaiNTa Then why dont worship
You all for attaining liberation alone?

670 BG 4.12
k==aNTa" k==MaR<aa& iSai& YaJaNTa wh devTaa" ) i+aPa[& ih MaaNauze laeke= iSai>aRviTa k==MaRJaa== =))
kkanta karma siddhi yajanta iha devat, kipra hi mnue loke siddhir bhavati karmaj
k==MaR<aaMa( iSaiMa( k==aNTa" Those desiring the fruit of activities

MaaNauze laeke= in the world of men
wh devTaa" YaJaNTae [generally] worship the devas in this world
k==MaRJaa iSai" i+aPa[Ma( ih >aviTa because the fruit of [such] rituals (karman) comes quickly.
* NaTau jaNaf==lMa( kE= vLYaMa( ... And not liberation (kaivalya), the fruit of knowledge
duZPa[aPYaTvaTa( jaNaSYa as knowledge is hard to attain.
671 BG 4.13
caTauvR<Ya| MaYaa Sa*& Gau<ak==MaRiv>aaGaXa" ) TaSYa k==TaaRrMaiPa Maa& ivyk==TaaRrMaVYaYaMa(= = ))
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ctur-varya may sa gua-karma-vibhgaa, tasya kartram api m viddhy a-kartram a-vyayam
Gau<ak==MaRiv>aaGaXa" According to the divisions of gua and karma

caTauvR<YaRMa( MaYaa Sa*Ma( the system of four varas was created by Me.
The three guas are sattva-gua, rajo-gua and tamo-gua. The predominance of a
certain gua or mixture determines the quality of ones work. The idea is that a persons
profession (vara) is determined by his qualities, and not by mere birth. Jti (family
background) can help of course, to perfect a certain quality.
TaSYa k==TaaRrMa( AiPa Although [I am] its creator

MaaMa( AVYaYaMa( Ak==TaaRrMa( ivi know Me as the unchangeable non-doer!
672 BG 4.14
Na== Maa&= =k= MaaRi<a== ilMPaiNTa== Na== Mae= =k= MaRf= le= =SPa*ha== )= =wiTa== Maa&= =Yaae-=_i>aJaaNaaiTa== k= MaRi>aNaR= =Sa== bDYaTae= = ))
na m karmi limpanti na me karma-phale sph, iti m yo bhijnti karmabhir na sa badhyate
k==MaaRi<a MaaMa( Na ilMPaiNTa Activities do not stain Me

k==MaRf==le Mae (=MaMa=) Na SPa*ha nor do I have a desire for the fruit of activity.
wiTa Ya" MaaMa( Ai>aJaaNaaiTa [Even] one who understands Me thus
Sa" k==MaRi>a" Na bDYaTae he is [also] not bound by activities.
* PaUvRo==Ma( Wv k==MaRYaaeGaMa( Pa[PaiYaTauMa( Now, in order to propound the earlier
mentioned karma-yoga ANauSMaarYaiTa He reminds [by saying]:
673 BG 4.15
Wv& jaTva k*= Ta& k==MaR PaUvriPa MauMau+aui>a" ) ku= k==Mav TaSMaatv& PaUv" PaUvRTar& k*= TaMa(= = ))
eva jtv kta karma prvair api mumukubhi, kuru karmaiva tasmt tva prvai prvatara ktam
WvMa( jaTva
[After] knowing this
AharaidraihTYaeNa k*= TaMa( k==MaR That work done without egotism bNDak==Ma( Na
>aviTa wiTa does no bind.
PaUv" MauMau+aui>a" AiPa even by previous seekers for liberation [like Janaka]
k==MaR k*= TaMa( work was performed.
* SatvXauiAQaRMa( To purify their existence.
TaSMaaTa( Therefore
PaUv" PaUvRTarMa( k*= TaMa( as done by the ancestors (prva) before (prva.tara)
TvMa( k==MaR Wv ku= you should perform work!
* Tad( c And that (work) Tatvivi" Sah ivcaYaR k==TaRVYaMa( should be done after
discussing (vicrya) with the knowers of Truth Na laek= ParMParaMaa}ae<a and not
*
merely according to the popular view:

674 BG 4.16
ik&= = =k= MaR= =ik==Mak==MaeRiTa== k= vYaae-=_PYa}a== MaaeihTaa"== )= =Tatae= =k= MaR= =Pa[v+YaaiMa== YaJjaTva== Maae+YaSae-=_Xau>aaTa(= = ))
ki karma kim a-karmeti kavayo py atra mohit, tat te karma pravakymi yaj jtv mokyase ubht
ik==Ma( k==MaR= =` ik==Ma( Ak==MaR= =` wiTa What is karma? and What is a-karma?
A}a k==vYa" AiPa MaaeihTaa" in this even the wise are bewildered.
Yad( jaTva [After] knowing which
286
AXau>aaTa( Maae+YaSae you will be freed from the misfortune (a-ubha) [of sasra]
Tad( k==MaR Tae (=Tau>YaMa(=) Pa[v+YaaiMa that karma I will explain to you.
* NaNau laek= Pa[iSaMa( Wv But is it not well known k==MaR dehaidVYaaPaarAaTMak==Ma( that
karma means the activity with body, etc. Ak==MaR c Tad(AVYaaPaarAaTMak==Ma( and
that a-karma means non-ativity with those? ATa" k==QaMa( oCYaTae Then why is it said
[by You] =k= vYa" AiPa A}a MaaehMa( Pa[aa"= that even the wise are deluded in this
matter? wiTa Ta}a Aah This is then stated:
675 BG 4.17
k==MaR<aae iPa baeVYa& baeVYa& c ivk==MaR<a" ) Ak==MaR<a baeVYa& GahNaa k==MaR<aae GaiTa"== =))
karmao hy api boddhavya boddhavya ca vikarmaa, a-karmaa ca boddhavya gahan karmao
gati
k==MaR<a" ih AiPa baeVYaMa( [The way] of prescribed activity (karman) should be understood
ivk==MaR<a" c baeVYaMa( [the way] of forbidden activity (vikarma) should be understood
Ak==MaR<a" c baeVYaMa( [and the way] of [true] inactivity (a-karman) should be understood.
k==MaR<a" GaiTa" GahNaa The way of karma is deep (hard to understand).
The way of karma (action) is described as threefold:
(1) vikarma (forbidden work, sin): It produces bad reactions and has to be given up all
together.
(2) a-karma (inactivity): Trying to stop all work is not recommended (2.47) and not
even possible (3.5). Real a-karma is to work in devotion (bhakti), which produces no
karma (nikarma).
(3) karma (ones duty, sva-dharma, 2.48): Ones duty is further divided into nitya-karma
(regular duty), naimittika-karma (occasional duty) and kmya-karma (work for
enjoyment). To attain freedom from the bondage of karma (liberation), one has to give
up kmya-karma. Nitya- und naimittika-karma, although themselves not causes of
liberation, are at least helpful, because they keep away the evil effects which would
result from their non-performance.
About the further procedure to attain liberation there are two opinions:
(1) karma-yoga the path of duty (in the Gt also refered to as yoga or buddhi-yoga): It
stresses to renounce all fruits of work (karma-phala-tyga, karma-tyga, tyga) by doing
ones duty. Thus one gradually becomes purified of material desires (nikma), and
achieves knowledge (buddhi). Buddhi-yoga means buddhi-rpa yoga the means
(yoga, upya) in the form of understanding.
(2) jna-yoga the path of knowledge (in the Gt also refered to as skhya): It
stresses to renounce all work meant for sense gratification (karma-nysa, karmasannysa, sannysa, sannysa-yoga) by cultivating detachment through spiritual
knowledge (jna, skhya).
Both paths are actually non-different, because the goal is the same detachment from
this world and attachment to the Lord. Or else, they can be seen as different stages on
the same path (see 5.4). Since karma-sannysa (path 2) is only possible when the mind
is already purified from desires for sense gratification, to work for purification (path 1)
is a save path for all (3.6,7,17,19). What r Ka recommends is to perform ones duty
as a service to the Lord, in full God consciousness. This is the sum and substance of the
instructions in the Bhagavad-gt: jna-asin ena saaya chittv uttiha after
cutting your doubt with the sword of knowledge, stand up (4.42) sarveu kleu mm
anusmara yudhya ca always remember Me, and fight (the specific duty of Arjuna)
(8.7) mat-karma-kt mad-bhakta mm eti one who works for Me in devotion, comes
to Me (11.55) Therefore, at least according to the Bhagavad-gt, the paths refered to as
287
karma-yoga, yoga, naikarma, karma-tyga and buddhi-yoga refer ultimately to bhaktiyoga; and to be a yog or yoga-yukta means to be a bhakta.
676 BG 4.18
k==MaR<Yak==MaR Ya" PaXYaedk==MaRi<a c k==MaR Ya" ) Sa buiMaaNMaNauZYaezu Sa Yau= " k*= Tk==MaRk*= Ta(= = ))
karmay a-karma ya payed a-karmai ca karma ya, sa buddhimn manuyeu sa yukta ktsnakarmakt
Ya" k==MaRi<a Ak==MaR PaXYaeTa(
One who can see [true] a-karma in activity
ParMaerAaraDaNal+a<ae k==MaRi<a ivzYae in activity done as worship of the

Ak==MaR [true] inactivity (a-karma). ... TaSYa jaNaheTauTveNa bNDak==TvA>aavaTa(
* [Seeing]
Lord
Because it is free from bondage since it leads to knowledge (jna).
Ya" Ak==MaRi<a k==MaR c
and who [can see] karma in inactivity
Ak==MaRi<a c (=ivihTaAk==r<ae=) in inaction, in the non-performance of

what is prescribed (vihita) k==MaR karma. TaSYa Pa[TYavaYaAaPaadk==TveNa bNDaheTauTvaTa(
* [Seeing]
Because it causes bondage since it results in sin (pratyavya the reverse).
Sa" MaNauZYaezu buiMaaNa( he is intelligent among men.

Sa" k*= Tk==MaRk*= Ta( Yau= " He is a yog [though] doing all work.
* Tad( Wv SPaYaiTa That is being clarified [in five verses]:
677 BG 4.19
YaSYa SaveR SaMaarM>aa" k==aMaSaLPaviJaRTaa" ) jaNaaiGNadGDak==MaaR<a& TaMaahu" Pai<@Ta& buDaa"== =))

yasya sarve samrambh kma-sakalpa-varjit, jngni-dagdha-karma tam hu paita budh
YaSYa SaveR SaMaarM>aa" He whose all endeavors

k==aMaSaLPaviJaRTaa" are free from the desire (sakalpa) for sense gratification (kma),
TaMa( jaNaAiGNadGDak==MaaR<aMa( him whose karma is burned by the fire (agni) of knowledge (jna)
buDaa" Pai<@TaMa( Aahu" the wise call a learned man (paita).
678 BG 4.20
TYaa k==MaRf= laSa& iNaTYaTa*ae iNara[Ya" ) k==MaR<Yai>aPa[v*taae-=_iPa NaEv ik==iTk==raeiTa Sa"== =))
tyaktv karma-phalsaga nitya-tpto nirraya, karmay abhipravtto pi naiva kicit karoti sa
k==MaRf==lAaSaMa( TYaa [After] giving up attachment for the fruit (phala) of activity
iNaTYaTa*" iNara[Ya" ever satisfied and independent
k==MaRi<a Ai>aPa[v*ta" AiPa though fully engaged in work
Sa" Na Wv ik==id( k==raeiTa he never does anything.
679 BG 4.21
iNaraXaqYaRTaictaaTMaa TYa==SavRPairGa]h" ) Xaarqr& ke= vl& k==MaR ku= vRaaPNaaeiTa ik==iLbzMa(= = ))

nirr yata-citttm tyakta-sarva-parigraha, rra kevala karma kurvan npnoti kilbiam
iNaraXaq" YaTaictaAaTMaa Free from hankering and self-controlled

TYa==SavRPairGa]h" free from all proprietorship
ke= vlMa( XaarqrMa( k==MaR ku= vRNa( [while] doing only work for the bodily necessities (rra)
ik==iLbzMa( Na AaPNaaeiTa he does not incur sin (bondage).
680 BG 4.22
Yad*Câla>aSaNTauae NaTaqTaae ivMaTSar" ) SaMa" iSaaviSaaE c k*= TvaiPa Na iNabDYaTae= = ))

yadcch-lbha-santuo dvandvtto vimatsara, sama siddhv a-siddhau ca ktvpi na nibadhyate
288
Yad*Câla>aSaNTau" Being satisfied with gain (lbha) which comes unsought

NATaqTa" ivMaTSar" free from duality (tolerant), non-envious
iSaaE AiSaaE c SaMa" and steady in success (siddhi) and failure
k*= Tva AiPa Na iNabDYaTae even [after] acting he is not bound.
681 BG 4.23
GaTaSaSYa Mau= SYa jaNaaviSQaTaceTaSa" ) YajaYaacrTa" k==MaR SaMaGa]& Pa[ivlqYaTae= = ))

gata-sagasya muktasya jnvasthita-cetasa, yajycarata karma samagra pravilyate
GaTaSaSYa Mau= SYa Who is free from attachment (saga), liberated (mukta)
jaNaAviSQaTaceTaSa" whose mind is situated in knowledge (jna)
YajaYa AacrTa" and who is working for the purpose of sacrifice (yaja)
* YajaYa ParMaerAQaRMa( As sacrifice means for the Lord.
k==MaR SaMaGa]Ma( Pa[ivlqYaTae his karma completely dissolves.
* Tad( WvMa( ParMaerAaraDaNal+a<aMa( k==MaR Thus work as worship of the Lord jaNa
heTauTveNa since it leads to knowledge bNDak==TvA>aavaTa( and since it does not bind
Ak==MaR Wv is certainly [true] inactivity (a-karma). ... wdaNaqMa( Now k==MaRi<a Tad(
Aezu c b] Wv ANauSYaUTaMa( PaXYaTa" by seeing brahma as pervading rituals
(karman) and their means (aga limb) k==MaRPa[ivlYaMa( Aah the dissolution of karma
is stated:
682 BG 4.24
b]aPaR<a& b] hivb]RaGNaaE b]<aa huTaMa( ) b]Ev TaeNa GaNTaVYa& b]k==MaRSaMaaiDaNaa== =))

brahmrpaa brahma havir brahmgnau brahma hutam, brahmaiva tena gantavya brahma-karmasamdhin
APaR<aMa( b]
The act of offering is brahma (the Absolute)

(or:) offering to the Supreme (brahma-arpaam) means ... (?)
hiv" b] the oblation (ghee) is brahma

b]<aa b]AGNaaE huTaMa( offered by the performer (wo is brahma) into the fire of brahma.
TaeNa b]k==MaRSaMaaiDaNaa By one [thus] absorbed in activities of brahma
b] Wv GaNTaVYaMa( brahma alone is attained.
* [Now] AiDak==air>aedeNa according to differences amongst the aspirants jaNaoPaaYa
>aUTaaNa( bhUNa( YajaNa( Aah many sacrifices which are means (upya) to the attainment
of this knowledge (that brahma is everything) are stated:
683 BG 4.25
dEvMaevaPare Yaj& YaaeiGaNa" PaYauRPaaSaTae ) b]aGNaavPare Yaj& YajeNaEvaePaJauiTa== =))

daivam evpare yaja yogina paryupsate, brahmgnv apare yaja yajenaivopajuhvati
APare YaaeiGaNa" Other yogs (karma-yogs)

dEvMa( YajMa( Wv PaYauRPaaSaTae perform sacrifice to the devas (daiva-yaja).
APare YajeNa Wv Others (jna-yogs) by yaja
b]AGNaaE YajMa( oPaJauiTa offer sacrifice (jna-yaja) into the fire of brahma.
289
684 BG 4.26
[ae}aadqNaqiNd]Yaa<YaNYae Sa&YaMaaiGNazu JauiTa ) XaBdadqiNvzYaaNaNYa wiNd]YaaiGNazu JauiTa== =))

rotrdnndriyy anye sayamgniu juhvati, abddn viayn anya indriygniu juhvati
ANYae Others (naihika-brahmacrs)

[ae}aAadqiNa wiNd]Yaai<a the senses like hearing
Sa&YaMaAiGNazu JauiTa they offer into the fires of sense-control.
Fire symbolizes sacrifice. To sacrifice some kind of personal sense gratification means
to offer it into the fire of that specific person sacrifice. The brahmacrs (celibate
students), e.g., sacrifice all sense gratification, beginning with hearing, by dedicating
the hearing process, to hearing the Vedas etc.
ANYae Others (ghasthas)

XaBdAadqNa( ivzYaaNa( the sense objects like sound
wiNd]YaAiGNazu JauiTa they offer in the fires of the [controlled] senses.
* ivzYa>aaeGaSaMaYae AiPa Even at the time of enjoying the sense objects ANaaSa==a"
SaNTa" being detached.
The ghasthas (housholders) practice detachment by regulating their sense gratification
according to the injunctions of the Vedas.
685 BG 4.27
SavaR<aqiNd]Yak==MaaRi<a Pa[a<ak==MaaRi<a caPare ) AaTMaSa&YaMaYaaeGaaGNaaE JauiTa jaNadqiPaTae= = ))

sarvndriya-karmi pra-karmi cpare, tma-sayama-yoggnau juhvati jna-dpite
APare Others (dhyna-yogs)

SavaRi<a wiNd]Yak==MaaRi<a all sensory activities (like hearing)
Pa[a<ak==MaaRi<a c and the vital functions (like pra and apa)
jaNadqiPaTae AaTMaSa&YaMaYaaeGaAGNaaE in the fire of the yoga of self-control, kindled by knowledge
(jna)
JauiTa
they offer.
By concentrating the mind on brahma, they stop all sensory activities.
686 BG 4.28
d]VYaYajaSTaPaaeYaja YaaeGaYajaSTaQaaPare ) SvaDYaaYajaNaYaja YaTaYa" Sa&iXaTav]Taa"== =))

dravya-yajs tapo-yaj yoga-yajs tathpare, svdhyya-jna-yaj ca yataya saita-vrat
TaQaa APare And others

d]VYaYaja" offer sacrifice through charity
TaPa"Yaja" sacrifice through austerity (tapas)
YaaeGaYaja" or sacrifice through yoga.
Sa&iXaTav]Taa" YaTaYa" Renunciates (yati) who follow strict vows
SvaDYaaYajaNaYaja" c sacrifice through knowledge by study.
687 BG 4.29
APaaNae JauiTa Pa[a<a& Pa[a<ae-= _PaaNa& TaQaaPare ) Pa[a<aaPaaNaGaTaq d(a Pa[a<aaYaaMaParaYa<aa"== =)

apne juhvati pra pre pna tathpare, prpna-gat ruddhv pryma-parya
APare iNaYaTaahara" Pa[a<aaNPa[a<aezu JauiTa== =))

apare niyathr prn preu juhvati
290
Pa[a<aAaYaaMaParaYa<aa" APare Others, dedicated to breath control (pryma, pra-_yma)

Pa[a<aMa( APaaNae JauiTa offer the exhalation (pra) into the inhalation (apna) [during praka].
TaQaa Pa[a<aAPaaNaGaTaq d(a and [after] stopping the movements of exhalation and inhalation [by
kumbhaka]
APaaNaMa( Pa[a<ae [the offer] the inhalation into the exhalation [during recaka].
iNaYaTaAahara" APare Others, regulating their eating
Pa[a<aaNa( Pa[a<aezu JauiTa offer the pras into the pras.
Praka (filling) refers to inhalation, kumbhaka (pot) refers to stopping the breath, and
recaka (emptying) refers to exhalation.
*
Tad( WvMa( o==aNaaMa( adXaaNaaMa( YajivdaMa( f==lMa( Aah Now the result for these
twelve knowers of sacrifice mentioned above (4.25-29) is stated:

688 BG 4.30
SaveR-= _PYaeTae Yajivdae Yaj+aiPaTak==LMaza" ) YajiXaaMa*Ta>auJaae YaaiNTa b] SaNaaTaNaMa(= = ))

sarve py ete yaja-vido yaja-kapita-kalma, yaja-imta-bhujo ynti brahma santanam
SaveR AiPa WTae Yajivd" And all these knowers of sacrifice (yaja)
Yaj+aiPaTak==LMaza" are freed from sin by this sacrifice.
YajiXaAMa*Ta>auJa" Those who taste the nectar left after sacrifice
SaNaaTaNaMa( b] YaaiNTa attain the eternal spiritual abode.
689 BG 4.31
NaaYa& laek= ae-= _STYaYajSYa ku= Taae= _NYa" ku= SataMa== =))
nya loko sty a-yajasya kuto nya kurusattama
ku= SataMa
O Arjuna!
kuru-sattama best of the Kurus
AYajSYa For one who does not perform sacrifice

Na AYaMa( laek= " AiSTa is not even this world
* AYaMa( ALPaSau%" AiPa MaNauZYalaek= "
Even this mortal world with its little
happiness.
ku= Ta" ANYa"
how then the other (heaven)?

Even in this material world (or this life) one has to perform some sort of sacrifice to
become happy. And to attain heaven, where there is a much higher standard of
happiness, one certainly has to perform sacrifice in this world (or life).
jaNaYajMa( STaaeTauMa( In order to praise the knowledge-sacrifice o==aNa( YajaNa(

oPaSa&hriTa the sacrifices mentioned above are being summarized:
690 BG 4.32
Wv& bhuivDaa Yaja ivTaTaa b]<aae Mau%e ) k==MaRJaaiNvi TaaNSavaRNaev& jaTva ivMaae+YaSae= = ))
eva bahu-vidh yaj vitat brahmao mukhe, karmajn viddhi tn sarvn eva jtv vimokyase
WvMa( bhuivDaa" Yaja" Thus the many types of sacrifices

b]<a" Mau%e ivTaTaa" are spread by the Veda (brahma).
* vedeNa Saa+aaTa( ivihTaa" They are directly prescribed by the Vedas.
TaaNa( SavaRNa( k==MaRJaaNa( ivi Know all these to be born from work!
291
TaQaaiPa Still, TaaNa( SavaRNa( vak(= MaNa"k==aYak==MaRJaiNaTaaNa( AaTMaSvPaSa&SPaXaR

rihTaaNa( ivi you must know all these to be born from the activities of speech, mind
and body and [therefore] without connection with the self.
WvMa( jaTva
[After] knowing them as such

*
ivMaae+YaSae
jaNaiNa" SaNa( Being devoted to [spiritual] knowledge.
you will be liberated.

691 BG 4.33
[eYaaNd]VYaMaYaajaJjaNaYaj" ParNTaPa ) Sav| k==MaaRi%l& PaaQaR jaNae PairSaMaaPYaTae= = ))

reyn dravyamayd yajj jna-yaja parantapa, sarva karmkhila prtha jne parisampyate
ParNTaPa O Arjuna!
d]VYaMaYaaTa( YajaTa( Compared to the sacrifice with materials (like charity)
jaNaYaj" [eYaaNa( the knowledge sacrifice is better,
PaaQaR O Arjuna!
SavRMa( Ai%lMa( k==MaR [because] the whole complete karma
jaNae PairSaMaaPYaTae is completed in [spiritual] knowledge.
* WvM>aUTaAaTMajaNae SaaDaNaMa( Aah The means to such knowledge of the self is
stated:
692 BG 4.34
Taii Pa[i<aPaaTaeNa PairPa[XNaeNa SaevYaa ) oPade+YaiNTa Tae jaNa& jaiNaNaSTatvdiXaRNa"== =))

tad viddhi praiptena paripranena sevay, upadekyanti te jna jninas tattva-darina
Pa[i<aPaaTaeNa PairPa[XNaeNa SaevYaa By submission, inquiry and [personal] service (sev)

Tad( jaNaMa( ivi you must understand that [spiritual] knowledge!
TatvdiXaRNa" jaiNaNa" The wise who know the truth
Tae (=Tau>YaMa(=) oPade+YaiNTa will instruct you.
* jaNaf==lMa( Aah The fruit of knowledge is stated:
693 BG 4.35
YaJjaTva Na PauNaMaaeRhMaev& YaaSYaiSa Paa<@v ) YaeNa >aUTaaNYaXaezai<a d]+YaSYaaTMaNYaQaae MaiYa== =))

yaj jtv na punar moham eva ysyasi pava, yena bhtny a-ei drakyasy tmany atho mayi
Paa<@v==
O Arjuna!
pava son of Pu
Yad( jaTva [After] knowing that

YaeNa AXaezai<a >aUTaaiNa by which all (a-ea) beings
AaTMaiNa AQaae MaiYa d]+YaiSa you will see in the self, and therefore in Me,
PauNa" WvMa( MaaehMa( Na YaaSYaiSa you will not again attain such illusion.
* bNDauvDaAaidiNaiMataMa( MaaehMa( The illusion of killing kinsmen, etc.
694 BG 4.36
AiPa cediSa PaaPae>Ya" SaveR>Ya" PaaPak*= taMa" ) Sav| jaNaPlveNaEv v*iJaNa& SaNTairZYaiSa== =))
api ced asi ppebhya sarvebhya ppa-kttama, sarva jna-plavenaiva vjina santariyasi
SaveR>Ya" PaaPae>Ya"
Among all sinners
292
PaaPak*= taMa" AiPa AiSa ced( even if you are the greatest sinner,
jaNaPlveNa Wv with the boat of [spiritual] knowledge alone
SavRMa( v*iJaNaMa( SaNTairZYaiSa you will cross all sin.
* SavRMa( PaaPaSaMaud]Ma( The ocean of all sin.
695 BG 4.37
YaQaEDaa&iSa SaiMaae-= _iGNa>aRSMaSaaTku= Tae-= _JauRNa ) jaNaaiGNa" SavRk= MaaRi<a >aSMaSaaTku= Tae TaQaa== =))
yathaidhsi samiddho gnir bhasmast kurute rjuna, jngni sarva-karmi bhasmast kurute tath
AJauRNa O Arjuna!
YaQaa SaiMa" AiGNa" As a blazing fire (agni)
WDaa&iSa >aSMaSaaTa( ku= Tae burns firewood to ashes,
TaQaa jaNaAiGNa" so does the fire of [spiritual] knowledge (jna)
SavRk==MaaRi<a >aSMaSaaTa( ku= Tae burn to ashes all karma.
* Pa[arBDak==MaRVYaiTair==aiNa SavaRi<a k==MaaRi<a All karma, except the prrabdha-karma.
696 BG 4.38
Na ih jaNaeNa Sad*Xa& Paiv}aiMah ivTae ) TaTSvYa& YaaeGaSa&iSa" k==aleNaaTMaiNa ivNdiTa== =))

na hi jnena sada pavitram iha vidyate, tat svaya yoga-sasiddha klentmani vindati
jaNaeNa Sad*XaMa( Paiv}aMa( Something as purifying as [spiritual] knowledge (jna)

wh Na ih ivTae does not exist in this world.
k==aleNa YaaeGaSa&iSa" One who is in due course of time (kla) perfected by karma-yoga
Tad( SvYaMa( AaTMaiNa ivNdiTa he obtains that (knowledge) within himself.
697 BG 4.39
[avam>aTae jaNa& TaTPar" Sa&YaTaeiNd]Ya" ) jaNa& lBa Para& XaaiNTaMaicre<aaiDaGaCîTa== =))

raddhv labhate jna tat-para sayatendriya, jna labdhv par ntim aciredhigacchati
l.
m
Tad(Par" Sa&YaTawiNd]Ya" Being dedicated to that (knowledge) and sense-controlled
[avaNa( jaNaMa( l>aTae a faithful man obtains [spiritual] knowledge.
* [avaNa( Faithful means GauoPaide AQaeR AaiSTaKYabuiMaaNa( who believes in the
The is a rare nasalization of a consonant, in this case of the first
meaning of the teachings of the guru.
jaNaMa( lBa [And after] obtaining [spiritual] knowledge

Aicre<a ParaMa( XaaiNTaMa( AiDaGaCîTa he quickly attains supreme peace (nti).
698 BG 4.40
Aja[DaaNa Sa&XaYaaTMaa ivNaXYaiTa ) NaaYa& laek= ae-= _iSTa Na Parae Na Sau%& Sa&XaYaaTMaNa"== =))
aja craddadhna ca saaytm vinayati, nya loko sti na paro na sukha saaytmana
Aj" c A[DaaNa" c Being ignorant and faithless

Sa&XaYaAaTMaa ivNaXYaiTa one who is doubtful is lost.
Sa&XaYaAaTMaNa" Na AYaMa( laek= " AiSTa For a doubtful man is neither this world
* DaNaAJaRNaivvahAaidAiSae" Because earning wealth, marriage (vivha), etc.,
are not possible for him.
Na Par"
nor the next
Na Sau%Ma(
293
DaMaRSYa AiNaZPatae" Because he can not acquire virtue (good karma).
nor happiness.
*
Sa&XaYaeNa Wv >aaeGaSYa AiPa ASaM>avaTa( Because even enjoyment is not possible
with that very doubt.

699 BG 4.41
YaaeGaSaYaSTak==MaaR<a& jaNaSaiHâSa&XaYaMa( ) AaTMavNTa& Na k==MaaRi<a iNabDNaiNTa DaNaYa== =))

yoga-sannyasta-karma jna-sachinna-saayam, tmavanta na karmi nibadhnanti dhanajaya
DaNaYa O Arjuna!
YaaeGaSaYaSTak==MaaR<aMa( On who has renounced work by yoga
jaNaSaiHâSa&XaYaMa( whose doubt (saaya) is destroyed by knowledge (jna)
AaTMavNTaMa( and who is situated in the self,
k==MaaRi<a Na iNabDNaiNTa activities do not bind [him].
700 BG 4.42
TaSMaadjaNaSaM>aUTa& TSQa& jaNaaiSaNaaTMaNa" ) i^tvENa& Sa&XaYa& YaaeGaMaaiTaaeita >aarTa== =))

tasmd a-jna-sambhta ht-stha jnsintmana, chittvaina saaya yogam tihottiha bhrata
TaSMaaTa( >aarTa Therefore, O Arjuna!

AjaNaSaM>aUTaMa( Born from ignorance
d(SQaMa( WNaMa( Sa&XaYaMa( this doubt, situated in the heart (hd)
AaTMaNa" jaNaAiSaNaa i^tva [after] cutting it with the sword (asi) of knowledge (jna) of the soul
(tman)
*
dehAaTMaivvek= jaNa%eNa
With the sword of knowledge of discrimination
between body and soul.
YaaeGaMa( AaiTa resort to karma-yoga!

oita [Therefore] stand up (to fight)!
* ParMaaTMajaNaoPaaYa>aUTaMa( k==MaRYaaeGaMa( AaiTa Resort to karma-yoga, which is a
means to the knowledge of the supreme self.
294
Sanskrit Kdanta 3
(1) kta
(2) krya
(3) payan
The suffix .[]at[] is used to describe an action, simultaneous to the main activity of the sentence:
d[ir]...
Pa[e+a<ae to see (paya) + .[]at[] >>> pay.at[]; payat[] is a present active participle, and can
be rendered into English as [while] ...-ing. It is declined like bhagavat[u], with the exception of
the first case singular payan payantau payanta ...
PaXYaNa( 1.1 one who is seeing, [while] seeing

PaXYaNTaaE 1.2 two who are seeing, [while] two are seeing
ru...[v<ae to hear, obey; + []at[] >>> vat[] >>> Xa*<vNa( 1.1 [while] hearing
sp[a]...Sa&SPaXaeR to touch >>> SPa*XaNa( [while] touching
ghr...GaNDaaePaadaNae to smell >>> iJaga]Na( [while] smelling
a[a]...>aaeJaNae to eat, enjoy >>> AXNaNa( [while] eating
gam[]...GaTaaE to go >>> GaC^Na( [while] going
[i]svap...XaYae to lie down, sleep >>> SvPaNa( [while] sleeping
vas[a]...Pa[a<aNae to breath >>> SaNa( [while] breathing; as in PaXYaNa( Xa*<vNa( SPa*XaNa( iJaga]Na(
AXNaNa( GaC^Na( SvPaNa( SaNa( [while] seeing, hearing, touching, smelling, eating, moving
about, sleeping, and breathing [he always knows that only the material senses are engaged with
their objects] (5.8-9)
as[a]...
>auiv SataaYaaMa( to be, exist >>> SaNa( [while] existing

i[u]...wCâYaaMa( to wish, desire >>> wC^Na( [while] desiring
[u]k[]...k==r<ae to do >>> ku= vRNa( [while] doing
car[a]...GaTaaE to go, move >>> crNa( [while] going
cit[i]...icNTYaaMa( to think, remember >>> icNTaYaNa( [while] thinking
tyaj[a]...haNaaE to abandon >>> TYaJaNa( [while] abandoning
dhyai...icNTaaYaaMa( to think, meditate >>> DYaaYaNa( [while] contemplating
jv[a]...Pa[a<aDaar<ae to live >>> JaqvNa( [while] living; as in JaqvNa( Mau= " liberated while living;
JaqvNa(Mau= " who is liberated even in this life
Plural:
k==aaYaaMa( to desire >>> kkat[] >>> k==aNa( 1.1 [while] desiring; k==aNTaaE 1.2
[while] they [two] are desiring; k==aNTa" 1.3 [while] they are desiring (4.12)
nid[i]...ku= TSaaYaaMa( to criticize >>> nindat[] >>> iNaNdNTa" 1.3 [while] they are criticizing
yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu to worship; associate; sacrifice >>> yajat[] >>> YaJaNTa"
kk[i]...
1.3 [while] they are worshiping

budh[ir]...
baeDaNae to know, be awake >>> bodhat[] one who understands, [while] understanding
bodhayat[] is the causative form [while] making someone understand; the declension goes
295
baeDaYaNa(
baeDaYaNTaaE baeDaYaNTa"...; ParSParMa( baeDaYaNTa" rMaiNTa [while] enlightening one another, they
are blissful
A similar suffix is .[]na:
[u]k[]...
k==r<ae
to do; + .[]na >>> kurv.a >>> kurva 1.3 [while] doing; kurva is
declined like deva
ku= vaR<a" ku= vaR<aaE ku= vaR<aa"...; as in SavRk==MaaRi<a ku= vaR<a", XaaTaMa( PadMa(
AvaPNaaeiTa [while] performing all activities, he achieves the eternal abode

bhuj[a]...PaalNaA>YavharYaae" to protect; enjoy >>> >auaaNaMa( 2.1 [while] enjoying
Sometimes m is inserted:
vTaRNae to happen, act >>> vartamna, vTaRMaaNa" 1.1 [while] happening, existing
yat[]...Pa[YaTNae to endeavor >>> YaTaMaaNa" 1.1 [while] striving
vt[u]...
Passive:
k==r<ae to do >>> kriyama [while] being done; ik]= YaMaa<aaiNa 1.3 [while] they are
being done; k==MaaRi<a ik]= YaMaa<aaiNa [while] activities are being done
sev[]...SaevNae to serve >>> sevyamna [while] being served; SaeVYaMaaNaMa( 2.1 to him who is being
[u]k[]...
served
.p to fill >>> pryama [while] being filled;
AaPaUYaRMaa<aMa(
2.1 to that which is being filled
296
Hinduism Gt 5
Karma-sannysa-yoga The Yoga of Renunciation (sannysa) of Work (karma)
701 BG 5.1
AJauRNa ovac
SaYaaSa& k==MaR<aa& k*= Z<a PauNaYaaeRGa& c Xa&SaiSa ) YaC^\eYa WTaYaaerek&= TaNMae b]Uih SauiNaiTaMa(= = ))
sannysa karma ka punar yoga ca asasi, yac chreya etayor eka tan me brhi sunicitam
AJauRNa" ovac k*= Z<a Arjuna said: O Lord (Ka)!

k==MaR<aaMa( SaYaaSaMa( Xa&SaiSa [First] you praise renunciation of all work (karma-sannysa)
see 3.17, 4.33
PauNa" YaaeGaMa( c
and then again karma-yoga.

see 4.22
Yad( WTaYaae" [eYa" That which is better of these two

Tad( Wk==Ma( that alone
Mae (=MaMa(=) SauiNaiTaMa( b]Uih tell me definitely!
* Nac k==MaRSaYaaSa" k==MaRYaaeGa" c Wk==da Wv SaM>avTa" Because it is not possible to
practice karma-sannysa and karma-yoga at the same time ivSvPaTvaTa( as this
is contradictory.
702 BG 5.2
[q>aGavaNauvac
SaYaaSa" k==MaRYaaeGa iNa"[eYaSak==ravu>aaE ) TaYaaeSTau k==MaRSaYaaSaaTk==MaRYaaeGaae iviXaZYaTae= = ))
sannysa karma-yoga ca nireyasa-karv ubhau, tayos tu karma-sannyst karma-yogo viiyate

SaYaaSa" k==MaRYaaeGa" c Karma-sannysa and karma-yoga
o>aaE iNa"[eYaSak==raE both lead to liberation.
TaYaae" Tau But of the two
k==MaRSaYaaSaaTa( k==MaRYaaeGa" iviXaZYaTae karma-yoga is better than karma-sannysa.
* ku= Ta" How is this? SaYaaiSaTveNa k==MaRYaaeGaMa( STauvNa( By praising karma-yoga as being
[real] renunciation (sannysitva) TaSYa [eTvMa( dXaRYaiTa He shows its superiority.
703 BG 5.3
jeYa" Sa iNaTYaSaYaaSaq Yaae Na ei Na k==aiTa ) iNaRNae ih Mahabahae Sau%& bNDaaTPa[MauCYaTae= = ))

jeya sa nitya-sannys yo na dvei na kkati, nirdvandvo hi mah-bho sukha bandht pramucyate
Ya" Na ei Na k==aiTa He who neither hates nor desires

Sa" iNaTYaSaYaaSaq jeYa" he is to be known as always renounced.
* raGaezaidraihTYaeNa ParMaerAQaRMa( k==MaaRi<a Ya" ANauiTaiTa He who performs
activities for the Lord free from attachment and aversion, etc. Sa" iNaTYaMa( (=k= MaR
ANauaNak==ale AiPa=) SaYaaiSa he is always, even at the time of work, a sannys.
Mahabahae= = [Because] O Arjuna!
iNaRN" ih Being free from duality
297
raGaezaidNXaUNYa" ih Freedom from the dualities

attachment and aversion Xauicta" means purity of mind.
bNDaaTa( Sau%Ma( Pa[MauCYaTae he is easily freed from bondage.
*
of [opposites like]
704 BG 5.4
SaayYaaeGaaE Pa*QaGbala" Pa[vdiNTa Na Pai<@Taa" ) Wk==MaPYaaiSQaTa" SaMYaGau>aYaaeivRNdTae f==lMa(= = ))

skhya-yogau pthag bl pravadanti na pait, ekam apy sthita samyag ubhayor vindate phalam
SaayYaaeGaaE Pa*Qak(= Jna-yoga (skhya) and karma-yoga are different

bala" Pa[vdiNTa [thus only] the ignorant declare,
Na Pai<@Taa" not the learned.
Wk==Ma( AiPa SaMYak(= AaiSQaTa" [Because] having resorted to just one [path] completely
o>aYaae" f==lMa( ivNdTae one gets the result of both [i.e., liberation].
705 BG 5.5
YaTSaayE"= =Pa[aPYaTae= =SQaaNa&= =TaaeGaEriPa== GaMYaTae= =)= =Wk&= = =Saay&= =c= =YaaeGa&= =c= =Ya"== PaXYaiTa== Sa== PaXYaiTa== =))
yat skhyai prpyate sthna tad yogair api gamyate, eka skhya ca yoga ca ya payati sa payati
Yad( SQaaNaMa( SaayE" Pa[aPYaTae The position (i.e., liberation) which is attained by jna-yogs (skhyas)
Tad( YaaeGaE" AiPa GaMYaTae that is also reached by karma-yogs.
SaayMa( c YaaeGaMa( c Wk==Ma( That jna-yoga (skhya) and karma-yoga are one
Ya" PaXYaiTa he who sees,
Sa" PaXYaiTa he sees [truly].
706 BG 5.6
SaYaaSaSTau Mahabahae du"%MaauMaYaaeGaTa" ) YaaeGaYau= ae MauiNab]R Na icre<aaiDaGaCîTa== =))

sannysas tu mah-bho dukham ptum a-yogata, yoga-yukto munir brahma na ciredhigacchati
Mahabahae O Arjuna!
AYaaeGaTa" Tau Without [first practicing] karma-yoga
SaYaaSa" du"%Ma( AauMa( karma-sannysa is difficult to obtain.
* AXaKYa" It is impossible. wiTa AQaR" This is the idea. ictaXauiA>aaveNa jaNa
iNaaYaa" ASaM>avaTa( Because the practice of jna is impossible without purity of
mind.
YaaeGaYau= " MauiNa" [But] the sage who is engaged in karma-yoga

b] Na icre<a AiDaGaCîTa quickly attains the Supreme (brahma).
* ATa" ictaXaue" Pa[ak(= Therefore, before purity of mind [is achieved] k==MaRYaaeGa"
Wv SaYaaSaaTa( iviXaZYaTae karma-yoga is better than [karma-] sannysa.
707 BG 5.7
YaaeGaYau= ae ivXauaTMaa iviJaTaaTMaa iJaTaeiNd]Ya" ) SavR>aUTaaTMa>aUTaaTMaa ku= vRaiPa Na ilPYaTae= = ))

yoga-yukto viuddhtm vijittm jitendriya, sarva-bhttma-bhttm kurvann api na lipyate
YaaeGaYau= " Being engaged in karma-yoga

ivXauAaTMaa [thus] completely pure in mind
iviJaTaAaTMaa iJaTawiNd]Ya" [and thus] mind- and sense-controlled
SavR>aUTaAaTMa>aUTaAaTMaa and feeling for all beings
298
SaveRzaMa( >aUTaaNaaMa( AaTMa>aUTa" AaTMaa YaSYa Sa" Whose self has become [like] the
self (tma-bhta) of all beings.

Who can feel exactly how others are feeling.
ku= vRNa( AiPa Na ilPYaTae
even [while] working he is not stained.

708 BG 5.8-9
NaEv= =ik==iTk==raeMaqiTa== Yau= ae= =MaNYaeTa== TatvivTa(= )=PaXYaNa(= Xa*<vNSPa*XaNa(= iJaga]aXNaNGaC^NSvPaNa(= SaNa(= ))
naiva kicit karomti yukto manyeta tattva-vit, payan van span jighrann anan gacchan svapan vasan
Pa[lPaiNvSa*JaNGa*auiNMaziaiMazaiPa ) wiNd]Yaa<aqiNd]YaaQaeRzu vTaRNTa wiTa DaarYaNa(= = ))

pralapan visjan ghann unmian nimiann api, indriyndriyrtheu vartanta iti dhrayan
Tatvivd( Yau= " The karma-yog, knowing the truth

PaXYaNa( Xa*<vNa( SPa*XaNa( iJaga]Na( [while] seeing, hearing, touching, smelling
AXNaNa( GaC^Na( SvPaNa( SaNa( [while] eating, walking, sleeping, breathing
Pa[lPaNa( ivSa*JaNa( Ga*Na( [while] talking, evacuating, taking
oiNMazNa( iNaiMazNa( AiPa and even [while] opening and closing the eyes
wiNd]Yaai<a wiNd]YaAQaeRzu vTaRNTae that the senses are engaged in sense objects
wiTa DaarYaNa( [while] thus considering
Na Wv ik==id( k==raeiMa I [myself] am not doing anything
wiTa MaNYaeTa thus he should think.
* Ai>aMaaNaA>aavaTa( Because of being free from the idea of agency.
709 BG 5.10
b]<YaaDaaYa k==MaaRi<a Sa& TYaa k==raeiTa Ya" ) ilPYaTae Na Sa PaaPaeNa PaPa}aiMavaM>aSaa== =))
brahmay dhya karmi saga tyaktv karoti ya, lipyate na sa ppena padma-patram ivmbhas
k==MaaRi<a b]i<a AaDaaYa [After] dedicating [all] activities to the Supreme (brahma)
SaMa( TYaa and [after] giving up attachment (saga)
Ya" k==raeiTa one who acts,
Sa" PaaPaeNa Na ilPYaTae he is not stained by sin (ppa)
PaPa}aMa( wv AM>aSaa as a lotus leaf [is not touched] by water (ambhas).
710 BG 5.11
k==aYaeNa MaNaSaa buya ke= vlEiriNd]YaEriPa ) YaaeiGaNa" k==MaR ku= vRiNTa Sa& TYaaTMaXauYae= = ))
kyena manas buddhy kevalair indriyair api, yogina karma kurvanti saga tyaktvtma-uddhaye
SaMa( TYaa [After] giving up attachment (saga),

k==aYaeNa MaNaSaa buya with body (kya), mind (manas), intelligence (buddhi)
ke= vlE" wiNd]YaE" AiPa and also with purified senses (indriya)
AaTMaXauYae for the purification (uddhi) of the mind
YaaeiGaNa" k==MaR ku= vRiNTa the karma-yogs perform work.
711 BG 5.12
Yau= "= =k= MaRf= l&= =TYaa== XaaiNTaMaaPNaaeiTa== NaEik==IMa(= =)= =AYau= "= =k= aMak==are<a== f= le= =Sa==ae= =iNabDYaTae= = ))
yukta karma-phala tyaktv ntim pnoti naihikm, a-yukta kma-krea phale sakto nibadhyate
k==MaRf==lMa( TYaa [After] giving up the fruit (phala) of work

Yau= " NaEik==IMa( XaaiNTaMa( AaPNaaeiTa the karma-yog (yukta) attains perfect peace (nti).
299
Yau= " Yukta means ParMaerWk==iNa" who is dedicated to the Lord alone.
AYau= " [But] one who is not in karma-yoga

k==aMak==are<a f==le Sa==" being attached to the fruit [of work] because of desire (kma)
iNabDYaTae he is bound.
* WvMa( TaavTa( Thus so far =ictaXauiXaUNYaSYa SaYaaSaaTa( k==MaRYaaeGa" iviXaZYaTae=
that for one without purity of mind karma-yoga is better than [karma-] sannysa wiTa
WTad( Pa[PaiTaMa( this has been expounded. wdaNaqMa( =XauictaSYa SaYaaSa" [e"=
wiTa Aah Now it is stated that for one pure-minded karma-sannysa is better:
712 BG 5.13
SavRk= MaaRi<a MaNaSaa SaYaSYaaSTae Sau%& vXaq ) Navare Paure dehq NaEv ku= vRa k==arYaNa(= = ))
sarva-karmi manas sannyasyste sukha va, nava-dvre pure deh naiva kurvan na krayan
SavRk==MaaRi<a MaNaSaa SaYaSYa [After] renouncing all work with his discrimination
Na Wv ku= vRNa( Na k==arYaNa( [while] neither acting nor causing to act
vXaq dehq the [self-] controlled embodied being (dehin)
Navare Paure Sau%Ma( AaSTae resides happily in the city (pura) of nine gates (dvra).
* Nae}ae NaaiSake= k==<aa Mau%Ma( c The eyes, nostrils, ears and mouth wiTa Sa iXar"
GaTaaiNa these seven [gates] are in the head ADa"GaTae e PaaYauoPaSQaPae and the
organs of excretion and generation are two that go down.
713 BG 5.14
Na k==Ta*RTv& Na k==MaaRi<a laek= SYa Sa*JaiTa Pa[>au" ) Na k==MaRf= lSa&YaaeGa& Sv>aavSTau Pa[vTaRTae= = ))
na karttva na karmi lokasya sjati prabhu, na karma-phala-sayoga svabhvas tu pravartate
Pa[>au" laek= SYa k==Ta*RTvMa( Na Sa*JaiTa The Lord does not create the doership of people
Na k==MaaRi<a nor activities
Na k==MaRf==lSa&YaaeGaMa( nor the connection with the fruit of work.
Sv>aav" Tau Pa[vTaRTae Rather, ones own nature acts.
* Sv>aav" Aiva Svabhva means ignorance. ANaaidAivak==aMavXaaTa( Pa[v*ita
Sv>aavMa( Jaqvlaek= Ma( The world of beings whose nature is to be active, because of
desire (kma) which arises from beginningless ignorance (a-vidy) wRr" k==MaRSau
iNaYaue the Lord engages [it] in activity. NaTau SvYaMa( Wv k==Ta*RTvaidk==Ma( oTPaadYaiTa
But He does not Himself create agency/doership, etc. wiTa AQaR" This is the idea.
714 BG 5.15
Naadtae k==SYaicTPaaPa& Na cEv Sauk*= Ta& iv>au" ) AjaNaeNaav*Ta& jaNa& TaeNa MauiNTa JaNTav"== =))
ndatte kasyacit ppa na caiva sukta vibhu, a-jnenvta jna tena muhyanti jantava
iv>au" k==SYaicd( PaaPaMa( Na Aadtae The Lord does not accept anyones sin
Na c Wv Sauk*= TaMa( and not even piety.
* Yaid ih SvaQaRk==aMaNaYaa k==arYaeTa( If He would direct [beings] to actions out of selfish
desire TaihR TaQaa SYaaTa( than it would be so [that He would acquire sin and virtue].
NaTau WTad( AiSTa But it is not so. Aak==aMaSYa Wv For He, with His desires already
fulfilled AicNTYaiNaJaMaaYaYaa through His inconceivable power of My Tad(Tad(
300
PaUvRk==MaRANauSaare<a Pa[vTaRk= TvaTa(
He directs beings according to their respective
previous actions.
AjaNaeNa jaNaMa( Aav*TaMa( Knowledge is covered by ignorance

TaeNa JaNTav" MauiNTa and thereby beings are bewildered.
715 BG 5.16
jaNaeNa Tau TadjaNa& Yaeza& NaaiXaTaMaaTMaNa" ) TaezaMaaidTYavJjaNa& Pa[k= aXaYaiTa TaTParMa(= = ))

jnena tu tad a-jna ye nitam tmana, tem dityavaj jna prakayati tat param
YaezaMa( Tau Tad( AjaNaMa( But those whose such ignorance (a-jna)
AaTMaNa" jaNaeNa NaaiXaTaMa( is destroyed by knowledge of the soul,
TaezaMa( AaidTYavTa( jaNaMa( for them sun-like knowledge (jna)
Tad( ParMa( Pa[k= aXaYaiTa reveals that Supreme.
* Tad( ParMa( (=PairPaU<aRMa( wRrSvPaMa(=) Pa[k= aXaYaiTa It reveals that Supreme, the
nature of the perfect Lord. YaQaa AaidTYa" Even as the sun TaMa" iNarSYa destroying
darkness SaMaSTaMa( vSTauJaaTaMa( Pa[k= aXaYaiTa reveals all things.
716 BG 5.17
TauYaSTadaTMaaNaSTaiaaSTaTParaYa<aa" ) GaC^NTYaPauNarav*ita& jaNaiNaDaURTak==LMaza"== =))

tad-buddhayas tad-tmnas tan-nihs tat-parya, gacchanty apunar-vtti jna-nirdhta-kalma
Tad(buYa" Tad(AaTMaaNa" Their intelligence and mind fixed in that (the nature of the Lord)
Tad(iNaa" Tad(ParaYa<aa" their faith and refuge fixed in that
jaNaiNaDaURTak==LMaza" their impurities removed by knowledge
APauNa"Aav*itaMa( GaCîNTa they attain liberation (not-again-return).
717 BG 5.18
ivaivNaYaSaMPaae b]a<ae Gaiv hiSTaiNa ) XauiNa cEv Paake= c Pai<@Taa" SaMadiXaRNa"== =))
vidy-vinaya-sampanne brhmae gavi hastini, uni caiva va-pke ca pait sama-darina
ivaivNaYaSaMPaae b]a<ae In a brhmaa who is endowed with learning and good behavior
Gaiv hiSTaiNa in a cow (go) and an elephant (hastin)
XauiNa c Wv Paake= c in a dog (van) and also an outcaste (va-pka who cooks dogs)
SaMadiXaRNa" who see the same (i.e., brahma or the soul)
Pai<@Taa" they are learned (paita).
* ivzMaezu AiPa SaMaMa( b] Wv d]uMa( XaqlMa( YaezaMa( Those whose habit (la) is to
see the same brahma in things which are dissimilar Tae Pai<@Taa" (=jaiNaNa"=) they are
wise.
718 BG 5.19
whEv= =TaEiJaRTa"== SaGaaeR= =Yaeza&= =SaaMYae= =iSQaTa&= =MaNa"== )= =iNadaeRz&= =ih== SaMa&= =b]= =TaSMaad(= =b]i<a== Tae= =iSQaTaa"== =))
ihaiva tair jita sargo ye smye sthita mana, nirdoa hi sama brahma tasmd brahmai te sthit
YaezaMa( MaNa" SaaMYae iSQaTaMa( Those whose mind is situated in [such] equality [of vision]
wh Wv even in this life
TaE" SaGaR" iJaTa" the material existence is conquered by them.
b] iNadaeRzMa( SaMaMa( ih [Because] the Supreme is flawless and equal
301
TaSMaaTa( Tae b]i<a iSQaTaa" therefore they are situated in the Supreme.
* YaSMaaTa( b] SaMaMa( iNadaeRzMa( c Because the brahma is flawless and equal TaSMaaTa( Tae
SaMadiXaRNa" b]i<a Wv iSQaTaa" therefore those who have equal vision are situated in
brahma b]>aavMa( Pa[aa" wiTa AQaR" i.e., they have attained the nature of brahma.
719 BG 5.20
Na Pa[ZYaeiTPa[Ya& Pa[aPYa NaaeiJaeTPa[aPYa caiPa[YaMa( ) iSQarbuirSaMMaU!ae b]ivd( b]]i<a iSQaTa"== =))

na prahyet priya prpya nodvijet prpya cpriyam, sthira-buddhir a-sammho brahma-vid brahmai
sthita
iSQarbui" ASaMMaU!" With steady intelligence and unbewildered

b]i<a iSQaTa" b]ivd( the knower of the Supreme, situated in the Supreme
iPa[YaMa( Pa[aPYa [after] achieving what is pleasant
Na Pa[ZYaeTa( he will not rejoice,
AiPa[YaMa( c Pa[aPYa and [after] achieving what is unpleasant
Na oiJaeTa( he will not be agitated.
720 BG 5.21
baSPaXaeRZvSa==aTMaa ivNdTYaaTMaiNa YaTSau%Ma( ) Sa b]YaaeGaYau= aTMaa Sau%Ma+aYaMaXNauTae= = ))

bhya-sparev a-sakttm vindaty tmani yat sukham, sa brahma-yoga-yukttm sukham a-kayam anute
baSPaXaeRzu ASa==AaTMaa One who is unattached towards external (bhya) sense objects
AaTMaiNa Yad( Sau:aMa( ivNdiTa obtains that happiness which is in the self.
b]YaaeGaYau= AaTMaa Being absorbed in the Supreme
Sa" A+aYaMa( Sau%Ma( AXNauTae he obtains unending happiness.
721 BG 5.22
Yae ih Sa&SPaXaRJaa >aaeGaa du"%YaaeNaYa Wv Tae ) AaNTavNTa" k==aENTaeYa Na Taezu rMaTae buDa"== =))
ye hi saspara-j bhog dukha-yonaya eva te, dy-antavanta kaunteya na teu ramate budha
Yae ih Sa&SPaXaRJaa" >aaeGaa" Those pleasures which are born from sense objects
Tae du"%YaaeNaYa" Wv they are just sources of misery
* vTaRMaaNak==ale AiPa Even at present (the time of enjoyment) SPaDaaRASaUYaaid
VYaaTvaTa( because they attended by competition, envy, etc.
AaidANTavNTa" and temporary (having beginning and end).
buDa" Taezu Na rMaTae A wise man (budha) does not delight in them.
* Maae+a" Wv Par" PauzaQaR" As liberation is the highest goal of man TaSYa c k==aMa
==aeDaveGa" AiTaPa[iTaPa+a" and as the urge of lust and anger is a great enemy of this
(liberation) ATa" therefore Tad(SahNaSaMaQaR" Wv only one who is able to tolerate this
[urge] Maae+a>aak(= attains liberation:
722 BG 5.23
Xa==aeTaqhEv Ya" Saae!u& Pa[aK=XarqrivMaae+a<aaTa( ) k==aMa==aeDaaev& veGa& Sa Yau= " Sa Sau%q Nar"== =))
aknothaiva ya sohu prk arra-vimokat, kma-krodhodbhava vega sa yukta sa sukh nara
wh Wv In this very life

XarqrivMaae+a<aaTa( Pa[ak(= before giving up the body (arra)
302
k==aMa==aeDaovMa( veGaMa( the urge born from lust (kma) and anger (krodha)
Ya" Saae!uMa( Xa==aeiTa one who is able to tolerate [it],
Sa" Yau= " he is a yog
Sa" Sau%q Nar" and he is a happy man.
* Na ke= vlMa( k==aMa==aeDaveGaSa&hr<aMaa}ae<a Not merely by tolerating the urge of lust
and anger Maae+aMa( Pa[aPNaaeiTa one attains liberation:
723 BG 5.24
Yaae-= _NTa"Sau%ae-= _NTararaMaSTaQaaNTaJYaaeRiTarev Ya" ) Sa YaaeGaq b]iNavaR<a& b]>aUTaae-= _iDaGaCîTa== =))

yo nta-sukho ntar-rmas tathntar-jyotir eva ya, sa yog brahma-nirva brahma-bhto dhigacchati
Ya" ANTa"Sau%" ANTa"AaraMa" One whose happiness (sukha) and delight (rma) are within
TaQaa Wv Ya" ANTa"JYaaeiTa" and whose vision (jyoti light) is within [and not outside],
Sa" b]>aUTa" YaaeGaq that self-realized yog
b]iNavaR<aMa( AiDaGaCîTa attains liberation (nirva) in the Supreme.
724 BG 5.25
l>aNTae b]iNavaR<aMa*zYa" +aq<ak==LMaza" ) iâEDaa YaTaaTMaaNa" SavR>aUTaihTae rTaa"== =))

labhante brahma-nirvam aya ka-kalma, chinna-dvaidh yattmna sarva-bhta-hite rat
iâEDaa" YaTaAaTMaaNa" Being free from doubt, self-controlled

SavR>aUTaihTae rTaa" and [full of compassion] engaged in the welfare of all beings
+aq<ak==LMaza" zYa" [such] sages who are free from sin (kalmaa)
b]iNavaR<aMa( l>aNTae attain liberation (nirva) in the Supreme.
725 BG 5.26
k==aMa==aeDaivMau= aNaa& YaTaqNaa& YaTaceTaSaaMa( ) Ai>aTaae b]iNavaR<a& vTaRTae ividTaaTMaNaaMa(= = ))

kma-krodha-vimuktn yatn yata-cetasm, abhito brahma-nirva vartate vidittmanm
k==aMa==aeDaivMau= aNaaMa( Being free from lust and anger

YaTaceTaSaaMa( ividTaAaTMaNaaMa( self-controlled and realized
YaTaqNaaMa( for those who endeavor
b]iNavaR<aMa( Ai>aTa" vTaRTae liberation (nirva) in the Supreme is near.
* Ai>aTa" Near means o>aYaTa" Ma*TaaNaaMa( JaqvTaaMa( c on both sides, whether living
or death.
726 BG 5.27-28
SPaXaaRNk*= Tva bihbaRa&+auEvaNTare >a]uvae" ) Pa[a<aaPaaNaaE SaMaaE k*= Tva NaaSaa>YaNTarcair<aaE= = ))

sparn ktv bahir bhy caku caivntare bhruvo, prpnau samau ktv nsbhyantara-criau
YaTaeiNd]YaMaNaaebuiMauRiNaMaaeR+aParaYa<a" ) ivGaTaeCâ>aYa==aeDaae Ya" Sada Mau= Wv Sa"== =))

yatendriya-mano-buddhir munir moka-paryaa, vigatecch-bhaya-krodho ya sad mukta eva sa
baaNa( SPaXaaRNa( bih" k*= Tva [After] shutting out external sense perceptions
c+au" c Wv >a]uvae" ANTare and [after fixing ones] vision between the eyebrows
* ATYaNTaMa( Nae}aYaae" iNaMaqlNae When the eyes are too much closed iNad]Yaa MaNa" lqYaTae
the mind is merged in sleep. oNMaqlNae c And when [the eyes are] wide open bih"
Pa[SariTa it (the mind) goes out. Tad( o>aYadaezPairharAQaRMa( Therefore, to avoid
303
ADaRiNaMaqlNaeNa >a]UMaDYae d*iMa( iNaDaaYa with half-closed eyes the gaze is

fixed between the eyebrows. wiTa AQaR" This is the idea.
both defects
In 6.13 the instruction is to stare at nsik-agra the forepart of the nose. This can
refer either to the tip of the nose, or its highest part, which is between the eyebrows. In
any case, the important thing is, not to close the eyes completely.
NaaSaaA>YaNTarcair<aaE Pa[a<aAPaaNaaE and pra and apna, which move inside the nose [only]
SaMaaE k*= Tva [after] balancing [both]
Ya" YaTawiNd]YaMaNa"bui" one whose senses, mind and intelligence are controlled
ivGaTawCâ>aYa==aeDa" free from desire, fear and anger
Maae+aParaYa<a" MauiNa" a sage whose goal is liberation,
Sa" Sada Mau= " Wv he is certainly always liberated (mukta).
* Sa" Sada (=JaqvNa( AiPa=) Mau= " Wv He is always, even while living, liberated.
* Na TaavTa(Maa}ae<a Not just by that (sense-control) [one achieves liberation] ik==NTau
jaNaare<a but also by knowledge:
727 BG 5.29
>aae= ar& YajTaPaSaa& SavRlaek= MaherMa( ) Saud& SavR>aUTaaNaa& jaTva Maa& XaaiNTaMa*CîTa== =))
bhoktra yaja-tapas sarva-loka-mahevaram, suhda sarva-bhtn jtv m ntim cchati
YajTaPaSaaMa( >aae= arMa( As the enjoyer (bhokt) of all sacrifices and austerities
SavRlaek= MahawRrMa( as the Supreme Lord of all worlds
SavR>aUTaaNaaMa( SaudMa( and as the friend (suhd) of all beings
MaaMa( jaTva [after] knowing Me [thus]
XaaiNTaMa( CîTa one attains peace (liberation).
* Mad(Pa]SaadeNa XaaiNTaMa( (=Maae+aMa(=) CîTa One attains peace, liberation, through my
grace.
304
Sanskrit Kdanta 4
(1) kta
(2) krya
(3) payan
(4) tyaktv
The suffix .[k]tv indicates a preceeding action (this form is avyaya, indeclinable):
tyaj[a]...
haNaaE to abandon >>> tyak.tv [after] abandoning, having abandoned

bhuj[a]...PaalNaA>YavharYaae" to govern; enjoy + .[k]tv >>> >aua [after] enjoying
bh...SataaYaaMa( to be, become; + .[k]tv >>> >aUTva [after] being, becoming
d[ir]...Pa[e+a<ae to see + .[k]tv >>> d*a [after] seeing
ru...[v<ae to hear, obey; + .[k]tv >>> [uTva [after] hearing
gam[]...GaTaaE to go; + .[k]tv >>> GaTva [after] going
j 9P...AvbaeDaNae to know; + .[k]tv >>> jaTva [after] knowing
[u]k[]...k==r<ae to do; + .[k]tv >>> k*= Tva [after] doing
[u]labh[a]...Pa[aaE to obtain; + .[k]tv >>> lBa [after] obtaining
tyaj[a]...haNaaE to abandon; + .[k]tv >>> TYaa [after] abandoning
Instead of .[k]tv, .ya[p] is used when a prefix (like pari.) is applied to the dhtu:
pari.tyaj[a] to abandon >>> parityaj.ya [after] abandoning
Pa[daYa [after] offering

nir.ci[] to ascertain; + .ya[p] >>> iNaiTYa [after] ascertaining
ni.yam[a] to restrain; + .ya[p] >>> iNaYaMYa [after] restraining
vi.ni.yam[a] to restrain; + .ya[p] >>> iviNaYaMYa [after] restraining
vi.[o]h[k] to abandon; + .ya[p] >>> ivhaYa [after] abandoning
vi.j to understand; + .ya[p] >>> ivjaYa [after] understanding
upa.i[] to go near, attain; + .ya[p] >>> oPaeTYa [after] attaining
upa.sam.gam[] to go near; + .ya[p] >>> oPaSaMYa [after] approaching
pra.nam[a] to bow; + .ya[p] >>> Pa[<aMYa [after] bowing
pra.p[] to obtain; + .ya[p] >>> Pa[aPYa [after] obtaining
sam.sm to remember; + .ya[p] >>> Sa&SMa*TYa [after] remembering
sam.yam[a] to restrain; + .ya[p] >>> Sa&YaMYa [after] restraining
sam.ni.as[u] to throw down, give up; + .ya[p] >>> SaYaSYa [after] giving up
sam.k[a] to see; + .ya[p] >>> SaMaq+Ya [after] seeing
vi.p[] to pervade; + .ya[p] >>> VYaaPYa [after] pervading
.ri[] to take shelter; + .ya[p] >>> Aai[TYa [after] taking shelter
.p to protect, nourish; fill; + .ya[p] >>> AaPaUYaR [after] filling
ati.i[] to pass; + .ya[p] >>> ATaqTYa [after] surpassing
ava.p[] to obtain; + .ya[p] >>> AvaPYa [after] obtaining
pra.d[]...
daNae
to offer; + ya[p] >>>
305
Words made with .ya[p] should not be confused with (2) .ya (2). Kdantas made with .[k]tv or .ya[p]
are avyayas, indeclinables.
(4) pari.tyaj[a] to abandon; + .ya[p] >>> parityajya avyaya [after] abandoning;
PairTYaJYa
SavRDaMaaRNa(
[after] abandoning all dharmas
(2) pari.tyaj[a] to abandon; + .ya >>> parityajya to be abandoned; not avyaya, but always declined
>>>
PairTYaJYa" 1.1, PairTYaJYaaE 1.2, PairTYaJYaa" 1.3; SavRk==aMaa" PairTYaJYaa" all desires
are to be abandoned
306
Hinduism Gt 6
tma-sayama-yoga The Yoga of Self-control (tma-sayama)
728 BG 6.1
[q>aGavaNauvac
ANaai[Ta" k==MaRf= l& k==aYa| k==MaR k==raeiTa Ya" ) Sa SaYaaSaq c YaaeGaq c Na iNariGNaNaR cai==Ya"== =))
an-rita karma-phala krya karma karoti ya, sa sannys ca yog ca na niragnir na ckriya

k==MaRf==lMa( ANa(Aai[Ta" Not resorting to the fruit of activity
Ya" k==aYaRMa( k==MaR k==raeiTa one who does the prescribed duty
Sa" SaYaaSaq c YaaeGaq c he is a sannys and a yog,
Na iNariGNa" and not he who does no rites
* iNariGNa" Niragni means AiGNaSaaDYawAa:Yak==MaRTYaaGaq one who gives up rites
called ia which are performed with the sacrificial fire.
Na c Ai==Ya"
nor he who does no pious work.

*
Ai==Ya" ANaiGNaSaaDYaPaUTaRAa:Yak==MaRTYaaGaq
A-kriya means one who gives up
philantrophic acts called prta which are performed without the sacred fire.
*
ku= Ta" Why [is he a sannys and a yog]?

729 BG 6.2
Ya& SaYaaSaiMaiTa Pa[ahuYaaeRGa& Ta& ivi Paa<@v ) Na SaYaSTaSaLPaae YaaeGaq >aviTa k==Na== =))
ya sannysam iti prhur yoga ta viddhi pava, na hy a-sannyasta-sakalpo yog bhavati kacana
Paa<@v O Arjuna!
YaMa( SaYaaSaMa( wiTa Pa[ahu" That which is [highly] spoken of as sannysa
TaMa( YaaeGaMa( ivi know that to be [the same as] karma-yoga!
* f==lSaLPaTYaaGaSaaMYaaTa( Owing to the common factor, viz., the renunciation of
the desire for the fruit [of action] SaYaaSaq c he (the karma-yog) is also a sannys.
ASaYaSTaSaLPa" Without having renounced desire
Na ih k==Na YaaeGaq >aviTa nobody becomes a yog.
* f==lSaLPaTYaaGaaTa( Wv And because of this renunciation of desire for the fruit
ictaiv+aePaA>aavaTa( and the [resultant] ceasing of mental distractions YaaeGaq c
>aviTa he is also a yog [according to Patajali].
* TaihR YaavTa( JaqvMa( Then all through life k==MaRYaaeGa" Wv Pa[a" one will have to
practice karma-yoga?
730 BG 6.3
Aa+aaeMauRNaeYaaeRGa& k==MaR k==ar<aMauCYaTae ) YaaeGaa!SYa TaSYaEv XaMa" k==ar<aMauCYaTae= = ))

rurukor muner yoga karma kraam ucyate, yogrhasya tasyaiva ama kraam ucyate
YaaeGaMa( Aa+aae" MauNae" For a sage who wants to attain purity (yoga)
k==MaR k==ar<aMa( oCYaTae work is said to be the means.
* ictaXauik==rTvaTa( Because it purifies the mind.
TaSYa Wv YaaeGaAa!SYa But for him who has attained purity (yoga)
307
XaMa" k==ar<aMa( oCYaTae cessation [of work] is said to be the means.

* ictaiv+aePak==MaRoParMa" Cessation of all work that distracts the mind [from
meditation] jaNaPairPaake= k==ar<aMa( oCYaTae is said to be the means (kraa) for the
maturity of knowledge.
*
k==Id*Xa" ASaaE YaaeGaAa!" What is this person like who has attained to yoga?
731 BG 6.4
Yada ih NaeiNd]YaaQaeRzu Na k==MaRSvNauzTae ) SavRSaLPaSaYaaSaq YaaeGaa!STadaeCYaTae= = ))

yad hi nendriyrtheu na karmasv anuajjate, sarva-sakalpa-sannys yogrhas tadocyate
Yada ih SavRSaLPaSaYaaSaq When one who has renounced all desires

Na wiNd]YaAQaeRzu ANauzTae neither has attachment for sense objects
Na k==MaRSau nor for activities,
* Tad(SaaDaNaezu c k==MaRSau For activities which are a means to them (sense objects).
Tada YaaeGaAa!" oCYaTae then he is said to have attained yoga.
* ATa" Therefore ivzYaAaSai==TYaaGae Maae+aMa( that giving up attachment to sense
objects means liberation (moka) Tad(AaSa==aE c bNDaMa( and attachment to them
means bondage PaYaaRlaeCYa realizing that, raGaaidSv>aavMa( TYaJaeTa( proneness to
attachment etc. should be given up:
732 BG 6.5
oredaTMaNaaTMaaNa& NaaTMaaNaMavSaadYaeTa( ) AaTMaEv aTMaNaae bNDauraTMaEv irPauraTMaNa"== =))

uddhared tmantmna ntmnam avasdayet, tmaiva hy tmano bandhur tmaiva ripur tmana
AaTMaNaa AaTMaaNaMa( oreTa( One should elevate oneself [from sasra] through the mind
AaTMaaNaMa( Na AvSaadYaeTa( and not degrade oneself,
AaTMaa Wv ih AaTMaNa" bNDau" [because] the mind alone [when free from attachment] is ones friend
AaTMaa Wv AaTMaNa" irPau" and the mind alone is ones enemy.
733 BG 6.6
bNDauraTMaaTMaNaSTaSYa YaeNaaTMaEvaTMaNaa iJaTa" ) ANaaTMaNaSTau Xa}auTve vTaeRTaaTMaEv Xa}auvTa(= = ))

bandhur tmtmanas tasya yentmaivtman jita, an-tmanas tu atrutve vartettmaiva atruvat
YaeNa AaTMaNaa AaTMaa Wv iJaTa" By whose self the mind is conquered

TaSYa AaTMaNa" AaTMaa bNDau" for his self the mind is a friend.
ANa(AaTMaNa" Tau But for one who has not [conquered] the mind
AaTMaa Wv Xa}auvTa( Xa}auTve vTaeRTa the mind, like an enemy, will act in enmity.
* iJaTaAaTMaNa" SviSMaNa( bNDauTvMa( Sfu= $=YaiTa The friendliness of the controlled mind
to himself is elucidated:
734 BG 6.7
iJaTaaTMaNa" Pa[XaaNTaSYa ParMaaTMaa SaMaaihTa" ) XaqTaaeZ<aSau%du"%ezu TaQaa MaaNaaPaMaaNaYaae"= = ))

jittmana prantasya paramtm samhita, toa-sukha-dukheu tath mnpamnayo
iJaTaAaTMaNa" Pa[XaaNTaSYa For one who has conquered the mind and is [thus] pacified
XaqTaoZ<aSau%du"%ezu in cold and heat, happiness and distress
TaQaa MaaNaAPaMaaNaYaae" and in honor and dishonor
308
ParMa( AaTMaa SaMaaihTa"
the transendental (or pure) soul is established.

Another reading: paramtm... the Supersoul is established.
735 BG 6.8
jaNaivjaNaTa*aTMaa kU= $=SQaae iviJaTaeiNd]Ya" ) Yau= wTYauCYaTae YaaeGaq SaMalae\aXMak==aNa"== =))

jna-vijna-tpttm kastho vijitendriya, yukta ity ucyate yog sama-lorma-kcana
jaNaivjaNaTa*AaTMaa Being satisfied by knowledge (jna) and realization (vijna)

kU= $=SQa" iviJaTawiNd]Ya" situated in transcendence and sense-controlled
SaMalae\AXMak==aNa" regarding alike a lump of earth, stone and gold
YaaeGaq Yau= " wiTa oCYaTae the yog is said to have attained yoga.
736 BG 6.9
SauiNMa}aaYauRdaSaqNaMaDYaSQaeZYabNDauzu ) SaaDauZviPa c PaaPaezu SaMabuiivRiXaZYaTae= = ))

suhn-mitrry-udsna- madhyastha-dveya-bandhuu, sdhuv api ca ppeu sama-buddhir viiyate
Saud(iMa}aAirodaSaqNa Towards well-wishers, friends, enemies, neutrals, ...

* Saud( Sv>aaveNa Wv ihTaAaXa&Saq A well-wisher (suhd) is by nature welldisposed. iMa}aMa( =SNaehvXaeNa oPak==ark==" A friend (mitra) does good through affection.
Air" gaaTak==" An enemy (ari) does harm. odaSaqNa" ivvdMaaNaYaae" o>aYaae" AiPa
oPae+ak==" A neutral (udsna) is indifferent to both the contending parties.
MaDYaSQaeZYabNDauzu ... mediators (madhya-stha), detestables and relatives
* MaDYaSQa" ivvdMaaNaYaae" o>aYaae" AiPa ihTaAaXa&Saq A mediator is a well-wisher of
both the contending parties. eZYa" ezivzYa" A detestable person is an object of
aversion.
SaaDauzu PaaPaezu AiPa c and also towards the pious (sdhu) and sinners
SaMabui" iviXaZYaTae he who is equal-minded is [even] superior [to the one mentioned in 6.8].
737 BG 6.10
YaaeGaq YauqTa SaTaTaMaaTMaaNa& rhiSa iSQaTa" ) Wk==ak==I YaTaictaaTMaa iNaraXaqrPairGa]h"== =))

yog yujta satatam tmna rahasi sthita, ekk yata-citttm nirr a-parigraha
rhiSa iSQaTa" Wk==ak==I Living in seclusion and alone

YaTaictaAaTMaa his mind and body controlled
iNaraXaq" APairGa]h" without desire and proprietorship
YaaeGaq AaTMaaNaMa( SaTaTaMa( YauqTa the yog should always engage himself.
* YaaeGaq YaaeGaAa!" The yog is one who has attained to yoga.
* AaSaNaiNaYaMaMa( dXaRYaNa( Showing the rule regarding the sana Aah it is stated:
738 BG 6.11-12
XaucaE deXae Pa[iTaaPYa iSQarMaaSaNaMaaTMaNa" ) NaaTYauiC^\Ta& NaaiTaNaqc& cElaiJaNaku= XaaetarMa(= = ))

ucau dee pratihpya sthiram sanam tmana, nty-ucchrita nti-nca cailjina-kuottaram
Ta}aEk= aGa]& MaNa" k*= Tva YaTaictaeiNd]Yai==Ya" ) oPaivXYaaSaNae YauYaaaeGaMaaTMaivXauYae= = ))

tatraikgra mana ktv yata-cittendriya-kriya, upaviysane yujyd yogam tma-viuddhaye
XaucaE deXae In a sanctified place (dea)

Na ATYauiC^\TaMa( Na AiTaNaqcMa( neither too high nor too low
cElAiJaNaku= XaotarMa( with cloth (caila) and deerskin (ajina) on kua grass
309
AaTMaNa" iSQarMa( AaSaNaMa( Pa[iTaaPYa [after thus] establishing ones firm seat (sana)
Ta}a AaSaNae oPaivXYa [after] sitting down on that seat
MaNa" Wk==AGa]Ma( k*= Tva [and after] concentrating the mind (manas)
YaTaictawiNd]Yai==Ya" controlling the activities of mind (citta) and senses (indriya)
AaTMaivXauYae YaaeGaMa( YauYaaTa( one should practice yoga to purify the mind.
739 BG 6.13-14
SaMa& k==aYaiXaraeGa]qv& DaarYaacl& iSQar" ) SaMPa[e+Ya NaaiSak==aGa]& Sv& idXaaNavlaek= YaNa(= = ))

sama kya-iro-grva dhrayann a-cala sthira, samprekya nsikgra sva dia cnavalokayan
Pa[XaaNTaaTMaa ivGaTa>aqb]Rcairv]Tae iSQaTa" ) MaNa" Sa&YaMYa Maitaae Yau= AaSaqTa MaTPar"== =))
pranttm vigata-bhr brahmacri-vrate sthita, mana sayamya mac-citto yukta sta mat-para
k==aYaiXar"Ga]qvMa( The body (kya), head (iras) and neck (grva)

SaMaMa( AclMa( DaarYaNa( [while] holding [them] straight and unmoving
iSQar" [and thus being] steady,
SvMa( NaaiSak==aAGa]Ma( SaMPa[e+Ya [after] staring at the tip of ones nose (see note 5.27)
idXa" c ANa(Avlaek= YaNa( and [while] not looking around
Pa[XaaNTaAaTMaa ivGaTa>aq" being peaceful in mind and free from fear (bh)
b]cairv]Tae iSQaTa" situated in the vow (vrata) of a celibate (brahmacrin)
MaNa" Sa&YaMYa [after thus] controlling the mind (manas)
Yau= " Mad(icta" Mad(Par" AaSaqTa the yog should remain thinking of Me and devoted to Me.
740 BG 6.15
Yauaev& SadaTMaaNa& YaaeGaq iNaYaTaMaaNaSa" ) XaaiNTa& iNavaR<aParMaa& MaTSa&SQaaMaiDaGaCîTa== =))

yujann eva sadtmna yog niyata-mnasa, nti nirva-param mat-sasthm adhigacchati
WvMa( Sada AaTMaaNaMa( YauNa( Thus always concentrating himself

iNaYaTaMaaNaSa" YaaeGaq the yog, his mind controlled
Mad(Sa&SQaaMa( iNavaR<aParMaaMa( XaaiNTaMa( the peace (nti) of liberation (nirva), which is My residence
AiDaGaCîTa he attains.
741 BG 6.16
NaaTYaXNaTaSTau YaaeGaae-= _iSTa Na cEk= aNTaMaNaXNaTa" ) Na caiTaSvPNaXaqlSYa JaaGa]Taae NaEv caJauRNa== =))
ntyanatas tu yogo sti na caikntam an-anata, na ctisvapna-lasya jgrato naiva crjuna
AJauRNa O Arjuna!
ATYaXNaTa" Tau YaaeGa" Na AiSTa There is no yoga (mind-control) for one who eats too much
Na c Wk==aNTaMa( ANa(AXNaTa" nor for one who is only fasting
Na c AiTaSvPNaXaqlSYa nor for one whose habit is to sleep too much
Na Wv c JaaGa]Ta" and never for one who stays awake [too much].
742 BG 6.17
Yau= aharivharSYa Yau= ceSYa k==MaRSau ) Yau= SvPNaavbaeDaSYa YaaeGaae >aviTa du"%ha== =))
yukthra-vihrasya yukta-ceasya karmasu, yukta-svapnvabodhasya yogo bhavati dukha-h
Yau= AaharivharSYa For one whose food (hra) and lifestyle are regulated
k==MaRSau Yau= ceSYa whose engagement in work is regulated
Yau= SvPNaAvbaeDaSYa whose sleeping and waking are regulated
310
du"%ha YaaeGa" >aviTa
there is yoga, which destroys misery.

743 BG 6.18
Yada iviNaYaTa& ictaMaaTMaNYaevaviTaTae ) iNaSPa*h" SavRk= aMae>Yaae Yau= wTYauCYaTae Tada== =))
yad viniyata cittam tmany evvatihate, nispha sarva-kmebhyo yukta ity ucyate tad
Yada iviNaYaTaMa( ictaMa( When the well-controlled mind (citta)

AaTMaiNa Wv AviTaTae stays in the self alone
SavRk==aMae>Ya" iNaSPa*h" and when one is free from hankering for all enjoyments
Tada Yau= " wiTa oCYaTae then one is said to be in yoga.
744 BG 6.19
YaQaa dqPaae iNavaTaSQaae NaeTae SaaePaMaa SMa*Taa ) YaaeiGaNaae YaTaictaSYa YauTaae YaaeGaMaaTMaNa"== =))
yath dpo nivta-stho negate sopam smt, yogino yata-cittasya yujato yogam tmana
YaQaa iNavaTaSQa" dqPa" As a lamp (dpa) in a windless place

Na wTae does not flicker
AaTMaNa" YaaeGaMa( YauTa" practicing meditation on the self
YaTaictaSYa YaaeiGaNa" for a yog of controlled mind
Saa oPaMaa SMa*Taa that comparison (upam) is given.
745 BG 6.20-23
Ya}aaeParMaTae icta& iNa& YaaeGaSaevYaa ) Ya}a cEvaTMaNaaTMaaNa& PaXYaaaTMaiNa TauZYaiTa== =))

yatroparamate citta niruddha yoga-sevay, yatra caivtmantmna payann tmani tuyati
Sau%MaaTYaiNTak&= YatauiGa]aMaTaqiNd]YaMa( ) veita Ya}a Na cEvaYa& iSQaTaliTa TatvTa"== =))

sukham tyantika yat tad buddhi-grhyam atndriyam, vetti yatra na caivya sthita calati tattvata
Ya& lBa caPar& la>a& MaNYaTae NaaiDak&= TaTa" ) YaiSMaiNSQaTaae Na du"%eNa Gau<aaiPa ivcaLYaTae= = ))
ya labdhv cpara lbha manyate ndhika tata, yasmin sthito na dukhena gurupi viclyate
Ta& ivau"%Sa&YaaeGaivYaaeGa& YaaeGaSa&ijTaMa(= = ))

ta vidyd dukha-sayoga- viyoga yoga-sajitam
Ya}a In which [state] (i.e., the state of concentration)

YaaeGaSaevYaa iNaMa( ictaMa( the mind, controlled by yoga practice
oParMaTae calmes down [that is yoga],
* wiTa YaaeGaSYa SvPal+a<aMa( o==Ma( Thus the primary characteristic of yoga is
stated. TaQaa c PaaTalMa( SaU}aMa( =YaaeGa" ictav*itaiNaraeDa"= wiTa As Patajalis stra
defines: Yoga is the controll of the minds activities.
Ya}a c Wv and in which [state]

AaTMaNaa AaTMaaNaMa( PaXYaNa( [while] seeing the self by the [pure] mind
AaTMaiNa TauZYaiTa one is satisfied in the self,
* f==leNa TaMa( Wv l+aYaiTa [Thus] that same thing (i.e., concentration) is defined by its
result.
Ya}a and in which [state]

Yad( Tad( AaTYaiNTak==Ma( ATaqiNd]YaMa( that infinite and transcendental
buiGa]aMa( Sau%Ma( happiness, experienced by intelligence
veita one knows,
311
iSQaTa" c and being situated [in which state]

AYaMa( TatvTa" Na Wv cliTa he [therefore] never diverts from the truth (the self),
* TatvTa" From the truth means AaTMaSvPaaTa( from the reality of the self.
YaMa( c lBa and [after] gaining which [state]
TaTa" AiDak==Ma( greater than that
AParMa( la>aMa( Na MaNYaTae another gain he does not know,
YaiSMaNa( iSQaTa" and situated in which [state]
Gau<aa du"%eNa AiPa even by great misery
Na ivcaLYaTae he is not perturbed,
TaMa( du"%Sa&YaaeGaivYaaeGaMa( that [state of] freedom from misery
YaaeGaSa&ijTaMa( ivaTa( one should know as yoga.
*=ParMaaTMaNaa +ae}ajSYa YaaeJaNaMa( =YaaeGa"= The union of the embodied soul with the
Supersoul (Paramtm) is called yoga. k==MaRi<a Tau YaaeGaXaBd" But the application of the
word yoga in the sense of action (as in karma-yoga) Tad(oPaaYaTvaTa( AaEPacairk==" Wv
is only figurative, it (karma) being a means to yoga.
746 BG 6.24
Sa iNaYaeNa Yaae= VYaae YaaeGaae-= _iNaivR<<aceTaSaa ) SaLPaPa[>avaNk==aMaa&STYaa SavaRNaXaezTa"== =)

sa nicayena yoktavyo yogo nirvia-cetas, sakalpa-prabhavn kms tyaktv sarvn a-eata
MaNaSaEveiNd]YaGa]aMa& iviNaYaMYa SaMaNTaTa"== =))

manasaivendriya-grma viniyamya samantata
iNaYaeNa AiNaivR<<aceTaSaa With determination and an undepressed mind

* iNaYaeNa XaaAacaYaRoRPadeXaJaiNaTaeNa With determination / conviction, resulting
from the teachings of the scriptures and the preceptor.
SavaRNa( SaLPaPa[>avaNa( k==aMaaNa( all desires born of fancy

* YaaeGaPa[iTakU= laNa( SavaRNa( k==aMaaNa( All
desires which are obstructions for the
attainment of yoga.
AXaezTa" TYaa [after] completely giving up

* AXaezTa" Completely means SavaSaNaaNa( together with the latent impressions in the
mind.
MaNaSaa Wv and with the mind

wiNd]YaGa]aMaMa( SaMaNTaTa" iviNaYaMYa [after] completely controlling all the senses
* SavRTa" Pa[SarNTaMa( wiNd]YaSaMaUhMa( The group of senses wandering in all directions.
Sa" YaaeGa" Yaae= VYa" that yoga is to be practiced.
747 BG 6.25
XaNaE" XaNaEParMaeuya Da*iTaGa*hqTaYaa ) AaTMaSa&SQa& MaNa" k*= Tva Na ik==idiPa icNTaYaeTa(= = ))

anai anair uparamed buddhy dhti-ghtay, tma-sastha mana ktv na kicid api cintayet
Da*iTaGa*hqTaYaa buya With the intelligence controlled by concentration (dhti)

MaNa" AaTMaSa&SQaMa( k*= Tva [after] fixing the mind (manas) in the self
XaNaE" XaNaE" oParMaeTa( one should gradually calm down
312
* [Gradually means:]
A>YaaSa==Mae<a NaTau SahSaa by gradual practice, not all of a
sudden.
Na ik==id( AiPa icNTaYaeTa(
[i.e.] one should not think of anything.

748 BG 6.26
YaTaae YaTaae iNaliTa MaNalMaiSQarMa( ) TaTaSTaTaae iNaYaMYaETadaTMaNYaev vXa& NaYaeTa(= = ))

yato yato nicalati mana cacalam a-sthiram, tatas tato niyamyaitad tmany eva vaa nayet
YaTa" YaTa" After whatever

clMa( AiSQarMa( MaNa" iNaliTa the flickering and unsteady mind (manas) wanders,
TaTa" TaTa" WTad( iNaYaMYa [after] restraining it from that [by such pratyhra]
AaTMaiNa Wv vXaMa( NaYaeTa( one should bring it under the control of the self alone.
749 BG 6.27
Pa[XaaNTaMaNaSa& eNa& YaaeiGaNa& Sau%MautaMaMa( ) oPaEiTa XaaNTarJaSa& b]>aUTaMak==LMazMa(= = ))

pranta-manasa hy ena yogina sukham uttamam, upaiti nta-rajasa brahma-bhtam a-kalmaam
XaaNTarJaSaMa( Pa[XaaNTaMaNaSaMa( [Thus] of calmed passions (rajas) and pacified mind

Ak==LMazMa( b]>aUTaMa( sinless and self-realized
WNaMa( YaaeiGaNaMa( ih to this yog alone
otaMaMa( Sau%Ma( oPaEiTa comes supreme happiness [of samdhi].
In this verse, uttamam sukham is the kart, and yoginam is the karma.
750 BG 6.28
Yauaev& SadaTMaaNa& YaaeGaq ivGaTak==LMaz" ) Sau%eNa b]Sa&SPaXaRMaTYaNTa& Sau%MaXNauTae= = ))

yujann eva sadtmna yog vigata-kalmaa, sukhena brahma-sasparam atyanta sukham anute
WvMa( AaTMaaNaMa( Sada YauNa( [While] thus always engaging himself

b]Sa&SPaXaRMa( ATYaNTaMa( Sau%Ma( the unlimited happiness of the experience of the Supreme
ivGaTak==LMaz" YaaeGaq Sau%eNa AXNauTae the sinless yog easily obtains.
* JaqvNa(Mau= " >aviTa He attains liberation even while living.
* b]Saa+aaTk==arMa( Wv dXaRYaiTa Now He describes realization of brahma:
751 BG 6.29
SavR>aUTaSQaMaaTMaaNa& SavR>aUTaaiNa caTMaiNa ) wR+aTae YaaeGaYau= aTMaa SavR}a SaMadXaRNa"== =))

sarva-bhtastham tmna sarva-bhtni ctmani, kate yoga-yukttm sarvatra sama-darana
SavR}a SaMadXaRNa"
*
One who has equal vision everywhere
SavR}a SaMaMa( b] Wv PaXYaiTa He who sees the same brahma everywhere.
YaaeGaYau= AaTMaa who is self-realized by yoga,

AaTMaaNaMa( SavR>aUTaSQaMa( wR+aTae he sees the Supersoul situated in all beings
SavR>aUTaaiNa c AaTMaiNa and all beings in the Supersoul.
We follow Baladeva who explains tmnam as paramtmnam. And the next verse
indeed confirms it: ya m sarvatra payati...
752 BG 6.30
Yaae Maa& PaXYaiTa SavR}a Sav| c MaiYa PaXYaiTa ) TaSYaah& Na Pa[<aXYaaiMa Sa c Mae Na Pa[<aXYaiTa== =))
yo m payati sarvatra sarva ca mayi payati, tasyha na praaymi sa ca me na praayati
Ya" MaaMa( SavR}a PaXYaiTa
One who sees Me (the Lord) everywhere
313
MaaMa( ParMaerMa( SavR}a (=>aUTaMaa}ae=) Ya" PaXYaiTa He who sees Me, the Supreme Lord,
everywhere, in every being.
SavRMa( c MaiYa PaXYaiTa and sees everything in Me,

TaSYa AhMa( Na Pa[<aXYaaiMa for him I do not disappear
Sa" c Mae (=MaMa=) Na Pa[<aXYaiTa and he also does not disappear for Me.
* Pa[TYa+a" >aUTva Manifesting Myself before him k*= Paad*ya TaMa( ivlaeKYa and
looking at him graciously ANauGa*aiMa I favour him. wiTa AQaR" This is the idea.
* WvMa(>aUTa" iviDaik==r" SYaaTa( Such a person will not be subject to any [scriptural]
injunction:
753 BG 6.31
SavR>aUTaiSQaTa& Yaae Maa& >aJaTYaek= TvMaaiSQaTa" ) SavRQaa vTaRMaaNaae-= _iPa Sa YaaeGaq MaiYa vTaRTae= = ))
sarva-bhta-sthita yo m bhajaty ekatvam sthita, sarvath vartamno pi sa yog mayi vartate
Wk==TvMa( AaiSQaTa" Resorting to [the vision of] unity

Ya" SavR>aUTaiSQaTaMa( MaaMa( >aJaiTa one who worships Me as being situated in all beings,
SavRQaa vTaRMaaNa" AiPa although living in all circumstances
* k==MaRTYaaGaeNa AiPa Even by giving up all work.
Sa" YaaeGaq MaiYa vTaRTae that yog lives in Me.
* MauCYaTae He is liberated NaTau >a]XYaiTa and does not degrade. wiTa AQaR" This is the
idea.
754 BG 6.32
AaTMaaEPaMYaeNa SavR}a SaMa& PaXYaiTa Yaae-= _JauRNa ) Sau%& va Yaid va du"%& Sa YaaeGaq ParMaae MaTa"== =))
tmaupamyena sarvatra sama payati yo rjuna, sukha v yadi v dukha sa yog paramo mata
AJauRNa O Arjuna!
AaTMaAaEPaMYaeNa By comparison with himself
Yaid Sau%Ma( va du"%Ma( va whether happiness or distress
Ya" SavR}a SaMaMa( PaXYaiTa one who sees equally everywhere,
* =YaQaa MaMa Sau%Ma( iPa[YaMa( As pleasure is pleasing to me du"%Ma( c AiPa[YaMa( and
pain is displeasing TaQaa ANYaezaMa( AiPa= so are they to others also. wiTa SavR}a
SaMaMa( PaXYaNa( thus seeing equally everywhere Sau%Ma( Wv SaveRzaMa( Ya" vaHîTa he
wishes only pleasure to all creatures NaTau k==SYa AiPa du"%Ma( and not pain to any one.
Sa" YaaeGaq ParMa" MaTa" that yog is [by Me] considered best [among the above yogs].
* MaMa Ai>aMaTa" In my opinion.
755 BG 6.33
AJauRNa ovac
Yaae-= _Ya&= =YaaeGaSTvYaa== Pa[ae= "= =SaaMYaeNa== MaDauSaUdNa== )= =WTaSYaah&= =Na== PaXYaaiMa== clTvaiTSQaiTa&= =iSQaraMa(= = ))
yo ya yogas tvay prokta smyena madhusdana, etasyha na paymi cacalatvt sthiti sthirm
AJauRNa" ovac MaDauSaUdNa Arjuna said: O Lord (Madhusdana)!

Ya" AYaMa( YaaeGa" This yoga which
SaaMYaeNa TvYaa Pa[ae= " was described by You as equanimity,
314
clTvaTa( because of unsteadiness [of the mind]

WTaSYa iSQaraMa( iSQaiTaMa( the stable position of this [yoga]
AhMa( Na PaXYaaiMa I do not see.
756 BG 6.34
cl& ih MaNa" k*= Z<a Pa[MaaiQa blv*!Ma( ) TaSYaah& iNaGa]h& MaNYae vaYaaeirv SauduZk==rMa(= = ))
cacala hi mana ka pramthi balavad dham, tasyha nigraha manye vyor iva sudukaram
k*= Z<a O Lord (Ka)!

MaNa" ih Because the mind
clMa( Pa[MaaiQa blvTa( d*!Ma( is restless, turbulent, strong and obstinate,
* dehwiNd]Ya+aae>ak==Ma( [Turbulent means] agitating body and senses. blvTa( ivcare<a
AiPa JaeTauMa( AXaKYaMa( Strong means hard to control even by discrimination.
TaSYa iNaGa]hMa( AhMa( SauduZk==rMa( MaNYae its control I think to be very difficult
vaYaae" wv like [the control] of the wind.
757 BG 6.35
[q>aGavaNauvac
ASa&XaYa& Mahabahae MaNaae duiNaRGa]h& clMa( ) A>YaaSaeNa Tau k==aENTaeYa vEraGYae<a c Ga*Tae= = ))
a-saaya mah-bho mano durnigraha calam, abhysena tu kaunteya vairgyea ca ghyate
]q>=aGavaNa( ovac The Lord said:

Mahabahae k==aENTaeYa O hero Arjuna!
ASa&XaYaMa( Undoubtedly
clMa( MaNa" duiNaRGa]hMa( the restless mind is difficult to control,
A>YaaSaeNa Tau vEraGYae<a c but by practice (abhysa) and detachment (vairgya)
Ga*Tae it is controlled.
758 BG 6.36
ASa&YaTaaTMaNaa YaaeGaae duZPa[aPa wiTa Mae MaiTa" ) vXYaaTMaNaa Tau YaTaTaa XaKYaae-= _vauMauPaaYaTa"== =))
a-sayattman yogo duprpa iti me mati, vaytman tu yatat akyo vptum upyata
ASa&YaTaAaTMaNaa By one whose mind is not controlled

YaaeGa" duZPa[aPa" yoga is difficult to attain
wiTa Mae (=MaMa=) MaiTa" this is My opinion.
vXYaAaTMaNaa Tau But by one whose mind is controlled
oPaaYaTa" YaTaTaa and who is endeavoring by [suitable] means
AvauMa( XaKYa" it (yoga) is possible to attain.
759 BG 6.37
AJauRNa ovac
AYaiTa" [YaaePaeTaae YaaeGaailTaMaaNaSa" ) APa[aPYa YaaeGaSa&iSai& k==a& GaiTa& k*= Z<a GaCîTa== =))
a-yati raddhayopeto yogc calita-mnasa, a-prpya yoga-sasiddhi k gati ka gacchati
AJauRNa" ovac k*= Z<a Arjuna said: O Lord (Ka)!

[Yaa oPaeTa" [Although] endowed with faith
* NaTau iMaQYaaAacarTaYaa And not hypocritically.
315
YaaeGaaTa( cilTaMaaNaSa" AYaiTa" the a-yati whose mind deviates from yoga
* AYaiTa" Na SaMYak(= YaTaTae An ayati does not endeavor completely iXaiQalA>YaaSa"
wiTa AQaR" i.e., he is slack in practice. TaQaa YaaeGaaTa( cilTaMa( MaaNaSaMa( Thus his mind
deviates from yoga ivzYaPa[v<aMa( ictaMa( i.e., his mind is inclined towards sense
objects.
YaaeGaSa&iSaiMa( APa[aPYa [after] not attaining the success of yoga [i.e., jna]
k==aMa( GaiTaMa( GaCîTa what destination does he attain?
760 BG 6.38
k==iaae>aYaiv>a]iXâa>a]iMav NaXYaiTa ) APa[iTaae Mahabahae ivMaU!ae b]<a" PaiQa== =))

kaccin nobhaya-vibhraa chinnbhram iva nayati, a-pratiho mah-bho vimho brahmaa pathi
Mahabahae O Lord!
APa[iTa" o>aYaiv>a]" Without support and fallen from both
* k==MaR<aaMa( wRre AiPaRTaTvaTa( Because of dedicating all work to the Lord [and not to
the devas] ... Na TaavTa( k==MaRf==lMa( SvGaaRidk==Ma( Pa[aPNaaeiTa he does not achieve its
result, heaven etc. YaaeGaAiNaZPatae" c And because of not having attained yoga Na
Maae+aMa( Pa[aPNaaeiTa he does not attain liberation.
b]<a" PaiQa ivMaU!" [and thus] bewildered on the spiritual path
k==id( Na NaXYaiTa does he not perish
iâA>a]Ma( wv like a riven cloud?
* YaQaa iâMa( A>a]Ma( As a detached cloud PaUvRSMaaTa( A>a]aTa( iviMa( being
disconnected from the previous cloud A>a]ANTarMa( c APa[aMa( SaNa( and not
attaining another cloud MaDYae Wv ivlqYaTae is dissolved in the interval.
761 BG 6.39
WTaNMae Sa&XaYa& k*= Z<a êtauMahRSYaXaezTa" ) TvdNYa" Sa&XaYaSYaaSYa êtaa Na uPaPaTae= = ))

etan me saaya ka chettum arhasy aeata, tvad anya saayasysya chett na hy upapadyate

WTad( Mae (=MaMa=) Sa&XaYaMa(
This my doubt (saaya)

The use of etad (neut.) with saayam (masc.), instead of enam (masc.), is raprayoga.
AXaezTa" êtauMa( AhRiSa You should completely dispel.

Tvd(ANYa" ASYa Sa&XaYaSYa êtaa Another dispeller of this doubt than You
Na ih oPaPaTae does not exist.
762 BG 6.40
[q>aGavaNauvac
PaaQaR NaEveh NaaMau}a ivNaaXaSTaSYa ivTae ) Na ih k==LYaa<ak*= Tk==iuGaRiTa& TaaTa GaCîTa== =))
prtha naiveha nmutra vinas tasya vidyate, na hi kalya-kt kacid durgati tta gacchati
[q>aGavaNa( ovac PaaQaR TaaTa The Lord said: My dear Arjuna!

Na Wv wh Na AMau}a Neither in this life nor in the next
TaSYa ivNaaXa" ivTae is there destruction for him.
316
o>aYa>a]&XaaTa( PaaiTaTYaMa( the status

of being fallen from both (heaven and liberation) AMau}a Parlaeke= NaaXa" destruction
hereafter, in the other world, means Nark==Pa[ai" going to hell.
k==id( k==LYaa<ak*= Ta( [Because] someone who does good
* AYaMa( c Xau>ak==arq And he is [certainly] a doer of good [Yaa YaaeGae Pa[v*taTvaTa(
*
wh laeke= NaaXa"
Destruction in this world means
since he has taken to yoga with faith.
duGaRiTaMa( Na ih GaCîTa
never attains misfortune.

763 BG 6.41
Pa[aPYa Pau<Yak*= Taa& laek= aNauizTva XaaTaq" SaMaa" ) XaucqNaa& [qMaTaa& Gaehe YaaeGa>a]ae-= _i>aJaaYaTae= = ))
prpya puya-kt lokn uitv vat sam, ucn rmat gehe yoga-bhrao bhijyate
Pau<Yak*= TaaMa( laek= aNa( Pa[aPYa [After] attaining the planets of those who did piety (puya)
* AMaeDaaidYaaiJaNaaMa( laek= aNa( The planets of those who are worshiping
by
Avamedha etc.
XaaTaq" SaMaa" oizTva [and after] dwelling [there] many years

* vaSaSau%Ma( ANau>aUYa [And] experiencing the pleasure of living there.
YaaeGa>a]" one who has fallen from yoga
XaucqNaaMa( [qMaTaaMa( Gaehe in the family of the pious and wealthy
Ai>aJaaYaTae is born.
* ALPak==alA>YaSTaYaaeGa>a]&Xae GaiTa" The goal [attained] when falling from yoga
after having practiced a short time wYaMa( o==a this has been stated. icrA>YaSTa
YaaeGa>a]&Xae Tau But when falling from yoga after having practiced a long time Pa+a
ANTarMa( this is another case:
764 BG 6.42
AQava YaaeiGaNaaMaev ku= le >aviTa DaqMaTaaMa( ) WTai dulR>aTar& laeke= JaNMa Yadqd*XaMa(= = ))
athav yoginm eva kule bhavati dhmatm, etad dhi durlabhatara loke janma yad dam
AQava Or else [if he was more advanced in yoga]

DaqMaTaaMa( YaaeiGaNaaMa( Wv ku= le certainly in the family of wise yogs
>aviTa he is born.
wRd*XaMa( Yad( JaNMa Such a birth
WTad( ih laeke= dulR>aTarMa( this is more rare in this world.
* Maae+aheTauTvaTa( As it leads to liberation.
765 BG 6.43
Ta}a Ta& buiSa&YaaeGa& l>aTae PaaEvRdeihk==Ma( ) YaTaTae c TaTaae >aUYa" Sa&iSaaE ku= NaNdNa== =))
tatra ta buddhi-sayoga labhate paurva-dehikam, yatate ca tato bhya sasiddhau kuru-nandana
ku= NaNdNa O Arjuna!

TaMa( PaaEvRdeihk==Ma( buiSa&YaaeGaMa( Contact with that previous lifes knowledge
* b]ivzYaYaa buya With knowledge about the soul (brahma).
Ta}a l>aTae he gets there.
* Ta}a i"Pa]k= are AiPa JaNMaiNa There means in both kinds of births (6.41-42).
317
TaTa" c >aUYa" And then again

Sa&iSaaE YaTaTae he endeavors for perfection (liberation).
* Ta}a heTau" The reason is given:
766 BG 6.44
PaUvaR>YaaSaeNa TaeNaEv iYaTae vXaae-= _iPa Sa" ) iJajaSauriPa YaaeGaSYa XaBdb]aiTavTaRTae= = ))

prvbhysena tenaiva hriyate hy a-vao pi sa, jijsur api yogasya abda-brahmtivartate
TaeNa Wv PaUvRA>YaaSaeNa [Because] by that previous practice [of yoga]

AvXa" AiPa Sa" iYaTae ih even unwillingly he is carried.
* ku= Taid( ANTaraYaaTa( AiNaC^Na( AiPa Even if unwilling because of some obstacle.
ivzYae>Ya" ParavTYaR Being turned away from sense-objects b]iNa" i==YaTae he is
made to be firmly established in the soul (brahma).
YaaeGaSYa iJajaSau" AiPa Even though he is a mere inquirer into yoga

* YaaeGa>a]" AiPa Although he has fallen from yoga.
XaBdb] AiTavTaRTae he surpasses the Vedas.
* vedo==k==MaRf==laiNa AiTa==aMaiTa He surpasses the results of rituals (karman)
prescribed by the Vedas. Tae>Ya" AiDak==Ma( f==lMa( Pa[aPYa i.e., achieving a result greater
than those MauCYaTae he is liberated.
767 BG 6.45
Pa[YaTNaaTaMaaNaSTau YaaeGaq Sa&Xauik==iLbz" ) ANaek= JaNMaSa&iSaSTaTaae YaaiTa Para& GaiTaMa(= = ))

prayatnd yatamnas tu yog sauddha-kilbia, aneka-janma-sasiddhas tato yti par gatim
Pa[YaTNaaTa( YaTaMaaNa" YaaeGaq Tau The yog who is endeavoring with effort
Sa&Xauik==iLbz" being completely purified of sin (kilbia)
ANaek= JaNMaSa&iSa" and perfected after many births
TaTa" ParaMa( GaiTaMa( YaaiTa then he attains the supreme destination.
768 BG 6.46
TaPaiSv>Yaae_iDak==ae YaaeGaq jaiNa>Yaae_iPa MaTaae= _iDak=="= =) k==iMaR>YaaiDak==ae YaaeGaq TaSMaaaeGaq >avaJauRNa== ))

tapasvibhyo dhiko yog jnibhyo pi mato dhika, karmibhya cdhiko yog tasmd yog bhavrjuna
AJauRNa O Arjuna!
YaaeGaq TaPaiSv>Ya" AiDak==" MaTa" [Such] a [aga-] yog is regarded as greater than ascetics
* k*= C^\caNd]aYa<aAaidTaPaaeiNae>Ya" Than those devoted to penance like [the fasts
called] kcchra and cndryaa.
jaiNa>Ya" AiPa AiDak==" and greater even than jns.

* XaajaNavy" Than those who know scriptures.
YaaeGaq k==iMaR>Ya" c AiDak==" The yog is greater also (of course) than the karms
wPaUTaaRidk==MaRk==air>Ya" Than those who perform rites like ia and prta.
TaSMaaTa( YaaeGaq >av therefore be a [aga-] yog!
*
The indicated order is karm tapasv jn yog.
318
YaaeiGaNaaMa( AiPa And even among yogs YaMaiNaYaMaaidPara<aaMa( MaDYae i.e., among
those devoted to yama, niyama, etc. (aga-yoga) Mad(>a==" [e" My devotee is
superior. wiTa Aah This is being stated:
*
769 BG 6.47
YaaeiGaNaaMaiPa SaveRza& MaTaeNaaNTaraTMaNaa ) [avaN>aJaTae Yaae Maa& Sa Mae Yau= TaMaae MaTa"== =))
yoginm api sarve mad-gatenntar-tman, raddhvn bhajate yo m sa me yuktatamo mata
SaveRzaMa( YaaeiGaNaaMa( AiPa And of all yogs

Mad(GaTaeNa ANTa"AaTMaNaa with his heart attached to Me
Ya" MaaMa( [avaNa( >aJaTae one who worships Me (the Lord) with faith,
Sa" Yau= TaMa" Mae (=MaMa=) MaTa" he is considered the best yog by Me.
* ATa" Ma==" >av Therefore be My devotee. wiTa >aav" That is the purport.
Sanskrit Kdanta 5
(1)
(2)
(3)
(4)
kta
krya
payan
tyaktv
(5) veditum
The suffix .tum[u] makes the infinitive:
vid[a] 2P...
jaNae to know; + .tum[u] >>> veidTauMa( to know

chid[ir]...EDaqk==r<ae to divide into two; + .tum[u] >>> êtauMa( to cut
bhuj[a]...PaalNaA>YavharYaae" to govern; enjoy; + .tum[u] >>> >aaeu= Ma( to enjoy
p[]...VYaaPTaaE to reach, obtain; + .tum[u] >>> AauMa( to obtain
arc[a]...PaUJaaYaaMa( to worship, honor; + .tum[u] >>> AicRTauMa( to worship
anu.uc[a] to lament; + .tum[u] >>> ANauXaaeicTauMa( to lament
ava.p[] to obtain; + .tum[u] >>> AvauMa( to obtain
ava.sth to stay; + .tum[u] >>> AvSQaaTauMa( to stay
d[ir]...Pa[e+a<ae to see; + .tum[u] >>> d]uMa( to see
j 9P...AvbaeDaNae to know; + .tum[u] >>> jaTauMa( to know
[u]k[]...k==r<ae to do; + .tum[u] >>> k==TauRMa( to do
pra.vi[a] to enter; + .tum[u] >>> Pa[veuMa( to enter
sam..[u]dh[] to hold, concentrate; + .tum[u] >>> SaMaaDaaTauMa( to concentrate
tyaj[a]...haNaaE to abandon; + .tum[u] >>> TYau= Ma( to abandon
vac[a]...Pair>aaz<ae to speak; + .tum[u] >>> vu= Ma( to speak
uc[a]...Xaaeke= to grieve, lament; + .tum[u] >>> XaaeicTauMa( to lament
319
320
Hinduism Gt 7
Jna-vijna-yoga The Yoga of Knowledge (jna) and Realization (vijna)
*
k==Id*Xa" TvMa( YaSYa >ai==" k==TaRVYaa Of what nature are You whose worship is to be
done?
Tat tvam asi You (tvam) are that (tad). By yoga, as described in chapter six, one gets
knowledge of you only, and not of that, which is therefore only partial.
770 BG 7.1
[q>aGavaNauvac
MaYYaaSa==MaNaa" PaaQaR YaaeGa& YauNMada[Ya" ) ASa&XaYa& SaMaGa]& Maa& YaQaa jaSYaiSa TaC^*<au= = ))
mayy sakta-man prtha yoga yujan mad-raya, a-saaya samagra m yath jsyasi tac
chu

MaiYa AaSa==MaNaa" Being absorbed in Me
Mad(Aa[Ya" YaaeGaMa( YauNa( [while] performing yoga under My [exclusive] shelter
YaQaa SaMaGa]Ma( ASa&XaYaMa( how completely and without doubt
MaaMa( jaSYaiSa you will know Me,
Tad( Xa*<au= = hear that!
771 BG 7.2
jaNa& Tae-= _h& SaivjaNaiMad& v+YaaMYaXaezTa" ) YaJjaTva Naeh >aUYaae-= _NYaJjaTaVYaMaviXaZYaTae= = ))

jna te ha sa-vijnam ida vakymy a-eata, yaj jtv neha bhyo nyaj jtavyam avaiyate
SaivjaNaMa( wdMa( jaNaMa( This knowledge (jna) with its realization (vijna) [i.e., meditation]
AhMa( Tae (=Tau>YaMa(=) AXaezTa" v+YaaiMa I will speak to you in full,
Yad( jaTva [after] knowing which
wh >aUYa" Na ANYaTa( jaTaVYaMa( AviXaZYaTae there remains nothing else to be known here.
* Mad(>ai==Ma( ivNaa Tau But without devotion to Me Mad(jaNaMa( dulR>aMa( knowledge
about Me is impossible:
772 BG 7.3
MaNauZYaa<aa& Sahezu k==iTaiTa iSaYae ) YaTaTaaMaiPa iSaaNaa& k==iNMaa& veita TatvTa"== =))
manuy sahasreu kacid yatati siddhaye, yatatm api siddhn kacin m vetti tattvata
Sahezu MaNauZYaa<aaMa( Among thousands of men (manuya)

k==id( iSaYae YaTaiTa someone endeavors for perfection (liberation).
* ASax(= :YaaTaaNaaMa( JaqvaNaaMa( MaDYae MaNauZYaVYaiTair==aNaaMa( Among the innumerable
creatures, ecepting men [eYaiSa Pa[v*ita" Wv Na AiSTa there is no inclination at all for
the ultimate best (liberation).
YaTaTaaMa( iSaaNaaMa( AiPa
And among [those] endeavoring, and even among the perfected (who are
liberated)
* [Liberation means:]
Pa[k*= Pau<YavXaaTa( Through great merit (acquired in a previous
AaTMaaNaMa( veita one knows the soul.

k==id( MaaMa( TatvTa" veita [only] someone knows Me in truth.
life)
321
k==id( Wv Only a rare one MaaMa( ParMaaTMaaNaMa( Mad(Pa[SaadeNa TatvTa" veita knows
Me truly, the Supersoul, by My mercy. Tad( WvMa( AiTadulR>aMa( AiPa Mad(jaNaMa(
Therefore, though this knowledge about Myself is thus very rare Tau>YaMa( AhMa(
v+YaaiMa [yet] I shall tell it to you. wiTa AQaR" This is the idea.
* WvMa( ]aeTaarMa( Ai>aMau:aqk*= TYaa After thus making the listener attentive wdaNaqMa(
Pa]k*= iTaara Sa*yaidk==Ta*RTveNa wRrTatvMa( ... iNaPaiYaZYaNa( now, describing the
nature of the Lord as doer of creation through His energy (prakti) ParAPar>aedeNa
Pa[k*= iTaYaMa( Aah the twofold prakti, differentiated as higher and lower, is
*
mentioned:
773 BG 7.4
>aUiMaraPaae-= _Nalae vaYau" %& MaNaae buirev c ) Ahar wTaqYa& Mae i>aaa Pa[k*= iTarDaa== =))
bhmir po nalo vyu kha mano buddhir eva ca, ahakra itya me bhinn praktir aadh
>aUiMa" AaPa" ANal" vaYau" Earth, water, fire, air

%Ma( MaNa" bui" Ahar" Wv c ether, mind, intelligence and also false ego
wiTa wYaMa( this is
Mae (=MaMa=) ADaa i>aaa Pa[k*= iTa" My separated eightfold prakti.
774 BG 7.5
APareYaiMaTaSTvNYaa& Pa[k*= iTa& ivi Mae ParaMa( ) Jaqv>aUTaa& Mahabahae YaYaed& DaaYaRTae JaGaTa(= = ))
apareyam itas tv any prakti viddhi me parm, jva-bht mah-bho yayeda dhryate jagat
Mahabahae O Arjuna!
wYaMa( APara This is [My] inferior [prakti].
wTa" Tau ANYaaMa( But besides this, another one
YaYaa wdMa( JaGaTa( DaaYaRTae by which this world (jagat) is sustained [by work]
Mae (=MaMa=) ParaMa( Jaqv>aUTaaMa( Pa[k*= iTaMa( My superior prakti comprising the [conscious] jvas
ivi you should know!
* ANaYaae" Pa[k*= iTaTvMa( dXaRYaNa( By showing the energetic nature of these two SvSYa
Tad(ara Sa*yaidk==ar<aTvMa( Aah His being the cause of creation, etc., through
these [energies] is stated:
775 BG 7.6
WTaaeNaqiNa >aUTaaiNa SavaR<aqTYauPaDaarYa ) Ah& k*= TSYa JaGaTa" Pa[>av" Pa[lYaSTaQaa== =))
etad-yonni bhtni sarvty upadhraya, aha ktsnasya jagata prabhava pralayas tath
SavaRi<a >aUTaaiNa WTad(YaaeNaqiNa All beings have these [two praktis] as their source (yoni)
* Ta}a Of these Ja@a Pa[k*= iTa" the inert (jaa) prakti dehPae<a Pair<aMaTae evolves in
the form of the bodies. ceTaNaa Tau But the sentient [prakti] Mad(A&Xa>aUTaa being part
of Me >aae*= TveNa dehezu Pa[ivXYa entering into all bodies as experiencer Svk==MaR<aa
TaaiNa DaarYaiTa it sustains them through its works.
wiTa oPaDaarYa thus you must understand!
k*= TSYa JaGaTa" [Thus] of the whole world (jagat)
AhMa( Pa[>av" TaQaa Pa[lYa" I am the creation and dissolution.
322
Tae c MadqYae Pa[k*= Taq Mata" SaM>aUTae These two praktis of Mine being born from Me
ParMak==ar<aMa( AhMa( [therefore] I am the ultimate cause [of creation, etc.]. wiTa AQaR"
This is the idea.

776 BG 7.7
Mata" ParTar& NaaNYaiTk==idiSTa DaNaYa ) MaiYa SavRiMad& Pa[aeTa& SaU}ae Mai<aGa<aa wv== =))
matta paratara nnyat kicid asti dhanajaya, mayi sarvam ida prota stre mai-ga iva
DaNaYa [Therefore] O Arjuna!

Mata" ParTarMa( Superior to Me
* JaGaTa" Sa*iSa&harYaae" SvTaN}aMa( k==ar<aMa(
An independent cause of the worlds
creation and annihilation.
ANYaTa( ik==id( Na AiSTa there is nothing else.

* iSQaiTaheTau" AiPa AhMa( Wv And I am also the cause of its sustenance. wiTa Aah
This is stated:
SavRMa( wdMa( MaiYa Pa[aeTaMa( All this [world] is strung on Me

* Aai[TaMa( wiTa AQaR" It rests [on Me].
SaU}ae Mai<aGa<aa" wv like pearls on a thread.
* JaGaTa" iSQaiTaheTauTvMa( Pa[PaYaiTa How He is the cause of sustenance is described [in
five verses]:
777 BG 7.8
rSaae-= _hMaPSau k==aENTaeYa Pa[>aaiSMa XaiXaSaUYaRYaae" ) Pa[<av" SavRvedezu XaBd" %e PaaEz& Na*zu= = ))
raso ham apsu kaunteya prabhsmi ai-sryayo, praava sarva-vedeu abda khe paurua nu
APSau AhMa( rSa" In [the element] water I am the taste (rasa)
* Tad(Aa[YaTveNa APSau iSQaTa" AhMa( I exist in water as its substratum.
XaiXaSaUYaRYaae" Pa[>aa AiSMa in moon (ain) and sun (srya) I am the light
SavRvedezu Pa[<av" in all Vedas [their root] the om (praava)
%e XaBd" in [the element] ether the sound (abda)
Na*zu PaaEzMa( and in men (n) enterprise (ability).
778 BG 7.9
Pau<Yaae GaNDa" Pa*iQaVYaa& c TaeJaaiSMa iv>aavSaaE ) JaqvNa& SavR>aUTaezu TaPaaiSMa TaPaiSvzu= = ))

puyo gandha pthivy ca teja csmi vibhvasau, jvana sarva-bhteu tapa csmi tapasviu
Pa*iQaVYaaMa( Pau<Ya" GaNDa" c And in [the element] earth [I am] pure (or sweet) fragrance (gandha)
iv>aavSaaE TaeJa" c AiSMa and in fire I am brightness (tejas)
SavR>aUTaezu JaqvNaMa( in all beings vitality (jvana life)
TaPaiSvzu TaPa" c AiSMa and in the ascetics I am penance (tapas).
* NSahNaPaMa( TaPa" Austerity means here the capacity to tolerate extremes (like
heat and cold).
779 BG 7.10
bqJa& Maa& SavR>aUTaaNaa& ivi PaaQaR SaNaaTaNaMa( ) buibuRiMaTaaMaiSMa TaeJaSTaeJaiSvNaaMahMa(= = ))
323
bja m sarva-bhtn viddhi prtha santanam, buddhir buddhimatm asmi tejas tejasvinm aham
PaaQaR O Arjuna!
SavR>aUTaaNaaMa( SaNaaTaNaMa( bqJaMa( As the eternal seed (bja) of all beings
* bqJaMa( Seed means here SaJaaTaqYak==aYaRoTPaadNaSaaMaQYaRMa( the ability (smarthya)
to produce effects (krya) of the same species. SaNaaTaNaMa( Eternal means here iNaTYaMa(
otaraetarSavRk==aYaeRzu ANauSYaUTaMa( [this ability] continues eternally in all successive
effects.
MaaMa( ivi know Me!

buiMaTaaMa( bui" AiSMa Of the intelligent I am intelligence
TaeJaiSvNaaMa( AhMa( TaeJa" of the powerful I am prowess.
780 BG 7.11
bl& blvTaa& cah& k==aMaraGaivviJaRTaMa( ) DaMaaRivae >aUTaezu k==aMaae-=_iSMa >arTazR>a== =))

bala balavat cha kma-rga-vivarjitam, dharmviruddho bhteu kmo smi bharatarabha
>arTaz>a O Arjuna!
blvTaaMa( c And of the strong
AhMa( k==aMaraGaivviJaRTaMa( blMa(
I am strength (bala) which is free from desire (kma) and
attachment (rga).
k==aMa" Desire (kma) means APa[ae vSTauiNa Ai>alaz" the wish for something
unobtained; raJaSa" this is in rajo-gua. raGa" PauNa" And attachment (rga) means
Ai>alizTae AQaeR Pa[ae AiPa even when the desired object has been obtained PauNa"
AiDake= AQaeR ictarNaaTMak==" a coloring of the mind for again more of an object
Ta*Z<aaPaYaaRYa" compared to thirst (t); TaaMaSa" this is in tamo-gua (tmasika).
Saaitvk==Ma( SvDaMaRANauaNaSaaMaQYaRMa( AhMa( I am the strength in sattva-gua
(sttvika), the ability to perform ones duty. wiTa AQaR" This is the idea.
*
>aUTaezu In all beings

DaMaRAiv" k==aMa" AiSMa
I am sex life which is not opposed to virtue.

781 BG 7.12
Yae cEv Saaitvk==a >aava raJaSaaSTaaMaSaa Yae ) Mata WveiTa TaaiNvi Na Tvh& Taezu Tae MaiYa== =))
ye caiva sttvik bhv rjass tmas ca ye, matta eveti tn viddhi na tv aha teu te mayi
Yae c Wv Saaitvk==a" >aava" Whichever states (bhva) are in goodness

* Saaitvk==a" >aava" States in sattva-gua XaMadMaadYa" like mind-control and sensecontrol.
Yae raJaSaa" TaaMaSaa" c [but] also which are in passion and ignorance
*=raJaSaa" c hzRdPaaRdYa" States of rajo-gua, like pleasure (hara) and pride (darpa)
TaaMaSaa" c Yae Xaaek= MaaehadYa" and those of tamo-gua, like lamentation (oka) and
delusion (moha).
Mata" Wv
[they are] from Me alone

*
wiTa TaaNa( ivi
MadqYaPa[k*= iTaGau<ak==aYaRTvaTa( As they are products of the guas of My prakti.
thus know them!
324
AhMa( Tau Na Taezu
But I am not in them (i.e., subject to them)

*
JaqvvTa( Tad(ADaqNa" AhMa( Na >avaiMa I am not subject to them like an individual
soul (jva).
Tae MaiYa
[rather] they are in Me.

*
Tae Tau Mad(ADaqNaa" But they are under My control.

782 BG 7.13
i}ai>aGauR<aMaYaE>aaRvErei>a" SavRiMad& JaGaTa( ) MaaeihTa& Naai>aJaaNaaiTa MaaMae>Ya" ParMaVYaYaMa(= = ))

tribhir guamayair bhvair ebhi sarvam ida jagat, mohita nbhijnti mm ebhya param a-vyayam
Wi>a" i}ai>a" Gau<aMaYaE" >aavE" By these three states made of the guas
MaaeihTaMa( being deluded
wdMa( SavRMa( JaGaTa( this whole world (jagat)
W>Ya" ParMa( AVYaYaMa( MaaMa( Me, who am beyond these [states] and [thus] unchangeable
* WTaezaMa( iNaYaNTaarMa( Being their ruler.
Na Ai>aJaaNaaiTa does not know.
* ke= TaihR TvaMa( JaaNaiNTa Then who are those who know You?
783 BG 7.14
dEvq eza Gau<aMaYaq MaMa MaaYaa durTYaYaa ) MaaMaev Yae Pa[PaNTae MaaYaaMaeTaa& TariNTa Tae= = ))
daiv hy e guamay mama my duratyay, mm eva ye prapadyante mym et taranti te
Wza Gau<aMaYaq MaMa dEvq MaaYaa This My divine energy (My), made of the guas
* dEvq AlaEik==k= I Divine means supernatural, ATYauTaa extremely wonderful.
durTYaYaa ih is certainly difficult to overcome.
* Pa[iSaMa( WTad( This is a well-known fact.
Yae MaaMa( Wv Pa[PaNTae [But] those who surrender to Me alone
Tae WTaaMa( MaaYaaMa( TariNTa they cross this My.
* TaTa" MaaMa( JaaNaiNTa And then they know Me.
* ik==Ma( wiTa TaihR SaveR TvaMa( Wv Na >aJaiNTa Then why do not all worship You?
784 BG 7.15
Na Maa& duZk*= iTaNaae MaU!a" Pa[PaNTae NaraDaMaa" ) MaaYaYaaPaTajaNaa AaSaur& >aavMaai[Taa"== =))
na m duktino mh prapadyante nardham, myaypahta-jn sura bhvam rit
MaU!a" NarADaMaa"
(1) Fools, (2) lowest of men
MaU!a" ivvek= XaUNYaa" Fools means they are without discrimination.

MaaYaYaa APaTajaNaa" (3) those whose knowledge is stolen by My
AaSaurMa( >aavMa( Aai[Taa" (4) and those who partake of an atheistic mentality (see 16.4)
duZk*= iTaNa" MaaMa( Na Pa[PaNTae [these four] evil-doers do not surrender to Me.
*
rdhara Svm explains these as four qualities of o n e person, the sinner (duktin).
He is (1) a fool (mha), therefore (2) low (nardhama), therefore (3) his scriptural
knowledge is stolen, and therefore (4) he has an demoniac attitude.
785 BG 7.16
cTauivRDaa >aJaNTae Maa& JaNaa" Sauk*= iTaNaae-= _JauRNa ) AaTaaeR iJajaSaurQaaRQas jaNaq c >arTazR>a== =))
catur-vidh bhajante m jan suktino rjuna, rto jijsur arthrth jn ca bharatarabha
325
>arTaz>a AJauRNa O hero Arjuna!

AaTaR" iJajaSau" AQaRAQas The (1) distressed, (2) inquisitive, (3) desirer of wealth
*= AaTaR" raeGaaidAi>a>aUTa" The distressed one is overcome by disease etc. Sa" Yaid
PaUvRk*= TaPau<Ya" If he has done good deeds (puya) in the past [lives] TaihR MaaMa( >aJaiTa
then he worships Me. ANYaQaa +aud]devTaa>aJaNaeNa Sa&SariTa Otherwise he worships
minor deities and undergoes transmigration. WvMa( otar}a AiPa d]VYaMa( This should
be seen in the other [three] cases also. iJajaSau" AaTMajaNawCû" The inquisitive
desires knowledge of the self (tma-jna).
jaNaq c and (4) one in knowledge [of the soul]

cTau"ivDaa" Sauk*= iTaNa" JaNaa" [these] four kinds of pious men
MaaMa( >aJaNTae worship Me.
786 BG 7.17
Taeza& jaNaq iNaTYaYau= Wk==>ai==ivRiXaZYaTae ) iPa[Yaae ih jaiNaNaae-= _TYaQaRMah& Sa c MaMa iPa[Ya"== =))
te jn nitya-yukta eka-bhaktir viiyate, priyo hi jnino tyartham aha sa ca mama priya
iNaTYaYau= " Wk==>ai==" jaNaq
The one in knowledge [of the soul], always engaged in exclusive
devotion
TaezaMa( iviXaZYaTae is best of those.

AhMa( ih jaiNaNa" ATYaQaRMa( iPa[Ya" [Therefore] am very dear to this jn
Sa" c MaMa iPa[Ya" and he is also dear to Me.
* TaihR ik==Ma( wTare }aYa" Tvd(>a==a" Sa&SariNTa Then do the other three types of Your
devotees undergo transmigration? Naih Naih No, never:
787 BG 7.18
odara"== SavR= =WvETae= =jaNaq== TvaTMaEv= =Mae= =MaTaMa(= =)= =AaiSQaTa"== Sa== ih== Yau= aTMaa== MaaMaevaNautaMaa&= =GaiTaMa(= = ))
udr sarva evaite jn tv tmaiva me matam, sthita sa hi yukttm mm evnuttam gatim
WTae SaveR Wv odara" All of them are noble (udra).

* Maae+a>aaJa" Wv They certainly attain liberation (moka). wiTa AQaR" This is the idea.
jaNaq Tau But the one in knowledge [of the soul]
AaTMaa Wv Mae (=MaMa=) MaTaMa( I consider as My very Self.
Sa" ih Yau= AaTMaa [Because] he, his mind fixed [on Me]
ANa(otaMaaMa( GaiTaMa( MaaMa( Wv to Me alone, the supreme goal
AaiSQaTa" he has resorted.
788 BG 7.19
bhUNaa& JaNMaNaaMaNTae jaNavaNMaa& Pa[PaTae ) vaSaudev" SavRiMaiTa Sa MahaTMaa SaudulR>a"== =))

bahn janmanm ante jnavn m prapadyate, vsudeva sarvam iti sa mahtm sudurlabha
bhUNaaMa( JaNMaNaaMa( ANTae In the final of many births (janman)

* Pau<YaoPacYaeNa With the accumulation of virtue. ANTae At
JaNMaiNa in the final birth.
SavRMa( vaSaudev" wiTa jaNavaNa( he knows that everything is Vsudeva
* SavRAaTMad*ya By seeing [Me as] the Supersoul.
the end means
crMae
326
MaaMa( Pa[PaTae and surrenders to Me.

Sa" MahaAaTMaa SaudulR>a" Such a great soul is very rare.
* Tad( WvMa( k==aiMaNa" AiPa SaNTa" Therefore even though being possessed of desires
k==aMaPa[aYae ParMaerMa( Wv Yae >aJaiNTa those who worship the Lord for the
fulfilment of [those] desires Tae k==aMaaNa( Pa[aPYa they, after obtaining [those] desires
XaNaE" MauCYaNTae become gradually liberated. wiTa o==Ma( This has been stated. Yae Tau
ATYaNTaMa( raJaSaa" TaaMaSaa" c But those who are extremely passionate (rjasa) or dull
(tmasa) k==aMaAi>a>aUTaa" [thus] overpowered by their desires (kma) +aud]devTaa"
SaevNTae they worship minor deities (devat) Tae Sa&SariNTa and they attain rebirth. wiTa
Aah This is being stated:
789 BG 7.20
k==aMaESTaESTaERTajaNaa" Pa[PaNTae-= _NYadevTaa" ) Ta& Ta& iNaYaMaMaaSQaaYa Pa[k*= TYaa iNaYaTaa" SvYaa== =))
kmais tais tair hta-jn prapadyante nya-devat, ta ta niyamam sthya prakty niyat svay
TaE" TaE" k==aMaE" TajaNaa" Those whose intelligence is stolen by particular desires
SvYaa Pa[k*= TYaa iNaYaTaa" being controlled by their own nature
* PaUvRA>YaaSavaSaNaYaa iNaYaTaa" Controlled by an impression from a previous [lifes]
habit.
TaMa( TaMa( iNaYaMaMa( AaSQaaYa [after] resorting to a particular observance

ANYadevTaa" Pa[PaNTae they worship other (lesser) gods.
790 BG 7.21
Yaae Yaae Yaa& Yaa& TaNau& >a==" [YaaicRTauiMaCîTa ) TaSYa TaSYaacla& [a& TaaMaev ivdDaaMYahMa(= = ))
yo yo y y tanu bhakta raddhayrcitum icchati, tasya tasycal raddh tm eva vidadhmy
aham
Ya" Ya" >a==" The particular worshiper

YaaMa( YaaMa( TaNauMa( whatever [deity] form
* MadqYaaMa( Wv MaUiTaRMa( Which is but an image of Myself.
[Yaa AicRTauMa( wCîTa he wants to worship with faith (raddh),
TaSYa TaSYa of that particular [worshiper]
TaaMa( Wv [aMa( that very faith
AhMa( AclaMa( ivdDaaiMa I (as Supersoul) make steady.
791 BG 7.22
Sa TaYaa [Yaa Yau= STaSYaaraDaNaMaqhTae ) l>aTae c TaTa" k==aMaaNMaYaEv ivihTaaiNh TaaNa(= = ))

sa tay raddhay yuktas tasyrdhanam hate, labhate ca tata kmn mayaiva vihitn hi tn
TaYaa [Yaa Yau= " Endowed with that [particular] faith

Sa" TaSYaa" AaraDaNaMa( wRhTae he performs the worship of that [ particular deity form].
rdhara Svm reads TaSYaaraDaNaMa( and explains it as TaSYaa" AaraDaNaMa(=. But this is
only possible by ra-prayoga sandhi: tasy rdhanam >>> tasy radhanam >>>
(further sandhi by ra-prayoga) tasyrdhanam. Therefore some editions read
TaSYaa
raDaNaMa(
and explain it as
327
TaSYaa" raDaNaMa(=. Then the sandhi from tasy rdhanam to
tasy rdhanam is correct, and rdhanam has quite the same meaning as rdhanam.
TaTa" c From that [deity]

MaYaa Wv ih ivihTaaNa( [but actually] bestowed by Me alone
*=Tad(Tad(devTaaANTaYaaRiMa<aa By [Me as] the Supersoul of that particular deity. ...
WTad( devTaaNaaMa( AiPa Mad(ADaqNaTvaTa( Because those deities are also under My
control MaMa MaUiTaRTvaTa( c and because they are but forms of Mine.
TaaNa( k==aMaaNa( l>aTae he obtains his desires.
*=TaQaaiPa Tau But still Saa+aaTa( Mad(>a==aNaaMa( c TaezaMa( c between My direct devotees
(bhakta) and them f==lvEzMYaMa( >aviTa there is a difference of result:
792 BG 7.23
ANTavtau f==l& Taeza& TavTYaLPaMaeDaSaaMa( ) devaNdevYaJaae YaaiNTa Ma==a YaaiNTa MaaMaiPa== =))
antavat tu phala te tad bhavaty alpa-medhasm, devn deva-yajo ynti mad-bhakt ynti mm api
TaezaMa( ALPaMaeDaSaaMa( Tau But of those less intelligent

Tad( f==lMa( ANTavTa( >aviTa that result is temporary.
* MaYaa dtaMa( AiPa Although it is given by Me.
devYaJa" devaNa( YaaiNTa [Because] worshipers of the devas attain the devas
Whatever they the temporary devas can offer is also temorary.
Mad(>a==a" AiPa MaaMa( YaaiNTa and My devotees also attain Me.

* ANaaidANTaMa( ParMaAaNaNdMa( Who am supreme bliss without beginning and end.
* NaNau c But then SaMaaNae Pa[YaaSae when there is the same endeavor MahiTa c f==l
ivXaeze SaiTa while the difference in the result is great, SaveR AiPa ik==Ma( wiTa devTaa
ANTarMa( ihTva TvaMa( Wv Na >aJaiNTa why do not all worship You alone, giving up
other deities?
793 BG 7.24
AVYa&= VYai==MaaPaa& MaNYaNTae MaaMabuYa" ) Par& >aavMaJaaNaNTaae MaMaaVYaYaMaNautaMaMa(= = ))

a-vyakta vyaktim panna manyante mm a-buddhaya, para bhvam a-jnanto mamvyayam anuttamam
AbuYa" The unintelligent

MaMa AVYaYaMa( ANa(otaMaMa( ParMa( >aavMa( My eternal, unsurpassed, spiritual nature
AJaaNaNTa" not knowing,
AVYa==Ma( MaaMa( Me who am unmanifest
VYai==Ma( AaPaaMa( MaNYaNTae they consider as having assumed a [material] manifestation.
*=JaGaTa(r+aaQaRMa( lqlYaa As a pastime (ll) for the protection of the world (jagat)
AaivZk*= TaNaaNaaivXauOiJaRTaSatvMaUiTaRMa( having manifested (vikta) diverse
forms (mrti) of pure and excellent (rjita) sattva MaaMa( ParMaerMa( c Me, the Supreme
Lord Svk==MaRiNaiMaRTa>aaEiTak==dehMa( c devTaaANTarSaMaMa( PaXYaNTa" viewing to be
equal to other gods (devat) with material bodies fashioned according to their own
karma
MaNdMaTaYa" MaaMa( Na ATaqv Aaid]YaNTae the dull-witted do not rever Me much
328
Pa[TYauTa but rather i+aPa[f==lMa( devTaaANTarMa( Wv >aJaiNTa they worship other gods
who bestow quick results.
There are some who consider the Lord as Avatra to be assuming a material body, and
therefore like one of the demigods. But when the Lord descends as an incarnation, He
comes in His same spiritual body (see 4.6). He is not forced by karma to take a material
body like lesser gods or men.
794 BG 7.25
Naah& Pa[k= aXa" SavRSYa YaaeGaMaaYaaSaMaav*Ta" ) MaU!ae-= _Ya& Naai>aJaaNaaiTa laek= ae MaaMaJaMaVYaYaMa(= = ))
nha praka sarvasya yoga-my-samvta, mho ya nbhijnti loko mm a-jam a-vyayam
YaaeGaMaaYaaSaMaav*Ta" [Being] covered by [My] mysterious power (yoga-my)

AhMa( SavRSYa Na Pa[k= aXa" I am not visible to all.
AYaMa( MaU!" laek= " [Therefore] this bewildered world
AJaMa( AVYaYaMa( MaaMa( Me, the unborn and eternal
Na Ai>aJaaNaaiTa it does not know.
* Pa[iSaMa( ih laeke= It is indeed known in this world MaaYaaYaa" SvAa[Ya
ADaqNaTvMa( that My is subservient to the person in whom she rests ANYaMaaehk==TvMa(
c while she deludes others.
795 BG 7.26
vedah& SaMaTaqTaaiNa vTaRMaaNaaiNa caJauRNa ) >aivZYaai<a c >aUTaaiNa Maa& Tau ved Na k==Na== =))
vedha samattni vartamnni crjuna, bhaviyi ca bhtni m tu veda na kacana
AJauRNa O Arjuna!
SaMaTaqTaaiNa >aUTaaiNa [All] past beings
vTaRMaaNaaiNa c >aivZYaai<a c and present and future [beings]
AhMa( ved I know,
MaaMa( Tau Na k==Na ved but Me no one knows.
796 BG 7.27
wCâezSaMauTQaeNa NMaaeheNa >aarTa ) SavR>aUTaaiNa SaMMaaeh& SaGaeR YaaiNTa ParNTaPa== =))

icch-dvea-samutthena dvandva-mohena bhrata, sarva-bhtni sammoha sarge ynti parantapa
>aarTa ParNTaPa O Arjuna, hero!

wCâezSaMauTQaeNa NMaaeheNa By the illusion of dualities, arisen from desire and hatred
*=Tad(ANauku= le wCâ Desire for what is pleasing to it (the body) Tad(Pa[iTakU= le c ez"
and hatred for what is displeasing to it.
SaGaeR at birth
SavR>aUTaaiNa SaMMaaehMa( YaaiNTa all beings attain delusion.
*=TaeNa And by that [duality] SavR>aUTaaiNa SaMMaaehMa( =AhMa( Wv Sau%q du"%q c= wiTa
Gaa!TarMa( Ai>aiNaveXaMa( Pa[aPNauviNTa all beings attain illusion (sammoha), i.e., the very
deep (gha.tara) impression of I am happy, I am miserable. ATa" TaaiNa Mad(jaNa
A>aavaTa( Na MaaMa( >aJaiNTa Therefore, having no knowledge of Me, they do not
worship Me. wiTa >aav" This is the idea.
329
797 BG 7.28
Yaeza& TvNTaGaTa& PaaPa& JaNaaNaa& Pau<Yak==MaR<aaMa( ) Tae NMaaehiNaMauR= a >aJaNTae Maa& d*!v]Taa"== =))
ye tv anta-gata ppa jann puya-karmam, te dvandva-moha-nirmukt bhajante m dhavrat
Pau<Yak==MaR<aaMa( JaNaaNaaMa( Tau But those men of pious acts

YaezaMa( PaaPaMa( ANTaGaTaMa( whose sin has come to an end,
NMaaehiNaMauR= a" freed from the delusion of dualities (dvandva)
d*!v]Taa" and firm in their vows
Tae MaaMa( >aJaNTae they worship Me.
* WvMa( c MaaMa( >aJaNTa" Thus worshiping Me Tae SavRMa( ivjeYaMa( ivjaYa they come
to know all that is to be known:
798 BG 7.29
JaraMar<aMaae+aaYa MaaMaai[TYa YaTaiNTa Yae ) Tae b] Taidu" k*= TMaDYaaTMa& k==MaR cai%lMa(= = ))
jar-maraa-mokya mm ritya yatanti ye, te brahma tad vidu ktsnam adhytma karma ckhilam
MaaMa( Aai[TYa [After] taking shelter of Me

Yae JaraMar<aMaae+aaYa YaTaiNTa those who endeavor for freedom from old age and death,
Tae Tad( k*= TMa( b] ivdu" they know that complete brahma (the nature of the Lord)
* Tae Tad( ParMa( b] ivdu" They know that supreme brahma.
ADYaaTMaMa( Ai%lMa( k==MaR c and the adhytma (soul) and all karma (rituals).
*=TaMa( dehaidVYaiTair==Ma( XauMa( AaTMaaNaMa( c JaaNaiNTa And they know the pure
soul, distinct from the body etc. Tad(SaaDaNa>aUTaMa( Ai%lMa( (=SarhSYaMa(=) k==MaR c
JaaNaiNTa And they know all about rituals (karman), together with the secrets (esoteric
teachings), which is the means to this [realization].
*
Nac WvMa(>aUTaaNaaMa( YaaeGa>a]&XaXaa AiPa For such people there is not even the fear
of falling from yoga:

799 BG 7.30
SaaiDa>aUTaaiDadEv& Maa& SaaiDaYaj& c Yae ivdu" ) Pa[Yaa<ak==ale-= _iPa c Maa& Tae ivduYauR= ceTaSa"== =))
sdhibhtdhidaiva m sdhiyaja ca ye vidu, praya-kle pi ca m te vidur yukta-cetasa
SaAiDa>aUTaAiDadEvMa( Together with the adhibhta (body) and adhidaiva (Vira)

SaAiDaYajMa( c and with the adhiyaja (Paramtm)
*=AiDa>aUTaaidXaBdaNaaMa( AQaRMa( The meaning of the terms adhibhta (what concerns
beings), etc. >aGavaNa( Wv ANaNTarADYaaYae VYaa:YaaSYaiTa the Lord will explain in the
next chapter.
Yae MaaMa( ivdu" those who know Me,

Yau= ceTaSa" their minds fixed [on Me]
Pa[Yaa<ak==ale AiPa c even at the time of death
Tae MaaMa( ivdu" they know Me.
* NaTau Tada AiPa Not even at that time VYaaku= lq>aUYa they are not disturbed MaaMa(
ivSMariNTa and forget Me.
330
Sanskrit Kdanta 6
(1)
(2)
(3)
(4)
(5)
kta
krya
payan
tyaktv
veditum
(6) yoga-stha
Some kdantas are used only in compound with a preceeding word:
sth...
SQaaNae to stand >>> -stha; yoga (as preceeding word) + -stha >>> yoga-stha; YaaeGae iTaiTa Ya" Sa"
YaaeGaSQa" one who is situated in yoga, he is yoga-stha; (as in:) YaaeGaSQa" [=SaNa(=] k==MaaRi<a ku=
[being] situated in yoga, do your work
>aUTaezu iTaiTa Ya" Sa" >aUTaSQa" who stays in all beings

Satve iTaiTa Ya" Sa" SatvSQa" who stays in sattva-gua
vid[a] 2P...jaNae to know >>> -vid (knowing); vedMa( veita Ya" Sa" vedivd( who knows Veda;
TatvMa( veita Ya" Sa" Tatvivd( who knows the truth
[u]k[]...k==r<ae to do >>> -kt (doing); k==MaR k==raeiTa Ya" Sa" k==MaRk*= Ta( who does work
j...AvbaeDaNae to know >>> -ja (knowing); +ae}aMa( JaaNaaiTa Ya" Sa" +ae}aj" who knows the field
(body)
p...
PaaNae to drink >>> -pa (drinking); SaaeMaMa( iPabiTa Ya" Sa" SaaeMaPa" who drinks soma; PaadeNa
iPabiTa Ya" Sa" PaadPa" who drinks with the foot (said of plants)
[u]d[]...daNae to give >>> -da (giving); Sau%Ma( du"%Ma( c ddaiTa Ya" Sa" Sau:adu":ad" which
gives happiness and distress
gam[]...
GaTaaE to go >>> -ga (going); SavR}a GaCîTa Ya" Sa" SavR}aGa" who goes everywhere
jan[]...Pa[adu>aaRve to be born >>> -ja (being born); Na JaaYaTae Ya" Sa" AJa" who is not born, the
unborn Supreme Lord
Similarly:
iJa who is born twice, twice-born, a member of the higher classes of society, who took a second
birth by culture and education; also said of birds, because first they are born as egg and then
from the egg
AGa]Ja first-born, the older brother; ANauJa after-born, the younger brother; as in rmnuja (rmaanuja) the younger brother of Rma, name of Ka as born after Balarma of the same father;
Rmnujcrya
A<@Ja egg-born, like birds, reptiles and fish; JaraYauJa embryo-born, like animals and humans;
SvedJa perspiration-born, said of microbes; bqJaJa seed-born, plants
ABJa water-born, lotus; (there are many other words for water and the lotus is therefore also called:)
AMbaeJa, odJa, k==a, NaqrJa, SariSaJa, SaraeJa, aeTaaeJa
331
Hinduism Gt 8
Akara-brahma-yoga The Yoga to the Eternal Absolute (brahma)
800 BG 8.1
AJauRNa ovac
ik&= Tad( b] ik==MaDYaaTMa& ik&= k==MaR PauzaetaMa ) AiDa>aUTa& c ik&= Pa[ae= MaiDadEv& ik==MauCYaTae= = ))
ki tad brahma kim adhytma ki karma puruottama, adhibhta ca ki proktam adhidaiva kim
ucyate
AJauRNa" ovac PauzotaMa Arjuna said: O Lord!

Tad( b] ik==Ma( What is that brahma?
ADYaaTMaMa( ik==Ma( what is adhytma?
k==MaR ik==Ma( what is karma?
AiDa>aUTaMa( c ik==Ma( Pa[ae= Ma( what is called adhibhta?
AiDadEvMa( ik==Ma( oCYaTae and what is called adhidaiva?
801 BG 8.2
AiDaYaj" k==Qa& k==ae-= _}a dehe-= _iSMaNMaDauSaUdNa ) Pa[Yaa<ak==ale c k==Qa& jeYaae-= _iSa iNaYaTaaTMai>a"== =))
adhiyaja katha ko tra dehe smin madhusdana, praya-kle ca katha jeyo si niyattmabhi
MaDauSaUdNa O Lord (Madhusdana)!

AiDaYaj" k==" Who is adhiyaja?
*=AiDaYaj" AiDaaTaa Adhiyaja means presiding deity Pa[YaaeJak=="= f==ldaTaa director
of action, and bestower of its fruit.
k==QaMa( A}a AiSMaNa( dehe how [does He exist] here in this body?
k==QaMa( Pa[Yaa<ak==ale c and how at the time of death
iNaYaTaAaTMai>a" jeYa" AiSa You are known by the self-controlled?
802 BG 8.3
[q>aGavaNauvac
A+ar& b] ParMa& Sv>aavae-= _DYaaTMaMauCYaTae ) >aUTa>aavaevk==rae ivSaGaR" k==MaRSa&ijTa"== =))
a-kara brahma parama sva-bhvo dhytmam ucyate, bhta-bhvodbhava-karo visarga karmasajita

ParMaMa( A+arMa( b] The supreme indestructible is brahma
* NaNau Jaqv" AiPa A+ar" But is the jva not also a-kara? Ta}a Aah To answer this
He says: ParMaMa( Yad( A+arMa( The a-kara which is supreme JaGaTa" MaUlk==ar<aMa(
i.e., the primal cause of the world Tad( b] that is brahma.
Sv>aav" ADYaaTMaMa( oCYaTae and its [individual] nature is called adhytma.
* SvSYa Wv b]<a" Wv A&XaTa" JaqvPae<a >avNaMa( =Sv>aav"= Of that brahma its
own (svasya) coming into existence (bhavana) in part as the jva (individual soul) is
Sa" Wv That same [brahma] AaTMaaNaMa( dehMa( AiDak*= TYa presiding

over its body >aae*= TveNa vTaRMaaNa" and existing as the experiencer =ADYaaTMa=XaBdeNa
oCYaTae is designated by the word adhytma. wiTa AQaR" This is the idea.
called sva-bhva.
332
>aUTa>aavovk==r" ivSaGaR"
The creative force (visarga) which causes the origin and development of
all beings
k==MaRSa&ijTa"
is called karma.
AGNaaE Pa[aSTaa AahuiTa" The oblation offered into the fire

(agni) SaMYak(= AaidTYaMa( oPaiTaTae reaches in full the sun. AaidTYaaTa( JaaYaTae v*i"
From the sun comes rain v*e" AaMa( from rain food TaTa" Pa[Jaa" and from that (food)
beings. (Manu-sahit 3.76) ... devTaaoeXaeNa d]VYaTYaaGaPa" Yaj" Sacrifice
(yaja) consisting of offering things to some deity SavRk==MaR<aaMa( oPal+a<aMa( WTad(
includes by implication all rituals (karman). Sa" k==MaRXaBdvaCYa" That is the meaning
* (verse without sandhi:)
of the word karma.

803 BG 8.4
AiDa>aUTa& +arae >aav" PauzaiDadEvTaMa( ) AiDaYajae-= _hMaeva}a dehe deh>a*Taa& vr== =))
adhibhta karo bhva purua cdhidaivatam, adhiyajo ham evtra dehe deha-bht vara
deh>a*TaaMa( vr O best of the embodied [Arjuna]!

+ar" >aav" AiDa>aUTaMa( The destructible nature [forming bodies etc.] is adhibhta
Pauz" c AiDadEvTaMa( and the [vira-] purua is adhidaiva.
* SaUYaRMa<@lMa( ADYavTas Who resides over the [center of the] solar orb SvA&Xa
>aUTaSavRdevTaaNaaMa( AiDaPaiTa" who is the Lord of all devas who are but parts of Him.
AhMa( Wv I am Myself [as Supersoul]
A}a dehe AiDaYaj" the adhiyaja in this body.
* YajAiDaa}aq devTaa [I am] the presiding deity of sacrifices Yajaidk==MaRPa[vTaRk= "
the promoter of rituals like yajas Tad(f==ldaTaa c and giver of their fruits. k==QaMa(
wiTa How? (8.2) ASYa otarMa( ANaeNa Wv o==Ma( Its answer to this question is given
by this very statement. ANTaYaaRiMa<a" ASaTvAaidi>a" Gau<aE" JaqvvEl+a<YaeNa
dehANTa"viTaRTvSYa Pa[iSaTvaTa( Because it is well known (prasiddha) that the
Supersoul (antarymin) is different from the individual soul (jva) owing to qualities
(gua) like non-attachment (a-sagatva), and that He resides within the body (deha).
=Pa[Yaa<ak==ale c k==QaMa( jeYa" AiSa= And how are You known at the time of death?
(8.2):
804 BG 8.5
ANTak==ale c MaaMaev SMarNMaua k==levrMa( ) Ya" Pa[YaaiTa Sa Maav& YaaiTa NaaSTYa}a Sa&XaYa"== =))
anta-kle ca mm eva smaran muktv kalevaram, ya prayti sa mad-bhva yti nsty atra saaya
ANTak==ale c And at the time of death

MaaMa( Wv SMarNa( [while] remembering Me alone
k==levrMa( Maua [after] giving up the body
Ya" Pa[YaaiTa one who departs,
Sa" Mad(>aavMa( YaaiTa he attains My nature.
A}a Sa&XaYa" Na AiSTa Of this there is no doubt.
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805 BG 8.6
Ya& Ya& vaiPa SMarN>aav& TYaJaTYaNTae k==levrMa( ) Ta& TaMaevEiTa k==aENTaeYa Sada Taav>aaivTa"== =))
ya ya vpi smaran bhva tyajaty ante kalevaram, ta tam evaiti kaunteya sad tad-bhva-bhvita
k==aENTaeYa== ANTae O Arjuna! At death

YaMa( YaMa( >aavMa( va AiPa SMarNa( [while] remembering which particular existence
k==levrMa( TYaJaiTa one gives up the body,
TaMa( TaMa( Wv WiTa to that [existence] alone he goes
* ANTak==ale >aavivXaezSMar<ae heTau" The cause of remembering a particular object at
the time of death is:
Sada Tad(>aav>aaivTa"
being [all the time] filled with that thought.

806 BG 8.7
TaSMaaTSaveRzu k==alezu MaaMaNauSMar YauDYa c ) MaYYaiPaRTaMaNaaebuiMaaRMaevEZYaSYaSa&XaYa"== =))

tasmt sarveu kleu mm anusmara yudhya ca, mayy arpita-mano-buddhir mm evaiyasy a-saaya
TaSMaaTa(
Therefore
YaSMaaTa( PaUvRvaSaNaa Wv Because it is a previous impression ANTak==ale SMa*iTaheTau"

that causes remembrance at the the time of death Naih Tada ivvXaSYa SMar<aoMa"
SaM>aviTa and [because] it is not possible for one helpless (vivaa) [at death] to make
*
any effort at remembrance at that time.
SaveRzu k==alezu MaaMa( ANauSMar at all times remember Me!

YauDYa c and fight!
* SaNTaTaSMar<aMa( c And constant remembrance ictaXauiMa( ivNaa Na >aviTa is not
possible without purity of mind. ATa" Yauy c (=YauySv=) Therefore fight. icta
XauiAQaRMa( For attaining purity of mind YauAaidk==Ma( SvDaMaRMa( c ANauiTa
perform your specific duty like fighting.
MaiYa AiPaRTaMaNa"bui" Having dedicated mind and intelligence to Me

MaaMa( Wv WZYaiSa to Me alone you will come,
ASa&XaYa" no doubt.
807 BG 8.8
A>YaaSaYaaeGaYaue= Na ceTaSaa NaaNYaGaaiMaNaa ) ParMa& Pauz& idVYa& YaaiTa PaaQaaRNauicNTaYaNa(= = ))

abhysa-yoga-yuktena cetas nnya-gmin, parama purua divya yti prthnucintayan
PaaQaR O Arjuna!
A>YaaSaYaaeGaYaue= Na By being concentrated (yukta) through the means (yoga) of practice (abhysa)
Na ANYaGaaiMaNaa ceTaSaa with [such] an undeviating mind
idVYaMa( ParMaMa( PauzMa( ANauicNTaYaNa( [while] meditating on the effulgent Supreme Lord
YaaiTa one attains [Him].
808 BG 8.9-10
k==iv&
Paura<aMaNauXaaiSaTaarMa<aaer<aqYaa&SaMaNauSMare" )
SavRSYa DaaTaarMaicNTYaPaMaaidTYav<a| TaMaSa" ParSTaaTa( ))
kavi puram anusitram aor aysam anusmared ya
334
sarvasya dhtram a-cintya-rpam ditya-vara tamasa parastt
Pa[Yaa<ak==ale MaNaSaacleNa >aKTYaa Yau= ae YaaeGableNa cEv )

>a]uvaeMaRDYae Pa[a<aMaaveXYa SaMYak(= Sa Ta& Par& PauzMauPaEiTa idVYaMa( ))
praya-kle manascalena bhakty yukto yoga-balena caiva
bhruvor madhye pram veya samyak sa ta para puruam upaiti divyam
k==ivMa( Paura<aMa( ANauXaaiSaTaarMa( On the omniscient, primeval controller

A<aae" A<aqYaa&SaMa( who is smaller than the smallest
* Aak==aXak==alidG>Ya" AiPa AiTaSaU+MaTarMa( Who is even much smaller than ether,
time and directions.
SavRSYa DaaTaarMa( the maintainer of all

AicNTYaPaMa( of inconceivable form
* MalqMaSaYaae" MaNaaebuyae" AGaaecrMa(
Who is inconceivable for those of impure
(malmasa) mind and intelligence.
AaidTYav<aRMa(
effulgent like the sun

*
SvParPa[k= aXaaTMak==" v<aR" SvPaMa( YaSYa Whose effulgence (vara) or nature
(sva-rpa) manifests Himself and other things.
TaMaSa" ParSTaaTa( and beyond darkness (matter)

Ya" ANauSMareTa( one who can meditate [on that person],
>aKTYaa Yau= " endowed with bhakti
YaaeGableNa c Wv and by the power of yoga
>a]uvae" MaDYae Pa[a<aMa( SaMYak(= AaveXYa [i.e., after] properly fixing the life-breath (pra) in between the
eyebrows
YaaeGableNa By the power of yoga SaMYak(= SauzuMNaaMaaGaeR<a >a]uvae" MaDYae Pa[a<aMa(

AaveXYa having raised the lifebreath properly, through the channel of the Suumn, and
*
fixed it in between the eyebrows.
Pa[Yaa<ak==ale AcleNa MaNaSaa [and thus] with a steady mind [even] at the time of death
Sa" TaMa( idVYaMa( ParMa( PauzMa( oPaEiTa he attains that effulgent Supreme Lord (Paramtm).
809 BG 8.11
Yad+ar& vedivdae vdiNTa ivXaiNTa YaTaYaae vqTaraGaa" )

YaidC^NTaae b]cYa| criNTa Tatae Pad& Sahe<a Pa[v+Yae ))
yad a-kara veda-vido vadanti vianti yad yatayo vta-rg
yad icchanto brahmacarya caranti tat te pada sagrahea pravakye
Yad( vedivd" A+arMa( vdiNTa
That which the knowers of the Vedas describe as imperishable (a-
kara)
Yad( vqTaraGaa" YaTaYa" ivXaiNTa which sages free from attachment enter
Yad( wC^NTa" b]cYaRMa( criNTa and desiring which they practice brahmacarya,
The a-kara (brahma) has two forms the vcaka (the denotation) is the om, and the
vcya (the object itself) is the Supreme. Baladeva says that the a-kara of the first line is
335
the vcaka (om), the a-kara of the second line is the vcya (the Supreme) and the akara of the third line refers to both.
Tad( PadMa( Tae (=Tau>YaMa(=) Sahe<a Pa[v+Yae that destination I will explain to you in summary.
* Pa[iTajaTaMa( oPaaYaMa( SaAMa( Aah The proposed means together
with its
accessories are stated:

810 BG 8.12-13
SavRarai<a Sa&YaMYa MaNaae id iNaDYa c ) MaUDNYaaRDaaYaaTMaNa" Pa[a<aMaaiSQaTaae YaaeGaDaar<aaMa(= = ))

sarva-dvri sayamya mano hdi nirudhya ca, mrdhny dhytmana pram sthito yoga-dhram
AaeiMaTYaek= a+ar& b] VYaahrNMaaMaNauSMarNa( ) Ya" Pa[YaaiTa TYaJaNdeh& Sa YaaiTa ParMaa& GaiTaMa(= = ))

om ity ekkara brahma vyharan mm anusmaran, ya prayti tyajan deha sa yti param gatim
SavRarai<a Sa&YaMYa [After] controlling (withdrawing) all the gates (senses)

* c+auraidi>a" baivzYaGa]h<aMa( Aku= vRNa( Not perceiving external objects through
the eyes, etc.
MaNa" id iNaDYa c and [after] fixing the mind (manas) in the heart (hd)
* baivzYaSMar<aMa( Aku= vRNa( Not remembering external objects.
AaTMaNa" Pa[a<aMa( MaUiDNaR AaDaaYa [after] placing ones pra on the head
* MaUiDNaR On the head means >a]uvae" MaDYae between the eye-brows.
YaaeGaDaar<aaMa( AaiSQaTa" established in concentration (dhra) by yoga,
dehMa( TYaJaNa( [and then while] giving up the body (deha)
AaeMa( wiTa Wk==A+arMa( b] VYaahrNa( pronouncing the monosyllable Om, which is brahma Itself
* [Om is brahma] b]vack==TvaTa( va because it is the denotation of brahma Pa[iTaMaa
AaidvTa( b]Pa[Taqk==TvaTa( va or because it is its symbol, like an image (pratim) etc.
MaaMa( ANauSMarNa( and contemplating Me [by this Om]
* Tad(vaCYaMa( c MaaMa( ANauSMarNa( Wv And thinking of Me who am expressed by that
(Om).
Ya" Pa[YaaiTa one who [thus] departs,

Sa" ParMaaMa( GaiTaMa( YaaiTa attains [Me,] the supreme destination.
* ANTak==ale Daar<aYaa Mad(Pa[ai" Attaining Me at the time of death through
concentration iNaTYaA>YaaSavTa" Wv >aviTa is possible only for one who practices
daily Na ANYaSYa and for none else. wiTa PaUvRo==Ma( Wv ANauSMaarYaiTa This earlier
statement is recalled:
811 BG 8.14
ANaNYaceTaa" SaTaTa& Yaae Maa& SMariTa iNaTYaXa" ) TaSYaah& Saul>a" PaaQaR iNaTYaYau= SYa YaaeiGaNa"== =))
an-anya-cet satata yo m smarati nityaa, tasyha sulabha prtha nitya-yuktasya yogina
PaaQaR O Arjuna!
Ya" ANa(ANYaceTaa" One who is single-minded
iNaTYaXa" SaTaTaMa( MaaMa( SMariTa and every day always thinks of Me,
TaSYa iNaTYaYau= SYa YaaeiGaNa" for such a constantly absorbed yog
AhMa( Saul>a" I am easy to obtain.
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812 BG 8.15
MaaMauPaeTYa PauNaJaRNMa du"%alYaMaXaaTaMa( ) NaaPNauviNTa MahaTMaaNa" Sa&iSai& ParMaa& GaTaa"== =))

mm upetya punar janma dukhlayam a-vatam, npnuvanti mahtmna sasiddhi param gat
MahaAaTMaaNa" Great souls

MaaMa( oPaeTYa [after] attaining Me
ParMaaMa( Sa&iSaiMa( GaTaa" having achieved the supreme perfection (liberation)
PauNa" du"%AalYaMa( AXaaTaMa( JaNMa again a miserable and temporary birth
Na AaPNauviNTa they do not take.
813 BG 8.16
Aab]>auvNaaaek= a" PauNaraviTaRNaae-= _JauRNa ) MaaMauPaeTYa Tau k==aENTaeYa PauNaJaRNMa Na ivTae= = ))

brahma-bhuvanl lok punar vartino rjuna, mm upetya tu kaunteya punar janma na vidyate
AJauRNa k==aENTaeYa O Arjuna!

Aab]>auvNaaTa( Upto (-) the world of Brahm (brahma-loka)
laek= a" PauNa"AaviTaRNa" [all] worlds are places of rebirth.
MaaMa( oPaeTYa Tau But [after] attaining Me
PauNa" JaNMa Na ivTae there is no more birth.
814 BG 8.17
SahYauGaPaYaRNTaMahYaRd( b]<aae ivdu" ) rai}a& YauGaSahaNTaa& Tae-= _haera}aivdae JaNaa"== =))

sahasra-yuga-paryantam ahar yad brahmao vidu, rtri yuga-sahasrnt te ho-rtravido jan
Yad( b]<a" Ah" That a day of Brahm

SahYauGaPaYaRNTaMa( lasts one thousand [divya-] yugas
* YauGaXaBdeNa A}a Here by the word yuga cTauYauRGaMa( Ai>aPa[eTaMa( a catur-yuga (all four
yugas) [= divya-yuga] is meant.
rai}aMa( YauGaSahANTaaMa( and [his] night lasts one thousand [divya-] yugas
ivdu" those who know [this],
Tae Ah"rai}aivd" JaNaa" they are men who know day and night.
* YaezaMa( Tau ke= vlMa( cNd]AkR= GaTYaa Wv jaNaMa( But those whose knowledge [of day
and night] comes only from the motion of moon and sun Tae TaQaa Ah"ra}aivd" Na
>aviNTa they are not such knowers of day and night ALPadiXaRTvaTa( for their vision is
limited. ... Ta}a AYaMa( k==alGa<aNaaPa[k= ar" Now that is the method of computing time:
MaNauZYaa<aaMa( Yad( vzRMa( What is one year of men Tad( devaNaaMa( Ah"ra}aMa( that is a
day and a night of the devas. Taad*XaE" Ah"ra}aE" With such [deva-] days and nights
Pa+aMaaSaaidk==LPaNaYaa computing fortnights (paka), months (msa), etc. adXai>a"
vzRSahE" with 12,000 [such deva-] years (vara) cTauYauRGaMa( >aviTa a catur-yuga
(divya-yuga) is made.
815 BG 8.18
AVYa==ad( VYa==Ya" SavaR" Pa[>avNTYahraGaMae ) ra}YaaGaMae Pa[lqYaNTae Ta}aEvaVYa==Sa&jke= = = ))

a-vyaktd vyaktaya sarv prabhavanty ahar-game, rtry-game pralyante tatraivvyakta-sajake
Ah"AaGaMae
At the advent of [Brahms] day
AVYa==aTa( SavaR" VYa==Ya" Pa[>aviNTa
337
from the unmanifest (a-vyakta, pradhna) all manifestations are
born.
rai}aAaGaMae At the arrival of [his] night

Ta}a Wv AVYa==Sa&jke= Pa[lqYaNTae they dissolve into that very unmanifest.
* vEraGYaAQaRMa( To infuse a spirit of dispassion (vairgya) Sa*iPa[lYaPa[vahSYa A
ivCêdMa( dXaRYaiTa He shows that the current of creation and dissolution is unbroken:
816 BG 8.19
>aUTaGa]aMa" Sa WvaYa& >aUTva >aUTva Pa[lqYaTae ) ra}YaaGaMae-= _vXa" PaaQaR Pa[>avTYahraGaMae= = ))

bhta-grma sa evya bhtv bhtv pralyate, rtry-game vaa prtha prabhavaty ahar-game
PaaQaR O Arjuna!
Sa" Wv AYaMa( >aUTaGa]aMa" That very multitude of beings
* Ya" Pa[ak(= AaSaqTa( That which existed before [, and none other].
>aUTva >aUTva [after] being born again and again
rai}aAaGaMae Pa[lqYaTae at the arrival of night it dissolves
Ah"AaGaMae AvXa" Pa[>aviTa and at the advent of day it helplessly manifests.
* Ah"AaGaMae At the advent of day AvXa" k==MaaRidParTaN}a" Pa[>aviTa it manifests
helplessly, subject to its past karma, etc.
laek= aNaaMa( AiNaTYaTvMa( Pa[PaHCYa After elucidating the impermanence of the worlds
ParMaerSvPaSYa iNaTYaTvMa( Pa[PaYaiTa He elaborates the eternity of the Lords
nature:
817 BG 8.20
ParSTaSMaatau= =>aavae= _NYaae-= _VYa==ae= _VYa==aTSaNaaTaNa"== )= =Ya"== Sa== SaveRzu= =>aUTaezu= =NaXYaTSau= =Na== ivNaXYaiTa== =))
paras tasmt tu bhvo nyo vyakto vyaktt santana, ya sa sarveu bhteu nayatsu na vinayati
TaSMaaTa( AVYa==aTa( Tau Par" But beyond that a-vyakta (unmanifest matter, pradhna)
ANYa" AVYa==" >aav" is another a-vyakta nature (spirit)
TaSYa AiPa k==ar<a>aUTa" Being the cause even of that (matter).
Ya" SaNaaTaNa" which is eternal.
SaveRzu >aUTaezu NaXYaTSau When all beings are perishing
Sa" Na ivNaXYaiTa that does not perish.
* AivNaaXae Pa[Maa<aMa( dXaRYaNa( Giving evidence for its imperishable nature Aah He
*
says:
818 BG 8.21
AVYa==ae-= _+ar wTYau= STaMaahu" ParMaa& GaiTaMa( ) Ya& Pa[aPYa Na iNavTaRNTae TaaMa ParMa& MaMa== =))
a-vyakto kara ity uktas tam hu param gatim, ya prpya na nivartante tad dhma parama mama
A+ar" wiTa o==" AVYa==" The [spiritual] a-vyakta which is called imperishable (a-kara)
TaMa( ParMaaMa( GaiTaMa( Aahu" that is said to be the supreme goal.
YaMa( Pa[aPYa Na iNavTaRNTae [After] attaining which they do not return
Tad( MaMa ParMaMa( DaaMa that is My supreme abode.
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819 BG 8.22
Pauz" Sa Par" PaaQaR >aKTYaa l>YaSTvNaNYaYaa ) YaSYaaNTa"SQaaiNa >aUTaaiNa YaeNa SavRiMad& TaTaMa(= = ))
purua sa para prtha bhakty labhyas tv an-anyay, yasynta-sthni bhtni yena sarvam ida tatam
PaaQaR O Arjuna!
YaSYa ANTa"SQaaiNa >aUTaaiNa In whom all beings reside
YaeNa wdMa( SavRMa( TaTaMa( and by whom all this [world] is pervaded,
Sa" Par" Pauz" [Me] that Supreme Lord
* Sa" c AhMa( Par" Pauz" I, that supreme Being.
ANa(ANYaYaa Tau >aKTYaa l>Ya" is to be attained only by unalloyed devotion.
* Tad( WvMa( Thus [it has been stated that] ParMaeroPaaSak==a" the worshipers of the
Lord Tad(PadMa( Pa[aPYa after attained His abode Na iNavTaRNTa they do not return. ANYae
Tau AavTaRNTae But others return:
820 BG 8.23
Ya}a k==ale TvNaav*itaMaav*ita& cEv YaaeiGaNa" ) Pa[YaaTaa YaaiNTa Ta& k==al& v+YaaiMa >arTazR>a== =))
yatra kle tv an-vttim vtti caiva yogina, prayt ynti ta kla vakymi bharatarabha
>arTaz>a O Arjuna!
Ya}a k==ale Tau Pa[YaaTaa" YaaeiGaNa" Yogs, on which path (kla time) having departed
ANa(Aav*itaMa( Aav*itaMa( c Wv YaaiNTa they attain liberation or rebirth,
TaMa( k==alMa( v+YaaiMa that [respective] path I shall explain.
* k==alXaBdeNa By the word time k==alAi>aMaaiNaNaqi>a" AiTavaihk==Ii>a" devTaai>a"
Pa[aPYa" MaaGaR" oPal+YaTae the path (mrga) is meant which is attained under the
guidance of deities presiding time [who guide the soul].
821 BG 8.24
AiGNaJYaaeRiTarh" Xau= " z<MaaSaa otaraYa<aMa( ) Ta}a Pa[YaaTaa GaCîNTa b] b]ivdae JaNaa"== =))
agnir jyotir aha ukla a-ms uttaryaam, tatra prayt gacchanti brahma brahma-vido jan
b]ivd" JaNaa" Men who know brahma

AiGNa" JYaaeiTa" Ah" Xau= " [of the deities of] fire, light, day, the bright fortnight
otarAYaNaMa( z@(MaaSaa" and the six months of the [suns] northern course
Ta}a Pa[YaaTaa" having departed on that [path]
b] GaCîNTa they attain brahma.
822 BG 8.25
DaUMaae rai}aSTaQaa k*= Z<a" z<MaaSaa di+a<aaYaNaMa( ) Ta}a caNd]MaSa& JYaaeiTaYaaeRGaq Pa[aPYa iNavTaRTae= = ))
dhmo rtris tath ka a-ms dakiyanam, tatra cndramasa jyotir yog prpya nivartate
YaaeGaq [Whereas] the yog

DaUMa" rai}a" TaQaa k*= Z<a" [of the deities of] smoke, night and the dark fortnight
di+a<aAYaNaMa( z@(MaaSaa" and the six months of the [suns] southern course
Ta}a on that [path]
caNd]MaSaMa( JYaaeiTa" Pa[aPYa [after] attaining heaven
cndramasa the light of the moon, svarga (which begins with the moon); the moon is
sometimes identified as Pit-loka
iNavTaRTae
339
he returns.
SvGaR>aaeGaANaNTarMa( after
enjoyment in heaven Aav*ita" one returns [to this world]. iNaizk==MaRi>a" Tau
Through prohibited actions Nark==>aaeGaANaNTarMa( after suffering in hell Aav*ita" one
[also] returns. +aud]k==MaR<aaMa( Tau JaNTaUNaaMa( Tau While for creatures of trifling actions
A}a Wv PauNa" PauNa" JaNMa there is birth after birth in this world.
*
k==aMYak==MaRi>a" c
Through rituals for special desires
823 BG 8.26
Xau= k*= Z<ae GaTaq eTae JaGaTa" XaaTae MaTae ) Wk==Yaa YaaTYaNaav*itaMaNYaYaavTaRTae PauNa"== =))
ukla-ke gat hy ete jagata vate mate, ekay yty an-vttim anyayvartate puna
Xau= k*= Z<ae WTae JaGaTa" GaTaq Bright and dark these two paths of the world
XaaTae MaTae ih are considered to be eternal.
Wk==Yaa ANa(Aav*itaMa( YaaiTa By one (the bright path) one attains liberation
ANYaYaa PauNa" AavTaRTae and by the other (the dark path) one again returns.
824 BG 8.27
NaETae Sa*Taq PaaQaR JaaNaNYaaeGaq MauiTa k==Na ) TaSMaaTSaveRzu k==alezu YaaeGaYau= ae >avaJauRNa== =))
naite st prtha jnan yog muhyati kacana, tasmt sarveu kleu yoga-yukto bhavrjuna
PaaQaR AJauRNa O Arjuna!

WTae Sa*Taq JaaNaNa( Knowing these two paths
k==Na YaaeGaq Na MauiTa a yog is not bewildered [by so-called heaven].
* Maae+aSa&SaarPa[aPak==aE JaaNaNa( Knowing them to lead to liberation or rebirth k==id(
AiPa Na MauiTa no one is deluded Sau%buya SvGaaRidf==lMa( Na k==aMaYaTae i.e., he
does not desire results like heaven as something pleasurable ik==NTau ParMaeriNa" Wv
>aviTa but is devoted to the Lord alone. wiTa AQaR" That is the idea.
TaSMaaTa( SaveRzu k==alezu Therefore, at all times
YaaeGaYau= " >av be engaged in yoga!
825 BG 8.28
vedezu Yajezu TaPa"Sau cEv daNaezu YaTPau<Yaf==l& Pa[idMa( )

ATYaeiTa TaTSavRiMad& ividTva YaaeGaq Par& SQaaNaMauPaEiTa caMa( ))
vedeu yajeu tapasu caiva dneu yat puya-phala pradiam
atyeti tat sarvam ida viditv yog para sthnam upaiti cdyam
vedezu Yajezu Through [study of] the Vedas and [performance of] sacrifices (yaja)
TaPa"Sau daNaezu c Wv through austerities (tapas) and charities (dna)
Yad( Pau<Yaf==lMa( Pa[idMa( whatever result of piety is ordained [by the scriptures],
wdMa( ividTva [after] knowing this [to be temporary]
YaaeGaq Tad( SavRMa( ATYaeiTa the yog surpasses all that
ParMa( AaMa( SQaaNaMa( oPaEiTa c and attains the supreme primeval abode [of the Lord].
* ParMa( (=oTk*= Ma(=) The supreme, i.e., best AaMa( (=JaGaTa(MaUl>aUTaSQaaNaMa(=) and
primeval, i.e., which is the origin of this world ivZ<aae" ParMaMa( PadMa( Pa[aPNaaeiTa He
attains that supreme abode of Viu.
340
Sanskrit Kdanta 7
(1)
(2)
(3)
(4)
(5)
(6)
kta
krya
payan
tyaktv
veditum
yoga-stha
(7) ravaam
With the suffixes .ana and .[]ana abstract nouns (bhva-prayoga) and instrumental nouns (karaaprayoga) are formed:
ru...
[v<ae to hear, obey; + .ana >>> ravaa hearing; the act of hearing is called ravaam
kt[a]...Sa&XaBdNae to glorify >>> k==ITaRNa glorifying
sm...icNTaaYaaMa( to think, remember >>> SMar<a remembering
arc[a]...PaUJaaYaaMa( to worship, honor >>> AcRNa worshiping
vad[i]...Ai>avadNaSTauTYaae" to offer respects; glorify >>> vNdNa praising
341
Hinduism Gt 9
Rja-vidy-rja-guhya-yoga The Yoga of the Supreme Knowledge (vidy) and Secret (guhya)
SaMaAMaYaae" In the seventh and eighth chapters SvqYaMa( PaarMaerMa( TatvMa(

>aKTYaa Wv Saul>aMa( Na ANYaQaa wiTa oKTva after telling that His, the Lords,
existence is easily attained by devotion alone and by no other means, wdaNaqMa( now A
icNTYaMa( Svk==IYaMa( WeYaRMa( >ae= " c ASaaDaar<aPa[>aavMa( Pa[PaiYaZYaNa( in order to
*
expound His own inconceivable glory and the extraordinary power of bhakti [He says:]
826 BG 9.1
[q>aGavaNauvac
wd& Tau Tae GauTaMa& Pa[v+YaaMYaNaSaUYave ) jaNa& ivjaNaSaihTa& YaJjaTva Maae+YaSae-= _Xau>aaTa(= = ))
ida tu te guhyatama pravakymy anasyave, jna vijna-sahita yaj jtv mokyase ubht

wdMa( Tau GauTaMaMa( jaNaMa( This most confidential knowledge [about Me]
* GauMa( Secret means DaMaRjaNaMa( knowledge about duty/religion. TaTa" dehaid
VYaiTair==AaTMajaNaMa( GauTarMa( Knowledge about the soul as different from the body
etc. is a greater secret (guhya.tara) than that. TaTa" AiPa And even than that ParMaaTMa
jaNaMa( AiTarhSYaTvaTa( GauTaMaMa( knowledge about the Supersoul is the greatest secret
(guhya.tama), being a great mystery.
ivjaNaSaihTaMa( along with its realization (i.e., devotion)

ANa(ASaUYave Tae (=Tau>YaMa(=) to you, who are not envious
* =PauNa" PauNa" SvMaahaTMYaMa( Wv oPaidXaiTa= wiTa [You are not thinking that:] He
teaches again and again His own greatness.
Pa[v+YaaiMa I will explain.

Yad( jaTva [After] knowing this
AXau>aaTa( Maae+YaSae you will be freed from misfortune (material existence).
* Sa" Wv Mau= " >aivZYaiSa You will instantly be liberated.
827 BG 9.2
raJaiva raJaGau& Paiv}aiMadMautaMaMa( ) Pa[TYa+aavGaMa& DaMYa| SauSau%& k==TauRMaVYaYaMa(= = ))

rja-vidy rja-guhya pavitram idam uttamam, pratyakvagama dharmya susukha kartum avyayam
wdMa( raJaiva raJaGauMa( It is the best (king) of all knowledge and secrets
otaMaMa( Paiv}aMa( supremely purifying
Pa[TYa+aAvGaMaMa( DaMYaRMa( directly experienced and virtuous
* DaMYaRMa( c And dharmya means DaMaaRTa( ANaPaeTaMa( it is not deviating from dharma
SavRDaMaRf==lTvaTa( because it includes the fruit of all dharma (virtuous acts).
SauSau%Ma( k==TauRMa( AVYaYaMa( very easy to perform and imperishable.
* AVYaYaMa( c A+aYaf==lTvaTa( It is called a-vyaya because its fruit is everlasting.
342
NaNau WvMa( ASYa AiTaSauk= rTve But if it were so easy to perform ke= NaaMa =Sa&Saair<a"=
SYau" who would be subject to transmigration?
828 BG 9.3
A[DaaNaa" Pauza DaMaRSYaaSYa ParNTaPa ) APa[aPYa Maa& iNavTaRNTae Ma*TYauSa&SaarvTMaRiNa== =))

a-raddadhn puru dharmasysya parantapa, a-prpya m nivartante mtyu-sasra-vartmani
ParNTaPa O Arjuna!
ASYa DaMaRSYa A[DaaNaa" Pauza" Persons without faith for this dharma
MaaMa( APa[aPYa [after] not attaining Me
Ma*TYauSa&SaarvTMaRiNa iNavTaRNTae they return to the path of death and rebirth.
829 BG 9.4
MaYaa TaTaiMad& Sav| JaGadVYa==MaUiTaRNaa ) MaTSQaaiNa SavR>aUTaaiNa Na cah& TaeZvviSQaTa"== =))

may tatam ida sarva jagad a-vyakta-mrtin, mat-sthni sarva-bhtni na cha tev avasthita
AVYa==MaUiTaRNaa MaYaa By Me, in an unmanifest form

* k==ar<a>aUTaeNa By being the cause.
wdMa( SavRMa( JaGaTa( TaTaMa( all this world is pervaded.
SavR>aUTaaiNa Mad(SQaaiNa All beings are situated in Me
AhMa( Taezu Na c AviSQaTa" but I am not situated in (attached to) them.
* Aak==aXavTa(ASaTvaTa( Because of being unattached
like the sky [in which
everything rests].
As subtle and remote cause, maintainer and destroyer the Lord can be said to be inside
(pervading) everything. No being exists outside His energy, all beings are in Him. At
the same time the Lord is unattached to His creation, free from any sense of ahakra
(which is so typical for the jvas). In this sense He is not in this world.
830 BG 9.5
Na c MaTSQaaiNa >aUTaaiNa PaXYa Mae YaaeGaMaErMa( ) >aUTa>a*a c >aUTaSQaae MaMaaTMaa >aUTa>aavNa"== =))
na ca mat-sthni bhtni paya me yogam aivaram, bhta-bhn na ca bhta-stho mamtm bhta-bhvana
>aUTaaiNa Na c Mad(SQaaiNa
Nor are the beings situated in Me

This seems to contradict the previous statement (9.4) that He pervades everything.
Therefore He admits that this is beyond mundane logic:
Mae (=MaMa=) WerMa( YaaeGaMa( PaXYa behold My uncommon mysticism!

MaMa AaTMaa >aUTa>aavNa" >aUTa>a*Ta( My Self is the creator and maintainer of beings
Na c >aUTaSQa" but not situated in (attached to) them.
* YaQaa Jaqv" Like the jva dehMa( ib>a]Ta( PaalYaNa( c which is sustaining and
protecting the body Ahare<a Tad(Sa&i" iTaiTa and thus is attached to it by false
ego WvMa( AhMa( >aUTaaiNa DaarYaNa( PaalYaNa( AiPa although I am similarly sustaining
and protecting the living beings Na Taezu iTaaiMa I am not in them (not attached to
them) iNarharTvaTa( because of being free from false ego.
* ASa&iYaae" AiPa Even between two objects not in contact with each other
AaDaarAaDaeYa>aavMa( there is a relation of supporter (dhra) and supported (dheya)
d*aNTaeNa Aah [this] is being stated through an example:
343
831 BG 9.6
YaQaak==aXaiSQaTaae iNaTYa& vaYau" SavR}aGaae MahaNa( ) TaQaa SavaRi<a >aUTaaiNa MaTSQaaNaqTYauPaDaarYa== =))
yathka-sthito nitya vyu sarvatra-go mahn, tath sarvi bhtni mat-sthnty upadhraya
YaQaa SavR}aGa" MahaNa( vaYau" Just as the great wind, blowing everywhere
iNaTYaMa( Aak==aXaiSQaTa" is always situated in space,
* Avk==aXaMa( ivNaa Because without space (avaka) AvSQaaNaANauPaPatae" there is no
possibility [for any object] to exist.
TaQaa SavaRi<a >aUTaaiNa Mad(SQaaiNa so do all beings stay in Me

wiTa oPaDaarYa thus understand!
* Tad( WvMa( ASaSYa YaaeGaMaaYaYaa iSQaiTaheTauTvMa( o==Ma( Thus it has been stated
that the unattached [Lord] is the cause of sustenance through His mysterious power
TaYaa Wv Sa*iPa[lYaheTauTvMa( c [His] being the cause of creation and

dissolution also through that same [yoga-my] Aah is being stated [now]:
(yoga-my).
832 BG 9.7
SavR>aUTaaiNa k==aENTaeYa Pa[k*= iTa& YaaiNTa MaaiMak==aMa( ) k==LPa+aYae PauNaSTaaiNa k==LPaadaE ivSa*JaaMYahMa(= = ))
sarva-bhtni kaunteya prakti ynti mmikm, kalpa-kaye punas tni kalpdau visjmy aham
k==LPa+aYae At the end of a creation (kalpa)
SavR>aUTaaiNa MaaiMak==aMa( Pa[k*= iTaMa( YaaiNTa all beings attain (are dissolved in) My prakti.
k==LPaAadaE At the beginning of a [next] creation
AhMa( TaaiNa PauNa" ivSa*JaaiMa I release (create) them again.
* NaNau But ASa" iNaivRk= ar" c being unattached and changeless TvMa( k==QaMa(
Sa*JaiSa How do You create?
833 BG 9.8
Pa[k*= iTa& SvaMav>Ya ivSa*JaaiMa PauNa" PauNa" ) >aUTaGa]aMaiMaMa& k*= TMavXa& Pa[k*= TaevRXaaTa(= = ))
prakti svm avaabhya visjmi puna puna, bhta-grmam ima ktsnam a-vaa prakter vat
SvaMa( Pa[k*= iTaMa( Av>Ya [After] presiding over My own prakti

wMaMa( k*= TMa( >aUTaGa]aMaMa( this entire multitude of beings
PauNa" PauNa" ivSa*JaaiMa I create again and again,
* k==QaMa( How [do You send them forth]?
Pa[k*= Tae" vXaaTa( AvXaMa( which is helpless under the control of [its individual] nature.
* Pa[acqNak==MaRiNaiMataTad(Sv>aavblaTa( On the strength of their respective nature
which is the result of their past karma.
834 BG 9.9
Na c Maa& TaaiNa k==MaaRi<a iNabDNaiNTa DaNaYa ) odaSaqNavdaSaqNaMaSa&= Taezu k==MaRSau= = ))

na ca m tni karmi nibadhnanti dhanajaya, udsnavad snam a-sakta teu karmasu
DaNaYa O Arjuna!
TaaiNa k==MaaRi<a Those activities (creation, etc.)
Na c MaaMa( iNabDNaiNTa do not bind Me,
Taezu k==MaRSau ASa==Ma( who am unattached to those activities
344
k==MaRAaSai==" ih Only attachment to actions bNDaheTau" is the cause of bondage. Saa

c And that (attachment) Aak==aMaTvaTa( because My desires are already fulfilled
MaMa Na AiSTa I do not have.
odaSaqNavTa( AaSaqNaMa( and situated as if neutral.
*
835 BG 9.10
MaYaaDYa+ae<a Pa[k*= iTa" SaUYaTae SacracrMa( ) heTauNaaNaeNa k==aENTaeYa JaGaiPairvTaRTae= = ))

maydhyakea prakti syate sa-carcaram, hetunnena kaunteya jagad viparivartate
MaYaa ADYa+ae<a By Me as [her] supervisor
Pa[k*= iTa" SacrAcrMa( SaUYaTae prakti creates the moving and non-moving.
ANaeNa heTauNaa JaGaTa( ivPairvTaRTae By this cause the world revolves.
* ANaeNa (=Mad(AiDaaNaeNa=) heTauNaa By this cause, i.e., owing to My presiding over wdMa(
JaGaTa( ivPairvTaRTae (=PauNa" PauNa" JaaYaTae=) this world revolves, i.e., is created again and
again. SaiaiDaMaa}ae<a AiDaaTa*TvaTa( Because My presiding over [prakti] consists
only in [My] nearness [to prakti] k==Ta*RTvMa( odaSaqNaTvMa( c AivMa( agency and
[still] indifference are not incompatible.
836 BG 9.11
AvJaaNaiNTa Maa& MaU!a MaaNauzq& TaNauMaai[TaMa( ) Par& >aavMaJaaNaNTaae MaMa >aUTaMaherMa(= = ))

avajnanti m mh mnu tanum ritam, para bhvam a-jnanto mama bhta-mahevaram
MaU!a" Fools
MaMa >aUTaMahawRrMa( ParMa( >aavMa( My supreme nature as the Lord of beings
AJaaNaNTa" not knowing
MaaNauzqMa( TaNauMa( Aai[TaMa( for having taken a human form
MaaMa( AvJaaNaiNTa they deride Me.
* XauSatvMaYaqMa( AiPa TaNauMa( Though [My] form is made of pure sattva, [yet they
deride Me] >a==wCâvXaaTa( MaNauZYaAak==arMa( Aai[TavNTaMa( for having taken a
human form at the instance of My devotees.
They think Me to be an ordinary man and deride Me.
837 BG 9.12
MaaegaaXaa Maaegak==MaaR<aae MaaegajaNaa ivceTaSa" ) ra+aSaqMaaSaurq& cEv Pa[k*= iTa& MaaeihNaq& i[Taa"== =))
mogh mogha-karmo mogha-jn vicetasa, rkasm sur caiva prakti mohin rit
ra+aSaqMa( AaSaurqMa( MaaeihNaqMa( c Wv Pa[k*= iTaMa(
[Because] of a violent, passionate and [thus]
bewildering nature
ra+aSaqMa( (=TaaMaSaqMa(=) ih&SaaidPa[curaMa( Rkasa means tmasika, full of violence, etc.

AaSaurqMa( c (=raJaSaqMa(=) k==aMadPaaRidbhulaMa( sura means rjasika, full of passion,
pride, etc.
i[Taa" they take shelter

MaaegaAaXaa" Maaegak==MaaR<a" MaaegajaNaa"
they are of vain hopes, activities and knowledge
345
=Mata" ANYaTa(devTaaANTarMa( i+aPa[Ma( f==lMa( daSYaiTa= That another god besides Me

gives the result sooner wiTa WvMa(>aUTaa Maaegaa (=iNaZf==la=) Wv AaXaa this vain,
fruitless hope. ATaWv Mad(ivMau%TvaTa( Therefore, because they turn away from Me
MaaegaaiNa (=VYaQaaRiNa=) k==MaaRi<a their activities are vain, useless.
ivceTaSa"
[and therefore] they are thoughtless [and thus they deride Me].
838 BG 9.13
MahaTMaaNaSTau Maa& PaaQaR dEvq& Pa[k*= iTaMaai[Taa" ) >aJaNTYaNaNYaMaNaSaae jaTva >aUTaaidMaVYaYaMa(= = ))

mahtmnas tu m prtha daiv praktim rit, bhajanty an-anya-manaso jtv bhtdim a-vyayam
PaaQaR O Arjuna!
MahaAaTMaaNa" Tau
But the great souls
k==aMaaidANai>a>aUTaictaa" Those who are not overcome by desire, etc.

dEvqMa( Pa[k*= iTaMa( Aai[Taa" having taken shelter of the divine nature
ANa(ANYaMaNaSa" whose minds are [thus] without deviation
AVYaYaMa( >aUTaAaidMa( jaTva [after] knowing the imperishable source of creation
MaaMa( >aJaiNTa they worship Me.
* TaezaMa( >aJaNaPa[k= arMa( Aah Their way of worship is stated:
*
839 BG 9.14
SaTaTa& k==ITaRYaNTaae Maa& YaTaNTa d*!v]Taa" ) NaMaSYaNTa Maa& >aKTYaa iNaTYaYau= a oPaaSaTae= = ))
satata krtayanto m yatanta ca dha-vrat, namasyanta ca m bhakty nitya-yukt upsate
SaTaTaMa( MaaMa( k==ITaRYaNTa" Always glorifying Me

* STaae}aMaN}aaidi>a" With hymns, mantras, etc.
d*!v]Taa" YaTaNTa" c and (or) endeavoring with great vows
NaMaSYaNTa" c and bowing down
iNaTYaYau= a" [thus] always being absorbed [in Me]
MaaMa( >aKTYaa oPaaSaTae they worship Me with devotion.
Different methods of worship are stated.
840 BG 9.15
jaNaYajeNa caPYaNYae YaJaNTaae MaaMauPaaSaTae ) Wk==TveNa Pa*QaeNa bhuDaa ivTaaeMau%Ma(= = ))

jna-yajena cpy anye yajanto mm upsate, ekatvena pthaktvena bahudh vivato-mukham
ANYae AiPa And others

jaNaYajeNa YaJaNTa" c [while] sacrificing through knowledge (jna-yaja)
Wk==TveNa [either] through oneness (advaita)
* ke= icd( Wk==TveNa Some as being one [with the Absolute]
Pa*QaeNa through diversity (dvaita)
* ke= icd( Pa*QaeNa Some as being different [from the Absolute] =daSa" AhMa(= wiTa
that I am a servant [of the Lord].
ivTa"Mau%Ma(
[or] as being universally present
b]d]aidPae<a In the forms of [devas like] Brahm, Rudra, etc.

MaaMa( bhuDaa oPaaSaTae they worship Me in many ways.
*
346
SavaRTMaTaaMa( Pa[PaYaiTa =AhMa(= wiTa cTaui>aR"
His being the universal soul is
elaborated [in four verses]:

841 BG 9.16
Ah& ==Taurh& Yaj" SvDaahMahMaaEzDaMa( ) MaN}aae-= _hMahMaevaJYaMahMaiGNarh& huTaMa(= = ))

aha kratur aha yaja svadhham aham auadham, mantro ham aham evjyam aham agnir aha hutam
AhMa( ==Tau" AhMa( Yaj" I am kratu (agnioma-yaja), I am (paca-)yaja

AhMa( SvDaa AhMa( AaEzDaMa( I am svadh (rddha), I am the food
* AaEzDaMa( Auadha means AaeziDaPa[>avMa( AaMa( food prepared from plants >aezJaMa(
va or medicine.
AhMa( MaN}a" AhMa( Wv AaJYaMa( I am the mantra, I am the ghee
AhMa( AiGNa" AhMa( huTaMa( I am the [sacrificial] fire, I am the oblation.
842 BG 9.17
iPaTaahMaSYa JaGaTaae MaaTaa DaaTaa iPaTaaMah" ) ve& Paiv}aMaaear KSaaMa YaJaurev c== =))
pitham asya jagato mt dht pitmaha, vedya pavitram okra k sma yajur eva ca
AhMa( ASYa JaGaTa" I am of this world (jagat)

iPaTaa MaaTaa DaaTaa iPaTaaMah" the father (pit), mother (mt), maintainer and grandfather
veMa( Paiv}aMa( AaeMa(k==ar" the knowable, the purifier, the syllable om
k(= SaaMa YaJau" Wv c g-, Sma- and Yajur-Vedas.
843 BG 9.18
GaiTa>aRTaaR Pa[>au" Saa+aq iNavaSa" Xar<a& SauTa( ) Pa[>av" Pa[lYa" SQaaNa& iNaDaaNa& bqJaMaVYaYaMa(= = ))
gatir bhart prabhu sk nivsa araa suht, prabhava pralaya sthna nidhna bjam a-vyayam
GaiTa" >aTaaR Pa[>au" Saa+aq [I am] the goal (fruit), sustainer, controller and witness [of karma]
iNavaSa" Xar<aMa( Saud( abode, shelter and friend
Pa[>av" Pa[lYa" SQaaNaMa( creator, annihilator and maintainer
iNaDaaNaMa( AVYaYaMa( bqJaMa( resting place and eternal seed.
* iNaDaqYaTae AiSMaNa( wiTa iNaDaaNaMa( lYaSQaaNaMa( Nidhna is that in which a thing
remains latent, the repository. AVYaYaMa( AivNaaiXa Changeless means not
destructible NaTau v]qihAaidbqJavTa( NarMa( and not destructible like seeds of rice,
etc.
844 BG 9.19
TaPaaMYahMah& vz| iNaGa*aMYauTSa*JaaiMa c ) AMa*Ta& cEv Ma*TYau SadSaahMaJauRNa== =))

tapmy aham aha vara nighmy utsjmi ca, amta caiva mtyu ca sad a-sac cham arjuna
AJauRNa O Arjuna!
AhMa( TaPaaiMa [As sun] I give heat
AhMa( vzRMa( iNaGa*aiMa oTSa*JaaiMa c I withhold and send forth the rain.
AhMa( AMa*TaMa( c Wv Ma*TYau" c I am immortality (life) and death
SaTa( ASaTa( c the visible and invisible.
347
SaTa( SQaUlMa( d*XYaMa( Sat means gross, visible ASaTa( c SaU+MaMa( Ad*XYaMa( a-sat
means subtle, invisible. =WTad( SavRMa( AhMa( Wv= wiTa MaTva Knowing that all this is
Myself MaaMa( Wv bhuDaa oPaaSaTae they worship Me alone in different ways.
*
845 BG 9.20
}aEiva Maa& SaaeMaPaa" PaUTaPaaPaa YajEira SvGaRiTa& Pa[aQaRYaNTae )

Tae Pau<YaMaaSaa SaureNd]laek= MaXNaiNTa idVYaaiNdiv dev>aaeGaaNa( ))
trai-vidy m somap pta-pp yajair iv svar-gati prrthayante
te puyam sdya surendra-lokam ananti divyn divi deva-bhogn
}aEiva" The knowers of the Vedas

YajE" MaaMa( wa [after] worshiping Me with yajas
* =MaMa Wv PaMa( devTaaANTarMa(= That other devas are but forms of Mine wiTa A
JaaNaNTa" AiPa although not knowing this, vSTauTa" wNd]aidPae<a MaaMa( Wv wa
(=SaMPaUJYa=) but actually worshiping Me alone in the form of Indra and other gods...
SaaeMaPaa" PaUTaPaaPaa" drinking soma and [thus] being purified of sin
Sv"GaiTaMa( Pa[aQaRYaNTae they pray for access to heaven.
Pau<YaMa( SaurwNd]laek= Ma( AaSaa [After] attaining the pious planet of Indra
idiv [there] in heaven
Tae idVYaaNa( dev>aaeGaaNa( AXNaiNTa they enjoy celestial pleasures of the devas.
846 BG 9.21
Tae Ta& >aua SvGaRlaek&= ivXaal& +aq<ae Pau<Yae MaTYaRlaek&= ivXaiNTa )

Wv& }aYaqDaMaRMaNauPa[Paaa GaTaaGaTa& k==aMak==aMaa l>aNTae ))
te ta bhuktv svarga-loka vila ke puye martya-loka vianti
eva tray-dharmam anuprapann gatgata kma-km labhante
TaMa( ivXaalMa( SvGaRlaek= Ma( >aua [After] enjoying that extensive heaven
Pau<Yae +aq<ae when [their] piety is exhausted
Tae MaTYaRlaek= Ma( ivXaiNTa they [again] enter the mortal world.
WvMa( }aYaqDaMaRMa( ANauPa[Paaa" Thus [after] following the principles of the Vedas (tray)
k==aMak==aMaa" those who desire sense gratification
GaTaAaGaTaMa( l>aNTae achieve the result of going and coming.
847 BG 9.22
ANaNYaaiNTaYaNTaae Maa& Yae JaNaa" PaYauRPaaSaTae ) Taeza& iNaTYaai>aYau= aNaa& YaaeGa+aeMa& vhaMYahMa(= = ))
an-any cintayanto m ye jan paryupsate, te nitybhiyuktn yoga-kema vahmy aham
Yae ANa(ANYaa" JaNaa" [But] those unalloyed persons

MaaMa( icNTaYaNTa" PaYauRPaaSaTae who worship Me through meditation [on Me],
TaezaMa( iNaTYaAi>aYau= aNaaMa( for them who are always absorbed
AhMa( YaaeGa+aeMaMa( vhaiMa I provide for their material well-being (yoga-kema gain and safety).
* Maae+aAa:YaMa( c And also what is called liberation (moka) TaE" APa[aiQaRTaMa( AiPa
even without being asked by them AhMa( Wv vhaiMa I supply [that].
348
848 BG 9.23
Yae-= _PYaNYadevTaa>a==a YaJaNTae [YaaiNvTaa" ) Tae-= _iPa MaaMaev k==aENTaeYa YaJaNTYaiviDaPaUvRk= Ma(= = ))
ye py anya-devat-bhakt yajante raddhaynvit, te pi mm eva kaunteya yajanty a-vidhi-prvakam
Yae ANYadevTaa>a==a" AiPa Even those devotees of other deities (devat)
[Yaa AiNvTaa" YaJaNTae who worship [those deities] endowed with faith,
Tae AiPa MaaMa( Wv YaJaiNTa [unknowingly] they also worship Me alone
AiviDaPaUvRk= Ma( [though] irregularly.
* Maae+aPa[aPak==Ma( iviDaMa( ivNaa Without [following] the rule for attaining liberation.
ATa" Tae PauNa" AavTaRNTae Thus they return again [to this world].
849 BG 9.24
Ah& ih SavRYajaNaa& >aae= a c Pa[>aurev c ) Na Tau MaaMai>aJaaNaiNTa TatveNaaTayviNTa Tae= = ))

aha hi sarva-yajn bhokt ca prabhur eva ca, na tu mm abhijnanti tattventa cyavanti te
SavRYajaNaaMa( Of all sacrifices

AhMa( ih >aae= a c Pa[>au" Wv c I alone am the enjoyer and master.
* Tad( Tad( devTaaPae<a In the form of those respective deities.
Tae Tau MaaMa( TatveNa Na Ai>aJaaNaiNTa But they do not understand Me in truth,
ATa" CYaviNTa therefore they fall down.
* PauNa" AavTaRNTae Thus they return again.
850 BG 9.25
YaaiNTa==devv]Taa==devaiNPaTaNYaaiNTa==iPaTa*v]Taa"==)= =>aUTaaiNa==YaaiNTa==>aUTaeJYaa==YaaiNTa==MaaiJaNaae=_iPa== MaaMa(= =))

ynti deva-vrat devn pitn ynti pit-vrat, bhtni ynti bhtejy ynti mad-yjino pi mm
devv]Taa" devaNa( YaaiNTa Worshipers of the gods (deva) [like Indra] attain the devas
iPaTa*v]Taa" iPaTaNa( YaaiNTa worshipers of the forefathers (pit) attain the pits
>aUTawJYaa" >aUTaaiNa YaaiNTa worshipers of the ghosts (bhta) attain the bhtas
Mad(YaaiJaNa" MaaMa( AiPa YaaiNTa [similarly] My worshipers also attain Me.
* Tae Tau MaaMa( Wv A+aYaMa( ParMaaNaNdPaMa( NaaraYa<aMa( YaaiNTa They attain Me alone,
the embodiment of undecaying supreme bliss, Nryaa.
Tad( WvMa( Sv>a==aNaaMa( A+aYaf==lTvMa( o==Ma( Thus it is stated that His devotees
get an undecaying fruit. ANaaYaaSaTvMa( Sv>ae= " dXaRYaiTa Now He shows how easy
*
devotion to Him is:

851 BG 9.26
Pa}a& PauZPa& f==l& TaaeYa& Yaae Mae >aKTYaa Pa[YaCîTa ) Tadh& >aKTYauPaTaMaXNaaiMa Pa[YaTaaTMaNa"== =))
patra pupa phala toya yo me bhakty prayacchati, tad aha bhakty-upahtam anmi
prayattmana
Pa}aMa( PauZPaMa( f==lMa( TaaeYaMa( [Just] a leaf (patra), flower (pupa), fruit (phala) or water (toya)
Ya" Mae (=MaMa(=) >aKTYaa Pa[YaCîTa one who gives Me with devotion,
Pa[YaTaAaTMaNa" >ai==oPaTaMa( being the devout offering of a pure soul
Tad( AhMa( AXNaaiMa I enjoy that.
349
Pa[qTYaa Ga*aiMa I accept [it] with pleasure. Naih Mahaiv>aUiTaPaTae" ParMaerSYa MaMa
+aud]devTaaNaaMa( wv bhuivtaSaaDYaYaaGaaidi>a" PairTaaez" SYaaTa( Unlike the petty
*
(kudra) gods, I, the supreme Lord, master of great powers, am not pleased by sacrifices
ik==NTau >ai==Maa}ae<a but by

devotion alone. ATa" >ae= Na SaMaiPaRTaMa( Yad( ik==id( Pa}aaidMaa}aMa( AiPa Therefore,
whatever [little] is offered by the devotee (bhakta), be it even a leaf etc. Tad(ANauGa]h
AQaRMa( Wv AXNaaiMa I accept it just to favor him.
* Nac Pa}aPauZPaaidk==Ma( AiPa Not even those leaves, flowers, etc. YajAQaRMa( PaXau
SaaeMaaidd]VYavTa( which are like the [sacrificial] animals, Soma plants and other
materials for a sacrifice Mad(AQaRMa( Wv oMaE" AaPaa SaMaPaR<aqYaMa( need to be
(yga), etc. which demand great wealth (bahu-vitta)
offered, procuring [them] with effort just for My sake:

852 BG 9.27
YaTk==raeiz YadXNaaiSa Yauhaeiz ddaiSa YaTa( ) YataPaSYaiSa k==aENTaeYa TaTku= Zv MadPaR<aMa(= = ))

yat karoi yad ansi yaj juhoi dadsi yat, yat tapasyasi kaunteya tat kuruva mad-arpaam
Yad( k==raeiz Yad( AXNaaiSa Whatever you do, whatever you eat
Yad( Jauhaeiz Yad( ddaiSa whatever you sacrifice, whatever you donate
Yad( TaPaSYaiSa whatever austerity you perform,
Tad( Mad(APaR<aMa( ku= Zv [all] that make an offering to Me!
* Tad( SavRMa( MaiYa AiPaRTaMa( YaQaa >aviTa So that all this becomes like an offering to Me
WvMa( ku= Zv thus you should do it.
853 BG 9.28
Xau>aaXau>af==lErev& Maae+YaSae k==MaRbNDaNaE" ) SaYaaSaYaaeGaYau= aTMaa ivMau= ae MaaMauPaEZYaiSa== =))

ubhubha-phalair eva mokyase karma-bandhanai, sannysa-yoga-yukttm vimukto mm upaiyasi
Xau>aAXau>af==lE" k==MaRbNDaNaE" From the good and bad results which are the bonds of karma
WvMa( Maae+YaSae thus you will be freed.
ivMau= " Being liberated [from those bonds]
SaYaaSaYaaeGaYau= AaTMaa and endowed with renunciation
MaaMa( oPaEZYaiSa you will attain Me.
* k==MaR<aaMa( MaiYa SaMaiPaRTaTveNa Because by the offering of activities to Me Tav Tad(
f==lSaMbNDaANauPaPatae" there is no possibility of your connection (sambandha) with
their fruits.
Yaid >ae= >Ya" Wv Maae+aMa( ddaiSa If You give liberation only to Your devotees Na
A>ae= >Ya" and not to non-devotees TaihR then Tav AiPa ik==Ma( raGaezaidk*= TaMa(
vEzMYaMa( AiSTa is there also partiality (vaiamya) in You through attachment, aversion,
etc.?
854 BG 9.29
SaMaae-_h&= =SavR>aUTaezu= Na==Mae= eZYaae=_iSTa==Na==iPa[Ya"==)= Yae= >aJaiNTa==Tau= Maa&= >aKTYaa==MaiYa==Tae= Taezu= =caPYahMa(= =))
samo ha sarva-bhteu na me dveyo sti na priya, ye bhajanti tu m bhakty mayi te teu cpy aham
350
SavR>aUTaezu AhMa( SaMa" I am equal to all beings

Mae (=MaMa=) Na eZYa" Na iPa[Ya" AiSTa [therefore] for Me there is no enemy, no friend.
Yae Tau MaaMa( >aKTYaa >aJaiNTa But those who worship Me with devotion
Tae MaiYa they are in Me
AhMa( AiPa c Taezu and I am also in them [as their guide].
* YaQaa AGNae" As there is of the fire, SvSaevke= zu Wv TaMa"XaqTaaiddu"%Ma(
APaaku= vRTa" AiPa which also removes the misery (dukha) of darkness, cold etc., only
for those who tend it, Na vEzMYaMa( no partiality, YaQaa va k==LPav*+aSYa or as there is
[no partiality] of a desire tree [which grants desired objects only to those who sit under
TaQaa Wv so also >a==Pa+aPaaiTaNa" AiPa though I favor [My] devotees MaMa

vEzMYaMa( Na AiSTa Wv there is certainly no partiality in Me, ik==NTau Mad(>ae= " Wv
AYaMa( MaihMaa but this (9.28) is just the glory (mahim) of devotion to Me.
* AiPa c Moreover Mad(>ae= " AivTaKYaR" Pa[>aav" the power of devotion to Me is
it],
indisputable:
855 BG 9.30
AiPa ceTSauduracarae >aJaTae MaaMaNaNYa>aak(= ) SaaDaurev Sa MaNTaVYa" SaMYaGVYaviSaTaae ih Sa"== =))

api cet sudurcro bhajate mm an-anya-bhk, sdhur eva sa mantavya samyag vyavasito hi sa
Sauduracar" AiPa Even a very bad person

MaaMa( ANa(ANYa>aak(= >aJaTae ced( if he worships Me exclusively,
Sa" SaaDau" Wv MaNTaVYa" he is to be considered [as if already] righteous (sdhu)
Sa" ih SaMYak(= VYaviSaTa" [because] he has rightly resolved.
* =ParMaer>aJaNaeNa Wv k*= TaaQaR" >aivZYaaiMa= [He has rightly resolved that,] I will be
blessed by the worship of the Lord alone.
*
NaNau k==QaMa( SaMaqcqNaADYavSaaYaMaa}ae<a =SaaDau"= MaNTaVYa"
But how can he be
considered saintly by a mere right (samcna) resolve (adhyavasya)?

856 BG 9.31
i+aPa[& >aviTa DaMaaRTMaa XaCâiNTa& iNaGaCîTa ) k==aENTaeYa Pa[iTaJaaNaqih Na Mae >a==" Pa[<aXYaiTa== =))
kipra bhavati dharmtm avac-chnti nigacchati, kaunteya pratijnhi na me bhakta praayati
i+aPa[Ma( DaMaRAaTMaa >aviTa Soon he becomes righteous

XaTa(XaaiNTaMa( iNaGaCîTa and attains lasting peace.
* ictaoPavoParMaPaaMa( ParMaeriNaaMa( Faith in the Lord, which means peace
(uparama) from disturbances (upaplava) of the mind iNaTaraMa( GaCîTa (=Pa[aPNaaeiTa=) he
completely (nitarm) attains.
Mae (=MaMa=) >a==" Na Pa[<aXYaiTa My devotee does not perish
Pa[iTaJaaNaqih [thus] proclaim!
857 BG 9.32
Maa&= ih==PaaQaR= VYaPaai[TYa==Yae_iPa==SYau"= PaaPaYaaeNaYa"=)= iYaae= vEXYaaSTaQaa==XaUd]aSTae_iPa=YaaiNTa=Para&=GaiTaMa(= ))

m hi prtha vyapritya ye pi syu ppa-yonaya, striyo vaiys tath drs te pi ynti par gatim
351
PaaQaR O Arjuna!
Yae AiPa PaaPaYaaeNaYa" SYau" Even those who may be lowborn
* ANTYaJaAadYa" Like the outcastes (antya-ja).
iYa" vEXYaa" TaQaa XaUd]a" and women (str), vaiyas and dras
* Yae AiPa vEXYaa" Even the vaiyas ke= vlMa( k*= ZYaaidiNarTaa" who are merely engaged
in agriculture, etc. iYa" XaUd]adYa" c ADYaYaNaaidrihTaa" and women, dras, etc.,
who are without [Vedic] study, etc.
MaaMa( ih VYaPaai[TYa [after] taking shelter of Me,

Tae AiPa ParaMa( GaiTaMa( YaaiNTa they also attain the supreme destination.
858 BG 9.33
ik&= PauNab]aR<aa" Pau<Yaa >a==a raJazRYaSTaQaa ) AiNaTYaMaSau%& laek= iMaMa& Pa[aPYa >aJaSv MaaMa(= = ))
ki punar brhma puy bhakt rjarayas tath, a-nityam a-sukha lokam ima prpya bhajasva
mm
ik==Ma( PauNa" >a==a" Then what [to speak of] devotees (bhakta)
Pau<Yaa" b]a<aa" TaQaa raJazYa" [like] pious brhmaas and saintly kings!
wMaMa( AiNaTYaMa( ASau%Ma( laek= Ma( [Therefore,] this temporary and miserable world
Pa[aPYa [after] attaining
MaaMa( >aJaSv worship Me!
* ivlMbMa( Aku= vRNa( Not delaying ASau%TvaTa( c Sau%aQaRoMaMa( ihTva giving up
[all] efforts (udyama) for happiness since it (the body) is joyless MaaMa( Wv >aJaSv
worship Me alone.
859 BG 9.34
MaNMaNaa >av Ma==ae MaaJaq Maa& NaMaSku= ) MaaMaevEZYaiSa YauEvMaaTMaaNa& MaTParaYa<a"== =))
man-man bhava mad-bhakto mad-yj m namaskuru, mm evaiyasi yuktvaivam tmna matparyaa
Mad(MaNaa" Mad(>a==" Mad(YaaJaq >av Think of Me, be My devotee (servant) and worshiper!
MaaMa( NaMaSku= bow down to Me!
WvMa( AaTMaaNaMa( Yaua [After] thus fixing the mind
Mad(ParaYa<a" devoted to Me
MaaMa( Wv WZYaiSa you will surely come to Me.
* MaaMa( Wv ParMaaNaNdPaMa( WZYaiSa (=Pa[aPSYaiSa=) You will attain Me alone, who am
supreme bliss.
352
Sanskrit Kdanta 8
(1)
(2)
(3)
(4)
(5)
(6)
(7)
kta
krya
payan
tyaktv
veditum
yoga-stha
ravaam
(8) other suffixes

[u]k[]...
k==r<ae to do; + .t[n] >>> k==Ta*R (kart) doer

jan[]...Pa[adu>aaRve to be born; + .tu >>> JaNTau living entity
nam[a]...Pa[Tve XaBde c to bow, be humble; sound; + .ra >>> NaMa] humble
bhaj[a]...SaevaYaaMa( to serve, worship; + .[k]ti >>> >ai== devotion
bh...SataaYaaMa( to be, exist, become; + .[gh]a[] >>> >aav state of being
matr[i]...Gau>aaz<ae to consult, speak confidentially; + .[]in[i] >>> MaiN}aNa(
(mantr) advisor,
minister Mandarin
yaj[a]...
devPaUJaaSaiTak==r<aYaJaNadaNaezu to worship; associate; sacrifice; + .na >>> Yaj sacrifice

s[u] 2P...ANauiXaaE to instruct, govern; + .tra >>> XaaS}a scripture
sdh[a]...Sa&iSaaE to accomplish; + .u[] >>> SaaDau saintly person
In the following examples, we have not mentioned the suffix which has been applied, and have given
only one out of many possible translations:
kam[u]...
k==aNTaaE to desire >>> k==aMa desire

kt[a]...Sa&XaBdNae to glorify >>> k==IiTaR glory
kam[]...SahNae to tolerate, forgive >>> +aMaa forgiveness
gam[]...GaTaaE to go >>> GaiTa movement, goal
j...AvbaeDaNae to know >>> jaNa knowledge
tu[a]...TauaE to be satisfied >>> Taui satisfaction
tyaj[a]...haNaaE to abandon >>> TYaaGa renunciation
[u]dh[]...Daar<aPaaez<aYaae" to hold; nourish >>> DaaTau essential part, element, word root
n[]...Pa[aPa<ae to reach, lead >>> Nae}a by which leading is done, the eye
pad[a]...GaTaaE to go >>> Paad foot
pj[a]...PaUJaaYaaMa( to worship, honor >>> PaUJaa worship
pr[]...TaPaR<ae to please, delight >>> Pa]qiTa love
budh[ir]...baeDaNae to know, be awake >>> bui intelligence
muc[]...Maae+a<ae to release >>> Maui== liberation
raj[a]...raGae to dye, be attached to >>> raGa attachment
ras[a]...AaSvadNaSNaehNaYaae" to taste; love >>> rSa taste
vad[a]...VYa==aYaa& vaic to speak >>> vad postulation
vad[i]...Ai>avadNaSTauTYaae" to offer respects; glorify >>> vNdNa praise
vas[a] 2A...
AaCâdNae to cover, dress >>> vS}a by which covering is done, garment

ak[]...Xa==aE to be able >>> Xai== energy
am[u] 4P...oPaXaMae to be pacified >>> XaaiNTa peace
as[u]...ih&SaaYaaMa( to violate >>> XaS}a weapon
ru...[v<ae to hear, obey >>> ]uiTa hearing, the Vedas
sidh[u] 4P...Sa&raaE to succeed >>> iSai success
sev[]...SaevNae to serve >>> Saeva service
stu[]...STauTaaE to praise >>> STauiTa glorification
sm...icNTaaYaaMa( to think, remember >>> SMa*iTa memory, law books
353
354
Hinduism Gt 10
Vibhti-yoga The Yoga of [meditation on] Divine Glories (vibhti)
860 BG 10.1
[q>aGavaNauvac
>aUYa Wv Mahabahae Xa*<au Mae ParMa& vc" ) Yatae= _h& Pa[qYaMaa<aaYa v+YaaiMa ihTak==aMYaYaa== =))
bhya eva mah-bho u me parama vaca, yat te ha pryamya vakymi hita-kmyay
[q>aGavaNa( ovac Mahabahae The Lord said: O Arjuna!

>aUYa" Wv And again
Mae (=MaMa=) ParMaMa( vc" Xa*<au hear My supreme word
* ParMaMa( ParMaaQaRiNaMa( Supreme means relating to the supreme truth.
Yad( AhMa( ihTak==aMYaYaa which I, with a desire for [your] welfare (hita)
Pa[qYaMaa<aaYa Tae (=Tau>YaMa(=) v+YaaiMa speak to you, who is taking pleasure.
* Mad(vcNaAMa*TaeNa Wv Pa[qiTaMa( Pa[aPNauvTae Tae To you who take delight in My words as
in nectar.
o==SYa AiPa PauNa" vcNae For repeating what has already been stated dujeRYaTvMa(
heTauMa( Aah incomprehensibility is being stated as reason:
861 BG 10.2
Na Mae ivdu" SaurGa<aa" Pa[>av& Na MahzRYa" ) AhMaaidihR devaNaa& Mahzs<aa& c SavRXa"== =))
na me vidu sura-ga prabhava na maharaya, aham dir hi devn mahar ca sarvaa
Na SaurGa<aa" Na MahazYa" Neither the host of devas (sura), nor the great sages
Mae (=MaMa=) Pa[>avMa( ivdu" know My origin.
devaNaaMa( Mahazq<aaMa( c [Because] of the devas and great sages
AhMa( ih SavRXa" Aaid" I am the origin in all respects.
* ATa" Mad(ANauGa]hMa( ivNaa Therefore, without My grace MaaMa( ke= AiPa Na JaaNaiNTa
nobody can know Me. wiTa AQaR" This is the idea.
862 BG 10.3
Yaae MaaMaJaMaNaaid& c veita laek= MaherMa( ) ASaMMaU!" Sa MaTYaeRzu SavRPaaPaE" Pa[MauCYaTae= = ))

yo mm a-jam an-di ca vetti loka-mahevaram, a-sammha sa martyeu sarva-ppai pramucyate
AJaMa( ANa(AaidMa( laek= MahawRrMa( c
As the unborn and beginningless supreme Lord of all
beings
Ya" MaaMa( veita one who knows Me,

MaTYaeRzu ASaMMaU!" being undeluded among men
Sa" SavRPaaPaE" Pa[MauCYaTae he is freed from all sins.
* laek= MaherTaaMa( Wv His being
the supreme Lord of all beings
Sfu= $=YaiTa
explained [in three verses]:

863 BG 10.4-5
buijaRNaMaSaMMaaeh" +aMaa SaTYa& dMa" XaMa" ) Sau%& du"%& >avae= _>aavae >aYa& ca>aYaMaev c== =))
buddhir jnam a-sammoha kam satya dama ama, sukha dukha bhavo bhvo bhaya
cbhayam eva ca
is
355
Aih&Saa SaMaTaa TauiSTaPaae daNa& YaXaae= _YaXa" ) >aviNTa >aava >aUTaaNaa& Mata Wv Pa*QaiGvDaa"== =))
a-his samat tuis tapo dna yao yaa, bhavanti bhv bhtn matta eva pthag-vidh
bui" jaNaMa( ASaMMaaeh" Intelligence (buddhi), [self-] knowledge (jna), non-delusion

+aMaa SaTYaMa( dMa" XaMa" tolerance, truthfulness, sense- and mind-control
Sau%Ma( du"%Ma( >av" A>aav" happiness (sukha), distress (dukha), existence, non-existence
>aYaMa( c A>aYaMa( Wv c fear (bhaya) and also fearlessness
Aih&Saa SaMaTaa Taui" non-violence (a-his), equality (non-attachment), contentment
TaPa" daNaMa( YaXa" AYaXa" austerity (tapas), charity (dna), fame and infamy
>aUTaaNaaMa( Pa*Qak(= ivDaa" >aava" [these] various dispositions of beings
Mata" Wv >aviNTa come from Me alone.
864 BG 10.6
MahzRYa" Sa PaUveR cTvarae MaNavSTaQaa ) Maava MaaNaSaa JaaTaa Yaeza& laek= wMaa" Pa[Jaa"== =))
maharaya sapta prve catvro manavas tath, mad-bhv mnas jt ye loka im praj
Sa MahazYa" The seven great sages (like Bhgu)

PaUveR cTvar" the previous four [sages] (like Sanaka)
TaQaa MaNav" and the Manus (like Svyambhuva)
MaaNaSaa" JaaTaa" Mad(>aava" come from Me (mad-bhva), born from [My] mind,
* (or:) Maava" MadqYa" >aav" (=Pa[>aav"=) Yaezu Mad-bhv means in whom there is My
power.
We follow the explanation of Vivantha:
Mata" >aav" YaSYa Sa" Maav"
whose
creation is from me.
YaezaMa( laeke= wMaa" Pa[Jaa"
whose are all these descendants in the world.

865 BG 10.7
WTaa& iv>aUiTa& YaaeGa& c MaMa Yaae veita TatvTa" ) Saae= _ivk==LPaeNa YaaeGaeNa YauJYaTae Naa}a Sa&XaYa"== =))
et vibhti yoga ca mama yo vetti tattvata, so vikalpena yogena yujyate ntra saaya
WTaaMa( MaMa iv>aUiTaMa( YaaeGaMa( c This My opulence (vibhti) and mystic power (yoga)
Ya" TatvTa" veita one who knows in truth,
Sa" Aivk==LPaeNa YaaeGaeNa YauJYaTae he is united [with Me] by unalloyed devotion.
A}a Na Sa&XaYa" Of this there is no doubt.
* YaQaa c iv>aUiTaYaaeGaYaae" jaNaeNa How through the knowledge of [His] glory and
power SaMYak(= jaNaAvai" complete realization is attained Tad( dXaRYaiTa is being
shown [in four verses]:
866 BG 10.8
Ah& SavRSYa Pa[>avae Mata" Sav| Pa[vTaRTae ) wiTa MaTva >aJaNTae Maa& buDaa >aavSaMaiNvTaa"== =))
aha sarvasya prabhavo matta sarva pravartate, iti matv bhajante m budh bhva-samanvit
AhMa( SavRSYa Pa[>av" I am the source of everything

Mata" SavRMa( Pa[vTaRTae from Me everything (see 10.4) originates.
wiTa MaTva [After] knowing this
buDaa" >aavSaMaiNvTaa" MaaMa( >aJaNTae the wise worship Me with love (bhva).
356
867 BG 10.9
Maitaa MaTaPa[a<aa baeDaYaNTa" ParSParMa( ) k==QaYaNTa Maa& iNaTYa& TauZYaiNTa c rMaiNTa c== =))
mac-citt mad-gata-pr bodhayanta parasparam, kathayanta ca m nitya tuyanti ca ramanti ca
Mad(ictaa" Mad(GaTaPa[a<aa" Thinking of Me, their lives devoted to Me

ParSParMa( baeDaYaNTa" enlightening each other
* [uTYaaidPa[Maa<aE" Through scriptural and other references.
MaaMa( iNaTYaMa( k==QaYaNTa" c and always discussing (glorifying) Me
TauZYaiNTa c rMaiNTa c they are satisfied and happy.
* WvMa(>aUTaaNaaMa( c And to such persons SaMYak(= jaNaMa( AhMa( ddaiMa
I grant
complete realization:
868 BG 10.10
Taeza& SaTaTaYau= aNaa& >aJaTaa& Pa[qiTaPaUvRk= Ma( ) ddaiMa buiYaaeGa& Ta& YaeNa MaaMauPaYaaiNTa Tae= = ))
te satata-yuktn bhajat prti-prvakam, dadmi buddhi-yoga ta yena mm upaynti te
TaezaMa( SaTaTaYau= aNaaMa( To those who are constantly devoted

Pa[qiTaPaUvRk= Ma( >aJaTaaMa( worshiping [Me] with love (prti)
TaMa( buiYaaeGaMa( ddaiMa I give that means to understand,
* buiPaMa( YaaeGaMa( (=oPaaYaMa(=) The means in the form of intelligence.
YaeNa Tae MaaMa( oPaYaaiNTa by which they attain Me.
* buiYaaeGaMa( dtva c And after giving the means to understand TaSYa ANau>av
PaYaRNTaMa( TaMa( AaPaa and making it last till his realization (anubhava) comes Aiva
k*= TaMa( Sa&SaarMa( NaaXaYaaiMa I destroy his material existence that results from ignorance:
869 BG 10.11
TaezaMaevaNauk= MPaaQaRMahMajaNaJa& TaMa" ) NaaXaYaaMYaaTMa>aavSQaae jaNadqPaeNa >aaSvTaa== =))

tem evnukamprtham aham a-jna-ja tama, naymy tma-bhva-stho jna-dpena bhsvat
TaezaMa( Wv ANauk= MPaaAQaRMa( Out of mercy for them

AaTMa>aavSQa" being [personally] situated in their heart
>aaSvTaa jaNadqPaeNa with the shining lamp (dpa) of knowledge
AhMa( AjaNaJaMa( TaMa" NaaXaYaaiMa I destroy the darkness born of ignorance.
* Sa&SaarAa:YaMa( [The darkness] which is called material existence.
870 BG 10.12-13
AJauRNa ovac
Par& b] Par& DaaMa Paiv}a& ParMa& >avaNa( ) Pauz& XaaTa& idVYaMaaiddevMaJa& iv>auMa(= = ))
para brahma para dhma pavitra parama bhavn, purua vata divyam di-devam a-ja
vibhum
AahuSTvaMa*zYa" SaveR devizRNaaRrdSTaQaa ) AiSaTaae devlae VYaaSa" SvYa& cEv b]vqiz Mae= = ))
hus tvm aya sarve devarir nradas tath, asito devalo vysa svaya caiva bravi me

>avaNa( ParMa( b] You are the Supreme Lord
ParMa( DaaMa ParMaMa( Paiv}aMa( the supreme abode and the supreme pure.
SaveR zYa" All sages (i)
357
deviz" Naard" [like] devari Nrada

AiSaTa" devl" TaQaa VYaaSa" Asita, Devala and Vysa
XaaTaMa( idVYaMa( PauzMa( the eternal divine person
AaiddevMa( AJaMa( iv>auMa( primeval Lord, unborn and all-pervading
TvaMa( Aahu" they call You,
SvYaMa( c Wv Mae (=MaMa(=) b]vqiz and You Yourself are also telling Me.
Nrada is a son and disciple of Brahm. He is the principle devari, or the chief sage
amongst the demigods and initiated famous kings, such as Prahlda Mahrja (while
still in the womb of his mother), Dhruva Mahrja, Yudhihira Mahrja, and even
Vysadeva, the compiler of all Vedic literature.
Asita, Devala, Vaiampyana, Sumantu and Jaimini were disciples of Vysadeva, and
prominent priests at the sarpa-yaja of King Janamejaya. Asita explained 1,500,000
verses from the Mahbhrata. By the blessing of Lord iva he got a son named Devala.
Devala (Asita Devala), the son of Asita, also known as Avakra, was also a disciple of
Vysa. After Vysa wrote the Mahbhrata, Nrada spread it among the devas, Devala
among the pits, ukadeva among Gandharvas and Yakas, and Vaiampyana among
men.
871 BG 10.14
SavRMaeTad*Ta& MaNYae YaNMaa& vdiSa ke= Xav ) Na ih Tae >aGavNVYai&= ivdudeRva Na daNava"== =))
sarvam etad ta manye yan m vadasi keava, na hi te bhagavan vyakti vidur dev na dnav
ke= Xav O Lord (Keava)!

Yad( MaaMa( vdiSa What You tell me
WTad( SavRMa( TaMa( MaNYae all this I consider true (ta).
>aGavNa( O Lord (Bhagavn)!
Na ih deva" Na daNava" Indeed, neither devas nor Dnavas
Tae (=Tav=) VYai==Ma( ivdu" know Your personality.
Of the sixty daughters of Prajpati Daka, Kayapa Muni married thirteen (like Aditi,
Diti and Danu). The descendents of Aditi (the dityas like Vmana) are the devas,
whereas the descendents of Diti (the Daityas like Hirayakaipu) and Danu (the
Dnavas like Rhu) are considered demons.
872 BG 10.15
SvYaMaevaTMaNaaTMaaNa& veTQa Tv& PauzaetaMa ) >aUTa>aavNa >aUTaeXa devdev JaGaTPaTae= = ))

svayam evtmantmna vettha tva puruottama, bhta-bhvana bhtea deva-deva jagat-pate
PauzotaMa >aUTa>aavNa >aUTawRXa devdev JaGaTa(PaTae O Lord!

TvMa( SvYaMa( Wv Only You Yourself
AaTMaNaa AaTMaaNaMa( veTQa know Yourself by Yourself.
873 BG 10.16
vu= MahRSYaXaeze<a idVYaa aTMaiv>aUTaYa" ) Yaai>aivR>aUiTai>alaeRk= aiNaMaa&STv& VYaaPYa iTaiSa== =))

vaktum arhasy a-eea divy hy tma-vibhtaya, ybhir vibhtibhir lokn ims tva vypya tihasi
idVYaa" ih AaTMaiv>aUTaYa" Because [Your] opulences are divine,

Yaai>a" iv>aUiTai>a" those opulences by which
358
wMaaNa( laek= aNa( VYaaPYa [after] pervading these worlds

TvMa( iTaiSa You exist,
AXaeze<a vu= Ma( AhRiSa You should speak in detail.
* k==QaNaPa[YaaeJaNaMa( dXaRYaNa( Pa[aQaRYaTae Showing the need for telling, he prays:
874 BG 10.17
k==Qa& ivaMah& YaaeiGa&STva& Sada PairicNTaYaNa( ) ke= zu ke= zu c >aavezu icNTYaae= _iSa >aGavNMaYaa== =))
katha vidym aha yogis tv sad paricintayan, keu keu ca bhveu cintyo si bhagavan may
YaaeiGaNa( O Lord!
Sada PairicNTaYaNa( [While] always meditating
k==QaMa( AhMa( TvaMa( ivaMa( how can I know You?
>aGavNa( O Lord!
ke= zu ke= zu >aavezu c In which particular forms
MaYaa icNTYa" AiSa are You to be remembered by me?
875 BG 10.18
ivSTare<aaTMaNaae YaaeGa& iv>aUiTa& c JaNaadRNa ) >aUYa" k==QaYa Ta*iihR Xa*<vTaae NaaiSTa Mae= _Ma*TaMa(= = ))
vistaretmano yoga vibhti ca janrdana, bhya kathaya tptir hi vato nsti me mtam
JaNaadRNa O Lord!
AaTMaNa" YaaeGaMa( iv>aUiTaMa( c Your personal mystic power and opulence
* YaaeGaMa( SavRjTvSavRXai==Tvaidl+a<aMa( YaaeGaWeYaRMa( Yoga means mystic powers
like omniscience and omnipotence.
>aUYa" ivSTare<a k==QaYa please tell again in detail!

AMa*TaMa( Xa*<vTa" [For while] hearing this nectar (amta)
Mae (=MaMa=) Ta*i" ih Na AiSTa I feel no satiation.
876 BG 10.19
[q>aGavaNauvac
hNTa Tae k==QaiYaZYaaiMa idVYaa aTMaiv>aUTaYa" ) Pa[aDaaNYaTa" ku= [e NaaSTYaNTaae ivSTarSYa Mae= = ))
hanta te kathayiymi divy hy tma-vibhtaya, prdhnyata kuru-reha nsty anto vistarasya me

hNTa ku= [e Yes, Arjuna!
AaTMaiv>aUTaYa" idVYaa" ih My opulences are indeed divine.
Tae (=Tau>YaMa(=) Pa[aDaaNYaTa" k==QaiYaZYaaiMa I will tell them [only] in essence to you
Mae (=MaMa=) ivSTarSYa [because] of My expansion
ANTa" Na AiSTa there is no end.
877 BG 10.20
AhMaaTMaa Gau@ake= Xa SavR>aUTaaXaYaiSQaTa" ) AhMaaid MaDYa& c >aUTaaNaaMaNTa Wv c== =))

aham tm gukea sarva-bhtaya-sthita, aham di ca madhya ca bhtnm anta eva ca
Gau@ak==awRXa O Arjuna!
AhMa( SavR>aUTaAaXaYaiSQaTa" AaTMaa I am the Supersoul, situated in the heart (aya) of all beings.
AhMa( >aUTaaNaaMa( Aaid" c I am the beginning (cause of birth) of all beings
MaDYaMa( c ANTa" Wv c
359
the middle (existence) and also the end (death).

878 BG 10.21
AaidTYaaNaaMah& ivZ<auJYaaeRiTaza& rivr&XauMaaNa( ) MarqicMaRTaaMaiSMa Na+a}aa<aaMah& XaXaq== =))

ditynm aha viur jyoti ravir aumn, marcir marutm asmi nakatrm aha a
AaidTYaaNaaMa( AhMa( ivZ<au" Among the [12] dityas I am Viu (Vmana)

JYaaeiTazaMa( A&XauMaaNa( riv" among luminaries the radiant sun (ravi)
MaTaaMa( Marqic" AiSMa among the [49] Maruts I am Marci
Na+a}aa<aaMa( AhMa( XaXaq and among stars I am the moon (ain).
Two types of ah are indicated sambandha-ah we will translate as of, and
nirdhraa-ah (specifying one out of many) we will translate as among.
In His fifth incarnation r Viu appeared as a son of Aditi, Vmana. As a boy he
attended the sacrifice of Bali Mahrja, king of the demons, who had conquered Indra.
Because it is the duty of a king to give charity, Vmana asked Bali for just three steps of
land. When this was granted, he expanded his body and took possession of the whole
world.
879 BG 10.22
vedaNaa& SaaMavedae= _iSMa devaNaaMaiSMa vaSav" ) wiNd]Yaa<aa& MaNaaiSMa >aUTaaNaaMaiSMa ceTaNaa== =))
vedn sma-vedo smi devnm asmi vsava, indriy mana csmi bhtnm asmi cetan
vedaNaaMa( SaaMaved" AiSMa Among the Vedas I am the Sma-Veda

devaNaaMa( vaSav" AiSMa among the devas I am Indra (Vsava)
wiNd]Yaa<aaMa( MaNa" c AiSMa among the senses I am the mind
>aUTaaNaaMa( ceTaNaa AiSMa and of (in) living beings I am counsciousness.
* ceTaNaa jaNaXai==" Consciousness is the faculty of knowledge.
880 BG 10.23
d]a<aa& XaraiSMa ivtaeXaae Ya+ar+aSaaMa( ) vSaUNaa& Paavk==aiSMa Mae" iXa%ir<aaMahMa(= = ))

rudr akara csmi vitteo yaka-rakasm, vasn pvaka csmi meru ikharim aham
d]a<aaMa( Xar" c AiSMa Among the [11] Rudras I am akara (iva)

Ya+ar+aSaaMa( ivtawRXa" among the Yakas and Rakasas Kuvera
vSaUNaaMa( Paavk==" c AiSMa among the [8] Vasus I am Agni
iXa%ir<aaMa( AhMa( Mae" and among mountains I am Meru (Sumeru).
A Yaka is an attendant of Kuvera. A Rakas is a similar semi-divine being, sometimes
classified as demon. From the word rakas comes the word rkasa (demoniac).
881 BG 10.24
PauraeDaSaa& c Mau:Ya& Maa& ivi PaaQaR b*hSPaiTaMa( ) SaeNaaNaqNaaMah& Sk==Nd" SarSaaMaiSMa SaaGar"== =))
purodhas ca mukhya m viddhi prtha bhaspatim, sennnm aha skanda sarasm asmi sgara
PaaQaR O Arjuna!
PauraeDaSaaMa( Among priests
Mau:YaMa( b*hSPaiTaMa( c MaaMa( ivi know Me as the chief, Bhaspati.
SaeNaaNaqNaaMa( AhMa( Sk==Nd" Among generals I am Krtikeya (Skanda)
SarSaaMa( SaaGar" AiSMa and among reservoirs of water I am the ocean (sgara).
Bhaspati, the second son of Agir, is the guru of the devas, whereas ukrcrya is the
guru of the asuras.
360
882 BG 10.25
Mahzs<aa& >a*Gaurh& iGaraMaSMYaek= Ma+arMa( ) YajaNaa& JaPaYajae= _iSMa SQaavra<aa& ihMaalYa"== =))
mahar bhgur aha girm asmy ekam a-karam, yajn japa-yajo smi sthvar himlaya
Mahazq<aaMa( AhMa( >a*Gau" Among great sages I am Bhgu

iGaraMa( Wk==Ma( A+arMa( AiSMa among words I am the one syllable [om]
YajaNaaMa( JaPaYaj" AiSMa among sacrifices I am chanting japa
SQaavra<aaMa( ihMaalYa" and among immovables the Himlaya.
Japa is the more or less silent repetition of prayers or names of the Lord.
883 BG 10.26
ATQa" SavRv*+aa<aa& devzs<aa& c Naard" ) GaNDavaR<aa& ic}arQa" iSaaNaa& k==iPalae MauiNa"== =))
avattha sarva-vk devar ca nrada, gandharv citraratha siddhn kapilo muni
SavRv*+aa<aaMa( ATQa" Among all trees (vka) [I am] the Peepal (Avattha)
devzq<aaMa( Naard" c among devaris Nrada
GaNDavaR<aaMa( ic}arQa" among Gandharvas Citraratha
iSaaNaaMa( k==iPal" MauiNa" and among perfected beings Kapila Muni.
* iSaaNaaMa( Among perfected beings means oTPaitaTa" Wv AiDaGaTaParMaaQaR
TatvaNaaMa( among those who understood the highest truth from their very birth
(utpatti).
Avattha is another name for the Pippala / Bodhidruma / Ficus Religiosa (holy fig tree),
commonly called Peepal. He is described as the most pious tree and the number one to
be planted for pious benefit. See note under verse 15.1.
884 BG 10.27
oE"[vSaMaaNaa& ivi MaaMaMa*TaaevMa( ) WeravTa& GaJaeNd]a<aa& Nara<aa& c NaraiDaPaMa(= = ))

uccairavasam avn viddhi mm amtodbhavam, airvata gajendr nar ca nardhipam
AaNaaMa( Among horses (ava)

AMa*TaovMa( oE"[vSaMa( MaaMa( ivi know Me as the Uccairava, born of nectar,
GaJawNd]a<aaMa( WeravTaMa( among lordly elephants (gaja) as Airvata
Nara<aaMa( c NarAiDaPaMa( and among men (nara) as king.
Once Durvsa Muni cursed the devas to become subject to the infirmities of old age. To
redeem themselves from the curse, they had to churn the krodaka (ocean of milk),
and drink the nectar produced thereof. The first object that rose to the surface was
klaka poison. But after Lord iva had removed it, there appeared one after another a
kmadhenu cow (accepted by sages), the horse Uccairav (taken by Bali), Airvata and
other elephants (to Indra), the Kaustubha gem (to Viu), a prijta tree and apsar
women (to heaven), Mah-Lakm (she chose Viu), and at last Dhanvantari with the
pot of nectar (handed over to Mohin).
885 BG 10.28
AaYauDaaNaaMah& vJa]& DaeNaUNaaMaiSMa k==aMaDauk(= ) Pa[JaNaaiSMa k==NdPaR" SaPaaR<aaMaiSMa vaSauik=="= = ))

yudhnm aha vajra dhennm asmi kma-dhuk, prajana csmi kandarpa sarpm asmi vsuki
AaYauDaaNaaMa( AhMa( vJa]Ma( Among weapons I am the thunderbolt (vajra)

DaeNaUNaaMa( k==aMaDauk(= AiSMa among cows (dhenu) I am the Kma-dhenu (Surabhi)
* k==aMaaNa( daeiGDa wiTa k==aMaDauk(= Which yields desired objects.
Pa[JaNa" k==NdPaR" c AiSMa I am the procreating Cupid (Kandarpa, Kma)
SaPaaR<aaMa( vaSauik==" AiSMa
361
and among [poisenous] serpents (sarpa) I am Vsuki.

886 BG 10.29
ANaNTaaiSMa NaaGaaNaa& v<aae YaadSaaMahMa( ) iPaTa<aaMaYaRMaa caiSMa YaMa" Sa&YaMaTaaMahMa(= = ))

ananta csmi ngn varuo ydasm aham, pitm aryam csmi yama sayamatm aham
NaaGaaNaaMa( ANaNTa" c AiSMa Among [non-poisenous] snakes (Ngas) I am Ananta (ea)

YaadSaaMa( AhMa( v<a" among aquatics I am Varua
iPaTa<aaMa( AYaRMaa c AiSMa among the pits I am Aryam
Sa&YaMaTaaMa( AhMa( YaMa" and among controllers I am Yamarja.
887 BG 10.30
Pa[adaiSMa dETYaaNaa& k==al" k==lYaTaaMahMa( ) Ma*Gaa<aa& c Ma*GaeNd]ae= _h& vENaTaeYa Pai+a<aaMa(= = ))

prahlda csmi daityn kla kalayatm aham, mg ca mgendro ha vainateya ca pakim
dETYaaNaaMa( Pa[ad" c AiSMa Among the demons (Daityas) I am Prahlda

k==lYaTaaMa( AhMa( k==al" among subduers I am the [life-] time
Ma*Gaa<aaMa( AhMa( Ma*GawNd]" c among animals (mga) I am the lion (mga-_indra king of animals)
Pai+a<aaMa( vENaTaeYa" c and among birds (pakin) Garua.
888 BG 10.31
PavNa" PavTaaMaiSMa raMa" Xa>a*TaaMahMa( ) za<aa& Mak==raiSMa aeTaSaaMaiSMa Jaavq== =))

pavana pavatm asmi rma astra-bhtm aham, jha makara csmi srotasm asmi jhnav
PavTaaMa( PavNa" AiSMa

*
Among purifiers I am the wind
veGavTaaMa( Among those who move fast.

Xa>a*TaaMa( AhMa( raMa" among wielders of weapons (astra) I am Rma (Rmacandra or Paraurma)
za<aaMa( Mak==r" c AiSMa and among fish I am the Makara
aeTaSaaMa( Jaavq AiSMa and among rivers I am the Gag (Jhnav).
(or:)
889 BG 10.32
SaGaaR<aaMaaidrNTa MaDYa& cEvahMaJauRNa ) ADYaaTMaiva ivaNaa& vad" Pa[vdTaaMahMa(= = ))

sargm dir anta ca madhya caivham arjuna, adhytma-vidy vidyn vda pravadatm aham
AJauRNa== SaGaaR<aaMa( O Arjuna! Of [all] creations

AhMa( Wv Aaid" ANTa" c MaDYaMa( c I alone am the beginning, end and middle,
In verse 10.20 the Lords agency in creation, etc. was stated. Here it is stated that the
creation, etc. are to be meditated upon as the Lords glories.
ivaNaaMa( ADYaaTMaiva among sciences (vidy) the science concerning the soul
Pa[vdTaaMa( AhMa( vad" and of debators I am the ascertainment.
There are different kinds of argument. Supporting ones view with evidence that also
supports the opposing side is called jalpa (inconclusive argument). Merely trying to
defeat ones opponent is called vita (perverse argument). But the actual conclusion,
the ernest ascertainment of the truth is called vda, and represents the Lord. These
definitions are according to Baladeva.
890 BG 10.33
A+ara<aaMak==arae= _iSMa N" SaaMaaiSak==SYa c ) AhMaeva+aYa" k==alae DaaTaah& ivTaaeMau%"== =))

a-karm a-kro smi dvandva smsikasya ca, aham evkaya klo dhtha vivato-mukha
A+ara<aaMa( Ak==ar" AiSMa
Among letters I am the A

The letter A becomes all the other letters when transformed by different parts of the
mouth.
362
SaaMaaiSak==SYa N" c and among compounds the dual compund (dvandva-samsa).

AhMa( Wv A+aYa" k==al" I Myself am eternal time
There are the finite time (life span, 10.30) and infinite time (10.33).
AhMa( ivTa"Mau%" DaaTaa and I am the universal maintainer.

* SavRk==MaRf==liNaDaaTaa AhMa( I am the dispenser of the fruit of all karma. wiTa AQaR"
This is the idea.
891 BG 10.34
Ma*TYau" SavRhrahMauv >aivZYaTaaMa( ) k==IiTaR" [qvaRKc Naarq<aa& SMa*iTaMaeRDaa Da*iTa" +aMaa== =))
mtyu sarva-hara cham udbhava ca bhaviyatm, krti rr vk ca nr smtir medh dhti kam
AhMa( SavRhr" Ma*TYau" c I am all-destroying death (mtyu)

>aivZYaTaaMa( ov" c and of future beings their origin.
* (or:) >aaivk==LYaa<aaNaaMa( Pa[ai<aNaaMa( Of those beings who are to be prosperous in
future ov" (=A>YaudYa"=) AhMa( I am prosperity.
Naarq<aaMa( k==IiTaR" [q" vak(= c Among women [I am the goddesses] fame (krti), beauty (r), speech
(vc)
SMa*iTa" MaeDaa Da*iTa" +aMaa memory (smti), intelligence, determination (dhti) and tolerance (kam).
* YaaSaaMa( Aa>aaSaMaa}aYaaeGaeNa Through whose mere trace Pa[ai<aNa" agYaa" >aviNTa
people become praise-worthy.
892 BG 10.35
b*hTSaaMa TaQaa SaaMNaa& GaaYa}aq ^NdSaaMahMa( ) MaaSaaNaa& MaaGaRXaqzaeR= _hMa*TaUNaa& ku= SauMaak==r"== =))
bhat-sma tath smn gyatr chandasm aham, msn mrga-ro ham tn kusumkara
SaaMNaaMa( AhMa( b*hTa(/SaaMa Among Sma-Veda hymns I am the Bhat-sma

TaQaa ^NdSaaMa( GaaYa}aq among metrical hymns the Gyatr
MaaSaaNaaMa( AhMa( MaaGaRXaqzR" among months (msa) I am the Mrgara
TaUNaaMa( ku= SauMaAak==r" and among seasons (tu) the flowery season, spring.
The Gytr is an ancient metre of twenty-four syllables (variously arranged, but
generally as a triplet of eight syllables each); also any hymn composed in the gyatr
metre (each deity has one in particular); (esp.) the Gyatr-mantra addressed to the sun.
893 BG 10.36
UTa& ^lYaTaaMaiSMa TaeJaSTaeJaiSvNaaMahMa( ) JaYaae= _iSMa VYavSaaYaae= _iSMa Satv& SatvvTaaMahMa(= = ))

dyta chalayatm asmi tejas tejasvinm aham, jayo smi vyavasyo smi sattva sattvavatm aham
^lYaTaaMa( UTaMa( AiSMa Of those who are cheating I am gambling

TaeJaiSvNaaMa( AhMa( TaeJa" of those who are splendid I am splendor (tejas)
JaYa" AiSMa [of the victorious] I am victory (jaya)
VYavSaaYa" AiSMa [of the energetic] I am enterprise
SatvvTaaMa( AhMa( SatvMa( and of the strong I am strength.
* (or:) Saaitvk==aNaaMa( Of those in sattva-gua SatvMa( AhMa( I am sattva (goodness).
894 BG 10.37
v*Z<aqNaa& vaSaudevae= _iSMa Paa<@vaNaa& DaNaYa" ) MauNaqNaaMaPYah& VYaaSa" k==vqNaaMauXaNaa k==iv"== =))
vn vsudevo smi pavn dhanajaya, munnm apy aha vysa kavnm uan kavi
363
v*Z<aqNaaMa( vaSaudev" AiSMa Among the Vis I am [Myself,] Ka (Vsudeva)

Paa<@vaNaaMa( DaNaYa" among the Pavas [you,] Arjuna (Dhanajaya)
MauNaqNaaMa( AiPa AhMa( VYaaSa" among sages (muni) I am Vysadeva
k==vqNaaMa( oXaNaa k==iv" and among seers ukrcrya (Uan Kavi).
895 BG 10.38
d<@ae dMaYaTaaMaiSMa NaqiTariSMa iJaGaqzTaaMa( ) MaaENa& cEvaiSMa GauaNaa& jaNa& jaNavTaaMahMa(= = ))

dao damayatm asmi ntir asmi jigatm, mauna caivsmi guhyn jna jnavatm aham
dMaYaTaaMa( d<@" AiSMa Among subduers I am punishment (daa)

iJaGaqzTaaMa( NaqiTa" AiSMa of those who seek victory I am policy (nti)
Nti consists of conciliation, gift, dissension and punishment.
GauaNaaMa( MaaENaMa( c Wv AiSMa of secrets (guhya) I am silence (mauna)

jaNavTaaMa( AhMa( jaNaMa( and of the wise I am knowledge.
* Naih TaUZ<aqMa( iSQaTaSYa Ai>aPa[aYa" jaYaTae The intention (abhiprya) of one who
keeps silent can not be known.
896 BG 10.39
YaaiPa SavR>aUTaaNaa& bqJa& TadhMaJauRNa ) Na TadiSTa ivNaa YaTSYaaNMaYaa >aUTa& cracrMa(= = ))

yac cpi sarva-bhtn bja tad aham arjuna, na tad asti vin yat syn may bhta carcaram
AJauRNa O Arjuna!
Yad( AiPa c SavR>aUTaaNaaMa( bqJaMa( Whatever is the seed (bja) of all beings
Tad( AhMa( that is Me.
Yad( crAcrMa( >aUTaMa( SYaaTa( [Because] whatever being may exist, moving or non-moving
Tad( MaYaa ivNaa Na AiSTa without Me it can not exist.
897 BG 10.40
NaaNTaae= _iSTa MaMa idVYaaNaa& iv>aUTaqNaa& ParNTaPa ) Wz TaUeXaTa" Pa[ae= ae iv>aUTaeivRSTarae MaYaa== =))
nnto sti mama divyn vibhtn parantapa, ea tddeata prokto vibhter vistaro may
ParNTaPa O Arjuna!
MaMa idVYaaNaaMa( iv>aUTaqNaaMa( Of My divine opulences (vibhti)
ANTa" Na AiSTa there is no end.
Wz" Tau iv>aUTae" ivSTar" [Therefore] this extent of opulence
MaYaa oeXaTa" Pa[ae= " was just briefly described by Me.
898 BG 10.41
Yai>aUiTaMaTSatv& [qMadUiJaRTaMaev va ) TatadevavGaC^ Tv& MaMa TaeJaae&XaSaM>avMa(= = ))

yad yad vibhtimat sattva rmad rjitam eva v, tat tad evvagaccha tva mama tejo-a-sambhavam
Yad( Yad( SatvMa( Whatever existence

iv>aUiTaMaTa( [qMaTa( OiJaRTaMa( Wv va is opulent, beautiful or glorious,
Tad( Tad( Wv all that
MaMa TaeJa"A&XaSaM>avMa( as born of a portion (aa) of My splendor
TvMa( AvGaC^ you should know!
* ik==Ma( ANaeNa PairiCâdXaRNaeNa But of what avail is this limited vision of Myself?
SavR}a Mad(d*iMa( Wv ku= Better see Me in everything:
364
899 BG 10.42
AQava bhuNaETaeNa ik&= jaTaeNa TavaJauRNa ) iv>YaahiMad& k*= TMaek= a&XaeNa iSQaTaae JaGaTa(= = ))
athav bahunaitena ki jtena tavrjuna, viabhyham ida ktsnam ekena sthito jagat
AJauRNa O Arjuna!
AQava WTaeNa bhuNaa jaTaeNa However, by this much [detailed] knowledge
Tav ik==Ma( what is your [benefit]?
wdMa( k*= TMa( JaGaTa( This whole universe (jagat)
Wk==A&XaeNa iv>Ya [after] supporting [it] with one portion [as Universal Form]
AhMa( iSQaTa" I exist.
* Na Mad(VYaiTair==Ma( ik==id( AiSTa Nothing exists besides Me.
Thus He has explained how one can see Him even in this material world.
365
10. Sanskrit Taddhita 1

In this chapter of grammar taddhita suffixes are added to nmas to make derived nmas:
(1) rmat
The first example is the suffix .mat[u], indicating possession.
r.mat[u] possessing splendor (r)
The masculine form of rmat[u] is declined like bhagavat[u]
]qMaaNa(
]qMaaNa( ]qMaNTaaE ]qMaNTa"...
1.1 who has splendor (a form of address)
hNauMaaNa( 1.1 Hanumn, who is famous for having a strong jaw

au.mat[u] having rays; A&XauMaaNa( 1.1 which has rays, the sun
dpti.mat[u] having luster; dqiPTaMaaNa( 1.1 which has luster
bhakti.mat[u] having bhakti; >ai==MaaNa( 1.1 who has devotion
buddhi.mat[u] having intelligence; buiMaaNa( 1.1 who has intelligence
The neuter form of rmat[u] is declined ]qMaTa( ]qMaTaq ]qMaiNTa...
]qMaTa( neuter 1.1 which has splendor; vibhti.mat[u] having opulence; iv>aUiTaMaTa( neuter 1.1
which has opulence; Yad( Yad( SatvMa( iv>aUiTaMaTa( [qMaTa(... whatever existence has opulence
hanu.mat[u] having a jaw (hanu);
and splendor
The suffix .mat[u] changes to .vat[u] after words ending in a:
bhaga.vat[u] possessing opulence (bhaga);
>aGavaNa(
1.1 who has opulence, the Supreme Lord;
]q>aGavaNa( ovac the Supreme Lord spoke

jna.vat[u] having knowledge; jaNavaNa( 1.1 who has knowledge; jaNavaNa( MaaMa( Pa]PaTae one
who has knowledge surrenders to Me
AaTMavaNa( 1.1 who has the self, who is established in the self (i.e.,
iNaYaaeRGa+aeMa" AaTMavaNa( 1.1 >av become free from [anxieties for] gain
tma.vat[u] having the self;

who is self-realized);
(yoga) and safety (kema), and be established in the self

deha.vat[u] having a body;
dehvaNa(
1.1 who has a body;
dehvi"
3.3 by those who have a
body
dh.mat[u] having intelligence;
DaqMaaNa(
1.1 who has intelligence;
DaqMaTaa
3.1 by one who has
intelligence
See how the following words are used in the Gt:
vqYaRvTa( having strength (1.5); ]avTa( having faith (4.39); SatvvTa( having the mode of goodness
(10.36)
Neuter:
ANTavTa( having an end (2.18); AQaRvTa( having meaning (18.22); blvTa( having strength (6.34)
The suffix .vat[i] looks similar, but means like or as, forming avyayas (indeclinables):
daa.vat[i] like a rod (daa), prostrated obeisances
k*= TvTa( as all (ktsna all, entire; + .vat[i])

odaSaqNavTa( as if neutral (udsna neutral; + .vat[i])
TaTa( like that, so (tad + .vat[i])
366
AaYaRvTa( as amazing (carya astonishing, wonderful; wonder + .vat[i])

AaidTYavTa( like the sun (ditya the sun; + .vat[i])
367
Hinduism Gt 11
Vivarpa-darana-yoga The Yoga of Seeing (darana) the Universal Form (viva-rpa)
900 BG 11.1
AJauRNa ovac
MadNauGa]haYa ParMa& GauMaDYaaTMaSa&ijTaMa( ) YatvYaae&= vcSTaeNa Maaehae= _Ya& ivGaTaae MaMa== =))
mad-anugrahya parama guhyam adhytma-sajitam, yat tvayokta vacas tena moho ya vigato mama

ParMaMa( GauMa( ADYaaTMaSa&ijTaMa( vc"
* [Adhytma means]
The supreme and secret discourse, known as adhytma
AaTMaANaaTMaivvek= ivzYaMa(
regarding the discrimination
between soul and non-soul (body).
Yad( Mad(ANauGa]haYa TvYaa o==Ma( which was spoken by You for favoring me,
* =AXaaeCYaaNa( ANvXaaec" TvMa(= wTYaaid From the verse a-ocyn, etc. (2.11) z
ADYaaYaPaYaRNTaMa( and ending with the sixth chapter.
TaeNa MaMa AYaMa( Maaeh" ivGaTa" by that this delusion of mine has gone.
* MaMa AYaMa( Maaeh" My this illusion =AhMa( hNTaa, WTae hNYaNTae= wTYaaid l+a<a"
>a]Ma" the mistake (bhrama) consisting of [ideas like] I am the slayer and they are slain
ivGaTa" (=ivNa"=) is gone, destroyed AaTMaNa" k==Ta*RTvaidA>aavoe= " because the
soul has been taught to be a non-agent, etc.
901 BG 11.2
>avaPYaYaaE ih >aUTaaNaa& [uTaaE ivSTarXaae MaYaa ) Tvta" k==MalPa}aa+a MaahaTMYaMaiPa caVYaYaMa(= = ))

bhavpyayau hi bhtn rutau vistarao may, tvatta kamala-patrka mhtmyam api cvyayam
k==MalPa}aA+a O lotus-eyed Lord!

>aUTaaNaaMa( >avAPYaYaaE ih About the creation and distruction of all beings
Tvta" ivSTarXa" MaYaa [uTaaE I have heard from You in detail,
* =AhMa( k*= TSNaSYa JaGaTa" Pa[>av" Pa[lYa" TaQaa= wTYaadaE In verses like aha ktsnasya
etc. (7.6).
AVYaYaMa( MaahaTMYaMa( AiPa c
and also about [Your] eternal glory.

902 BG 11.3
WvMaeTaQaaTQa TvMaaTMaaNa& ParMaer ) d]uiMaCâiMa Tae PaMaEr& PauzaetaMa== =))

evam etad yathttha tvam tmna paramevara, draum icchmi te rpam aivara puruottama
ParMawRr O Lord!
YaQaa TvMa( AaTMaaNaMa( AaTQa What You said about Yourself
WTad( WvMa( it is just so.
* A}a AiPa Even in that (that You are the creator, etc.) AivaSa" MaMa Na AiSTa
there is no doubt in me.
PauzotaMa O Lord!
Tae (=Tav=) WerMa( PaMa( d]uMa( wCâiMa I want to see Your majestic form.
* k==aETaUhlaTa( Out of curiosity.
368
903 BG 11.4
MaNYaSae Yaid TaC^KYa& MaYaa d]uiMaiTa Pa[>aae ) YaaeGaer TaTaae Mae Tv& dXaRYaaTMaaNaMaVYaYaMa(= = ))
manyase yadi tac chakya may draum iti prabho, yogevara tato me tva daraytmnam a-vyayam
Pa[>aae O Lord!
Tad( MaYaa d]uMa( XaKYaMa( That [form] can be seen by me
wiTa Yaid MaNYaSae if you think so,
YaaeGawRr O Lord!
TaTa" AVYaYaMa( AaTMaaNaMa( then Your eternal Self
TvMa( Mae (=MaMa(=) dXaRYa You please show me!
904 BG 11.5
[q>aGavaNauvac
PaXYa Mae PaaQaR Paai<a XaTaXaae= _Qa SahXa" ) NaaNaaivDaaiNa idVYaaiNa NaaNaav<aaRk*= TaqiNa c== =))
paya me prtha rpi atao tha sahasraa, nn-vidhni divyni nn-varktni ca

NaaNaaivDaaiNa NaaNaav<aRAak*= TaqiNa c Of various kinds, colors (vara) and shapes
XaTaXa" AQa SahXa" hundreds and thousands
Mae (=MaMa=) idVYaaiNa Paai<a PaXYa behold My divine forms (rpa)!
905 BG 11.6
PaXYaaidTYaaNvSaUNd]aNaiNaaE MaTaSTaQaa ) bhUNYad*PaUvaRi<a PaXYaaYaaRi<a >aarTa== =))

paydityn vasn rudrn avinau marutas tath, bahny a-da-prvi paycaryi bhrata
>aarTa O Arjuna!
AaidTYaaNa( vSaUNa( d]aNa( The dityas, Vasus and Rudras
AiNaaE TaQaa MaTa" PaXYa the two Avins and the Maruts behold!
The Avins Satya and Dasra, sons of Srya, are known as Avin-kumras. They are the
physicians of the devas.
Ad*PaUvaRi<a bhUiNa AaYaaRi<a PaXYa Behold many wonders (carya), never seen before!
* Ad*PaUvaRi<a Not seen before TvYaa va ANYaeNa va either by you or by others.
906 BG 11.7
whEk= SQa& JaGaTk*= T& PaXYaa SacracrMa( ) MaMa dehe Gau@ake= Xa YaaNYad( d]uiMaCîSa== =))
ihaika-stha jagat ktsna paydya sa-carcaram, mama dehe gukea yac cnyad draum icchasi
Gau@ak==awRXa O Arjuna!
SacrAcrMa( k*= TMa( JaGaTa( The whole world (jagat), the moving and non-moving
Yad( ANYaTa( c d]uMa( wCîSa and anything else that you want to see,
A wh MaMa dehe Wk==SQaMa( PaXYa now behold in this body (deha) of Mine, situated in one place!
* Ta}a Ta}a Pair>a]MaTaa By a person wandering from place to place vzRk==aei$=i>a" AiPa
d]uMa( AXaKYaMa( which is impossible to see even in millions of years.
907 BG 11.8
Na Tau Maa& XaKYaSae d]uMaNaeNaEv Svc+auza ) idVYa& ddaiMa Tae c+au" PaXYa Mae YaaeGaMaErMa(= = ))
na tu m akyase draum anenaiva sva-caku, divya dadmi te caku paya me yogam aivaram
ANaeNa Svc+auza Wv Tau
But just with this your [physical] vision
369
MaaMa( d]uMa( Na XaKYaSae you will not be able to see Me.

Tae (=Tau>YaMa(=) idVYaMa( c+au" ddaiMa [Therefore] I give you divine vision.
Mae (=MaMa=) WerMa( YaaeGaMa( PaXYa Behold My majestic mystic power!
908 BG 11.9
SaYa ovac
WvMaua TaTaae raJaNMahaYaaeGaerae hir" ) dXaRYaaMaaSa PaaQaaRYa ParMa& PaMaErMa(= = ))
evam uktv tato rjan mah-yogevaro hari, daraymsa prthya parama rpam aivaram
SaYa" ovac raJaNa( Sajaya said: O Dhtarra!

WvMa( oa [After] speaking thus
TaTa" MahaYaaeGawRr" hir" then the Lord, the great master of mystic power (yoga)
ParMaMa( WerMa( PaMa( [His] supreme majestic form (rpa)
PaaQaaRYa dXaRYaaMaaSa He showed to Arjuna.
Western Sanskritists take daraymsa as two words (daraym + sa). But daraym is
not an independent word. Furthermore, in adhokaja the dhtu as[a]...
replaced by bh...
*
>auiv
is
SataaYaaMa(=, therefore the form sa is also not seen independently.
k==QaMa(>aUTaMa( Of what nature [was this form]?

909 BG 11.10
ANaek= vNaYaNaMaNaek= auuTadXaRNaMa( ) ANaek= idVYaa>ar<a& idVYaaNaek= aeTaaYauDaMa(= = ))

aneka-vaktra-nayanam anekdbhuta-daranam, aneka-divybharaa divynekodyatyudham
ANaek= vNaYaNaMa( It had many (aneka) mouths (vaktra) and eyes (nayana)
ANaek= AuTadXaRNaMa( many wonderful visions
ANaek= idVYaAa>ar<aMa( many divine (divya) ornaments
idVYaANaek= oTaAaYauDaMa( many divine upraised weapons.
910 BG 11.11
idVYaMaaLYaaMbrDar& idVYaGaNDaaNaulePaNaMa( ) SavaRYaRMaYa& devMaNaNTa& ivTaaeMau%Ma(= = ))

divya-mlymbara-dhara divya-gandhnulepanam, sarvcaryamaya devam an-anta vivato-mukham
idVYaMaaLYaAMbrDarMa( It was wearing many divine garlands and dresses

idVYaGaNDaANaulePaNaMa( was anointed with divine scents (gandha)
SavRAaYaRMaYaMa( devMa( full of all wonders, effulgent
ANa(ANTaMa( ivTa"Mau%Ma( unlimited and universal.
911 BG 11.12
idiv SaUYaRSahSYa >aveuGaPaduiTQaTaa ) Yaid >aa" Sad*Xaq Saa SYaaaSaSTaSYa MahaTMaNa"== =))
divi srya-sahasrasya bhaved yugapad utthit, yadi bh sad s syd bhsas tasya mahtmana
SaUYaRSahSYa >aa" The effulgence of thousands of suns

Yaid idiv YauGaPad( oiTQaTaa >aveTa( if it would have risen together in the sky,
TaSYa MahaAaTMaNa" >aaSa" to the effulgence of the Supreme Lord
Saa Sad*Xaq SYaaTa( that [effulgence] would be similar.
370
Na ANYaa oPaMaa AiSTa There is no other comparison. wiTa AQaR" This is the idea.
TaQaa>aUTaMa( PaMa( dXaRYaaMaaSa And such a form He showed. wiTa PaUveR<a Wv ANvYa"
This is the connection with the previous verse 11.9.

912 BG 11.13
Ta}aEk= SQa& JaGaTk*= T& Pa[iv>a==MaNaek= Daa ) APaXYaevdevSYa Xarqre Paa<@vSTada== =))
tatraika-stha jagat ktsna pravibhaktam anekadh, apayad deva-devasya arre pavas tad
Tada Paa<@v" Then Arjuna

Ta}a devdevSYa Xarqre there in the Supreme Lords body (arra)
k*= TMa( JaGaTa( the whole universe (jagat)
ANaek= Daa Pa[iv>a==Ma( [although] in many ways divided
Wk==SQaMa( APaXYaTa( he saw in one place.
* Tad(AvYavTveNa As different parts of that [one body].
913 BG 11.14
TaTa" Sa ivSMaYaaivae raeMaa DaNaYa" ) Pa[<aMYa iXarSaa dev& k*= Taailr>aazTa== =))
tata sa vismayvio ha-rom dhanajaya, praamya iras deva ktjalir abhata
TaTa" ivSMaYaAaiv" Then, filled with wonder (vismaya)

raeMaa Sa" DaNaYa" that Arjuna, his hair standing on end [out of joy]
devMa( iXarSaa Pa[<aMYa [after] bowing his head to the Lord
k*= TaAil" A>aazTa he spoke with folded hands.
914 BG 11.15
AJauRNa ovac
PaXYaaiMa deva&STav dev dehe Sava|STaQaa >aUTaivXaezSaaNa( )
b]a<aMaqXa& k==MalaSaNaSQaMa*zq& SavaRNaurGaa& idVYaaNa( ))
paymi devs tava deva dehe sarvs tath bhta-viea-saghn
brahmam a kamalsana-stham ca sarvn urag ca divyn
AJauRNa" ovac dev Arjuna said: O Lord!

SavaRNa( devaNa( All the devas
TaQaa >aUTaivXaezSaaNa( and hosts of various beings (bhta)
k==MalAaSaNaSQaMa( wRXaMa( b]a<aMa( Lord Brahm, situated on a lotus-seat (kamala-sana)
* MaeraE iSQaTaMa( Seated on [mount] Meru. Yaa Tvd(Naai>aPaAaSaNaSQaMa( Or else:
seated on the lotus-seat rising from Your navel (nbhi).
SavaRNa( zqNa( c idVYaaNa( orGaaNa( c and all sages (i) and divine serpents
Tav dehe PaXYaaiMa I see in Your body (deha).
915 BG 11.16
ANaek= bahUdrvNae}a& PaXYaaiMa Tva& SavRTaae= _NaNTaPaMa( )

NaaNTa& Na MaDYa& Na PauNaSTavaid& PaXYaaiMa iver ivPa ))
aneka-bhdara-vaktra-netra paymi tv sarvato nanta-rpam
nnta na madhya na punas tavdi paymi vivevara viva-rpa
ANaek= bahuodrvNae}aMa(
371
With many arms (bhu), bellies (udara), mouths (vaktra) and eyes
(netra)
SavRTa" ANa(ANTaPaMa( with unlimited forms on all sides

TvaMa( PaXYaaiMa I see You.
ivwRr ivPa O Lord, Universal Form!
Tav Na ANTaMa( Na MaDYaMa( Neither your end (anta), nor middle (madhya)
Na PauNa" AaidMa( PaXYaaiMa and also not the beginning (di) I see.
* SavRGaTaTvaTa( Because [Your] being all-pervading.
916 BG 11.17
ik==rqi$=Na& GaidNa& ci==<a& c TaeJaaeraiXa& SavRTaae dqiMaNTaMa( )

PaXYaaiMa Tva& duiNaRrq+Ya& SaMaNTaaqaNalakR uiTaMaPa[MaeYaMa( ))
kirina gadina cakria ca tejo-ri sarvato dptimantam
paymi tv durnirkya samantd dptnalrka-dyutim a-prameyam
ik==rqi$=NaMa( GaidNaMa( ci==<aMa( c With crown, club and disc

SavRTa" dqiMaNTaMa( TaeJa"raiXaMa(( a mass of splendor, shining on all sides
duiNaRrq+YaMa( dqANalAkR uiTaMa( with a blinding lustre (dyuti) of blazing fire (anala) and the sun
(arka)
APa[MaeYaMa( [and therefore] immeasurable

TvaMa( SaMaNTaaTa( PaXYaaiMa I see You everywhere.
917 BG 11.18
TvMa+ar& ParMa& veidTaVYa& TvMaSYa ivSYa Par& iNaDaaNaMa( )

TvMaVYaYa" XaaTaDaMaRGaaea SaNaaTaNaSTv& Pauzae MaTaae Mae ))
tvam a-kara parama veditavya tvam asya vivasya para nidhnam
tvam a-vyaya vata-dharma-gopt santanas tva puruo mato me
TvMa( A+arMa( ParMaMa( veidTaVYaMa( You are the imperishable (brahma), supreme object of knowledge
TvMa( ASYa ivSYa ParMa( iNaDaaNaMa( You are the ultimate resting place of this universe (viva)
TvMa( AVYaYa" XaaTaDaMaRGaaea You are the unchangeable protector of the eternal (vata) dharma
TvMa( SaNaaTaNa" Pauz" Mae (=MaMa=) MaTa" You are the eternal Lord in my opinion.
918 BG 11.19
ANaaidMaDYaaNTaMaNaNTavqYaRMaNaNTabahu&
XaiXaSaUYaRNae}aMa( )
PaXYaaiMa Tva& dqhuTaaXav& SvTaeJaSaa iviMad& TaPaNTaMa( ))
an-di-madhyntam an-anta-vryam an-anta-bhu ai-srya-netram
paymi tv dpta-huta-vaktra sva-tejas vivam ida tapantam
ANa(AaidMaDYaANTaMa( As one without beginning (birth), middle, or end (death)

ANa(ANTavqYaRMa( ANa(ANTabahuMa( with unlimited strength (vrya) and innumerable arms (bhu)
XaiXaSaUYaRNae}aMa( with moon and sun as eyes (netra)
dqhuTaaXavMa( blazing fire (huta) in the mouths
SvTaeJaSaa wdMa( ivMa( TaPaNTaMa( scorching this universe with Your own radiance
372
TvaMa( PaXYaaiMa
I see You.
919 BG 11.20
avaPa*iQaVYaaeirdMaNTar& ih VYaa& TvYaEke= Na idXa SavaR" )

d*auTa& PaMauGa]& Taved& laek= }aYa& Pa[VYaiQaTa& MahaTMaNa( ))
dyv-pthivyor idam antara hi vypta tvayaikena dia ca sarv
dvdbhuta rpam ugra taveda loka-traya pravyathita mahtman
MahaAaTMaNa( O Lord!
avaPa*iQaVYaae" wdMa( ANTarMa( ih All this space (antara) between heaven and earth
SavaR" idXa" c and all directions
TvYaa Wke= Na VYaaMa( are pervaded by You.
Tav wdMa( AuTaMa( oGa]Ma( PaMa( d*a [After] seeing this Your wonderful (adbhuta) and terrible (ugra)
form
laek= }aYaMa( Pa[VYaiQaTaMa(
the three worlds are perturbed.

920 BG 11.21
AMaq ih Tva& SaurSaa ivXaiNTa ke= icqTaa" Pa[alYaae Ga*<aiNTa )

SvSTaqTYaua MahizRiSaSaa" STauviNTa Tva& STauiTai>a" PauZk==lai>a" ))
am hi tv sura-sagh vianti kecid bht prjalayo ganti
svastty uktv mahari-siddha-sagh stuvanti tv stutibhi pukalbhi
AMaq SaurSaa" ih TvaMa( ivXaiNTa Those hosts of devas take shelter of You
* TvaMa( ivXaiNTa They enter You means Xar<aMa( Pa[ivXaiNTa they take shelter.
ke= icd( >aqTaa" Pa[alYa" Ga*<aiNTa and some, being afraid, pray with folded hands.
MahaiziSaSaa" Hosts of great sages and Siddhas
SviSTa wiTa oa [after] calling out peace
PauZk==lai>a" STauiTai>a" TvaMa( STauviNTa praise You with many hymns (stuti).
921 BG 11.22
d]aidTYaa vSavae Yae c SaaDYaa ive= _iNaaE MaTaaeZMaPaa )

GaNDavRYa+aaSauriSaSaa vq+aNTae Tva& iviSMaTaaEv SaveR ))
rudrdity vasavo ye ca sdhy vive vinau maruta comap ca
gandharva-yaksura-siddha-sagh vkante tv vismit caiva sarve
d]AaidTYaa" vSav" Yae c SaaDYaa" The Rudras, dityas, Vasus and those called Sdhyas
ive AiNaaE MaTa" c OZMaPaa" c the Vivedevas, two Avins, Maruts and Pits
* OZMaa<aMa( iPabiNTa wiTa OZMaPaa" iPaTar" Umap are those who imbibe the vapor
[of food], the pits.
GaNDavRYa+aASauriSaSaa" the hosts of Gandharvas, Yakas, Asuras and Siddhas

SaveR Wv c iviSMaTaa" TvaMa( vq+aNTae all of them behold You in surprise.
922 BG 11.23
Pa& Mahtae bhuvNae}a& Mahabahae bhubahUPaadMa( )

bhUdr& bhud&\ak==ral& d*a laek= a" Pa[VYaiQaTaaSTaQaahMa( ))
373
rpa mahat te bahu-vaktra-netra mah-bho bahu-bhru-pdam

bahdara bahu-dar-karla dv lok pravyathits tathham
Mahabahae O Lord!
bhuvNae}aMa( bhubahuoPaadMa( With many mouths and eyes, many arms, thighs and feet
bhuodrMa( bhud&\ak==ralMa( with many bellies and dreadful (karla) with many tusks
Tae (=Tav=) MahTa( PaMa( d*a [after] seeing Your great form
laek= a" Pa[VYaiQaTaa" the worlds are perturbed,
TaQaa AhMa( and so am I.
923 BG 11.24
Na>a"SPa*Xa& dqMaNaek= v<a| VYaataaNaNa& dqivXaalNae}aMa( )

d*a ih Tva& Pa[VYaiQaTaaNTaraTMaa Da*iTa& Na ivNdaiMa XaMa& c ivZ<aae ))
nabha-spa dptam aneka-vara vyttnana dpta-vila-netram
dv hi tv pravyathitntar-tm dhti na vindmi ama ca vio
ivZ<aae O Lord!
Na>a"SPa*XaMa( dqMa( ANaek= v<aRMa(
Touching the sky, blazing, many-colored
* [Touching the sky means:]
ANTair+aVYaaiPaNaMa( Pervading the region between heaven
and earth.
VYaataAaNaNaMa( dqivXaalNae}aMa( with gaping mouths (nana) and large (vila) glowing eyes (netra)
TvaMa( ih d*a [after] seeing You
Pa[VYaiQaTaANTa"AaTMaa being perturbed at heart
Da*iTaMa( XaMaMa( c Na ivNdaiMa I do not find patience and peace.
924 BG 11.25
d&\ak==ralaiNa c Tae Mau%aiNa d*Ev k==alaNalSaia>aaiNa )

idXaae Na JaaNae Na l>ae c XaMaR Pa[Saqd deveXa JaGaiavaSa ))
dar-karlni ca te mukhni dvaiva klnala-sannibhni
dio na jne na labhe ca arma prasda devea jagan-nivsa
d&\ak==ralaiNa Dreadful with tusks

k==alANalSaia>aaiNa c and blazing like the fire of dissolution
kla-anala fire of (end) time, the fire which consumes the world at the time of
dissolution
Tae (=Tav=) Mau%aiNa d*a Wv [after] seeing Your mouths

idXa" Na JaaNae I do not know the directions
XaMaR c Na l>ae and I do not get happiness (arma).
devwRXa JaGaTa(iNavaSa O Lord!
Pa[Saqd Be merciful!
925 BG 11.26-27
AMaq c Tva& Da*Tara\SYa Pau}aa" SaveR SahEvaviNaPaalSaE" )

>aqZMaae d]ae<a" SaUTaPau}aSTaQaaSaaE SahaSMadqYaEriPa YaaeDaMau:YaE" ))
am ca tv dhtarrasya putr sarve sahaivvani-pla-saghai
374
bhmo droa sta-putras tathsau sahsmadyair api yodha-mukhyai
vai<a Tae TvrMaa<aa ivXaiNTa d&\ak==ralaiNa >aYaaNak==aiNa )

ke= icilGNaa dXaNaaNTarezu SaNd*XYaNTae cUi<aRTaEtaMaaE" ))
vaktri te tvaram vianti dar-karlni bhaynakni
kecid vilagn daanntareu sandyante critair uttamgai
AMaq c SaveR Da*Tara\SYa Pau}aa" And all those sons of Dhtarra

AviNaPaalSaE" Sah Wv along with hosts of kings (avani-pla protector of the earth)
>aqZMa" d]ae<a" TaQaa ASaaE SaUTaPau}a" Bhma, Drona, and also that Kara
ASMadqYaE" YaaeDaMau:YaE" AiPa Sah along with our generals also
TvaMa( TvrMaa<aa" [while] rushing towards You
Tae (=Tav=) d&\ak==ralaiNa >aYaaNak==aiNa vai<a Your dreadful (bhaynaka) mouths with horrible teeth
ivXaiNTa they enter.
cUi<aRTaE" otaMaAE" With smashed heads (uttama-aga upper limb)
dXaNaANTarezu ivlGNaa" sticking between the teeth (daana)
ke= icd( SaNd*XYaNTae some are seen.
926 BG 11.28
YaQaa NadqNaa& bhvae= _MbuveGaa" SaMaud]Maevai>aMau%a d]viNTa )

TaQaa TavaMaq Narlaek= vqra ivXaiNTa va<Yai>aivJvliNTa ))
yath nadn bahavo mbu-veg samudram evbhimukh dravanti
tath tavm nara-loka-vr vianti vaktry abhivijvalanti
YaQaa NadqNaaMa( bhv" AMbuveGaa" As the many currents (vega) of the water of rivers (nad)
SaMaud]Ma( Wv Ai>aMau%a" d]viNTa flow to the ocean (samudra) alone,
TaQaa AMaq Narlaek= vqra" so do those heroes among men
Tav vai<a ivXaiNTa enter Your mouths (vaktra)
Ai>aivJvliNTa and they are blazing.
* AvXaTveNa Pa[veXae NadqveGa" d*aNTa" o==" The example of a rivers current has been
given with respect to entering helplessly. buiPaUvRk= Pa[veXae d*aNTaMa( Aah [Now] an
example is given with respect to entering consciously:
927 BG 11.29
YaQaa Pa[dq& JvlNa& PaTaa ivXaiNTa NaaXaaYa SaMa*veGaa" )

TaQaEv NaaXaaYa ivXaiNTa laek= aSTavaiPa vai<a SaMa*veGaa" ))
yath pradpta jvalana patag vianti nya samddha-veg
tathaiva nya vianti loks tavpi vaktri samddha-veg
YaQaa PaTaa" SaMa*veGaa" As insects with great speed

Pa[dqMa( JvlNaMa( NaaXaaYa ivXaiNTa enter a blazing fire for destruction (na),
TaQaa Wv laek= a" AiPa SaMa*veGaa" so also these pleople with great speed
Tav vai<a NaaXaaYa ivXaiNTa enter Your mouths for destruction.
375
928 BG 11.30
leilSae Ga]SaMaaNa" SaMaNTaaLlaek= aNSaMaGa]aNvdNaEJvRli" )

TaeJaaei>araPaUYaR JaGaTSaMaGa]& >aaSaSTavaeGa]a" Pa[TaPaiNTa ivZ<aae ))
lelihyase grasamna samantl lokn samagrn vadanair jvaladbhi
tejobhir prya jagat samagra bhsas tavogr pratapanti vio
Jvli" vdNaE" With flaming mouths

SaMaGa]aNa( laek= aNa( Ga]SaMaaNa" [while] devouring all people (loka)
SaMaNTaaTa( leilSae You are licking on all sides.
ivZ<aae O Lord!
TaeJaaei>a" SaMaGa]Ma( JaGaTa( AaPaUYaR [After] filling the whole world (jagat) with radiance
Tav oGa]a" >aaSa" Pa[TaPaiNTa Your terrible effulgences are scorching.
929 BG 11.31
Aa:Yaaih Mae k==ae >avaNauGa]Paae NaMaae= _STau Tae devvr Pa[Saqd )

ivjaTauiMaCâiMa >avNTaMaa& Na ih Pa[JaaNaaiMa Tav Pa[v*itaMa( ))
khyhi me ko bhavn ugra-rpo namo stu te devavara prasda
vijtum icchmi bhavantam dya na hi prajnmi tava pravttim
oGa]Pa" k==" >avaNa( Who are You, of fierce form

Mae (=MaMa(=) Aa:Yaaih [please] tell me!
Tae (=Tau>YaMa(=) NaMa" ASTau Obeisance unto You!
devvr Pa[Saqd O Lord, be merciful!
AaMa( >avNTaMa( ivjaTauMa( wCâiMa I want to understand You, the original being
Tav Pa[v*itaMa( ih Na Pa[JaaNaaiMa [because] I do not understand Your activity.
* ik==Ma( AQaRMa( WvMa Pa[v*ta" AiSa wiTa Na JaaNaaiMa I do not know why are You acting
thus.
930 BG 11.32
[q>aGavaNauvac
k==alae= _iSMa laek= +aYak*= TPa[v*ae laek= aNSaMaahTauRiMah Pa[v*ta" )
Tae= _iPa Tva& Na >aivZYaiNTa SaveR Yae= _viSQaTaa" Pa[TYaNaqke= zu YaaeDaa" ))
klo smi loka-kaya-kt pravddho lokn samhartum iha pravtta
te pi tv na bhaviyanti sarve ye vasthit pratyankeu yodh

Pa[v*" laek==+aYak*= Ta( k==al" AiSMa I am time, the mighty destroyer of the worlds
laek= aNa( SaMaahTauRMa( wh Pa[v*ta" and engaged here to destroy all these people.
TvaMa( Tae AiPa Even without you
* TvaMa( hNTaarMa( ivNaa AiPa Even without you as [their] slayer.
Pa[TYaNaqke= zu Yae YaaeDaa" AviSQaTaa" those soldiers who are present in the opposed armies
SaveR Na >aivZYaiNTa they all will not live.
376
931 BG 11.33
TaSMaatvMauita YaXaae l>aSv iJaTva Xa}aUN>aux(= +v raJYa& SaMa*Ma( )

MaYaEvETae iNahTaa" PaUvRMaev iNaiMataMaa}a& >av SaVYaSaaicNa( ))
tasmt tvam uttiha yao labhasva jitv atrn bhukva rjya samddham
mayaivaite nihat prvam eva nimitta-mtra bhava savyascin
TaSMaaTa( TvMa( oita, YaXa" l>aSv Therefore rise and gain fame!
* devE" AiPa duJaRYaa" >aqZMad]ae<aadYa" That Bhma, Droa a.o., which were invincible
even by the gods AJauRNaeNa iNaiJaRTaa" were defeated by Arjuna, wiTa WvMa(>aUTaMa( YaXa"
such fame.
Xa}aUNa( iJaTva [And after] conquering the enemies

SaMa*Ma( raJYaMa( >aux(= +v enjoy a flourishing kingdom!
MaYaa Wv WTae PaUvRMa( Wv iNahTaa" By Me alone they have been killed already.
SaVYaSaaicNa( O Arjuna!
* vaMaeNa AiPa ba<a+aePaaTa( SaVYaSaacq [Arjuna is called] Savyascin because of being
able to throw arrows even with his left hand.
iNaiMataMaa}aMa( >av [Therefore] be merely an instrument!

* WTae c Tav Xa}av" These your enemies TvdqYaYauaTa( PaUvRMa( Wv even before your
battle MaYaa Wv k==alAaTMaNaa iNahTaPa[aYaa" they have almost been killed by Me, who
am time.
932 BG 11.34
d]ae<a& c >aqZMa& c JaYad]Qa& c k==<a| TaQaaNYaaNaiPa YaaeDavqraNa( )

MaYaa hTaa&STv& Jaih Maa VYaiQaa YauDYaSv JaeTaaiSa r<ae SaPaTNaaNa( ))
droa ca bhma ca jayadratha ca kara tathnyn api yodha-vrn
may hats tva jahi m vyathih yudhyasva jetsi rae sapatnn
d]ae<aMa( c >aqZMaMa( c JaYad]QaMa( c Droa, Bhma and Jayadratha

k==<aRMa( TaQaa ANYaaNa( YaaeDavqraNa( AiPa Kara and also the other great warriors
MaYaa hTaaNa( TvMa( Jaih who are [already] killed by Me, you must kill!
Maa VYaiQaa", YauDYaSv Do not be perturbed and fight!
r<ae SaPaTNaaNa( JaeTaaiSa You will conquer the enemies in battle.
Jayadratha was a king of Sindhu. He stopped Abhimanyu, the son of Arjuna, from
leaving the cakra-vyha formation of the Kauravas, which led to the killing of
Abhimanyu. For this, Arjuna took a vow to kill Jayadratha.
933 BG 11.35
SaYa ovac
WTaC^\uTva vcNa& ke= XavSYa k*= TaailveRPaMaaNa" ik==rq$=q )
NaMaSk*= Tva >aUYa Wvah k*= Z<a& SaGad& >aqTa>aqTa" Pa[<aMYa ))
etac chrutv vacana keavasya ktjalir vepamna kir
namasktv bhya evha ka sa-gadgada bhta-bhta praamya
377
SaYa" ovac Sajaya said [to Dhtarra]:

WTad( ke= XavSYa vcNaMa( [uTva [After] hearing these words of Ka (Keava)
vePaMaaNa" k*= TaAil" ik==rq$=q Arjuna (Kir), trembling and with folded hands
k*= Z<aMa( NaMa" k*= Tva [after] saluting to Ka
>aqTa>aqTa" Pa[<aMYa [and after] bowing down, being much afraid
SaGadMa( >aUYa" Wv Aah he again spoke with faltering voice.
934 BG 11.36
AJauRNa ovac
SQaaNae zqke= Xa Tav Pa[k= ITYaaR JaGaTPa[ZYaTYaNaurJYaTae c )
r+aa&iSa >aqTaaiNa idXaae d]viNTa SaveR NaMaSYaiNTa c iSaSaa" ))
sthne hkea tava prakrty jagat prahyaty anurajyate ca
raksi bhtni dio dravanti sarve namasyanti ca siddha-sagh

SQaaNae zqk==wRXa This is befitting, O Lord!
* Na ic}aMa( It is not surprising.
Tav Pa[k= ITYaaR that by Your glorification
JaGaTa( Pa[ZYaiTa ANaurJYaTae c the world rejoices and is attracted [towards You],
>aqTaaiNa r+aa&iSa idXa" d]viNTa that the fearful demons flee in all directions
SaveR iSaSaa" c NaMaSYaiNTa and that all the hosts of Siddhas bow down.
935 BG 11.37
k==SMaa Tae Na NaMaerNMahaTMaNGarqYaSae b]<aae= _PYaaidk==}aeR )

ANaNTa deveXa JaGaiavaSa TvMa+ar& SadSataTPar& YaTa( ))
kasmc ca te na nameran mahtman garyase brahmao py di-kartre
ananta devea jagan-nivsa tvam a-kara sad-asat tat para yat
MahaAaTMaNa( ANaNTa devwRXa JaGaTa(iNavaSa [Because] O Lord!

b]<a" AiPa GarqYaSae Aaidk==}aeR Tae (=Tau>YaMa(=) to You, the original creator, greater even than Brahm
k==SMaaTa( c Na NaMaerNa( why should they not bow down?
TvMa( SaTa(ASaTa( You are the visible and invisible [world]
* (or:) SaTa( VYa==Ma( Sat means manifest ASaTa( AVYa==Ma( c and a-sat means
unmanifest.
Tad(ParMa( Yad( A+arMa( and the imperishable (brahma) which is beyond it.
* WTaE" Navi>a" heTaui>a" By these nine reasons TvaMa( SaveR NaMaSYaiNTa all salute You.
936 BG 11.38
TvMaaiddev" Pauz" Paura<aSTvMaSYa ivSYa Par& iNaDaaNaMa( )

vetaaiSa ve& c Par& c DaaMa TvYaa TaTa& ivMaNaNTaPa ))
tvam di-deva purua puras tvam asya vivasya para nidhnam
vettsi vedya ca para ca dhma tvay tata vivam ananta-rpa
TvMa( Aaiddev", Paura<a" Pauz"
You are the primeval Lord, the ancient person (purua)
378
TvMa( ASYa ivSYa ParMa( iNaDaaNaMa( You are the ultimate resting place of this world (viva)
vetaa veMa( c ParMa( DaaMa c AiSa You are knower, knowable and supreme abode.
* DaaMa c And abode [means] vEZ<avMa( PadMa( the place of Viu.
ANa(ANTaPa O Lord!
TvYaa ivMa( TaTaMa( By You the world is pervaded.
937 BG 11.39
vaYauYaRMaae= _iGNavR<a" XaXaa" Pa[JaaPaiTaSTv& Pa[iPaTaaMah )

NaMaae NaMaSTae= _STau Sahk*= Tv" PauNa >aUYaae= _iPa NaMaae NaMaSTae ))
vyur yamo gnir varua aka praj-patis tva prapitmaha ca
namo namas te stu sahasra-ktva puna ca bhyo pi namo namas te
TvMa( vaYau" YaMa" AiGNa" v<a" XaXaa" You are Vyu, Yama, Agni, Varua and Candra
* SavRdevTaaTMak==TvoPal+a<aaQaRMa( o==Ma( This is stated to imply that He is the self (or
sum) of all the gods.
Pa[JaaPaiTa" Pa[iPaTaaMah" c Brahm and Viu.

* Pa[JaaPaiTa" iPaTaaMah" Prajpati refers to [Brahm] the grandsire. TaSYa AiPa
JaNak==TvaTa( Being even his (Brahms) progenitor Pa[iPaTaaMah" TvMa( You are the great
grandsire.
Tae (=Tau>YaMa(=) Sahk*= Tv" NaMa" NaMa" ASTau Thousands of repeated obeisance unto You!
PauNa" c >aUYa" AiPa And again and again
Tae (=Tau>YaMa(=) NaMa" NaMa" repeated obeisance unto You.
* >ai==[a>aYaAiTareke= <a Through excessive devotion, reverence and
NaMaSk==arezu Ta*iMa( ANaiDaGaC^Na( not feeling satiation with offering salutation.
938 BG 11.40
NaMa" PaurSTaadQa Pa*TaSTae NaMaae= _STau Tae SavRTa Wv SavR )

ANaNTavqYaaRiMaTaiv==MaSTv& Sav| SaMaaPNaaeiz TaTaae= _iSa SavR" ))
nama purastd atha phatas te namo stu te sarvata eva sarva
ananta-vrymita-vikramas tva sarva sampnoi tato si sarva
SavR O Lord!
PaurSTaaTa( AQa Pa*Ta" From the front and from behind
Tae (=Tau>YaMa(=) NaMa" obeisance to You.
SavRTa" Wv Tae (=Tau>YaMa(=) NaMa" ASTau From all sides obeisance to You!
ANa(ANTavqYaR O Lord!
AiMaTaiv==Ma" Being of boundless strength
TvMa( SavRMa( SaMaaPNaaeiz You pervade everything,
TaTa" SavR" AiSa therefore You are everything.
fear
379
939 BG 11.41-42
Sa%eiTa MaTva Pa[Sa>a& Yadu&= he k*= Z<a he Yaadv he Sa%eiTa )

AJaaNaTaa MaihMaaNa& Taved& MaYaa Pa[MaadaTPa[<aYaeNa vaiPa ))
sakheti matv prasabha yad ukta he ka he ydava he sakheti
a-jnat mahimna taveda may pramdt praayena vpi
YaavhaSaaQaRMaSaTk*= Taae= _iSa ivharXaYYaaSaNa>aaeJaNaezu )

Wk==ae= _QavaPYaCYauTa TaTSaMa+a& TaT+aaMaYae TvaMahMaPa[MaeYaMa( ))
yac cvahsrtham a-sat-kto si vihra-ayysana-bhojaneu
eko thavpy acyuta tat-samaka tat kmaye tvm aham a-prameyam
The use of idam (neut.) with mahimna (masc.), instead of imam (masc.), is raprayoga; as is the sandhi between sakhe and iti, which ought to be sakha iti.
Sa%a wiTa MaTva [After] thinking [You] an [ordinary] friend

Pa[MaadaTa( Pa[<aYaeNa va AiPa out of delusion or love
Tav wdMa( MaihMaaNaMa( AJaaNaTaa MaYaa by me, not knowing this greatness of Yours
Yad( Pa[Sa>aMa( o==Ma( whatever was rashly said
he k*= Z<a he Yaadv he Sa%e wiTa O Ka, O Ydava, O friend!
Yad( c ACYauTa and that, O Lord!
ivharXaYYaaAaSaNa>aaeJaNaezu during sporting, sleeping, sitting and eating
Wk==" AQava Tad(SaMa+aMa( AiPa either alone or even in others company
AvhaSaAQaRMa( ASaTa(k*= Ta" AiSa You are (were) disrespected out of fun,
APa[MaeYaMa( TvaMa( You, the immeasurable one
Tad( AhMa( +aaMaYae I ask to forgive that.
[Arjuna to King Yudhihira:] Generally both of us (Ka and Arjuna) used to live
together and sleep, sit and loiter together. And at the time of advertising oneself for acts
of chivalry, sometimes, if there were any irregularity, I used to reproach Him by saying,
My friend, You are very truthful. (SB. 1.15.19)
940 BG 11.43
iPaTaaiSa laek= SYa cracrSYa TvMaSYa PaUJYa GauGaRrqYaaNa( )

Na TvTSaMaae= _STYa>YaiDak==" ku= Taae= _NYaae laek= }aYae= _PYaPa[iTaMaPa[>aav ))
pitsi lokasya carcarasya tvam asya pjya ca gurur garyn
na tvat-samo sty abhyadhika kuto nyo loka-traye py a-pratima-prabhva
ASYa crAcrSYa laek= SYa Of this world, moving and non-moving

TvMa( iPaTaa, PaUJYa" Gau" GarqYaaNa( c AiSa You are the father, worshipable teacher and greatest.
APa[iTaMaPa[>aav O Lord!
laek= }aYae AiPa Even in [all] the three worlds
Tvd(SaMa" Na AiSTa there is none who is equal to You.
A>YaiDak==" ANYa" ku= Ta" How is anyone greater?
941 BG 11.44
TaSMaaTPa[<aMYa Pa[i<aDaaYa k==aYa& Pa[SaadYae TvaMahMaqXaMaq@yMa( )

iPaTaev Pau}aSYa Sa%ev Sa:Yau" iPa[Ya" iPa[YaaYaahRiSa dev Saae!uMa( ))
380
tasmt praamya praidhya kya prasdaye tvm aham am yam

piteva putrasya sakheva sakhyu priya priyyrhasi deva sohum
Vivantha, Baladeva and rdhara explain priyyrhasi as priyy arhasi. This is only
possible, when visarga is dropped by regular sandhi and again sandhi is made by raprayoga.
TaSMaaTa( Therefore
wR@yMa( wRXaMa( TvaMa( Pa[<aMYa [after] bowing down to You, the worshipable Lord
k==aYaMa( Pa[i<aDaaYa [and after] prostrating the body
AhMa( Pa[SaadYae I appease [You].
dev O Lord!
iPaTaa Pau}aSYa wv As a father [tolerates the offenses] of his child
Sa%a Sa:Yau" wv, iPa[Ya" iPa[YaaYaa" as a friend of a friend, and a husband of his wife
Saae!uMa( AhRiSa You may tolerate [my offenses].
942 BG 11.45
Ad*PaUv| izTaae= _iSMa d*a >aYaeNa c Pa[VYaiQaTa& MaNaae Mae )

Tadev Mae dXaRYa dev Pa& Pa[Saqd deveXa JaGaiavaSa ))
a-da-prva hito smi dv bhayena ca pravyathita mano me
tad eva me daraya deva rpa prasda devea jagan-nivsa
Ad*PaUvRMa( d*a [After] seeing what was never seen before

izTa" AiSMa I am overjoyed
>aYaeNa c Mae (=MaMa=) MaNa" Pa[VYaiQaTaMa( but my mind is also perturbed by fear.
dev devwRXa JaGaTa(iNavaSa, Pa[Saqd O Lord, be merciful!
Please withdraw the universal form.
Tad( Wv PaMa( Mae (=MaMa(=) dXaRYa
Show me that very (Your own) [Viu] form.

The Viu form was shown before (11.17) and is described in the next verse.
943 BG 11.46
ik==rqi$=Na& GaidNa& c==hSTaiMaCâiMa Tva& d]uMah& TaQaEv )

TaeNaEv Pae<a cTau>auRJaeNa Sahbahae >av ivMaUTaeR ))
kirina gadina cakra-hastam icchmi tv draum aha tathaiva
tenaiva rpea catur-bhujena sahasra-bho bhava viva-mrte
ik==rqi$=NaMa( GaidNaMa( c==hSTaMa( With crown, club and disc in hand

TaQaa Wv AhMa( TvaMa( d]uMa( wCâiMa just so I want to see You.
Sahbahae ivMaUTaeR O Lord!
TaeNa Wv cTau">auJaeNa Pae<a >av Appear with that very (Your own) four-armed [Viu] form!
944 BG 11.47
[q>aGavaNauvac
MaYaa Pa[SaaeNa TavaJauRNaed& Pa& Par& diXaRTaMaaTMaYaaeGaaTa( )
TaeJaaeMaYa& ivMaNaNTaMaa& YaNMae TvdNYaeNa Na d*PaUvRMa( ))
may prasannena tavrjuneda rpa para daritam tma-yogt
tejomaya vivam anantam dya yan me tvad anyena na da-prvam
[q>aGavaNa( ovac AJauRNa
The Lord said: O Arjuna!
381
wdMa( Mae (=MaMa=) ParMa( TaeJa"MaYaMa( This My supreme, effulgent

ivMa( ANa(ANTaMa( AaMa( PaMa( universal, unlimited and primeval form
Yad( Tvd(ANYaeNa Na d*PaUvRMa( which was not seen before by another than you
AaTMaYaaeGaaTa( through My divine power
Pa[SaaeNa MaYaa Tav diXaRTaMa( was shown to you by Me, who am pleased.
* WTad( dXaRNaMa( AiTadulR>aMa( lBa After getting this vision, which is very rare TvMa(
k*= TaaQaR" AiSa your are blessed:
945 BG 11.48
Na vedYajaDYaYaNaENaR daNaENaR c i==Yaai>aNaR TaPaaei>aGa]E" )

Wv&Pa" XaKYa Ah& Na*laeke= d]u& TvdNYaeNa ku= Pa[vqr ))
na veda-yajdhyayanair na dnair na ca kriybhir na tapobhir ugrai
eva-rpa akya aha n-loke drau tvad anyena kuru-pravra
Between akya and aham there could have been sandhi (akyo ham), but instead
visarga has been dropped (ra-prayoga).
ku= Pa[vqr O Arjuna!

Na vedYajADYaYaNaE" Neither by study of the Vedas and [books on] sacrifices
Na daNaE" Na c i==Yaai>a" nor by charities, nor by rituals
Na oGa]E" TaPaaei>a" nor by severe austerities
Na*laeke= Tvd(ANYaeNa in the world of men by other than you
WvMa(Pa" AhMa( d]uMa( XaKYa" I can be seen in this form.
* WvMa( AiPa Even this being so (that you should actually feel blessed) ced( Tav wdMa(
gaaerMa( PaMa( d*a VYaQaa >aviTa if (ced!) you are perturbed after seeing this terrible
form TaihR Tad( Wv PaMa( dXaRYaaiMa then I shall show that [My] very form:
946 BG 11.49
Maa Tae VYaQaa Maa c ivMaU!>aavae d*a Pa& gaaerMaqd*x(= MaMaedMa( )

VYaPaeTa>aq" Pa[qTaMaNaa" PauNaSTv& Tadev Mae PaiMad& Pa[PaXYa ))
m te vyath m ca vimha-bhvo dv rpa ghoram d mamedam
vyapeta-bh prta-man punas tva tad eva me rpam ida prapaya
wdMa( MaMa wRd*k(= gaaerMa( PaMa( d*a [After] seeing such a terrible [universal] form of Mine
Tae (=Tav=) VYaQaa Maa be not perturbed
ivMaU!>aav" c Maa and be not bewildered.
VYaPaeTa>aq" Pa[qTaMaNaa" [Being] free from fear and happy in mind
Tad( Wv wdMa( Mae (=MaMa=) PaMa( that very [Viu] form of Mine
TvMa( PauNa" Pa[PaXYa again (see 11.17) behold!
947 BG 11.50
SaYa ovac
wTYaJauRNa& vaSaudevSTaQaaea Svk&= Pa& dXaRYaaMaaSa >aUYa" )
AaaSaYaaMaaSa c >aqTaMaeNa& >aUTva PauNa" SaaEMYavPauMaRhaTMaa ))
ity arjuna vsudevas tathoktv svaka rpa daraymsa bhya
382
vsaymsa ca bhtam ena bhtv puna saumya-vapur mahtm

wiTa AJauRNaMa( TaQaa oa [After] thus speaking in this way to Arjuna
vaSaudev" Svk==Ma( PaMa( >aUYa" dXaRYaaMaaSa the Lord again showed His own [four-armed Viu] form,
PauNa" c SaaEMYavPau" >aUTva and [after] again assuming a pleasing [two-armed] form
MahaAaTMaa >aqTaMa( WNaMa( AaaSaYaaMaaSa the Lord consoled the frightened one (Arjuna).
According to the commentary of Vivantha on this verse, Ka shows to Arjuna again
His four-armed form, but then His original two-armed form. This explains (1) why
Arjuna could develop such an intimate friendship with Ka (see 11.41); (2) why
Arjuna was surprised to see Kas four-armed Viu form (see 11.17); and (3) why
Arjuna now sees a mnua rpam (human form) (see 11.52).
948 BG 11.51
AJauRNa ovac
d*ed& MaaNauz& Pa& Tav SaaEMYa& JaNaadRNa ) wdaNaqMaiSMa Sa&v*ta" SaceTaa" Pa[k*= iTa& GaTa"== =))
dveda mnua rpa tava saumya janrdana, idnm asmi savtta sa-cet prakti gata
AJauRNa" ovac JaNaadRNa Arjuna said: O Lord!

wdMa( Tav SaaEMYaMa( MaaNauzMa( PaMa( d*a [After]
seeing this Your pleasing [two-armed] human
(mnuam) form
wdaNaqMa( SaceTaa" Sa&v*ta" AiSMa I have now become pacified

Pa[k*= iTaMa( GaTa" and attained [My] normal condition.
949 BG 11.52
[q>aGavaNauvac
SaududRXaRiMad& Pa& d*vaNaiSa YaNMaMa ) deva APYaSYa PaSYa iNaTYa& dXaRNak==ai<a"== =))
sudurdaram ida rpa davn asi yan mama, dev apy asya rpasya nitya darana-kkia

Yad( MaMa PaMa( d*vaNa( AiSa The [universal] form of mine which you have seen
wdMa( SaududRXaRMa( it is very difficult to behold.
deva" AiPa Even the devas
ASYa PaSYa iNaTYaMa( dXaRNak==ai<a" are always eager to see this form.
950 BG 11.53
Naah& vedENaR TaPaSaa Na daNaeNa Na ceJYaYaa ) XaKYa Wv&ivDaae d]u& d*vaNaiSa Maa& YaQaa== =))
nha vedair na tapas na dnena na cejyay, akya eva-vidho drau davn asi m yath
Na vedE" Na TaPaSaa Neither by [studying] the Vedas, nor by austerity

Na daNaeNa Na c wJYaYaa nor by charity, nor by sacrifice
AhMa( WvMa(ivDa" d]uMa( XaKYa" I can be seen in this way,
YaQaa MaaMa( d*vaNa( AiSa as you have seen Me.
951 BG 11.54
>aKTYaa TvNaNYaYaa XaKYa AhMaev&ivDaae= _JauRNa ) jaTau& d]u& c TatveNa Pa[veu& c ParNTaPa== =))
bhakty tv an-anyay akya aham eva-vidho rjuna, jtu drau ca tattvena praveu ca parantapa
ParNTaPa AJauRNa O Arjuna!

ANa(ANYaYaa >aKTYaa Tau Only by unalloyed devotion
383
AhMa( WvMa(ivDa" I am in this form

TatveNa jaTauMa( d]uMa( c Pa[veuMa( c XaKYa"
truly able to be known, seen and taken shelter of.

For the translation of praveum (to enter) as to be taken shelter of, see note under
verse (11.21).
*
ATa" SavRXaaSaarMa( ParMaMa( rhSYaMa( Xa*<au Now hear the supreme secret, the
essence of all scriptures:

952 BG 11.55
MaTk==MaRk*= NMaTParMaae Ma==" SaviJaRTa" ) iNavr" SavR>aUTaezu Ya" Sa MaaMaeiTa Paa<@v== =))
mat-karmakn mat-paramo mad-bhakta saga-varjita, nirvaira sarva-bhteu ya sa mm eti pava
Paa<@v O Arjuna!
Ya" Mad(k==MaRk*= Ta( Mad(ParMa" One who works for Me, is fixed on Me
Mad(>a==" SaviJaRTa" is My devotee, free from attachment (saga)
SavR>aUTaezu iNavr" and without enmity towards any being,
Sa" MaaMa( WiTa he comes to Me.
384
Sanskrit Taddhita 2
(1) rmat
(2) samatva
The suffixes .tva and .t[p] are used to form abstract nouns:
sama (equal) >>> sama.tva or sama.t sameness, equanimity
Words with .tva are all neuter and the declension goes samatvam, samatve, samatvni, ...
Words with .t are all feminine and the declension goes samat, samate, samat, ...
SaMaTvMa(
2.1
YaaeGa" oCYaTae equanimity [towards success or failure in the performance of ones duty]
is called yoga; Aih&Saa SaMaTaa fem. 1.1 Mata" >aviNTa non-violence, equanimity [etc.] come
from Me
sat >>>
Satv . . . (two meanings:) SaTa(>aave SaaDau>aave c SaTa( wiTa WTad( Pa]YauJYaTae the word sat is
used in the sense of existence (sattva) and in the sense of goodness (sdhutva)
See how these words are used in Bhagavad-gt:
AMa*TaTv immortality (2.15); k==Ta*RTv being the doer (5.14); Xa}auTv enmity (6.6); Wk==Tv
oneness (6.31); clTv unsteadiness (6.33); Pa*QaKTv being different (9.15); AMaaiNaTv,
AdiM>aTv freedom from egotism, pridelessness (13.8); SaMaictaTv equal-mindedness
(13.10); iNaTYaTv eternality (13.12); Sau+MaTv subtlety (13.16); >aae*= Tv being an enjoyer
(13.21); ANaaidTv, iNaGauR<aTv being without beginning, freedom from the guas (13.32);
iNaMaRlTv purity (14.6); AlaeluPTv nongreediness (16.2); SaaEMYaTv gentleness (17.16)
385
Hinduism Gt 12
Bhakti-yoga The Yoga of Devotion (bhakti)
953 BG 12.1
AJauRNa ovac
Wv& SaTaTaYau= a Yae >a==aSTva& PaYauRPaaSaTae ) Yae caPYa+arMaVYa&= Taeza& ke= YaaeGaivtaMaa"== =))
eva satata-yukt ye bhakts tv paryupsate, ye cpy a-karam a-vyakta te ke yoga-vittam

WvMa( SaTaTaYau= a" Thus being constantly devoted
* SavRk==MaRAPaR<aaidNaa By offering [You] all activities, etc.
Yae >a==a" TvaMa( PaYauRPaaSaTae those devotees who worship You
* PaYauRPaaSaTae DYaaYaiNTa Who worship You means who meditate on You.
Yae c AiPa AVYa==Ma( A+arMa( and also those who [worship] the unmanifest [impersonal] brahma,
TaezaMa( ke= YaaeGaivtaMaa" of those [two classes] who are best [versed] in yoga?
954 BG 12.2
[q>aGavaNauvac
MaYYaaveXYa MaNaae Yae Maa& iNaTYaYau= a oPaaSaTae ) [Yaa ParYaaePaeTaaSTae Mae Yau= TaMaa MaTaa"== =))
mayy veya mano ye m nitya-yukt upsate, raddhay parayopets te me yuktatam mat

ParYaa [Yaa oPaeTaa" [Being] endowed with transcendental faith
iNaTYaYau= a" and constantly devoted
* iNaTYaYau= a" Being constantly devoted means Mad(AQaRk==MaRANauaNaaidNaa
performing work, etc. for My sake Mad(iNaa" being attached to Me.
MaNa" MaiYa AaveXYa [after] absorbing [their] mind in Me
Yae MaaMa( oPaaSaTae those who worship Me,
Tae Mae (=MaMa=) Yau= TaMaa" MaTaa" they are considered the best yogs (yukta.tama) by Me.
955 BG 12.3-4
Yae Tv+arMaiNadeRXYaMaVYa&= PaYauRPaaSaTae ) SavR}aGaMaicNTYa& c kU= $=SQaMacl& Da]uvMa(= = ))

ye tv a-karam a-nirdeyam a-vyakta paryupsate, sarvatra-gam a-cintya ca ka-stham a-cala
dhruvam
SaiaYaMYaeiNd]YaGa]aMa& SavR}a SaMabuYa" ) Tae Pa[aPNauviNTa MaaMaev SavR>aUTaihTae rTaa"== =))

sanniyamyendriya-grma sarvatra sama-buddhaya, te prpnuvanti mm eva sarva-bhta-hite rat
Yae Tau But those who

AiNadeRXYaMa( AVYa==Ma( on the indescribable, unmanifest
SavR}aGaMa( AicNTYaMa( all-pervading, inconceivable
kU= $=SQaMa( AclMa( Da]uvMa( c A+arMa( changeless, unmoving and fixed brahma
PaYauRPaaSaTae meditate,
wiNd]YaGa]aMaMa( SaiaYaMYa [after] perfectly controlling all the senses
SavR}a SaMabuYa" [being] equal-minded towards all
SavR>aUTaihTae rTaa" and engaged in the welfare of all
by
386
Tae MaaMa( Wv Pa[aPNauviNTa they [also] achieve Me alone.

TaihR wTarezaMa( Yau= TaMaTvMa( ku= Ta" Then where is the excellence of the other (former)
*
ones?
956 BG 12.5
e= Xaae= _iDak==TarSTaezaMaVYa==aSa==ceTaSaaMa( ) AVYa==a ih GaiTaduR"%& dehvirvaPYaTae= = ))

kleo dhikataras tem a-vyaktsakta-cetasm, a-vyakt hi gatir dukha dehavadbhir avpyate
TaezaMa( AVYa==AaSa==ceTaSaaMa( For those attached to the unmanifest

e= Xa" AiDak==Tar" the trouble is greater.
AVYa==a GaiTa" The unmanifest goal
dehvi" du"%Ma( ih AvaPYaTae is only with difficulty achieved by embodied beings.
957 BG 12.6-7
Yae Tau SavaRi<a k==MaaRi<a MaiYa SaYaSYa MaTPara" ) ANaNYaeNaEv YaaeGaeNa Maa& DYaaYaNTa oPaaSaTae= = ))
ye tu sarvi karmi mayi sannyasya mat-par, an-anyenaiva yogena m dhyyanta upsate
TaezaMah& SaMauTaaR Ma*TYauSa&SaarSaaGaraTa( ) >avaiMa Na icraTPaaQaR MaYYaaveiXaTaceTaSaaMa(= = ))

tem aha samuddhart mtyu-sasra-sgart, bhavmi na cirt prtha mayy veita-cetasm
Mad(Para" Being fixed on Me

SavaRi<a k==MaaRi<a MaiYa SaYaSYa [after] surrendering all activities unto Me
ANa(ANYaeNa Wv YaaeGaeNa MaaMa( DYaaYaNTa" meditating on Me with unalloyed devotion
Yae Tau oPaaSaTae those who worship [Me thus],
PaaQaR O Arjuna!
TaezaMa( for those
MaiYa AaveiXaTaceTaSaaMa( their minds being absorbed in Me
Ma*TYauSa&SaarSaaGaraTa( from the ocean of death and rebirth
AhMa( SaMauTaaR Na icraTa( >avaiMa I become the deliverer without delay.
958 BG 12.8
MaYYaev MaNa AaDaTSv MaiYa bui& iNaveXaYa ) iNaviSaZYaiSa MaYYaev ATa O| Na Sa&XaYa"== =))
mayy eva mana dhatsva mayi buddhi niveaya, nivasiyasi mayy eva ata rdhva na saaya
Sandhi was not made between eva and ata (ra-prayoga).
MaiYa Wv MaNa" AaDaTSv [Therefore] concentrate the mind (manas) on Me alone!

MaiYa buiMa( iNaveXaYa and absorb your intelligence (buddhi) in Me!
ATa" ORMa( MaiYa Wv iNaviSaZYaiSa Hereafter you will live with (in) Me,
* Mad(AaTMaNaa vaSaMa( k==irZYaiSa You will live as one with Me.
Na Sa&XaYa" no doubt.
959 BG 12.9
AQa icta& SaMaaDaaTau& Na Xa==aeiz MaiYa iSQarMa( ) A>YaaSaYaaeGaeNa TaTaae MaaiMaCâu& DaNaYa== =))
atha citta samdhtu na aknoi mayi sthiram, abhysa-yogena tato mm icchptu dhanajaya
DaNaYa O Arjuna!
AQa ictaMa( If the mind
MaiYa iSQarMa( SaMaaDaaTauMa( Na Xa==aeiz you can not concentrate steadily on Me,
TaTa" A>YaaSaYaaeGaeNa then by means of practice (abhysa)
387
ivi+aMa( ictaMa( PauNa" PauNa" Pa[TYaaTYa Bringing back the distracted mind again and
again [to steady concentration/ meditation].
MaaMa( AauMa( wC^
you must seek to attain Me!

960 BG 12.10
A>YaaSae= _PYaSaMaQaaeR= _iSa MaTk==MaRParMaae >av ) MadQaRMaiPa k==MaaRi<a ku= vRiNSaiMavaPSYaiSa== =))
abhyse py a-samartho si mat-karma-paramo bhava, mad-artham api karmi kurvan siddhim avpsyasi
A>YaaSae AiPa ASaMaQaR" AiSa [If] you are unable for such practice even
Mad(k==MaRParMa" >av become devoted to do rites (karman) for Me!
* Wk==adXaqoPavaSav]TacYaaRNaaMaSaITaRNaAadqiNa Like fasting on Ekda, observing
vows, singing My name.
Mad(AQaRMa( k==MaaRi<a ku= vRNa( AiPa Even [while] performing rites for Me
iSaiMa( AvaPSYaiSa you will achieve perfection (liberation).
961 BG 12.11
AQaETadPYaXa==ae= _iSa k==Tau| MaaeGaMaai[Ta" ) SavRk= MaRf= lTYaaGa& TaTa" ku= YaTaaTMavaNa(= = ))
athaitad apy a-akto si kartu mad-yogam rita, sarva-karma-phala-tyga tata kuru yattmavn
AQa WTad( AiPa k==TauRMa( AXa==" AiSa If you are unable to do even this,
TaTa" Mad(YaaeGaMa( Aai[Ta" then, being surrendered to My yoga
YaTaAaTMavaNa( and being self-controlled
SavRk==MaRf==lTYaaGaMa( ku= renounce the fruit of all activities (phala-tyga)!
* =MaYaa TaavTa( wRrAajYaa YaQaaXai== k==MaaRi<a k==TaRVYaaiNa All activities are to be
done by Me under the Lords order (j) according to my ability. f==lMa( PauNa" d*Ma(
Ad*Ma( va ParMaerAaDaqNaMa(= But the result, whether visible or invisible, depends
on the Lord. ... f==lAaSai==Ma( PairTYaJYa Thus giving up the hankering for results.
The order of superiority was indicated as phala-tyga (renunciation, 12.11) >>> karma
(rites, 12.10) >>> abhysa (yoga, 12.9) >>> dhyna (meditation, 12.8) as the highest.
Now true phala-tyga is being praised above all rites, yoga and meditation:
962 BG 12.12
[eYaae= =ih== jaNaMa>YaaSaaJjaNaad(= =DYaaNa&= =iviXaZYaTae= =)= =DYaaNaaTk==MaRf= lTYaaGaSTYaaGaaCâiNTarNaNTarMa(= =))

reyo hi jnam abhysj jnd dhyna viiyate, dhynt karma-phala-tygas tygc chntir anantaram
A>YaaSaaTa( jaNaMa( ih [eYa" Better than abhysa is indeed spiritual knowledge (jna)
* SaMYak(= jaNarihTaaTa( A>YaaSaaTa( Than practice (abhysa) without proper knowledge
Yaui==SaihTaoPadeXaPaUvRk= Ma( jaNaMa( jna based on teaching coupled with reasoning
[eMa( is better.
jaNaaTa( DYaaNaMa( iviXaZYaTae better than jna is dhyna
DYaaNaaTa( k==MaRf==lTYaaGa" [and better] than dhyna is karma-phala-tyga.
TYaaGaaTa( ANaNTarMa( XaaiNTa" After tyga comes peace (liberation).
* Mad(Pa[SaadeNa By My mercy.
* WvMa(>aUTaSYa >a==SYa Of such a devotee i+aPa[Ma( Wv ParMaerPa[SaadheTaUNa( DaMaaRNa(
the virtues (dharma) which quickly cause the mercy of the Lord Aah are stated:
388
963 BG 12.13-14
Aea SavR>aUTaaNaa& MaE}a" k==<a Wv c ) iNaMaRMaae iNarhar" SaMadu"%Sau%" +aMaq== =))

a-dve sarva-bhtn maitra karua eva ca, nirmamo nirahakra sama-dukha-sukha kam
SaNTau" SaTaTa& YaaeGaq YaTaaTMaa d*!iNaYa" ) MaYYaiPaRTaMaNaaebuiYaaeR Ma==" Sa Mae iPa[Ya"== =))
santua satata yog yattm dha-nicaya, mayy arpita-mano-buddhir yo mad-bhakta sa me priya
SavR>aUTaaNaaMa( Towards all beings

Aea MaE}a" k==<a" Wv c one who is without hatred, friendly and compassionate
* otaMaezu ezXaUNYa" Without hatred towards superiors SaMaezu iMa}aTaYaa vTaRTae wiTa
MaE}a" friendly towards equals hqNaezu k*= Paalu" and compassionate towards inferiors.
iNaMaRMa" iNarhar" free from proprietorship and false ego
SaMadu"%Sau%" +aMaq equal in distress and happiness, tolerant
SaTaTaMa( SaNTau" YaaeGaq always satisfied and contemplative
YaTaAaTMaa d*!iNaYa" self-controlled and determined
MaiYa AiPaRTaMaNa"bui" his mind and intelligence fixed on Me
Ya" Mad(>a==" Sa" Mae (=MaMa=) iPa[Ya" such a devotee of Mine is My beloved.
964 BG 12.15
YaSMaaaaeiJaTae laek= ae laek= aaaeiJaTae c Ya" ) hzaRMazR>aYaaeeGaEMauR= ae Ya" Sa c Mae iPa[Ya"== =))
yasmn nodvijate loko lokn nodvijate ca ya, harmara-bhayodvegair mukto ya sa ca me priya
YaSMaaTa( laek= " Na oiJaTae By whom the world is not disturbed

Ya" c laek= aTa( Na oiJaTae and who is not disturbed by the world
Ya" c hzRAMazR>aYaoeGaE" Mau= " who is free from jubilation, impatience, fear and anxiety,
* AMazR" ParSYa la>ae ASahNaMa( Impatience is intolerance at anothers gain >aYaMa(
}aaSa" fear is terror oeGa" >aYaaidiNaiMataicta+aae>a" and anxiety is agitation
(kobha) of the mind due to fear etc.
Sa" Mae (=MaMa=) iPa[Ya"
he is My beloved.
965 BG 12.16
ANaPae+a" XauicdR+a odaSaqNaae GaTaVYaQa" ) SavaRrM>aPairTYaaGaq Yaae Ma==" Sa Mae iPa[Ya"== =))
an-apeka ucir daka udsno gata-vyatha, sarvrambha-parityg yo mad-bhakta sa me priya
ANa(APae+a" Xauic" d+a" Being indifferent (without expectation), clean and expert
* ANaPae+a" Yad*CôPaiSQaTae AiPa AQaeR iNa"SPa*h" Indifferent means without
hankering even for objects which come of themselves Xauic" baA>YaNTarXaaEc
SaMPaa" clean means with external and internal purity d+a" ANalSa" expert means not
lazy.
odaSaqNa" GaTaVYaQa" neutral and free from anxiety

* odaSaqNa" Pa+aPaaTarihTa" Neutral means not taking sides.
SavRAarM>aPairTYaaGaq renouncing [the result] in all endeavors
Ya" Mad>a==" Sa" Mae (=MaMa=) iPa[Ya" such a devotee of Mine is My beloved.
966 BG 12.17
Yaae Na ZYaiTa Na ei Na XaaeciTa Na k==aiTa ) Xau>aaXau>aPairTYaaGaq >ai==MaaNYa" Sa Mae iPa[Ya"== =))

yo na hyati na dvei na ocati na kkati, ubhubha-parityg bhaktimn ya sa me priya
389
Ya" Na ZYaiTa Na ei One who neither rejoices nor hates

* iPa[YaMa( Pa[aPYa Ya" Na ZYaiTa Who does not rejoice on getting what is pleasing A
iPa[YaMa( Pa[aPYa Ya" Na ei who does not hate on getting what is unpleasing.
Na XaaeciTa Na k==aiTa neither laments nor desires
* wAQaRNaaXae SaiTa Ya" Na XaaeciTa Who does not lament on loosing a desired object
APa[aMa( AQaRMa( Ya" Na k==aiTa who does not desire an object not [yet] obtained.
Xau>aAXau>aPairTYaaGaq completely detached from virtue (ubha) and sin (a-ubha)
Ya" >ai==MaaNa( Sa" Mae (=MaMa=) iPa[Ya" such a devotee is My beloved.
967 BG 12.18-19
SaMa" Xa}aaE c iMa}ae c TaQaa MaaNaaPaMaaNaYaae" ) XaqTaaeZ<aSau%du"%ezu SaMa" SaivviJaRTa"== =))

sama atrau ca mitre ca tath mnpamnayo, toa-sukha-dukheu sama saga-vivarjita
TauLYaiNaNdaSTauiTaMaaNaq SaNTauae YaeNa ke= NaicTa( ) AiNake= Ta" iSQarMaiTa>aRi==MaaNMae iPa[Yaae Nar"== =))
tulya-nind-stutir maun santuo yena kenacit, a-niketa sthira-matir bhaktimn me priyo nara
Xa}aaE c iMa}ae c SaMa" Being equal towards enemy (atru) and friend (mitra)
TaQaa MaaNaAPaMaaNaYaae" and towards honor (mna) and dishonor (apamna)
XaqTaoZ<aSau%du"%ezu SaMa" equal towards cold (ta) and heat (ua), happiness and distress
SaivviJaRTa" and without attachments (saga)
TauLYaiNaNdaSTauiTa" equal towards blame (nind) and praise (stuti)
MaaENaq, YaeNa ke= Naicd( SaNTau" who is silent and satisfied with anything
AiNake= Ta" iSQarMaiTa" without [fixed] residence, steady in mind (i.e., sober)
>ai==MaaNa( Mae (=MaMa=) iPa[Ya" Nar" [such] a man with devotion is My beloved.
968 BG 12.20
Yae Tau DaMaaRMa*TaiMad& YaQaae&= PaYauRPaaSaTae ) [DaaNaa MaTParMaa >a==aSTae= _Taqv Mae iPa[Yaa"== =))
ye tu dharmmtam ida yathokta paryupsate, raddadhn mat-param bhakts te tva me priy
Yae Tau [DaaNaa" Mad(ParMaa" >a==a" Those who are faithful and dedicated devotees
YaQaa o==Ma( wdMa( DaMaRAMa*TaMa( PaYauRPaaSaTae who follow this eternal dharma as described,
* (or:) DaMaRMa( Wv AMa*TaMa( AMa*TaTvSaaDaNaTvaTa( The dharma which is nectar (amta)
because it leads to immortality.
Tae Mae (=MaMa=) ATaqv iPa[Yaa"
they are My very beloved.
390
Sanskrit Taddhita 3
(1) rmat
(2) samatva
(3) guhyatama
The suffixe .tara makes the comparative and .tama the superlative.
guhya (secret) >>> guhya.tara (more secret) >>> guhya.tama (most secret); knowledge of the soul is
called a secret (guhya) in Bhagavad-gt; more secret (guhyatara, 18.63) is knowledge of Paramtm as
different from tm; and most secret (guhyatama, 9.1, 18.64) is knowledge of bhakti
iPa]Tar more dear; iPa]YaTaMa most dear

pra complete >>> PaU<aRTar more complete; PaU<aRTaMa most complete
priya dear >>>

Similarly:
ParTar more high (7.7); +aeMaTar more beneficial (1.45); dulR>aTar more difficult to obtain (6.42);
YaaeGaivtaMa the best of those who know yoga (12.1)
391
Hinduism Gt 13
Ketra-ketraja-vibhga-yoga The Yoga of Differentiation Between Body (ketra) and Soul (ketraja)
969 BG 13.1
AJauRNa ovac
Pa[k*= iTa& Pauz& cEv +ae}a& +ae}ajMaev c ) WTaeidTauiMaCâiMa jaNa& jeYa& c ke= Xav== =))
prakti purua caiva ketra ketra-jam eva ca, etad veditum icchmi jna jeya ca keava
AJauRNa" ovac ke= Xav Arjuna said: O Lord!

Pa[k*= iTaMa( PauzMa( c Wv [What are] nature (prakti) and enjoyer (purua)
+ae}aMa( +ae}ajMa( Wv c field (ketra) and farmer (ketra-ja)
jaNaMa( jeYaMa( c knowledge (jna) and object of knowledge (jeya)
WTad( veidTauMa( wCâiMa this I want to know.
Prakti and purua will be described in verses (13.20ff.), ketra and ketra-ja in
(13.2ff.), jna in (13.8ff.) and jeya in (13.13ff.).
This verse is omitted in some editions. Therefore, the verse numbers may also differ.
970 BG 13.2
[q>aGavaNauvac
wd& Xarqr& k==aENTaeYa +ae}aiMaTYai>aDaqYaTae ) WTaae veita Ta& Pa[ahu" +ae}aj wiTa Taid"== =))
ida arra kaunteya ketram ity abhidhyate, etad yo vetti ta prhu ketra-ja iti tad-vida
[q>aGavaNa( ovac k==aENTaeYa The Lord said: O Arjuna!

wdMa( XarqrMa( +ae}aMa( wiTa Ai>aDaqYaTae This body (arra) is called field (ketra)
* wdMa( >aaeGaAaYaTaNaMa( XarqrMa( This body, the basis of all enjoyment =+ae}aMa(= wiTa
Ai>aDaqYaTae is called the field Sa&SaarSYa Pa[raeh>aUiMaTvaTa( since it is the sprouting
ground of material existence.
Ya" WTad( veita
and he who knows it (the soul in the body)
=AhMa(MaMa= wiTa MaNYaTae Who thinks of it in terms of I and mine.

Tad(ivd" TaMa( +ae}aj" wiTa Pa[ahu" the knowers of it (their difference) call him farmer (ketra-ja).
* k*= zqvlvTa( Tad(f==l>aae*= TvaTa( Since he is the enjoyer of the fruit, like the farmer.
*
971 BG 13.3
+ae}aj& caiPa Maa& ivi SavR+ae}aezu >aarTa ) +ae}a+ae}ajYaaejaRNa& YataJjaNa& MaTa& MaMa== =))
ketra-ja cpi m viddhi sarva-ketreu bhrata, ketra-ketra-jayor jna yat taj jna mata
mama
>aarTa O Arjuna!
SavR+ae}aezu In all bodies
MaaMa( AiPa c +ae}ajMa( ivi know Me also as ketra-ja!
Yad( +ae}a+ae}ajYaae" jaNaMa( The knowledge of [the difference between] ketra (body) and ketra-ja
(soul)
Tad( jaNaMa( MaMa MaTaMa( that is [true] jna in My opinion.

* Maae+aheTauTvaTa( Because it leads to liberation. ANYaTa( Tau v*Qaa Paai<@TYaMa( Other
learning is useless bNDaheTauTvaTa( since it causes bondage.
392
972 BG 13.4
TaT+ae}a& Ya Yaad*Kc Yaik==air YaTa YaTa( ) Sa c Yaae YaTPa[>aav TaTSaMaaSaeNa Mae Xa*<au= = ))
tat ketra yac ca ydk ca yad-vikri yata ca yat, sa ca yo yat-prabhva ca tat samsena me u
Yad( Tad( +ae}aMa( c (1) What that ketra is (its constitution)

Yaad*k(= c (2) what it is like (its qualities)
Yad(ivk==air (3) what its transformations are (the senses)
YaTa" (4) from where it comes
* Pa[k*= iTaPauzSa&YaaeGaaTa( [How it comes] from the combination of spirit and matter.
Yad( c (5) and what it is (its forms)
* SQaavrJaMaaid Like stationary and moving.
Sa" c Ya" (6) and what he (the ketra-ja) is
Yad(Pa[>aav" c (7) and what his abilities are,
Tad( SaMaaSaeNa Mae (=MaMa=) Xa*<au that hear in summary from Me!
* kE= " ivSTare<a o==SYa AYaMa( SaePa" Of whose elaborate teaching (ukta) is this a
summary?
973 BG 13.5
izi>abRhuDaa GaqTa& ^Ndaei>aivRivDaE" Pa*Qak(= ) b]SaU}aPadEEv heTauMaiivRiNaiTaE"= = ))

ibhir bahudh gta chandobhir vividhai pthak, brahma-stra-padai caiva hetumadbhir vinicitai
izi>a"
By sages
*
izi>a" viSaaidi>a" By sages like Vasiha YaaeGaXaaezu in Yoga scriptures.
ivivDaE" ^Ndaei>a" by the different Vedas

heTauMai" iviNaiTaE" and, ascertained by arguments
b]SaU}aPadE" c Wv by the words of the Vednta-stra (brahma-stra)
Pa*Qak(= bhuDaa GaqTaMa( it is differently taught (sung) in many ways.
* Ta}a +ae}aSvPaMa( Aah The constitution of the ketra is stated:
974 BG 13.6-7
Maha>aUTaaNYaharae buirVYa==Maev c ) wiNd]Yaai<a dXaEk&= c Pa ceiNd]YaGaaecra"== =))

mah-bhtny ahakro buddhir a-vyaktam eva ca, indriyi daaika ca paca cendriya-gocar
wCâ ez" Sau%& du"%& SaaTaeTaNaa Da*iTa" ) WTaT+ae}a& SaMaaSaeNa Saivk==arMaudaTaMa(= = ))

icch dvea sukha dukha saghta cetan dhti, etat ketra samsena sa-vikram udhtam
Maha>aUTaaiNa Ahar" The [five] gross elements (mah-bhta) and ego (ahakra)
bui" AVYa==Ma( Wv c cosmic intelligence (mahat) and the unmanifest (pradhna)
dXa Wk==Ma( c wiNd]Yaai<a the ten senses plus the one (the mind)
Pa wiNd]YaGaaecra" c and the five sense objects (tan-mtras)
* Tad( WvMa( cTauiv|XaiTaTatvaiNa o==aiNa Thus the 24 elements
have been
enumerated.
wCâ ez" Sau%Ma( du"%Ma( [plus mental states like] desire and hatred, happiness and distress
SaaTa" ceTaNaa Da*iTa" body (?), awareness and determination
393
WTae wCâdYa" These, desire etc. d*XYaTvaTa( being objects of cognition Na AaTMa
DaMaaR" are not attributes of the soul AiPaTau MaNa"DaMaaR" Wv but are attributes of the
mind alone ATa" +ae}aANTa"PaaiTaNa" Wv and thus they come under ketra.
WTad( Saivk==arMa( +ae}aMa( this is the ketra and its transformations (senses)
SaMaaSaeNa odaTaMa( described in summary.
* wdaNaqMa( Now o==l+a<aaTa( +ae}aaTa( iviv==TaYaa as distinct from the body (ketra)
described above jeYaMa( XauMa( +ae}ajMa( ivSTare<a v<aRiYaZYaNa( in order to describe at
length the pure soul (ketra-ja), the jeya, Tad(jaNaSaaDaNaaiNa Aah the means to
*
knowledge about that (soul) are stated:

975 BG 13.8-12
AMaaiNaTvMadiM>aTvMaih&Saa +aaiNTaraJaRvMa( ) AacaYaaeRPaaSaNa& XaaEc& SQaEYaRMaaTMaiviNaGa]h"== =))

a-mnitvam a-dambhitvam a-his kntir rjavam, cryopsana auca sthairyam tma-vinigraha
wiNd]YaaQaeRzu vEraGYaMaNahar Wv c ) JaNMaMa*TYauJaraVYaaiDadu"%daezaNaudXaRNaMa(= = ))

indriyrtheu vairgyam an-ahakra eva ca, janma-mtyu-jar-vydhi- dukha-donudaranam
ASai==rNai>aZv" Pau}adarGa*haidzu ) iNaTYa& c SaMaictaTviMaaiNaaePaPaitazu= = ))

a-saktir an-abhivaga putra-dra-ghdiu, nitya ca sama-cittatvam iniopapattiu
MaiYa caNaNYaYaaeGaeNa >ai==rVYai>acair<aq ) iviv==deXaSaeivTvMariTaJaRNaSa&Said== =))

mayi cnanya-yogena bhaktir avyabhicri, vivikta-dea-sevitvam aratir jana-sasadi
ADYaaTMajaNaiNaTYaTv& TatvjaNaaQaRdXaRNaMa( ) WTaJjaNaiMaiTa Pa[ae= MajaNa& YadTaae= _NYaQaa== =))

adhytma-jna-nityatva tattva-jnrtha-daranam, etaj jnam iti proktam ajna yad ato nyath
AMaaiNaTvMa( AdiM>aTvMa( Pridelessness; non-deceit;

Aih&Saa +aaiNTa" AaJaRvMa( non-violence (a-his); tolerance; honesty (rjava);
AacaYaRoPaaSaNaMa( XaaEcMa( service to the teacher; purity (external and internal);
SQaEYaRMa( AaTMaiviNaGa]h" steadiness [on the path of dharma]; self-control;
wiNd]YaAQaeRzu vEraGYaMa( detachment (vairgya) from sense objects;
ANa(Ahar" Wv c and absence of egotism (ahakra);
JaNMaMa*TYauJaraVYaaiDadu"% of the miseries (dukha) of birth, death, old age and disease ...
daezANaudXaRNaMa( ... perceiving the evil;
ASai==" non-attachment;
Pau}adarGa*hAaidzu ANa(Ai>aZv" non-identification with children (putra), wife, home (gha), etc.;
wANa(woPaPaitazu c and in good and bad events
iNaTYaMa( SaMaictaTvMa( constant even-mindedness;
ANa(ANYaYaaeGaeNa c and by exclusive meditation (yoga)
MaiYa AVYai>acair<aq >ai==" undeviating devotion (bhakti) to Me;
iviv==deXaSaeivTvMa( inhabitation of a solitary place (dea);
JaNaSa&Said AriTa" detachment towards general (wordly-minded) people;
ADYaaTMajaNaiNaTYaTvMa( always dwelling on spiritual knowledge;
TatvjaNaAQaRdXaRNaMa( search for the Absolute Truth
WTad( jaNaMa( wiTa Pa[ae= Ma( all this is called [the means to true] knowledge (jna).
All these 20 qualities are means for self-realization.
394
Yad( ATa" ANYaQaa AjaNaMa( What is contrary is ignorance (a-jna).

* Wi>a" SaaDaNaE" Yad( jeYaMa( That which is to be known (jeya) by these [20] means
Tad( Aah that is stated [in six verses]:
976 BG 13.13
jeYa& YataTPa[v+YaaiMa YaJjaTvaMa*TaMaXNauTae ) ANaaid MaTPar& b] Na SataaaSaduCYaTae= = ))

jeya yat tat pravakymi yaj jtvmtam anute, an-di mat-para brahma na sat tan nsad ucyate
Yad( jeYaMa( Tad( Pa[v+YaaiMa What is to be known (jeya) I will explain

Yad( jaTva AMa*TaMa( AXNauTae [after] knowing which one attains immortality.
* ik==Ma( Tad( What is that?
Tad( ANa(Aaid Mad(ParMa( b] That is the beginningless brahma, which is subordinate to Me (the
Lord).
ANaaid
WTaavTa( Wv bhuv]qih<aa ANaaidTve iSae AiPa
* [There are two readings: (1) an-dimat param and (2) an-di mat-param:] (1)
wiTa Although the meaning of an-di
is clear as beginningless (an-di) by bahuvrhi-samsa (same as ptmbara-samsa)
PauNa" MaTauPa" Pa]YaaeGa" âNdSa" yet the use of the pratyaya mat[u] is a metrical license.
Yaa Or else (2) ANaaid wiTa Mad(ParMa( wiTa c PadYaMa( the two words are an-di
and mat-param.
We prefer reading (2), because, as rdhara Svm says, the reading of mat as mat[u] is
superfluous. A ptmbara-samsa like an-di itself signifies possession (that which has
no beginning). The words an-di (beginningless, see 10.3,13.20) and mat-para
(subordinate to Me, see 2.61,6.14,12.6,12.20,18.57) are used with these meanings
throughout the Gt why not in this verse? Reading (2) implies that the impersonal
brahma is subordinate to the personal Lord and it seems, that reading (1) was
constructed to avoid this implication.
Na SaTa( Na ASaTa( oCYaTae
It is said to be neither gross nor subtle [matter].

977 BG 13.14
SavRTa" Paai<aPaad& TaTSavRTaae= _i+aiXaraeMau%Ma( ) SavRTa" [uiTaMaaeke= SavRMaav*TYa iTaiTa== =))

sarvata pi-pda tat sarvato ki-iro-mukham, sarvata rutimal loke sarvam vtya tihati
SavRTa" Paai<aPaadMa( With hands and legs everywhere

SavRTa" Ai+aiXar"Mau%Ma( with eyes, heads and mouths everywhere
SavRTa" [uiTaMaTa( with ears everywhere
* SavRPa[ai<av*itai>a" Through the activities that belong to all the creatures.
laeke= SavRMa( Aav*TYa [after] pervading everything in the world
Tad( iTaiTa that [brahma] exists [as Paramtm].
978 BG 13.15
SaveRiNd]YaGau<aa>aaSa& SaveRiNd]YaivviJaRTaMa( ) ASa&= SavR>a*Ev iNaGauR<a& Gau<a>aae*= c== =))

sarvendriya-gubhsa sarvendriya-vivarjitam, a-sakta sarva-bhc caiva nirgua gua-bhokt ca
SavRwiNd]YaGau<aAa>aaSaMa(
[And as Paramtm] it/He appears to have the functions (gua) of all the
senses
SavRwiNd]YaivviJaRTaMa(
[yet is] without all senses,
395
APaai<aPaad" Without hands and feet JavNa" Ga]hqTaa He

PaXYaiTa Ac+au" He sees without eyes. Sa" Xa*<aaeiTa Ak==<aR"
* (verse without sandhi:)

moves fast and grasps.
He hears without ears. (vetvatara-Up. 3.19)
ASa==Ma( SavR>a*Ta( c Wv He is unattached [yet] maintaining everything

iNaGauR<aMa( Gau<a>aae*= c and He is beyond the guas [yet] the master of the guas.
979 BG 13.16
bihrNTa >aUTaaNaaMacr& crMaev c ) SaU+MaTvatadivjeYa& dUrSQa& caiNTake= c TaTa(= = ))

bahir anta ca bhtnm a-cara caram eva ca, skmatvt tad a-vijeya dra-stha cntike ca tat
>aUTaaNaaMa( bih" ANTa" c He is outside and inside (as cause) of all beings
AcrMa( crMa( Wv c He is non-moving and moving
SaU+MaTvaTa( Tad( AivjeYaMa( because of being subtle He is incomprehensible
Tad( dUrSQaMa( c AiNTake= c He is situated far and near.
* AivduzaMa( YaaeJaNal+aANTairTaMa( wv dUrSQaMa( c For the ignorant He is far, as if
thousands of yojanas away Saivk==araYaa" Pa[k*= Tae" ParTvaTa( because of being beyond
nature which is subject to change. ivduzaMa( PauNa" Pa[TYak(= AaTMaTvaTa( AiNTake= c And
for the wise again He is near, being their very soul.
980 BG 13.17
Aiv>a&= c >aUTaezu iv>a==iMav c iSQaTaMa( ) >aUTa>aTa*R c TaJjeYa& Ga]iSaZ<au Pa[>aivZ<au c== =))
a-vibhakta ca bhteu vibhaktam iva ca sthitam, bhta-bhart ca taj jeya grasiu prabhaviu ca
>aUTaezu Aiv>a==Ma( c [Although] not divided in all beings

* k==ar<aaTMaNaa Ai>aaMa( As the cause He is not divided [i.e., one].
iv>a==Ma( wv c iSQaTaMa( He is situated as if divided,
* k==aYaaRTMaNaa iv>a==Ma( (=i>aaMa(=) wv As effect He is as if divided.
>aUTa>aTa*R Ga]iSaZ<au c Pa[>aivZ<au c He is the maintainer of all beings, the destroyer and creator
Tad( jeYaMa( that is the jeya.
981 BG 13.18
JYaaeiTazaMaiPa TaYaaeiTaSTaMaSa" ParMauCYaTae ) jaNa& jeYa& jaNaGaMYa& id SavRSYa iviTaMa(= = ))

jyotim api taj jyotis tamasa param ucyate, jna jeya jna-gamya hdi sarvasya vihitam
JYaaeiTazaMa( AiPa Tad( JYaaeiTa" It is the light of even the lights

* JYaaeiTazaMa( cNd]AaidTYaadqNaaMa( AiPa Even of lights like moon and sun Tad(
JYaaeiTa" (=Pa[k= aXak==Ma(=) It is the light, illuminer.
TaMaSa" ParMa( oCYaTae [and therefore] it is said to be beyond darkness/ignorance
jaNaMa( jeYaMa( it is knowledge (jna) and the object of knowledge (jeya)
* jaNaMa( Tad( Wv, buiv*taaE Ai>aVYa==Ma( It is knowledge, manifest in the functions
of the intellect Tad( Wv PaaidAak==are<a jeYaMa( c and it is the knowlable in the
form of color, etc.
jaNaGaMYaMa( it is attainable by knowledge (jna, 13.8)

SavRSYa id iviTaMa( it is present in the heart of all.
* iNaYaNTa*TaYaa As the ruler.
396
982 BG 13.19
wiTa +ae}a& TaQaa jaNa& jeYa& cae&= SaMaaSaTa" ) Ma== WTaijaYa MaavaYaaePaPaTae= = ))
iti ketra tath jna jeya cokta samsata, mad-bhakta etad vijya mad-bhvyopapadyate
wiTa +ae}aMa( TaQaa jaNaMa( jeYaMa( c Thus ketra (13.2ff.), jna (13.8ff.) and jeya (13.13ff.)
SaMaaSaTa" o==Ma( are described in summary.
WTad( ivjaYa [After] understanding [all] this
Mad(>a==" Mad(>aavaYa oPaPaTae My devotee is eligible for My nature.
983 BG 13.20
Pa[k*= iTa& Pauz& cEv ivyNaadq o>aaviPa ) ivk==ara& Gau<aa&Ev ivi Pa[k*= iTaSaM>avaNa(= = ))
prakti purua caiva viddhy and ubhv api, vikr ca gu caiva viddhi prakti-sambhavn
Pa[k*= iTaMa( PauzMa( c Wv Prakti and purua

o>aaE AiPa ANa(Aadq ivi know both as beginningless!
ivk==araNa( c Gau<aaNa( c Wv And the transformations (senses) and their qualities (gua)
Pa[k*= iTaSaM>avaNa( ivi know to be born from prakti!
984 BG 13.21
k==aYaRk= ar<ak==Ta*RTve heTau" Pa[k*= iTaCYaTae ) Pauz" Sau%du"%aNaa& >aae*= Tve heTauCYaTae= = ))
krya-kraa-karttve hetu praktir ucyate, purua sukha-dukhn bhokttve hetur ucyate
k==aYaRk==ar<ak==Ta*RTve In producing effect (body) and cause (senses)

Pa[k*= iTa" heTau" oCYaTae prakti is said to be the cause.
Sau%du"%aNaaMa( >aae*= Tve In experiencing happiness and distress
Pauz" heTau" oCYaTae the purua is said to be the cause.
985 BG 13.22
Pauz" Pa[k*= iTaSQaae ih >aue Pa[k*= iTaJaaNGau<aaNa( ) k==ar<a& Gau<aSaae= _SYa SadSaaeiNaJaNMaSau= = ))
purua prakti-stho hi bhukte prakti-jn gun, kraa gua-sago sya sad-a-sad-yoni-janmasu
Pa[k*= iTaSQa" ih Pauz" The purua, residing in prakti (a body)

* Pa[k*= iTaSQa" Tad(k==aYaRdehe Residing in prakti
means in a body produced by it
(prakti).
Pa[k*= iTaJaaNa( Gau<aaNa( >aue
experiences qualities [like happiness and distress] produced by prakti (the
body).
SaTa(ASaTa(YaaeiNaJaNMaSau In births among high and low species

ASYa Gau<aSa" k==ar<aMa( his contact with the guas is the cause.
986 BG 13.23
oPad]aNauMaNTaa c >aTaaR >aae= a Maher" ) ParMaaTMaeiTa caPYau= ae dehe= _iSMaNPauz" Par"== =))
upadranumant ca bhart bhokt mahevara, paramtmeti cpy ukto dehe smin purua para
AiSMaNa( dehe Par" Pauz" In this body there is another purua

oPad]a ANauMaNTaa the observer and permitter
>aTaaR >aae= a MahawRr" c maintainer, enjoyer and great Lord
ParMaAaTMaa wiTa c AiPa o==" also called Supersoul.
987 BG 13.24
Ya Wv& veita Pauz& Pa[k*= iTa& c Gau<aE" Sah ) SavRQaa vTaRMaaNaae= _iPa Na Sa >aUYaae= _i>aJaaYaTae= = ))
ya eva vetti purua prakti ca guai saha, sarvath vartamno pi na sa bhyo bhijyate
397
PauzMa( Pa[k*= iTaMa( c Gau<aE" Sah The purua and prakti with its guas
Ya" WvMa( veita one who thus knows [them],
SavRQaa vTaRMaaNa" AiPa although acting in all ways
* iviDaMa( Ai>aly wh vTaRMaaNa" AiPa Even when living in this world transgressing
all rules.
Sa" >aUYa" Na Ai>aJaaYaTae he is not born again [but liberated].

* WvM>aUTaiviv==AaTMajaNae With regard to such discriminative knowledge of the self
SaaDaNaivk==LPaaNa( Aah alternative paths are being stated:
988 BG 13.25
DYaaNaeNaaTMaiNa PaXYaiNTa ke= icdaTMaaNaMaaTMaNaa ) ANYae SaayeNa YaaeGaeNa k==MaRYaaeGaeNa caPare= = ))

dhynentmani payanti kecid tmnam tman, anye skhyena yogena karma-yogena cpare
ke= icd( DYaaNaeNa AaTMaNaa Some by meditation (dhyna) with the mind (tman)
AaTMaiNa AaTMaaNaMa( PaXYaiNTa see the soul (tman) in the body (tman)
ANYae SaayeNa YaaeGaeNa others by philosophy (skhya) or (aga-) yoga
* Saax(= :YaeNa Pa[k*= iTaPauzvEl+a<YaAalaecNaeNa By Skhya means by thinking of the
difference between body and soul.
APare c k==MaRYaaeGaeNa
and still others by karma-yoga.

989 BG 13.26
ANYae TvevMaJaaNaNTa" [uTvaNYae>Ya oPaaSaTae ) Tae= _iPa caiTaTarNTYaev Ma*TYau& [uiTaParaYa<aa"== =))
anye tv evam a-jnanta rutvnyebhya upsate, te pi ctitaranty eva mtyu ruti-parya
ANYae Tau WvMa( AJaaNaNTa" But others, though not knowing thus
* AaTMaaNaMa( Saa+aaTa(k==TauRMa( AJaaNaNTa" Not knowing how to realize the self [by those
paths mentioned].
ANYae>Ya" [uTva oPaaSaTae [after] hearing from others they meditate/worship.

[uiTaParaYa<aa" Tae AiPa c Even they, being devoted to hearing [the instructions]
Ma*TYauMa( AiTaTariNTa Wv certainly overcome death.
990 BG 13.27
YaavTSaaYaTae ik==iTSatv& SQaavrJaMaMa( ) +ae}a+ae}ajSa&YaaeGaataii >arTazR>a== =))

yvat sajyate kicit sattva sthvara-jagamam, ketra-ketra-ja-sayogt tad viddhi bharatarabha
>arTaz>a O Arjuna!
SQaavrJaMaMa( Non-moving or moving
YaavTa( ik==id( SatvMa( SaaYaTae whatever being takes birth,
Tad( +ae}a+ae}ajSa&YaaeGaaTa( that is from a combination of body (ketra) and soul (ketra-ja)
ivi you must know!
991 BG 13.28
SaMa& SaveRzu >aUTaezu iTaNTa& ParMaerMa( ) ivNaXYaTSvivNaXYaNTa& Ya" PaXYaiTa Sa PaXYaiTa== =))
sama sarveu bhteu tihanta paramevaram, vinayatsv a-vinayanta ya payati sa payati
SaveRzu ivNaXYaTSau >aUTaezu In all perishing beings

SaMaMa( iTaNTaMa( equally residing
398
AivNaXYaNTaMa( ParMawRrMa( the imperishable supreme Lord/soul

Ya" PaXYaiTa, Sa" PaXYaiTa one who sees, he sees [truly].
992 BG 13.29
SaMa& PaXYaiNh SavR}a SaMaviSQaTaMaqrMa( ) Na ihNaSTYaaTMaNaaTMaaNa& TaTaae YaaiTa Para& GaiTaMa(= = ))

sama payan hi sarvatra samavasthitam varam, na hinasty tmantmna tato yti par gatim
SaMaMa( SaMaviSQaTaMa( wRrMa( The equally residing Lord/soul

SavR}a ih PaXYaNa( [while] seeing everywhere (in all beings)
AaTMaNaa AaTMaaNaMa( Na ihNaiSTa he does not kill himself by himself,
* AivYaa SaTa(icTa(AaNaNdPaMa( AaTMaaNaMa( iTarSk*= TYa Na ivNaaXaYaiTa He does
not kill the soul by denying its eternal, conscious and blissful nature out of ignorance.
TaTa" ParaMa( GaiTaMa( YaaiTa and then he attains the supreme destination (liberation).
* Ya" Tau WvMa( Na PaXYaiTa But one who does not see like this Sa" ih he dehAaTMa
dXas considers the body to be the self deheNa Sah AaTMaaNaMa( ihNaiSTa he kills himself
together with the body. TaQaa c [uiTa" As the ruti says (verse without sandhi:)
ASaUYaaR" NaaMa Tae laek= a" The worlds of the Asuras ANDaeNa TaMaSaa Av*Taa" are
covered by blinding darkness. TaaNa( Tae Pa[eTYa Ai>aGaCîNTa To these [worlds] go, after
death Yae ke= c AaTMahNa" JaNaa" those who destroy the soul. (a-Upaniad 3)
993 BG 13.30
Pa[k*= TYaEv c k==MaaRi<a i==YaMaa<aaiNa SavRXa" ) Ya" PaXYaiTa TaQaaTMaaNaMak==TaaRr& Sa PaXYaiTa== =))
praktyaiva ca karmi kriyamni sarvaa, ya payati tathtmnam a-kartra sa payati
k==MaaRi<a [All] activities

Pa[k*= TYaa Wv SavRXa" i==YaMaa<aaiNa being done in all respect by prakti alone
* Pa[k*= TYaa Wv By prakti alone means dehwiNd]YaAak==are<a Pair<aTaYaa
by its
transformations in the form of body and senses.
TaQaa AaTMaaNaMa( Ak==TaaRrMa( c and also the soul as non-doer

* dehAi>aMaaNaeNa Wv AaTMaNa" k==Ta*RTvMa( Na SvTa" wiTa That the doership attributed
to the soul is only due to its identification with the body and not in itself.
Ya" PaXYaiTa, Sa" PaXYaiTa
one who sees, he sees [truly].

994 BG 13.31
Yada >aUTaPa*QaG>aavMaek= SQaMaNauPaXYaiTa ) TaTa Wv c ivSTaar& b] SaMPaTae Tada== =))

yad bhta-pthag-bhvam eka-stham anupayati, tata eva ca vistra brahma sampadyate tad
Yada >aUTaPa*Qak(= >aavMa( When the diverse existence of all beings

Wk==SQaMa( ANauPaXYaiTa he sees in one (prakti)
TaTa" Wv ivSTaarMa( c and from that alone their emanation,
Tada b] SaMPaTae then he attains brahma.
995 BG 13.32
ANaaidTvaiaGauR<aTvaTParMaaTMaaYaMaVYaYa" ) XarqrSQaae= _iPa k==aENTaeYa Na k==raeiTa Na ilPYaTae= = ))

an-ditvn nirguatvt paramtmyam a-vyaya, arra-stho pi kaunteya na karoti na lipyate
k==aENTaeYa
O Arjuna!
399
ANa(AaidTvaTa( iNaGauR<aTvaTa( Being beginningless and free from the guas

AYaMa( AVYaYa" ParMa( AaTMaa this changeless transcendental soul
* AYaMa( Tau ParMa( AaTMaa This supreme soul ANaaid" iNaGauR<a" is without beginning
and free from guas TaTa" AVYaYa" and therefore changeless.
XarqrSQa" AiPa though residing in the body
Na k==raeiTa Na ilPYaTae neither it acts nor is it stained.
996 BG 13.33
YaQaa SavRGaTa& SaaE+MYaadak==aXa& NaaePailPYaTae ) SavR}aaviSQaTaae dehe TaQaaTMaa NaaePailPYaTae= = ))

yath sarva-gata saukmyd ka nopalipyate, sarvatrvasthito dehe tathtm nopalipyate
YaQaa SavRGaTaMa( Aak==aXaMa( Just as the all-pervading sky

* SavR}a Paaidzu AiPa iSQaTaMa( [Although] existing everywhere, even in mud.
SaaE+MYaaTa( Na oPailPYaTae because of being subtle is not stained,
TaQaa dehe SavR}a AviSQaTa" AaTMaa similarly, the soul, situated everywhere, in [every] body
Na oPailPYaTae is not stained.
* =ASaTvaTa( lePa" Na AiSTa= That because of non-attachment there is no stain [for
the self] wiTa Aak==aXad*aNTaeNa o==Ma( this is shown by the example of ether.
=Pa[k= aXak==TvaTa( c Pa[k= aXYaDaMa" Na YauJYaTae= That because of illumination [the self] is
not touched by the qualities of the illuminated objects wiTa rivd*aNTaeNa Aah this is
shown by the example of the sun:
997 BG 13.34
YaQaa Pa[k= aXaYaTYaek= " k*= T& laek= iMaMa& riv" ) +ae}a& +ae}aq TaQaa k*= T& Pa[k= aXaYaiTa >aarTa== =))
yath prakayaty eka ktsna lokam ima ravi, ketra ketr tath ktsna prakayati bhrata
>aarTa O Arjuna!
YaQaa Wk==" riv" Just as one sun
wMaMa( k*= TMa( laek= Ma( Pa[k= aXaYaiTa illuminates this whole world,
TaQaa +ae}aq the soul similarly
k*= TMa( +ae}aMa( Pa[k= aXaYaiTa illuminates the whole body.
998 BG 13.35
+ae}a+ae}ajYaaerevMaNTar& jaNac+auza ) >aUTaPa[k*= iTaMaae+a& c Yae ivduYaaRiNTa Tae ParMa(= = ))

ketra-ketra-jayor evam antara jna-caku, bhta-prakti-moka ca ye vidur ynti te param
+ae}a+ae}ajYaae" ANTarMa( The difference between body (ketra) and soul (ketra-ja)
>aUTaPa[k*= iTaMaae+aMa( c and the [means of] liberation from prakti
Yae jaNac+auza WvMa( ivdu" those who thus know with the eye of knowledge,
Tae ParMa( YaaiNTa they attain the Supreme.
400
Sanskrit Taddhita 4
(1) rmat
(2) samatva
(3) guhyatama
(4) magalamaya
The suffix .maya means made of, full of.
magala.maya full of auspiciousness (magala)
MaNMaYa (manmaya from mad._maya) full of me, one who is absorbed in me

AaMaYa food-made (there are seven stages of happiness, beginning with anna.maya, or happiness
derived from eating, up to the final stage, paramnanda.maya, or spiritual bliss in love of God)
]aMaYa full of faith (17.3); AaYaRMaYa wonderful (11.11); Gau<aMaYa consisting of guas (7.13);
TaeJaaeMaYa full of effulgence, effulgent (11.47); ihr<MaYa made of gold, golden
A similar suffix is .mtra (just this much).
iNaiMataMaa}a just the instrument (nimitta); iNaiMataMaa}aMa(
2.1
>av become just the instrument
401
Hinduism Gt 14
Gua-traya-vibhga-yoga The Yoga of Discerning the Three Modes (gua-traya)
SatvaidGau<ak*= TaMa( Sa&SaarvEic}YaMa( Pa[PaiYaZYaNa( Elaborating on the manifoldness

of the world on account of the guas like sattva-gua (introduced in 13.22) ... AQaRMa(
STaaEiTa He [first of all] praises the subject-matter:
*
999 BG 14.1
[q>aGavaNauvac
Par& >aUYa" Pa[v+YaaiMa jaNaaNaa& jaNaMautaMaMa( ) YaJjaTva MauNaYa" SaveR Para& iSaiiMaTaae GaTaa"== =))
para bhya pravakymi jnn jnam uttamam, yaj jtv munaya sarve par siddhim ito gat

ParMa( jaNaaNaaMa( otaMaMa( jaNaMa( Transcendental and best knowledge of all knowledge
>aUYa" Pa[v+YaaiMa I will again explain,
Yad( jaTva [after] knowing which
SaveR MauNaYa" all sages (muni)
wTa" ParaMa( iSaiMa( GaTaa" have gone from this [world] to the supreme perfection (liberation).
1000 BG 14.2
wd& jaNaMauPaai[TYa MaMa SaaDaMYaRMaaGaTaa" ) SaGaeR= _iPa NaaePaJaaYaNTae Pa[lYae Na VYaQaiNTa c== =))
ida jnam upritya mama sdharmyam gat, sarge pi nopajyante pralaye na vyathanti ca
wdMa( jaNaMa( oPaai[TYa [After] practicing this knowledge

MaMa SaaDaMYaRMa( AaGaTaa" having attained My nature
SaGaeR AiPa Na oPaJaaYaNTae even at the time of creation they are not born
* b]aidzu oTPaMaaNaezu AiPa Even when Brahm and others are being created.
Pa[lYae Na VYaQaiNTa c and at the time of destruction not perturbed.
1001 BG 14.3
MaMa YaaeiNaMaRhd( b]] TaiSMaNGa>a| dDaaMYahMa( ) SaM>av" SavR>aUTaaNaa& TaTaae >aviTa >aarTa== =))
mama yonir mahad brahma tasmin garbha dadhmy aham, sambhava sarva-bhtn tato bhavati
bhrata
>aarTa O Arjuna!
MahTa( b] MaMa YaaeiNa" The material nature (pradhna, prakti) is My womb.
b] Pa[k*= iTa" Brahma means here prakti, nature.
TaiSMaNa( AhMa( Ga>aRMa( dDaaiMa In that I place the seed
Ga>aRMa( JaGaTa(ivSTaarheTauMa( icTa(Aa>aaSaMa( The seed, i.e.,
*
the reflection of [My]
intelligence, which is the cause of the evolution of the cosmos.
TaTa" SavR>aUTaaNaaMa( SaM>av" >aviTa
and from that there is the creation of all beings.

1002 BG 14.4
SavRYaaeiNazu k==aENTaeYa MaUTaRYa" SaM>aviNTa Yaa" ) TaaSaa& b] MahaeiNarh& bqJaPa[d" iPaTaa== =))
sarva-yoniu kaunteya mrtaya sambhavanti y, ts brahma mahad yonir aha bja-prada pit
SavRYaaeiNazu Among all species
402
Yaa" MaUTaRYa" SaM>aviNTa whatever forms take birth,

TaaSaaMa( YaaeiNa" MahTa( b] their womb is material nature
AhMa( bqJaPa[d" iPaTaa and I am the seed-giving father.
1003 BG 14.5
Satv& rJaSTaMa wiTa Gau<aa" Pa[k*= iTaSaM>ava" ) iNabDNaiNTa Mahabahae dehe deihNaMaVYaYaMa(= = ))
sattva rajas tama iti gu prakti-sambhav, nibadhnanti mah-bho dehe dehinam a-vyayam
Mahabahae O Arjuna!
SatvMa( rJa" TaMa" Sattva, rajas and tamas
wiTa Pa[k*= iTaSaM>ava" Gau<aa" these guas which are born from prakti
AVYaYaMa( deihNaMa( dehe iNabDNaiNTa bind the eternal living being in the body.
* TaadaTMYaeNa iSQaTaMa( deihNaMa( The embodied being which is staying [in the body made
of matter] by identifying with it.
(The soul is bound to the body in which it is staying by identifying with it.)
1004 BG 14.6
Ta}a Satv& iNaMaRlTvaTPa[k= aXak==MaNaaMaYaMa( ) Sau%SaeNa bDNaaiTa jaNaSaeNa caNaga== =))

tatra sattva nirmalatvt prakakam an-mayam, sukha-sagena badhnti jna-sagena cnagha
ANa(Aga O Arjuna!
Ta}a iNaMaRlTvaTa( Among those [guas], because of being spotless
Pa[k= aXak==Ma( ANa(AaMaYaMa( SatvMa( the illuminating and faultless (peaceful) sattva-gua
Sau%SaeNa jaNaSaeNa c by attachment to happiness and knowledge
bDNaaiTa it binds.
* XaaNTaTvaTa( Because of being peaceful (faultless) Svk==aYaeR<a Sau%eNa Ya" Sa" TaeNa
bDNaaiTa it binds by attachment to its product, happiness. Pa[k= aXak==TvaTa( c And
because of being illuminating Svk==aYaeR<a jaNaeNa Ya" Sa" TaeNa c bDNaaiTa it binds
by attachment to its product, knowledge. ... =AhMa( Sau%q jaNaq c= wiTa MaNaaeDaMaaRNa(
Tad(Ai>aMaaiNaiNa +ae}aje Sa&YaaeJaYaiTa It connects the mental states like, I am happy
and wise, to the soul (ketra-ja), which identifies itself with those [states].
1005 BG 14.7
rJaae raGaaTMak&= ivi Ta*Z<aaSaSaMauvMa( ) TaiabDNaaiTa k==aENTaeYa k==MaRSaeNa deihNaMa(= = ))

rajo rgtmaka viddhi t-saga-samudbhavam, tan nibadhnti kaunteya karma-sagena dehinam
rJa" raGaAaTMak==Ma( ivi Know rajo-gua as passionate!
Ta*Z<aaSaSaMauvMa( Being the source of hankering and attachment
* Ta*Z<aa APa[ae AQaeR Ai>alaz" Hankering is the desire for things not yet achieved
Sa" Pa[ae AQaeR Pa[qiTa" and attachment is love for things achieved.
Tad( deihNaMa( k==MaRSaeNa iNabDNaaiTa it binds the soul by attachment to fruitive work.
1006 BG 14.8
TaMaSTvjaNaJa& ivi MaaehNa& SavRdeihNaaMa( ) Pa[MaadalSYaiNad]ai>aSTaiabDNaaiTa >aarTa== =))

tamas tv a-jna-ja viddhi mohana sarva-dehinm, pramdlasya-nidrbhis tan nibadhnti bhrata
>aarTa
O Arjuna!
403
TaMa" Tau AjaNaJaMa( ivi But tamo-gua know as born from ignorance!
* Aavr<aXai==Pa[DaaNaaTa( Pa[k*= iTaA&XaaTa( oUTaMa( Born from that portion of prakti
which has the power of concealment [of the real nature of things].
SavRdeihNaaMa( MaaehNaMa( Being [thus] the delusion of all embodied beings

Tad( Pa[MaadAalSYaiNad]ai>a" iNabDNaaiTa it binds by fantasy, laziness and sleep.
1007 BG 14.9
Satv& Sau%e SaYaiTa rJa" k==MaRi<a >aarTa ) jaNaMaav*TYa Tau TaMa" Pa[Maade SaYaTYauTa== =))
sattva sukhe sajayati raja karmai bhrata, jnam vtya tu tama pramde sajayaty uta
>aarTa O Arjuna!
SatvMa( Sau%e SaYaiTa Sattva-gua binds to happiness
* du"%Xaaek= aidk==ar<ae SaiTa AiPa Although there being causes of misery and sorrow
Sau%Ai>aMau%Ma( Wv deihNaMa( k==raeiTa it inclines the embodied being to happiness.
rJa" k==MaRi<a rajo-gua to work
TaMa" Tau jaNaMa( Aav*TYa but tamo-gua, [after] covering knowledge
Pa[Maade oTa SaYaiTa binds to fantasy [etc.].
* Ta}a heTauMa( Aah The reason for that is stated:
1008 BG 14.10
rJaSTaMaai>a>aUYa Satv& >aviTa >aarTa ) rJa" Satv& TaMaEv TaMa" Satv& rJaSTaQaa== =))
rajas tama cbhibhya sattva bhavati bhrata, raja sattva tama caiva tama sattva rajas tath
>aarTa O Arjuna!
rJa" TaMa" c Ai>a>aUYa [After] overcoming rajas and tamas
SatvMa( >aviTa sattva-gua manifests,
rJa" SatvMa( TaMa" c Wv and rajo-gua [manifests, overcoming] sattva and tamas,
TaQaa TaMa" SatvMa( rJa" and tamo-gua [manifests, overcoming] sattva and rajas.
* wdaNaqMa( SatvadqNaaMa( v*aNaaMa( ilaiNa Aah Now the symptoms
(liga) of
developed sattva etc. are stated:

1009 BG 14.11
SavRarezu dehe= _iSMaNPa[k= aXa oPaJaaYaTae ) jaNa& Yada Tada ivaiv*& SatviMaTYauTa== =))
sarva-dvreu dehe smin praka upajyate, jna yad tad vidyd vivddha sattvam ity uta
Yada AiSMaNa( dehe SavRarezu When in all the gates (senses) in this body
jaNaMa( Pa[k= aXa" oPaJaaYaTae the light of knowledge develops,
Tada SatvMa( ivv*Ma( then sattva-gua is prominent
wiTa oTa ivaTa( one can understand.
* oTaXaBdaTa( The word uta suggests Sau%aidileNa AiPa JaaNaqYaaTa( that one can also
understand it by symptoms like happiness.
1010 BG 14.12
lae>a" Pa[v*itararM>a" k==MaR<aaMaXaMa" SPa*ha ) rJaSYaeTaaiNa JaaYaNTae ivv*e >arTazR>a== =))

lobha pravttir rambha karmam a-ama sph, rajasy etni jyante vivddhe bharatarabha
>arTaz>a
O Arjuna!
404
rJaiSa ivv*e When rajo-gua is prominent

lae>a" Pa[v*ita" greed and activity
k==MaR<aaMa( AarM>a" undertaking of works
* Ga*haidiNaMaaR<aoMa" The effort to construct houses etc.
AXaMa" SPa*ha restlessness and hankering
* AXaMa" Restlessness means =wdMa( k*= Tva wdMa( k==irZYaaiMa= After doing this I will
do that.
WTaaiNa JaaYaNTae
these develop.
1011 BG 14.13
APa[k= aXaae= _Pa[v*ita Pa[Maadae Maaeh Wv c ) TaMaSYaeTaaiNa JaaYaNTae ivv*e ku= NaNdNa== =))
a-prako pravtti ca pramdo moha eva ca, tamasy etni jyante vivddhe kuru-nandana
ku= NaNdNa O Arjuna!

TaMaiSa ivv*e When tamo-gua is prominent
APa[k= aXa" APa[v*ita" c dullness and inactivity
Pa[Maad" Maaeh" Wv c fantasy and delusion
* Pa[Maad" Fantasy means k==TaRVYaaQaRANauSaNDaaNaraihTYaMa( not remembering ones duty.
Maaeh" Delusion means iMaQYaaAi>aiNaveXa" wrong decision.
WTaaiNa JaaYaNTae these develop.
1012 BG 14.14
Yada Satve Pa[v*e Tau Pa[lYa& YaaiTa deh>a*Ta( ) TadaetaMaivda& laek= aNaMalaNPa[iTaPaTae= = ))
yad sattve pravddhe tu pralaya yti deha-bht, tadottama-vid lokn a-maln pratipadyate
Satve Pa[v*e Tau And if sattva-gua is prominent

Yada deh>a*Ta( Pa[lYaMa( YaaiTa when the embodied being meets death,
Tada otaMaivdaMa( AMalaNa( laek= aNa( then the pure worlds of the great sages
Pa[iTaPaTae he attains.
1013 BG 14.15
rJaiSa Pa[lYa& GaTva k==MaRSaizu JaaYaTae ) TaQaa Pa[lqNaSTaMaiSa MaU!YaaeiNazu JaaYaTae= = ))

rajasi pralaya gatv karma-sagiu jyate, tath pralnas tamasi mha-yoniu jyate
rJaiSa Pa[lYaMa( GaTva [After] meeting death in rajo-gua

k==MaRSaizu JaaYaTae one is born among those attached to work,
TaQaa TaMaiSa Pa[lqNa" and one who has died in tamo-gua
MaU!YaaeiNazu JaaYaTae is born among foolish species (animals).
1014 BG 14.16
k==MaR<a" Sauk*= TaSYaahu" Saaitvk&= iNaMaRl& f==lMa( ) rJaSaSTau f==l& du"%MajaNa& TaMaSa" f==lMa(= = ))
karmaa suktasyhu sttvika nirmala phalam, rajasas tu phala dukham a-jna tamasa phalam
Sauk*= TaSYa k==MaR<a" f==lMa( The result of pious (sattva-gua) work

Saaitvk==Ma( iNaMaRlMa( is that of sattva-gua (i.e., happiness) and purity (i.e., illumination),
Aahu" they (the wise) say,
rJaSa" Tau f==lMa( du"%Ma( but the result of rajo-gua [work] is misery
405
TaMaSa" f==lMa( AjaNaMa( and the result of tamo-gua [work] is ignorance.

* Saaitvk==aidk==MaRl+a<aMa( c The characteristics of sttvika a.o. actions ... AadXae
v+YaiTa will be described in the eighteenth chapter [beginning with 18.23].
* Ta}a Wv heTauMa( Aah The reason for this (happiness, misery and ignorance) is stated:
1015 BG 14.17
SatvaTSaaYaTae jaNa& rJaSaae lae>a Wv c ) Pa[MaadMaaehaE TaMaSaae >avTaae= _jaNaMaev c== =))
sattvt sajyate jna rajaso lobha eva ca, pramda-mohau tamaso bhavato jnam eva ca
SatvaTa( jaNaMa( SaaYaTae From sattva-gua develops knowledge [and thus happiness]
* ATa" Saaitvk==SYa k==MaR<a" Pa[k= aXabhulMa( Sau%Ma( f==lMa( >aviTa
Therefore the
result of sttvika action is happiness which is highly illuminating (which is stated in the
previous verse).
rJaSa" lae>a" Wv c and from rajo-gua greed [and thus misery]

TaMaSa" Pa[MaadMaaehaE >avTa" from tamo-gua come fantasy and illusion
AjaNaMa( Wv c and [thus] ignorance.
1016 BG 14.18
O|= =GaCîNTa== SatvSQaa== MaDYae= =iTaiNTa== raJaSaa"== )= =JagaNYaGau<av*itaSQaa== ADaae= =GaCîNTa== TaaMaSaa"== ))
rdhva gacchanti sattva-sth madhye tihanti rjas, jaghanya-gua-vtti-sth adho gacchanti tmas
SatvSQaa" ORMa( GaCîNTa Those situated in sattva-gua go upwards

* SatvoTk==zRTaarTaMYaaTa( According to differences in the degree of sattva otaraetar
XaTaGau<aAaNaNdaNa(
MaNauZYaGaNDavRiPaTa*devaidlaek= aNa(
SaTYalaek= PaYaRNTaaNa(
Pa[aPNauviNTa they attain spheres like those of men, Gandharvas, Pits and Devas upto
satya-loka, where the happiness is in each succeeding a hundred times greater.
raJaSaa" MaDYae iTaiNTa those in rajas stay in the middle,

* MaNauZYalaeke= Wv Only in the world of men
JagaNYaGau<av*itaSQaa" TaaMaSaa" those in tamas, the lowest quality
ADa" GaCîNTa go downwards.
* TaiMaAaidzu iNarYaezu To hells like Tamisra.
* wdaNaqMa( Tad(ivvek= Ta" Maae+aMa( dXaRYaiTa Now
he shows how liberation comes
through discriminating it (matter and spirit).

1017 BG 14.19
NaaNYa& Gau<ae>Ya" k==TaaRr& Yada d]aNauPaXYaiTa ) Gau<ae>Ya Par& veita Maav& Saae= _iDaGaCîTa== =))
nnya guebhya kartra yad dranupayati, guebhya ca para vetti mad-bhva so dhigacchati
Yada d]a
When the seer
ivvek= I >aUTva Becoming discriminative.

Gau<ae>Ya" ANYaMa( k==TaaRrMa( another doer besides the guas
* buiAaidAak==arPair<aTae>Ya" Gau<ae>Ya" Besides the guas, which have transformed
*
themselves into the intellect, etc.
Na ANauPaXYaiTa he does not see

Gau<ae>Ya" c ParMa( veita and knows [himself] beyond the guas,
406
Tad(Saai+a<aMa( AaTMaaNaMa( Himself as their witness.

Sa" Mad(>aavMa( AiDaGaCîTa he attains My nature.
*
1018 BG 14.20
Gau<aaNaeTaaNaTaqTYa }aqNdehq dehSaMauvaNa( ) JaNMaMa*TYauJaradu"%EivRMau= ae= _Ma*TaMaXNauTae= = ))

gun etn attya trn deh deha-samudbhavn, janma-mtyu-jar-dukhair vimukto mtam anute
dehSaMauvaNa( WTaaNa( }aqNa( Gau<aaNa( These three guas, which cause the body
ATaqTYa [after] transcending
JaNMaMa*TYauJaradu"%E" ivMau= " being free from the miseries of birth, death and old age
dehq AMa*TaMa( AXNauTae the embodied soul attains liberation.
1019 BG 14.21
AJauRNa ovac
kE= ilREqNGau<aaNaeTaaNaTaqTaae >aviTa Pa[>aae ) ik==Maacar" k==Qa& cETaa&qNGau<aaNaiTavTaRTae= = ))
kair ligais trn gun etn atto bhavati prabho, kim cra katha caits trn gun ativartate
AJauRNa" ovac Pa[>aae Arjuna said: O Lord!

WTaaNa( }aqNa( Gau<aaNa( ATaqTa" One who has transcended these three guas
kE= " ilE" >aviTa by which symptoms is he [known]?
ik==Ma( Aacar" What is [his] conduct?
k==QaMa( c And how
WTaaNa( }aqNa( Gau<aaNa( AiTavTaRTae does he transcend these three guas?
* =iSQaTaPa[jSYa k==a >aaza= (2.54) wTYaaidNaa iTaqYaADYaaYae Pa*Ma( AiPa Although
it was already asked in the second chapter, beginning with, What is the characteristic
dtaotarMa( AiPa and although it was answered

=PauNa" ivXaezbu>auTSaYaa Pa*CîTa= wiTa jaTva yet understanding that he was asking
again to understand further details Pa[k= arANTare<a TaSYa l+a<aaidk==Ma( [q>aGavaNa(
ovac the Lord described the characteristics etc. of that person in another way:
of a man of steady intelligence? etc.
1020 BG 14.22
[q>aGavaNauvac
Pa[k= aXa& c Pa[v*ita& c MaaehMaev c Paa<@v ) Na ei SaMPa[v*taaiNa Na iNav*taaiNa k==aiTa== =))
praka ca pravtti ca moham eva ca pava, na dvei sampravttni na nivttni kkati
[q>aGavaNa( ovac Paa<@v The Lord said: O Arjuna!

Pa[k= aXaMa( c Pa[v*itaMa( c Enlightenment (from sattva), activity (from rajas)
MaaehMa( Wv c and also delusion (from tamas)
SaMPa[v*taaiNa Na ei he does not hate [them] when they occur
iNav*taaiNa Na k==aiTa nor does not desire [them] when they cease.
* Tad( WvMa( SvSa&veMa( TaSYa ... l+a<aMa( oa
After thus stating those
characteristics of such a person which can be known only by him
ParSa&veMa( TaSYa
l+a<aMa( vu= Ma( in order to state his characteristics which can be known by others
=ik==Ma( Aacar"== ` wiTa iTaqYaPa[XNaSYa otarMa( Aah the answer to the second
question, What is his conduct? is given:
407
1021 BG 14.23-25
odaSaqNavdaSaqNaae Gau<aEYaaeR Na ivcaLYaTae ) Gau<aa vTaRNTa wTYaev& Yaae= _viTaiTa NaeTae= = ))

udsnavad sno guair yo na viclyate, gu vartanta ity eva yo vatihati negate
SaMadu"%Sau%" SvSQa" SaMalaeaXMak==aNa" ) TauLYaiPa[YaaiPa[Yaae DaqrSTauLYaiNaNdaTMaSa&STauiTa"== =))

sama-dukha-sukha svastha sama-loma-kcana, tulya-priypriyo dhras tulya-nindtma-sastuti
MaaNaaPaMaaNaYaaeSTauLYaSTauLYaae iMa}aairPa+aYaae" ) SavaRrM>aPairTYaaGaq Gau<aaTaqTa" Sa oCYaTae= = ))

mnpamnayos tulyas tulyo mitrri-pakayo, sarvrambha-parityg gutta sa ucyate
odaSaqNavTa( AaSaqNa" Remaining as neutral [witness]

Ya" Gau<aE" Na ivcaLYaTae one who is not disturbed by the guas,
* Gau<aE" By the guas means Gau<ak==aYa" Sau%du"%aidi>a" by the effects of the guas
like happiness and distress.
Gau<aa" vTaRNTae wiTa WvMa( [knowing that] the guas are acting
Ya" AviTaiTa Na wTae one who is steady and does not waver;
SaMadu"%Sau%" who is equal in distress and happiness
SvSQa" situated in the self
SaMalaeAXMak==aNa" who regards alike a lump of earth, stone and gold
TauLYaiPa[YaAiPa[Ya" who is equal towards the pleasing and displeasing
Daqr" TauLYaiNaNdaAaTMaSa&STauiTa" sober and equal in blame and ones praise;
MaaNaAPaMaaNaYaae" TauLYa" who is equal in honor and dishonor
iMa}aAirPa+aYaae" TauLYa" equal towards the sides of friend and enemy
SavRAarM>aPairTYaaGaq renouncing [the result] in all endeavors
Sa" Gau<aATaqTa" oCYaTae he is said to have transcended the guas.
* k==QaMa( c WTaaNa( }aqNa( Gau<aaNa( AiTavTaRTae And how does he transcend the guas?
1022 BG 14.26
Maa& c Yaae= _VYai>acare<a >ai==YaaeGaeNa SaevTae ) Sa Gau<aaNSaMaTaqTYaETaaNb]>aUYaaYa k==LPaTae= = ))

m ca yo vyabhicrea bhakti-yogena sevate, sa gun samattyaitn brahma-bhyya kalpate
AVYai>acare<a >ai==YaaeGaeNa With undeviating bhakti-yoga

Ya" c MaaMa( SaevTae one who worships Me,
WTaaNa( Gau<aaNa( SaMaTaqTYa [after] transcending these guas
Sa" b]>aUYaaYa k==LPaTae he is eligible for the state of brahma (spiritual existence).
1023 BG 14.27
b]<aae ih Pa[iTaahMaMa*TaSYaaVYaYaSYa c ) XaaTaSYa c DaMaRSYa Sau%SYaEk= aiNTak==SYa c== =))

brahmao hi pratihham amtasyvyayasya ca, vatasya ca dharmasya sukhasyaikntikasya ca
AhMa( ih b]<a" Pa[iTaa
(This is because) I am the basis (source) of [that] brahma

The Absolute Truth is experienced in three features, namely as impersonal allpervading energy (brahma) by the jns, as passive witness in the heart (Paramtm)
by the yogs, and as loving person in Vaikuha (Bhagavn) by the bhaktas. Which is
the original, ultimate feature? There are two lines of thought among all the philosophies
and religions of the world. (1) Impersonalist schools consider the Lord (Bhagavn) as a
manifestation of the impersonal brahma, whereas (2) personalist schools consider the
Lord as the origin of brahma, just as the sun is the origin of its effulgence. This last view
is clearly supported in this verse, as in other verses (7.24, 12.1-7, 13.13). rdhara
Svm belonged to school (1), therefore he comments:
408
b]<a" AhMa( Pa[iTaa Pa[iTaMaa Of the brahma I am the basis, the image. gaNaq>aUTaMa(
b] Wv AhMa( I am but concentrated brahma. YaQaa gaNaq>aUTa" Pa[k= aXa" Wv SaUYaR
Ma<@lMa( As the sun is but concentrated light.
AVYaYaSYa AMa*TaSYa c and of imperishable immortality
XaaTaSYa DaMaRSYa c and of the eternal dharma
Wek= aiNTak==SYa Sau%SYa c and of ultimate happiness.
* ATa" Mad(SaeivNa" Therefore, because My servant (devotee) Mad(>aavSYa AvXYaMa(
>aaivTvaTa( inevitably attains My nature Yau= Ma( Wv o==Ma( it has been rightly said that
=b]>aUYaaYa k==LPaTae= wiTa he is eligible for the state of brahma.
*
409
Sanskrit Taddhita 5
(1)
(2)
(3)
(4)
rmat
samatva
guhyatama
magalamaya
(5) sarvata
Words formed with the suffix .tas[i] are avyaya and mainly interpreted as pacam (fifth case):
sarva (all) + tas[i] >>> sarva.tas from all, than all; because of sandhi (s or r at the end of a word change
to ) sarvatas becomes sarvata
ATa" from this, than this, (time:) from now; (cause:) therefore (idam + .tas[i])
ANYaTa" from another, otherwise (anya + .tas[i])
Ai>aTa" near, on both/all sides, before and after (abhi towards; + .tas[i])
AXaezTa" without remainder, completely (a-ea + .tas[i])
wTa" from this, hereafter (idam + .tas[i])
ku= Ta" from what?, from where? (kim + .tas[i])
TaTa" from that, after that, then, therefore (tad + .tas[i])
Tvta" from you, than you (yumad + .tas[i])
ParTa" superior, farther, thereafter; (from:); para + .tas[i])
Pa*Ta" from behind (pa the back; + .tas[i])
Mata" from me, than me (asmad + .tas[i])
YaTa" from whom/which, because (yad + .tas[i])
SaMaNTaTa" completely (samanta complete; + .tas[i])
SaMaaSaTa" in summary (samsa + .tas[i])
410
Hinduism Gt 15
Puruottama-yoga The Yoga to the Lord (puruottama)
*
Nac Wk==aNTa>ai==" jaNaMa( va Aivr==SYa SaM>aviTa wiTa
Since exclusive
devotion (as demanded in 14.26) or knowledge (jna) are not possible for one who is
vEraGYaPaUvRk= Ma( jaNaMa( oPadeuk==aMa" with the desire to teach knowledge

with detachment ... Sa&SaarSvPaMa( v*+aPak==Alare<a v<aRYaNa(
not detached
together
describing the nature of this material world (sasra) through the metaphor of having
the form of a tree, [He says]:
1024 BG 15.1
[q>aGavaNauvac
ORMaUlMaDa"Xaa%MaTQa& Pa[ahurVYaYaMa( ) ^Nda&iSa YaSYa Pa<aaRiNa YaSTa& ved Sa vedivTa(= = ))
rdhva-mlam adha-kham avattha prhur a-vyayam, chandsi yasya parni yas ta veda sa
vedavit

ORMaUlMa( ADa"Xaa%Ma( Whose root (mla) is above and branches below
* Sa&Saarv*+aSYa MaUlMa( The root of the mundane tree wRr" [qNaaraYa<a" is the Lord,
r Nryaa. b]aAadYa" Tad(A&Xaa" [The living beings who are] His parts,
beginning with Brahm Xaa%aSQaaNaqYaa" stand for the branches.
YaSYa Pa<aaRiNa ^Nda&iSa and whose leaves (para) are the Vedas
The leaves of a tree give shelter from sun and rain. The Vedas are like leaves, because by
propounding how to achieve a good result of work they give us shelter in this world.
AVYaYaMa( ATQaMa( Pa[ahu"
[such] an imperishable Avattha tree is described.

Although Avattha is a name of the Peepal tree (see note under 10.26), the description
given in this chapter applies rather to the Banyan / Nyagrodha / Vaa / Ficus Indica
(Indian fig tree). Avattha means under which horses are standing (from ava horse,
as in ava-medha horse-sacrifice). In this verse it describes the nature of the material
world as a-vattha which does not last until tomorrow (from va tomorrow), i.e.,
which is perishable (because always changing). At the same time it is a-vyaya,
imperishable.
wiTa WTaavaNa( Wv ih vedaQaR" This much is the purport of the Vedas. ATaWv
ivaNa( Therefore one who knows [this metapher of a tree] =vedivd(= wiTa STaUYaTae is
praised as knower of the Vedas:
Ya" TaMa( ved One who knows that [tree]

Sa" vedivd( he knows the Vedas.
1025 BG 15.2
ADaae| Pa[Sa*TaaSTaSYa Xaa%a Gau<aPa[v*a ivzYaPa[vala" )

ADa MaUlaNYaNauSaNTaTaaiNa k==MaaRNaubNDaqiNa MaNauZYalaeke= ))
adha cordhva prasts tasya kh gua-pravddh viaya-pravl
adha ca mlny anusantatni karmnubandhni manuya-loke
TaSYa Xaa%a" Its branches (the living beings)

Gau<aPa[v*a" nourished by the guas
411
JalSaecNaE" wv YaQaaYaQaMa( Pa[v*a" Nourished according to the watering [with the
guas].
ivzYaPa[vala"
with shoots being sense objects (like color)

*
Pa]Xaa%aSQaaNaqYaai>a" wiNd]Yav*itai>a" Sa&Yau= TvaTa( Because they are connected with
the functions of the senses, which stand for the twigs.
ADa" ORMa( c Pa[Sa*Taa" are extended downwards and upwards.

* Taezu c And among those [branches, i.e., living beings] Yae duZk*= iTaNa" those who are
evil-doers Tae ADa" PaaidYaaeiNazu Pa[Sa*Taa" ivSTaarMa( GaTaa" they are spread
downwards, among animal species, etc. Sauk*= iTaNa" c And the virtuous ORMa(
devaidYaaeiNazu Pa[Sa*Taa" are spread upwards, among deva species, etc.
ADa" c ANauSaNTaTaaiNa MaUlaiNa The roots, extending [upwards] and downwards
* cXaBdaTa( ORMa( c The word ca means also upwards. ... Mau:YaMa( MaUlMa( wRr"
Wk==" Wv The main root is the Lord alone. wMaaiNa Tau AvaNTarMaUlaiNa And these
side-roots Tad(Tad(>aaeGavaSaNaal+a<aaiNa represent subtle impressions (vsan) of
particular enjoyments.
MaNauZYalaeke= k==MaRANaubNDaqiNa
result in [certain] activities in the world of men.

1026 BG 15.3-4
Na PaMaSYaeh TaQaaePal>YaTae NaaNTaae Na caidNaR c SaMPa[iTaa )

ATQaMaeNa& Sauiv!MaUlMaSaXae<a d*!eNa i^tva ))
na rpam asyeha tathopalabhyate nnto na cdir na ca sampratih
avattham ena suvirha-mlam a-saga-astrea dhena chittv
TaTa" Pad& TaTPairMaaiGaRTaVYa& YaiSMaNGaTaa Na iNavTaRiNTa >aUYa" )

TaMaev ca& Pauz& Pa[Pae YaTa" Pa[v*ita" Pa[Sa*Taa Paura<aq ))
tata pada tat parimrgitavya yasmin gat na nivartanti bhya
tam eva cdya purua prapadye yata pravtti prast pur
ASYa PaMa( Its form

wh TaQaa Na oPal>YaTae can not be perceived as such in this world
* wh Sa&Saare iSQaTaE" Pa[ai<ai>a" By beings living here in this world ASYa Sa&Saarv*+aSYa
TaQaa ORMaUlTvaidPa[k= are<a PaMa( Na oPal>YaTae the form of this sasra tree is
not perceived as such, i.e., as having its root above.
Na ANTa" Na c Aaid" nor [its] end (limit), nor its beginning

* APaYaRNTaTvaTa( Being unlimited ... ANaaidTvaTa( and being beginningless.
Na c SaMPa[iTaa nor its foundation.
* k==QaMa( iTaiTa How it exists wiTa Na c oPal>YaTae this is also not known.
WNaMa( Sauiv!MaUlMa( ATQaMa( This strongly rooted Avattha
* WvMa(>aUTaTvaTa( Being such AYaMa( Sa&Saarv*+a" duCê" this tree is hard to uproot.
d*!eNa ASaXae<a with the strong weapon (axe) of detachment
* [Detachment means:] AhMa(MaMaTaaTYaaGa" Giving up all ideas of I and mine.
412
i^tva [after] cutting it,

TaTa" Tad( PadMa( PairMaaiGaRTaVYaMa( then that place (pada) has to be sought
* MaUl>aUTaMa( Tad( PadMa( vSTau vEZ<avMa( PadMa( The abode of Viu, which is the root
[of this tree].
YaiSMaNa( GaTaa" from which those who have reached it

>aUYa" Na iNavTaRiNTa they do not return again.
* ANvez<aPa[k= arMa( Wv Aah The way of seeking [this place] is stated:
TaMa( Wv c AaMa( PauzMa( Pa[Pae [One should say:] To that primeval Lord I surrender
YaTa" Paura<aq Pa[v*ita" Pa[Sa*Taa from whom this ancient manifestation has developed.
* WvMa( Wk==aNTa>aKTYaa ANveVYaMa( With such one-pointed bhakti one should seek it.
1027 BG 15.5
iNaMaaRNaMaaeha iJaTaSadaeza ADYaaTMaiNaTYaa iviNav*tak==aMaa" )

NEivRMau= a" Sau%du"%Sa&jEGaRC^NTYaMaU!a" PadMaVYaYa& TaTa( ))
nirmna-moh jita-saga-do adhytma-nity vinivtta-km
dvandvair vimukt sukha-dukha-sajair gacchanty a-mh padam a-vyaya tat
iNaMaaRNaMaaeha" Being without pride and delusion

iJaTaSadaeza" having conquered the evil of attachment (saga)
ADYaaTMaiNaTYaa" iviNav*tak==aMaa" always established in the self, free from lust
Sau%du"%Sa&jE" NE" ivMau= a" freed from the dualities of happiness and distress
AMaU!a" those who are not deluded
Tad( AVYaYaMa( PadMa( GaCîNTa attain that imperishable abode [of Viu].
1028 BG 15.6
Na TaaSaYaTae SaUYaaeR Na XaXaaae Na Paavk==" ) YaTva Na iNavTaRNTae TaaMa ParMa& MaMa== =))
na tad bhsayate sryo na ako na pvaka, yad gatv na nivartante tad dhma parama mama
Na SaUYaR" Tad( >aaSaYaTae Neither the sun illuminates that [abode]

Na XaXaa" Na Paavk==" nor the moon, nor fire.
Yad( GaTva Na iNavTaRNTae [After] attaining which they do not return
Tad( MaMa ParMaMa( DaaMa that is My supreme abode.
All beings enter You at the time of dissolution. How do they return to this world?
1029 BG 15.7
MaMaEva&Xaae Jaqvlaeke= Jaqv>aUTa" SaNaaTaNa" ) MaNa"zaNaqiNd]Yaai<a Pa[k*= iTaSQaaiNa k==zRiTa== =))

mamaivo jva-loke jva-bhta santana, mana-ahnndriyi prakti-sthni karati
Jaqv>aUTa" Jaqvlaeke= The living being in this world

MaMa Wv SaNaaTaNa" A&Xa" is certainly My eternal part. [But:]
Pa[k*= iTaSQaaiNa MaNa"zaiNa wiNd]Yaai<a The six senses, with the mind, situated in prakti
k==zRiTa it carries (pulls).
* AYaMa( >aav" This is the idea: SaTYaMa( It is true SauzuiPa[lYaYaae" AiPa that in deep
sleep (suupti) and in dissolution (pralaya) Mad(A&XaTvaTa( SavRSYa AiPa JaqvMaa}aSYa
every jva, because of being a part of Myself MaiYa lYaaTa( AiSTa Wv Mad(Pa[ai" after
merging in Me, it attains Me.
413
TaQaaiPa Yet AivYaa Aav*TaSYa being covered by
SaANauXaYaSYa and being with (carrying) the consequence (impressions of

his past work) SaPa[k*= iTake= MaiYa lYa" it is merged in Me [in My form] as being with
prakti Na Tau Xaue and not in My pure being. Tad( o==Ma( That has been said: =A
VYa==aTa( VYa==Ya" SavaR" Pa[>aviNTa= wTYaaidNaa From the unmanifest [matter] all
ignorance
manifested beings are born. etc. (8.18)
TaaiNa Aak*= ZYa After carrying (pulling) them ik==Ma( k==raeiTa what does it (the soul)
do?
1030 BG 15.8
Xarqr& YadvaPNaaeiTa YaaPYauT==aMaTaqr" ) Ga*hqTvETaaiNa Sa&YaaiTa vaYauGaRNDaaiNavaXaYaaTa(= = ))

arra yad avpnoti yac cpy utkrmatvara, ghtvaitni sayti vyur gandhn ivayt
Yad( wRr" XarqrMa( AvaPNaaeiTa When the soul (lord) obtains a [new] body
* wRr" dehadqNaaMa( SvaMaq Lord means the master of the body, etc.
Yad( c AiPa oT==aMaiTa and also when it leaves [the old body],
* PaUvRSMaaTa( XarqraTa( From the previous body.
WTaaiNa Ga*hqTva [after] taking these (the senses) [in a subtle body]
Sa&YaaiTa it goes [to another gross body],
vaYau" AaXaYaaTa( GaNDaaNa( wv as the air [is taking] aromas (gandha) from the [former] seat (aya).
SvSQaaNaaTa( From its [former] seat ku= SauMaAade" a flower, etc..
*
1031 BG 15.9
[ae}a& c+au" SPaXaRNa& c rSaNa& ga]a<aMaev c ) AiDaaYa MaNaaYa& ivzYaaNauPaSaevTae= = ))

rotra caku sparana ca rasana ghram eva ca, adhihya mana cya viayn upasevate
[ae}aMa( c+au" SPaXaRNaMa( c Ears, eyes and the sense of touch

rSaNaMa( ga]a<aMa( Wv c MaNa" c tongue, nose and mind
AiDaaYa [after] presiding over [those senses]
AYaMa( ivzYaaNa( oPaSaevTae it (the jva) [again] enjoys sense objects.
1032 BG 15.10
oT==aMaNTa& iSQaTa& vaiPa >auaNa& va Gau<aaiNvTaMa( ) ivMaU!a NaaNauPaXYaiNTa PaXYaiNTa jaNac+auz"== =))
utkrmanta sthita vpi bhujna v gunvitam, vimh nnupayanti payanti jna-cakua
oT==aMaNTaMa( iSQaTaMa( va AiPa [The jva] when leaving [a body] or staying [in it]
Gau<aAiNvTaMa( >auaNaMa( va or enjoying [sense objects] with the senses (gua)
ivMaU!a" Na ANauPaXYaiNTa fools do not perceive [it],
jaNac+auz" PaXYaiNTa [but] those with the eye of knowledge see [the jva].
* jaNaMa( Wv c+au" YaezaMa( Tae Those who have knowledge for their eye ivveik==Na" i.e.,
the discriminative.
*
ivveik==zu AiPa Even among the discriminative ke= icd( Wv PaXYaiNTa only some see
it:
1033 BG 15.11
YaTaNTaae YaaeiGaNaENa& PaXYaNTYaaTMaNYaviSQaTaMa( ) YaTaNTaae= _PYak*= TaaTMaaNaae NaENa& PaXYaNTYaceTaSa"== =))
414
yatanto yogina caina payanty tmany avasthitam, yatanto py a-kttmno naina payanty a-cetasa
YaTaNTa" YaaeiGaNa" c The endeavoring yogs also

* DYaaNaaidi>a" Pa[YaTaMaaNaa" Endeavoring through meditation, etc.
WNaMa( AaTMaiNa AviSQaTaMa( PaXYaiNTa see it (the jva) situated in their body.
* AaTMaiNa dehe AviSQaTaMa( Situated in the self, the body iviv==Ma( PaXYaiNTa they see
it as different [from the body].
YaTaNTa" AiPa
[But] although endeavoring
XaaA>YaaSaaidi>a" By study of scriptures, etc.

Ak*= TaAaTMaaNa" AceTaSa" those who are unenlightened and [thus] unintelligent
WNaMa( Na PaXYaiNTa do not see it.
* [After clearing some doubt in 15.7-11, now again] PaarMaerMa( PaMa( the nature of
the Lord ANaNTaXai==TveNa iNaPaYaiTa is described as omnipotent:
*
1034 BG 15.12
YadaidTYaGaTa& TaeJaae JaGaaSaYaTae= _i%lMa( ) YaNd]MaiSa YaaGNaaE TataeJaae ivi MaaMak==Ma(= = ))

yad ditya-gata tejo jagad bhsayate khilam, yac candramasi yac cgnau tat tejo viddhi mmakam
AaidTYaGaTaMa( TaeJa" The splendor in the sun

Yad( Ai%lMa( JaGaTa( >aaSaYaTae which illuminates the whole world (jagat)
Yad( cNd]MaiSa Yad( AGNaaE c and also that [splendor] which is in moon and fire (agni),
Tad( TaeJa" MaaMak==Ma( ivi that splendor know to be Mine!
1035 BG 15.13
GaaMaaivXYa== c= =>aUTaaiNa== DaarYaaMYahMaaeJaSaa== )= =PauZ<aaiMa== caEzDaq"== SavaR"= =SaaeMaae= =>aUTva== rSaaTMak=="= = ))

gm viya ca bhtni dhraymy aham ojas, pumi cauadh sarv somo bhtv rastmaka
GaaMa( c AaivXYa And [after] entering the earth

AhMa( >aUTaaiNa AaeJaSaa DaarYaaiMa I sustain all beings by [My] energy.
rSaAaTMak==" SaaeMa" c >aUTva And [after] becoming the moon, who gives (is full of) taste (rasa)
SavaR" AaezDaq" PauZ<aaiMa I nourish all plants.
1036 BG 15.14
Ah& vEaNarae >aUTva Pa[ai<aNaa& dehMaai[Ta" ) Pa[a<aaPaaNaSaMaaYau= " PacaMYaa& cTauivRDaMa(= = ))

aha vaivnaro bhtv prin deham rita, prpna-samyukta pacmy anna catur-vidham
vEaNar" >aUTva [After] becoming the fire of digestion

Pa[ai<aNaaMa( dehMa( Aai[Ta" having entered the body of [all] beings
Pa[a<aAPaaNaSaMaaYau= " together with the outgoing breath (pra) and the ingoing breath (apna)
Tad(oqPak==a>YaaMa( By which that (the fire of digestion) is excited.
AhMa( cTau"ivDaMa( AaMa( PacaiMa I digest the four kinds of food.
* >a+YaMa( Which is chewed (like bread) >aaeJYaMa( swallowed (like porridge) leMa(
licked (like molasses) caeZYaMa( c and sucked (like sugar-cane) wiTa cTauivRDaMa( these
*
four kinds.
415
1037 BG 15.15
SavRSYa cah& id Saiaivae Mata" SMa*iTajaRNaMaPaaehNa& c )

vedE SavrhMaev veae vedaNTak*= edivdev cahMa( ))
sarvasya cha hdi sannivio matta smtir jnam apohana ca
vedai ca sarvair aham eva vedyo vednta-kd veda-vid eva cham
AhMa( SavRSYa c id Saiaiv" And I am seated in the heart (hd) of all.

* ANTaYaaRiMaPae<a As inner ruler (Supersoul).
Mata" SMa*iTa" jaNaMa( APaaehNaMa( c From Me [come] memory, knowledge and forgetfulness.
Sav" vedE" c AhMa( Wv ve" I alone am to be known through all the Vedas.
* Tad(Tad(devTaaidPae<a In the form of the various devas.
AhMa( vedaNTak*= Ta( I am alone the author of Vednta
vedivd( Wv c and the knower of the [meaning of the] Vedas.
1038 BG 15.16
aivMaaE PauzaE laeke= +ara+ar Wv c ) +ar" SavaRi<a >aUTaaiNa kU= $=SQaae= _+ar oCYaTae= = ))
dvv imau puruau loke kara ckara eva ca, kara sarvi bhtni ka-stho kara ucyate
laeke= wMaaE aE PauzaE In the world are these two persons (purua)
+ar" c A+ar" Wv c the kara (perishable) and the a-kara (imperishable).
+ar" SavaRi<a >aUTaaiNa Kara [persons] are all created beings.
* b]AaidSQaavrANTaaiNa Xarqrai<a Bodies beginning with that of Brahm down to
immovable things Aivveik==laek= SYa Xarqrezu Wv PauzTvPa[iSae" since the
ignorant generally use the word person with respect to bodies only.
kU= $=SQa" A+ar" oCYaTae The changeless [spirit] is called a-kara [person].
* dehezu NaXYaTSau AiPa Even when all bodies perish iNaivRk= arTaYaa iTaiTa it remains
immutable.
1039 BG 15.17
otaMa" PauzSTvNYa" ParMaaTMaeTYaudaTa" ) Yaae laek= }aYaMaaivXYa ib>aTYaRVYaYa wRr"== =))

uttama puruas tv anya paramtmety udhta, yo loka-trayam viya bibharty a-vyaya vara
ANYa" Tau otaMa" Pauz" But different is the Supreme Person

AVYaYa" wRr" the imperishable Lord
ParMaAaTMaa wiTa odaTa" known as Paramtm,
Ya" laek= }aYaMa( AaivXYa who, [after] entering the three worlds
ib>aiTaR sustains [them].
1040 BG 15.18
YaSMaaT+arMaTaqTaae= _hMa+aradiPa caetaMa" ) ATaae= _iSMa laeke= vede c Pa[iQaTa" PauzaetaMa"== =))
yasmt karam atto ham a-kard api cottama, ato smi loke vede ca prathita puruottama
YaSMaaTa( +arMa( ATaqTa" Because, surpassing the kara (the body)

AhMa( A+araTa( AiPa c otaMa" I am superior to even the a-kara (the soul)
* iNaYaNTa*TvaTa( Being [their] ruler.
ATa" laeke= vede c therefore, in the world and in the Vedas
416
PauzotaMa" Pa[iQaTa" AiSMa
I am celebrated as the Supreme Person.

1041 BG 15.19
Yaae MaaMaevMaSaMMaU!ae JaaNaaiTa PauzaetaMaMa( ) Sa SavRivJaiTa Maa& SavR>aaveNa >aarTa== =))

yo mm evam a-sammho jnti puruottamam, sa sarva-vid bhajati m sarva-bhvena bhrata
>aarTa O Arjuna!
ASaMMaU!" Being undeluded
* ASaMMaU!" Undeluded means iNaiTaMaiTa" of fixed conviction.
Ya" MaaMa( WvMa( PauzotaMaMa( JaaNaaiTa one who knows Me thus as the Supreme Person,
Sa" SavRivd( he knows everything
SavR>aaveNa MaaMa( >aJaiTa and worships Me with all his heart.
1042 BG 15.20
wiTa GauTaMa& XaaiMadMau&= MaYaaNaga ) WTad( bud(Dva buiMaaNSYaaTk*= Tak*= TYa >aarTa== =))
iti guhyatama stram idam ukta maynagha, etad buddhv buddhimn syt kta-ktya ca bhrata
ANa(Aga O Arjuna!
wiTa wdMa( GauTaMaMa( XaaMa( Thus this most confidential (guhya.tama) teaching
MaYaa o==Ma( was spoken by Me.
>aarTa O Arjuna!
WTad( bud(a [After] understanding this
buiMaaNa( k*= Tak*= TYa" c SYaaTa( one will become wise and accomplished.
417
Sanskrit Taddhita 6
(1)
(2)
(3)
(4)
(5)
rmat
samatva
guhyatama
magalamaya
sarvata
(6) sarvatra
There are many suffixes similar to tas[i] :
.tra (indicating place) >>> sarva.tra everywhere
.d (indicating time) >>> sarva.d always
.th (indicating manner) >>> sarva.th in every way
The following table shows how some avyayas are derived by the application of taddhita suffixes.
.tas[i] (pacam) .tra (place) .d (time) .th (manner)
sarva >>>
anya >>>
kim >>>
yad >>>
tad >>>
SavRTa"
ANYaTa"
ku= Ta"
YaTa"
TaTa"
SavR}a
ANYa}a
ku= }a
Ya}a
Ta}a
SavRda
ANYada
k==da
Yada
Tada
SavRQaa
ANYaQaa
(katham)
YaQaa
TaQaa
SavRTa" from all, in all respect; SavR}a in all places, everywhere; SavRda at all times, always; SavRQaa
in all manners, in every respect
ANYaTa" from another, otherwise; ANYa}a in another place, elsewhere; ANYada at another time;
ANYaQaa in another manner, otherwise
ku= Ta" from what?, from where? ku= }a in what place?, where? k==da at what time?, when? k==QaMa( in
what manner?, how?
YaTa" from whom/which, because; Ya}a in whom/which, where; Yada at what time, when; YaQaa in
which manner
TaTa" from that, after that, therefore; Ta}a in that place, there; Tada at that time, then; TaQaa in that
manner, so, thus
With eka (one):
As Correlatives:
Wk==}a in one place; together, simultaneous; Wk==da at one time, once
yata ... tata from where ... from there;
YaTa" MaNa" iNaliTa ... TaTa" AaTMaiNa vXaMa( NaYaeTa( from
wherever the mind wanders ... from there one should bring it back under the control of the self
yad ... tad when ... at that time;
Yada DaMaRSYa GlaiNa" >aviTa ... Tada AhMa( AaTMaaNaMa( Sa*JaaiMa
when there is a decline of dharma ... at that time I descend Myself

yath ... tath as ... so;
YaQaa wCîSa ... TaQaa ku= as you desire ... so you must act
418
Interrogatives are made indefinite by adding .cid or .cana to the declined forms of kim:
ku= Taid(ku= TaNa from somewhere

kutra where? >>> ku= }aicd( somewhere, anywhere
kad when? >>> k==daicd(k==dacNa some times, at any time
katham how? (manner) >>> k==Qaid( somehow
kva where? when? >>> Kvicd( somewhere, sometimes
kim neut. 1.1 what? >>> ik==id(ik==Na something (a little bit)
ka masc. 1.1 who? >>> k==id(k==Na someone; in a negative
kuta from where? >>>
someone, no one
ke masc. 1.3 who? >>>
ke= icd(ke= cNa some (pl.)

k fem. 1.1 who? >>> k==aicd(k==acNa someone (fem.)
sentence:
Na k==id(
not
419
Hinduism Gt 16
Daivsura-sampad-vibhga-yoga The Yoga of Discerning Divine (daiva) and Demoniac (sura)
Attributes
*
TatvjaNae AiDak==air<a" ANaiDak==air<a" c ivvek= AQaRMa( To distinguish between a
fit aspirant (adhikrin) and an unfit aspirant after true knowledge (tattva-jna)
zae@XaADYaaYaAarM>a" the sixth chapter is begun:

1043 BG 16.1-3
[q>aGavaNauvac
A>aYa& SatvSa&XauijaRNaYaaeGaVYaviSQaiTa" ) daNa& dMa Yaj SvaDYaaYaSTaPa AaJaRvMa(= = ))
a-bhaya sattva-sauddhir jna-yoga-vyavasthiti, dna dama ca yaja ca svdhyyas tapa rjavam
Aih&Saa SaTYaMa==aeDaSTYaaGa" XaaiNTarPaEXauNaMa( ) dYaa >aUTaeZvlaeluPTv& MaadRv& qrcaPalMa(= = ))

a-his satyam a-krodhas tyga ntir a-paiunam, day bhtev a-loluptva mrdava hrr a-cpalam
TaeJa" +aMaa Da*iTa" XaaEcMad]aehae NaaiTaMaaiNaTaa ) >aviNTa SaMPad& dEvqMai>aJaaTaSYa >aarTa== =))
teja kam dhti aucam a-droho nti-mnit, bhavanti sampada daivm abhijtasya bhrata

A>aYaMa( SatvSa&Xaui" Fearlessness and purity of heart
jaNaYaaeGaVYaviSQaiTa" steadfastness in spiritual knowledge
daNaMa( dMa" c Yaj" c charity, sense-control and sacrifice
SvaDYaaYa" TaPa" AaJaRvMa( study of the Vedas, austerity and honesty;
* SvaDYaaYa" b]Yajaid" Svdhyya means studying, etc. (teaching, reciting) the
Vedas JaPaYaj" va or repetition of holy names.
Aih&Saa SaTYaMa( A==aeDa" non-violence, truthfulness and absence of anger
TYaaGa" XaaiNTa" APaEXauNaMa( renunciation (generosity), peacefulness and absence of faultfinding
>aUTaezu dYaa AlaeluPTvMa( compassion for all beings and absence of greed
MaadRvMa( q" AcaPalMa( gentleness, modesty and steadiness;
TaeJa" +aMaa Da*iTa" XaaEcMa( vigor, forgiveness, firmness and purity
Ad]aeh" Na AiTaMaaiNaTaa absence of malice and not expecting honor
>aarTa O Arjuna!
dEvqMa( SaMPadMa( Ai>aJaaTaSYa >aviNTa [these 26 qualities] belong to one born with a godly nature.
* devYaaeGYaaMa( Saaitvk==IMa( SaMPadMa( Ai>aJaaTaSYa (=Tad(Aai>aMau:YaeNa JaaTaSYa=)
>aaivk==LYaa<aSYa Pau&Sa" >aviNTa They are found in one who is born to attain sttvika
wealth befitting a deva, i.e., one with a good future.
1044 BG 16.4
dM>aae dPaaeR= _i>aMaaNa ==aeDa" PaaZYaMaev c ) AjaNa& cai>aJaaTaSYa PaaQaR SaMPadMaaSaurqMa(= = ))

dambho darpo bhimna ca krodha pruyam eva ca, a-jna cbhijtasya prtha sampadam surm
PaaQaR O Arjuna!
dM>a" dPaR" Ai>aMaaNa" c Boasting, pride and self-conceit
==aeDa" PaaZYaMa( Wv c AjaNaMa( c anger, harshness and ignorance
AaSaurqMa( SaMPadMa( Ai>aJaaTaSYa belong to one born with a demoniac (passionate) nature.
420
1045 BG 16.5
dEvq SaMPaiMaae+aaYa iNabNDaaYaaSaurq MaTaa ) Maa Xauc" SaMPad& dEvqMai>aJaaTaae= _iSa Paa<@v== =))
daiv sampad vimokya nibandhysur mat, m uca sampada daivm abhijto si pava
dEvq SaMPad( ivMaae+aaYa MaTaa The godly nature is considered to be for liberation
* TatvjaNae AiDak==arq He is a fit aspirant for real knowledge.
AaSaurq iNabNDaaYa the demoniac nature for bondage.
Paa<@v, Maa Xauc" O Arjuna, do not worry!
dEvqMa( SaMPadMa( Ai>aJaaTa" AiSa You are born with a godly nature.
1046 BG 16.6
aE >aUTaSaGaa laeke= = _iSMaNdEv AaSaur Wv c ) dEvae ivSTarXa" Pa[ae= AaSaur& PaaQaR Mae Xa*<au= = ))
dvau bhta-sargau loke smin daiva sura eva ca, daivo vistaraa prokta sura prtha me u
PaaQaR O Arjuna!
AiSMaNa( laeke= aE >aUTaSaGaa In this world there are two natures of beings
dEv" AaSaur" Wv c godly and demoniac.
dEv" ivSTarXa" Pa[ae= " The godly nature has been described at length,
AaSaurMa( Mae Xa*<au hear from Me of the demoniac!
In the ninth chapter three types of nature were described: (1) daiv prakti (9.13)
godly nature of mahtmas, in sattva-gua; (2) sura (9.12) demoniac, passionate
nature of materialists, in rajo-gua; (3) rkasa (9.12) violent nature. The last two are
combinedly described as sur in verse (16.4) and this verse.
1047 BG 16.7
Pa[v*ita& c iNav*ita& c JaNaa Na ivduraSaura" ) Na XaaEc& NaaiPa cacarae Na SaTYa& Taezu ivTae= = ))
pravtti ca nivtti ca jan na vidur sur, na auca npi ccro na satya teu vidyate
Pa[v*itaMa( c iNav*itaMa( c What is to be done and what is not to be done

AaSaura" JaNaa" Na ivdu" demoniac persons do not know.
Na XaaEcMa( Na Aacar" AiPa Neither purity, nor good behavior
Na c SaTYaMa( Taezu ivTae nor truth exists in them.
1048 BG 16.8
ASaTYaMaPa[iTa& Tae JaGadahurNaqrMa( ) AParSParSaM>aUTa& ik==MaNYaTk==aMahETauk= Ma(= = ))

a-satyam a-pratiha te jagad hur an-varam, aparaspara-sambhta kim anyat kma-haitukam
ASaTYaMa( APa[iTaMa( As unreal, without foundation

ANa(wRrMa( and without God (as controller)
AParSParSaM>aUTaMa( [thus] having evolved by [natural] interaction
By natures inherent properties without a creator.
ik==Ma( ANYaTa( k==aMahETauk= Ma( what else than out of lust

Tae JaGaTa( Aahu" [thus] they describe the world (jagat).
1049 BG 16.9
WTaa& d*iMav>Ya NaaTMaaNaae= _LPabuYa" ) Pa[>avNTYauGa]k= MaaR<a" +aYaaYa JaGaTaae= _ihTaa"== =))
et dim avaabhya natmno lpa-buddhaya, prabhavanty ugra-karma kayya jagato hit
WTaaMa( d*iMa( Av>Ya [After] holding this [materialistic] view

NaAaTMaaNa" ALPabuYa" having lost their [purity of] mind, of small intellect
oGa]k==MaaR<a" JaGaTa" AihTaa" the enemies of the world, of horrible works
+aYaaYa Pa[>aviNTa
421
they are born for [its] destruction.

1050 BG 16.10
k==aMaMaai[TYa duZPaUr& dM>aMaaNaMadaiNvTaa" ) Maaehad( Ga*hqTvaSad(Ga]ahaNPa[vTaRNTae= _Xauicv]Taa"== =))

kmam ritya dupra dambha-mna-madnvit, mohd ghtvsad-grhn pravartante uci-vrat
duZPaUrMa( k==aMaMa( Aai[TYa [After] resorting to unsatiable desires

dM>aMaaNaMadAiNvTaa" those who are full of bluffing, pride and madness
AXauicv]Taa" of unclean habits
* AXaucqiNa MaMaa&SaaidivzYaai<a v]TaaiNa YaezaMa( Those who have impure vows
with things like liquor and meat.
MaaehaTa( ASaTa(Ga[ahaNa( Ga*hqTva [after] accepting wrong conceptions out of illusion

* =ANaeNa MaN}ae<a WTaaMa( devTaaMa( AaraDYaBy worsiping this deity with this mantra
MahaiNaDaqNa( SaaDaiYaZYaaMa"= I shall get great wealth.
Pa[vTaRNTae they act.
* +aud]devTaaAaraDaNaadaE Pa[vTaRNTae They perform the worship of minor deities, etc.
1051 BG 16.11-12
icNTaaMaPairMaeYaa& c Pa[lYaaNTaaMauPaai[Taa" ) k==aMaaePa>aaeGaParMaa WTaavidiTa iNaiTaa"== =))

cintm a-parimey ca pralayntm uprit, kmopabhoga-param etvad iti nicit
AaXaaPaaXaXaTaEbRa" k==aMa==aeDaParaYa<aa" ) wRhNTae k==aMa>aaeGaaQaRMaNYaaYaeNaaQaRSaYaaNa(= = ))

-pa-atair baddh kma-krodha-parya, hante kma-bhogrtham a-nyyenrtha-sacayn
Pa[lYaANTaaMa( APairMaeYaaMa( c icNTaaMa( Unlimited anxiety, up to death

oPaai[Taa" having accepted,
k==aMaoPa>aaeGaParMaa" addicted to sense gratification
WTaavTa( wiTa iNaiTaa" and convinced that this is all
* k==aMaoPa>aaeGa" Wv That sense gratification alone ParMa" PauzaQaR" is the highest aim
of human life.
AaXaaPaaXaXaTaE" ba" [therefore] bound by hundreds of ropes (pa) of expectations

* TaE" ba" Bound by them means wTa" TaTa" Aak*= ZYaMaa<aa" being drawn here and
there.
k==aMa==aeDaParaYa<aa" and given to lust (kma) and anger (krodha)

k==aMa>aaeGaAQaRMa( for sense gratification
ANYaaYaeNa AQaRSaYaaNa( wRhNTae they covet heaps of wealth by illegal means.
* ANYaaYaeNa caEYaaRidNaa By illegal means like theft.
1052 BG 16.13-16
wdMa MaYaa lBDaiMaMa& Pa[aPSYae MaNaaerQaMa( ) wdMaSTaqdMaiPa Mae >aivZYaiTa PauNaDaRNaMa(= = ))

idam adya may labdham ima prpsye mano-ratham, idam astdam api me bhaviyati punar dhanam
ASaaE MaYaa hTa" Xa}auhRiNaZYae caParaNaiPa ) wRrae= _hMah& >aaeGaq iSaae= _h& blvaNSau%q== =))
asau may hata atrur haniye cparn api, varo ham aha bhog siddho ha balavn sukh
Aa!yae_i>aJaNavaNaiSMa==k= ae_NYaae_iSTa==Sad*Xaae= MaYaa==)= Ya+Yae= daSYaaiMa==MaaeidZYa==wTYajaNaivMaaeihTaa"=))

hyo bhijanavn asmi ko nyo sti sado may, yakye dsymi modiya ity a-jna-vimohit
ANaek= ictaiv>a]aNTaa MaaehJaalSaMaav*Taa" ) Pa[Sa==a" k==aMa>aaeGaezu PaTaiNTa Narke= = _XaucaE= = ))
422
aneka-citta-vibhrnt moha-jla-samvt, prasakt kma-bhogeu patanti narake ucau
A wdMa( MaYaa lBDaMa( [They think:] Today this has been gained by me
wMaMa( MaNa"rQaMa( Pa[aPSYae and this desired object I will gain.
wdMa( AiSTa This is [mine]
wdMa( DaNaMa( AiPa and this wealth also
PauNa" Mae (=MaMa=) >aivZYaiTa will be mine too.
ASaaE Xa}au" MaYaa hTa" That enemy has been slain by me
AParaNa( c AiPa hiNaZYae and others also I will slay.
AhMa( wRr" AhMa( >aaeGaq I am the controller, I am the enjoyer
AhMa( iSa" blvaNa( Sau%q I am successful, powerful and happy.
Aa!y" Ai>aJaNavaNa( AiSMa I am wealthy and of noble descent
MaYaa Sad*Xa" ANYa" k==" AiSTa who else is equal to me?
Ya+Yae daSYaaiMa MaaeidZYae I will perform sacrifices, give charity and rejoice.
wiTa AjaNaivMaaeihTaa" thus deluded by ignorance;
ANaek= ictaiv>a]aNTaa" bewildered by many thoughts
MaaehJaalSaMaav*Taa" covered by a net of illusion
* MaTSYaa" wv As fish SaU}aMaYae<a JaaleNa YaiN}aTaa" are bound by a net made of strings.
k==aMa>aaeGaezu Pa[Sa==a" and addicted to sense gratification
AXaucaE Narke= PaTaiNTa they fall into dirty hell.
1053 BG 16.17
AaTMaSaM>aaivTaa" STaBDaa DaNaMaaNaMadaiNvTaa" ) YaJaNTae NaaMaYajESTae dM>aeNaaiviDaPaUvRk= Ma(= = ))

tma-sambhvit stabdh dhana-mna-madnvit, yajante nma-yajais te dambhenvidhi-prvakam
AaTMaSaM>aaivTaa" STaBDaa" Being self-complacent and arrogant

DaNaMaaNaMadAiNvTaa" filled with pride and intoxicated due to wealth,
dM>aeNa AiviDaPaUvRk= Ma( proudly and disregarding the prescription
* dM>aeNa NaTau [Yaa With pride, not with devotion.
Tae NaaMaYajE" YaJaNTae they perform sacrifices in name only.
Or to gain a name.
1054 BG 16.18-19
Ahar& bl& dPa| k==aMa& ==aeDa& c Sa&i[Taa" ) MaaMaaTMaPardehezu Pa[izNTaae= _>YaSaUYak==a"== =))
ahakra bala darpa kma krodha ca sarit, mm tma-para-deheu pradvianto bhyasyak
TaaNah& izTa" U= raNSa&Saarezu NaraDaMaaNa( ) i+aPaaMYaJaMaXau>aaNaaSaurqZvev YaaeiNazu= = ))

tn aha dviata krrn sasreu nardhamn, kipmy ajasram a-ubhn surv eva yoniu
AharMa( blMa( dPaRMa( k==aMaMa( ==aeDaMa( c Of false ego, power, pride, lust and anger
Sa&i[Taa" being possessed
AaTMaPardehezu MaaMa( Pa[izNTa" hating Me, whom am in their own and other bodies
* MaaMa( Pa[izNTa" YaJaNTae They perform sacrifices while hating Me (the Supersoul in all
bodies).
If animal sacrifices are not performed properly, they are just violence to the soul and an
insult to the Supersoul.
423
A>YaSaUYak==a"
and full of envy;
SaTa(MaaGaRviTaRNaaMa( Gau<aezu On the virtues (gua) of those who are on the right path
(sat-mrga) daezAaraePak==a" they cast offenses (doa).
TaaNa( izTa" U= raNa( those hateful and cruel men
AXau>aaNa( NarADaMaaNa( who are inauspicious and lowest of men
Sa&Saarezu AaSaurqzu YaaeiNazu Wv into cycles of rebirths in demoniac species
* AiTaU= raSau VYaaga]aidYaaeiNazu In very cruel species like the tiger.
AhMa( AJaMa( i+aPaaiMa I perpetually cast [them].
*
1055 BG 16.20
AaSaurq& YaaeiNaMaaPaaa MaU!a JaNMaiNa JaNMaiNa ) MaaMaPa[aPYaEv k==aENTaeYa TaTaae YaaNTYaDaMaa& GaiTaMa(= = ))
sur yonim pann mh janmani janmani, mm a-prpyaiva kaunteya tato ynty adham gatim
MaU!a" JaNMaiNa JaNMaiNa [Such] fools, in birth after birth
AaSaurqMa( YaaeiNaMa( AaPaaa" having attained a demoniac body
MaaMa( APa[aPYa Wv [after] certainly not attaining Me
* Mad(Pa[aiPTaoPaaYaMa( SaTa(MaaGaRMa( AiPa APa[aPYa
Not even attaining the path of
righteousness that leads to Me.
TaTa" ADaMaaMa( GaiTaMa( YaaiNTa they then attain the lowest destination.
* k*= iMak==I$=aidYaaeiNaMa( Like the bodies of worms and insects.
* o==aNaaMa( AaSaurdaeza<aaMa( MaDYae Among the demoniac vices described Sak==ldaez
MaUl>aUTaMa( daez}aYaMa( there are three vices that are the basis of all vices:
1056 BG 16.21
i}aivDa& Nark==SYaed& ar& NaaXaNaMaaTMaNa" ) k==aMa" ==aeDaSTaQaa lae>aSTaSMaadeTaT}aYa& TYaJaeTa(= = ))

tri-vidha narakasyeda dvra nanam tmana, kma krodhas tath lobhas tasmd etat traya tyajet
k==aMa" ==aeDa" TaQaa lae>a" Lust (kma), anger (krodha) and greed (lobha)
Nark==SYa wdMa( i}aivDaMa( arMa( this is the threefold gate (dvra) to hell (naraka)
AaTMaNa" NaaXaNaMa( [and thus] the destruction of the self.
* NaqcYaaeiNaPa[aPak==Ma( Leading to lower births.
TaSMaaTa( WTad( }aYaMa( TYaJaeTa( Therefore one should give up these three.
1057 BG 16.22
WTaEivRMau= " k==aENTaeYa TaMaaearEii>aNaRr" ) AacrTYaaTMaNa" [eYaSTaTaae YaaiTa Para& GaiTaMa(= = ))

etair vimukta kaunteya tamo-dvrais tribhir nara, caraty tmana reyas tato yti par gatim
WTaE" i}ai>a" TaMa"arE" From these three gates to darkness
ivMau= " Nar" the man who is free
AaTMaNa" [eYa" AacriTa he practices what is good for himself.
* TaPa"YaaeGaaid Like austerities and yoga.
TaTa" ParaMa( GaiTaMa( YaaiTa Thereby attains the supreme destination (liberation).
424
k==aMaaidTYaaGa" c And the renunciation of lust etc. SvDaMaRAacr<aMa( ivNaa Na

>aviTa is not possible without the performance of ones duties:
*
1058 BG 16.23
Ya" XaaiviDaMauTSa*JYa vTaRTae k==aMak==arTa" ) Na Sa iSaiMavaPNaaeiTa Na Sau%& Na Para& GaiTaMa(= = ))

ya stra-vidhim utsjya vartate kma-krata, na sa siddhim avpnoti na sukha na par gatim
XaaiviDaMa( oTSa*JYa [After] discarding the order of the scriptures (stra)

Ya" k==aMak==arTa" vTaRTae one who acts whimsically,
Sa" Na iSaiMa( AvaPNaaeiTa he neither attains perfection
* TatvjaNaMa( Knowledge of the truth.
Na Sau%Ma( Na ParaMa( GaiTaMa( nor happiness (peace), nor the supreme destination (liberation).
1059 BG 16.24
TaSMaaCâ& Pa[Maa<a& Tae k==aYaaRk= aYaRVYaviSQaTaaE ) jaTva XaaivDaaNaae&= k==MaR k==TauRiMahahRiSa== =))
tasmc chstra prama te krykrya-vyavasthitau, jtv stra-vidhnokta karma kartum ihrhasi
TaSMaaTa( k==aYaRAk==aYaRVYaviSQaTaaE Therefore, in ascertaining duty and non-duty

XaaMa( Tae (=Tav=) Pa[Maa<aMa( scripture (stra) is your authority (prama).
XaaivDaaNao==Ma( k==MaR jaTva [After] knowing the duty ordered by scripture (stra)
wh k==TauRMa( AhRiSa you should work in it.
425
Sanskrit Taddhita 7
(1) rmat
(2) samatva
(3) guhyatama
(4) magalamaya
(5) sarvata
(6) sarvatra
(7) dev
The suffixes .[p] and .[p] form the feminine gender:
devq goddess
vara (controller) >>> wRrq female controller
gopa (cowherd man) >>> GaaePaq cowherd woman
ka (dark, Ka) >>> k*= Z<aa name of Draupad
kumra (boy) >>> ku= Maarq girl
kiora (young man) >>> ik==Xaaerq young woman
brhmaa >>> b]a<aq the wife of a brhmaa
vaiava (devotee) >>> vEZ<avq female devotee
dsa (servant) >>> daSaq maidservant
svmin (svm, master) >>> SvaiMaNaq female master
yogin (yog, mystic) >>> YaaeiGaNaq female yog
deva (a god) >>>
Adjectives change genders according to the object they qualify:
MahTaq f.; vyha arrayed >>> VYaU!a f.; MahTaq VYaU!a cMaU" 1.1
the great arrayed army; MahTaqMa( VYaU!aMa( cMaUMa( PaXYa 2.1 behold the great arrayed army!
kp f. compassion; para beyond, other, great >>> Para f.; Para k*= Paa 1.1 great compassion;
ParYaa k*= PaYaa 3.1 Aaiv" being filled with great compassion
buddhi f. intelligence; vyavasytmika resolute >>> VYavSaaYaaiTMak==a f.; eka one >>> Wk==a f.;
VYavSaaYaaiTMak==a bui" Wk==a 1.1 the resolute intelligence is one (one-pointed)
praj f. wisdom; pratihita fixed, firm >>> Pa]iTaiTaa f.; TaSYa Pa[ja Pa[iTaiTaa 1.1 his wisdom
cam f. army; mahat[u] great >>>
is firm
Gau<aMaYaq f.; daiva godly, divine >>> dEvq f.;

duratyaya difficult to overcome >>> durTYaYaa f.; Gau<aMaYaq dEvq MaaYaa durTYaYaa 1.1 this
my f. energy; guamaya made of the guas >>>
divine energy, made of the guas, is difficult to overcome
426
Hinduism Gt 17
raddh-traya-vibhga-yoga The Yoga of Discerning Three Kinds of Faith (raddh)
1060 BG 17.1
AJauRNa ovac
Yae= =XaaiviDaMauTSa*JYa== YaJaNTae= =[YaaiNvTaa"== )= =Taeza&= =iNaa== Tau= =k= a= =k*= Z<a== SatvMaahae= =rJaSTaMa"== =))
ye stra-vidhim utsjya yajante raddhaynvit, te nih tu k ka sattvam ho rajas tama
AJauRNa" ovac k*= Z<a Arjuna said: O Ka!

XaaiviDaMa( oTSa*JYa [After unknowingly] discarding the order of stra
Yae [Yaa AiNvTaa" YaJaNTae those who sacrifice/ worship with [religious] faith (raddh),
* AaiSTaKYabui" ih [a Faith is a sense of religiosity. ... ATa" Therefore Na A}a
XaaAiTaliNa" Ga*NTae those who transgress [religious] scriptures [purposefully]
are not meant here. AiPaTau But those who e= Xabuya from a sense of trouble
AalSYaaTa( va or out of laziness XaaaQaRjaNae Pa[YaTNaMa( Ak*= Tva without attempting
to know the injunctions of scripture ke= vlMa( AacarParMParavXaeNa only according to
traditional usage [Yaa Kvicd( devTaaAaraDaNaadaE Pa[vTaRMaaNaa" engage in
worshiping some deity with faith Ga*NTae they are meant.
TaezaMa( Tau iNaa k==a what is their status
SatvMa( Aahae rJa" TaMa" sattva-, rajo-, or tamo-gua?
1061 BG 17.2
[q>aGavaNauvac
i}aivDaa== >aviTa== [a== deihNaa&= =Saa== Sv>aavJaa== )= =Saaitvk==I= =raJaSaq== cEv= =TaaMaSaq== ceiTa== Taa&= =Xa*<au= = ))
tri-vidh bhavati raddh dehin s sva-bhva-j, sttvik rjas caiva tmas ceti t u

Sv>aavJaa According to ones [threefold] nature
* Sv>aav" Own nature means PaUvRJaNMaSa&Sk==ar" impressions from a previous life. ...
Sv>aavMa( ANYaQaa k==TauRMa( SaMaQaRMa( Able to change ones nature ih Xaao==Ma(
ivvek= jaNaMa( is only discriminative knowledge taught by the scriptures. Tad( Tau TaezaMa(
Na AiSTa But this they have not.
deihNaaMa( Saa [a that faith (raddh) of embodied beings
i}aivDaa >aviTa is threefold
Saaitvk==I raJaSaq c Wv TaaMaSaq c in sattva, rajas and tamas.
wiTa TaaMa( Xa*<au Thus hear about it!
* XaaTatvjaNaTa" Pa[vTaRMaaNaaNaaMa( Of those who act with real knowledge of
scripture ParMaerPaUJaaivzYaa Saaitvk==I Wk==ivDaa Wv [a the faith in the
worship of the Supreme Lord is of one kind only in sattva. laek= AacarMaa}ae<a Tau
Pa[vTaRMaaNaaNaaMa( deihNaaMa( Yaa [a But the faith of those beings who act just according
to popular usage Saa Tau Saaitvk==I raJaSaq TaaMaSaq c wiTa i}aivDaa >aviTa that
[faith] is threefold in sattva, rajas and tamas.
427
Faith (belief in sacred tradition) is itself sttvika, but colored by the guas it becomes
threefold.
1062 BG 17.3
SatvaNauPaa SavRSYa [a >aviTa >aarTa ) [aMaYaae= _Ya& Pauzae Yaae YaC^\" Sa Wv Sa"== =))
sattvnurp sarvasya raddh bhavati bhrata, raddhmayo ya puruo yo yac-chraddha sa eva sa
>aarTa O Arjuna!
SatvANauPaa SavRSYa [a >aviTa According to [his previous] nature is each ones faith
[aMaYa" AYaMa( Pauz" [and] by [his] faith each person is formed.
* ]aivk==ar" He is a product of his faith i}aivDaYaa [Yaa ivi==YaTae wiTa AQaR"
i.e., he is affected by the three kinds of faith.
Ya" Yad(]" Whatever his faith

Sa" Sa" Wv he is just that.
* E.g., Ya" PaUvRMa( SatvoTk==zeR<a Saaitvk==[Yaa Yau= " Pauz" a person who, owing
to a predominance of sattva, was formerly endowed with sttvika faith Sa" PauNa"
Taad*XaTvSa&Sk==are<a Saaitvk==[Yaa Yau= " Wv >aviTa is on account of his inherent
tendency (saskra) again endowed with sttvika faith.
*
Saaitvk==aid>aedMa( Wv k==aYaR>aedeNa Pa[PaYaiTa The division according to sattva etc. is
elaborated through differences in actions:

1063 BG 17.4
YaJaNTae Saaitvk==a devaNYa+ar+aa&iSa raJaSaa" ) Pa[eTaaN>aUTaGa<aa&aNYae YaJaNTae TaaMaSaa JaNaa"== =))

yajante sttvik devn yaka-raksi rjas, pretn bhta-ga cnye yajante tmas jan
Saaitvk==a" JaNaa" devaNa( YaJaNTae Persons in sattva worship devas

* SatvPa[k*= TaqNa( devaNa( The devas, who are of sttvika nature.
raJaSaa" Ya+ar+aa&iSa those in rajas [worship] Yakas and Rakasas
ANYae c TaaMaSaa" and others, those in tamas
Pa[eTaaNa( >aUTaGa<aaNa( YaJaNTae worship ghosts (preta) and the host of spirits (bhta).
* SatvaidPa[k*= TaqNaaMa( Tad(Tad(devTaaNaaMa( Tau PaUJaaici>a" [Thus] by the inclination
to worship specific deities of sttvika and other natures Tad(Tad(PaUJak==aNaaMa(
Saaitvk==TvAaid jaTaVYaMa( the nature of their worshipers also as being sttvika etc., is
to be known.
1064 BG 17.5-6
AXaaivihTa& gaaer& TaPYaNTae Yae TaPaae JaNaa" ) dM>aaharSa&Yau= a" k==aMaraGablaiNvTaa"== =))
a-stra-vihita ghora tapyante ye tapo jan, dambhhakra-sayukt kma-rga-balnvit
k==zRYaNTa" XarqrSQa& >aUTaGa]aMaMaceTaSa" ) Maa& cEvaNTa"XarqrSQa& TaaiNvyaSauriNaYaaNa(= = ))

karayanta arra-stha bhta-grmam a-cetasa, m caivnta-arra-stha tn viddhy sura-nicayn
dM>aAharSa&Yau= a" Endowed with pride and false ego

k==aMaraGablAiNvTaa" and endowed with obstinacy (bala), lust (kma) and attachment (rga)
Yae AceTaSa" JaNaa" those ignorant persons who
AXaaivihTaMa( gaaerMa( TaPa" severe austerity, not prescribed by stra
428
TaPYaNTae undergo,
XarqrSQaMa( >aUTaGa]aMaMa( [and thereby] the elements in the body
ANTa"XarqrSQaMa( MaaMa( c Wv and also Me, who am situated in the body
k==zRYaNTa" [while] torturing,
TaaNa( AaSauriNaYaaNa( ivi know them to be of demoniac mentality!
Self-discipline (see 17.14ff.) is not to be confused with self-torture, which is
condemned by Ka Bhagavn and Gautama Buddha.
*
Aaharaid>aedaTa( AiPa Saaitvk==aid>aedMa( dXaRiYaTauMa(
To show the distinction
between [people in] sttvika etc., even from the differences in food
1065 BG 17.7
Aah it is stated:
AaharSTviPa SavRSYa i}aivDaae >aviTa iPa[Ya" ) YajSTaPaSTaQaa daNa& Taeza& >aediMaMa& Xa*<au= = ))
hras tv api sarvasya tri-vidho bhavati priya, yajas tapas tath dna te bhedam ima u
SavRSYa iPa[Ya" Aahar" Tau AiPa And even the food (hra) liked by each
i}aivDa" >aviTa is threefold,
TaQaa Yaj" TaPa" daNaMa( as are sacrifice, austerity and charity.
TaezaMa( wMaMa( >aedMa( Xa*<au Hear their distinction!
* Saaitvk==AaharYajaidSaevYaa By resorting to food, sacrifice, etc., in sattva Satv
v*aE YaTNa" k==TaRVYa" one should endeavor to increase sattva wiTa WTad( AQaRMa(
k==QYaTae for this purpose it is declared.
1066 BG 17.8
AaYau"SatvblaraeGYaSau%Pa[qiTaivvDaRNaa"== )= =rSYaa"== iGDaa"== iSQara== a== Aahara"== Saaitvk==iPa[Yaa"== =))

yu-sattva-balrogya- sukha-prti-vivardhan, rasy snigdh sthir hdy hr sttvika-priy
AaYau"SatvblAaraeGYaSau%Pa[qiTaivvDaRNaa"
Which are increasing longevity (yus), vitality,
strength (bala), health, happiness (peace) and joy (relish)
rSYaa" iGDaa" iSQara" a" and which are tasty, fatty, nourishing and pleasing [at sight]
Saaitvk==iPa[Yaa" Aahara" [such] foods are dear to one in sattva.
1067 BG 17.9
k==Mllv<aaTYauZ<aTaq+<a+aivdaihNa" ) Aahara raJaSaSYaea du"%Xaaek= aMaYaPa[da"== =))

kav-amla-lavaty-ua- tka-rka-vidhina, hr rjasasye dukha-okmaya-prad
k==$u=AMllv<aATYauZ<aTaq+<a+aivdaihNa"
Which are very bitter, sour (amla), salty, hot,
pungent, dry and burning
k==$=uAaidzu SaSau AiPa SaMbyTae is

connected to all seven [qualities] like kau (bitter). ... AiTaTaq+<a" Marqcaid" Very
pungent like pepper AiTa+a" k==uk==aed]vaid" very dry like Kagu and Kodrava
AiTaivdahq SazRPaaid" and very burning like mustard.
du"%Xaaek= AaMaYaPa[da" and give distress, sorrow and disease
* du"%Ma( Distress means TaaTk==ailk==Ma( dYaSaNTaaPaaid" immediate inner pain Xaaek= "
and sorrow means PaaTa(>aaivdaEMaRNaSYaMa( later depression of spirits.
raJaSaSYa wa" Aahara" [such] foods are dear to one in rajas.
*
AiTaXaBd"
The Prefix ati. (very)
429
1068 BG 17.10
YaaTaYaaMa& GaTarSa& PaUiTa PaYauRizTa& c YaTa( ) oiC^MaiPa caMaeDYa& >aaeJaNa& TaaMaSaiPa[YaMa(= = ))

yta-yma gata-rasa pti paryuita ca yat, ucchiam api cmedhya bhojana tmasa-priyam
YaaTaYaaMaMa( GaTarSaMa( PaUiTa PaYauRizTaMa( c Which is cold, tasteless, putrid (foul-smelling) and stale
* YaaTa" YaaMa" (=Pa[hr"=) YaSYa PaKvSYa AaedNaade" Cooked rice etc. whose yma (three
hours; same as prahara) has passed (yta) Tad( YaaTaYaaMaMa( that is called yta-yma.
XaETYaAvSQaaMa( Pa[aMa( wiTa AQaR" i.e., which has become cold. PaYauRizTaMa( Stale
means idNaANTarPaKvMa( cooked the day before.
Yad( c oiC^Ma( AMaeDYaMa( AiPa and which is left-over [by another] or impure (which can not be
offered in sacrifice)
TaaMaSaiPa[YaMa( >aaeJaNaMa( [such] food is dear to one in tamas.

* Yaj" AiPa i}aivDa" Sacrifice is also threefold:
1069 BG 17.11
Af==lak==aii>aYaRjae iviDaidae Ya wJYaTae ) YaVYaMaeveiTa MaNa" SaMaaDaaYa Sa Saaitvk=="= = ))

a-phalkkibhir yajo vidhi-dio ya ijyate, yaavyam eveti mana samdhya sa sttvika
YaVYaMa( Wv One has to do sacrifice

wiTa MaNa" SaMaaDaaYa [after] thus fixing the mind
Ya" Yaj" the sacrifice which
Af==lAak==aii>a" by men not expecting the fruit
iviDaid" wJYaTae is performed according to rule,
Sa" Saaitvk==" that is in sattva.
1070 BG 17.12
Ai>aSaNDaaYa Tau f==l& dM>aaQaRMaiPa cEv YaTa( ) wJYaTae >arTa[e Ta& Yaj& ivi raJaSaMa(= = ))
abhisandhya tu phala dambhrtham api caiva yat, ijyate bharata-reha ta yaja viddhi rjasam
>arTa[e O Arjuna!
f==lMa( Ai>aSaNDaaYa Tau [But, after] desiring the fruit
dM>aAQaRMa( AiPa c Wv only for the sake of boasting
Yad( wJYaTae that which is offered,
TaMa( YajMa( raJaSaMa( ivi know that sacrifice to be in rajas!
1071 BG 17.13
iviDahqNaMaSa*aa& MaN}ahqNaMadi+a<aMa( ) [aivrihTa& Yaj& TaaMaSa& Pairc+aTae= = ))

vidhi-hnam a-snna mantra-hnam a-dakiam, raddh-virahita yaja tmasa paricakate
iviDahqNaMa( ASa*AaMa( Which is irregular, without distribution of food

MaN}ahqNaMa( Adi+a<aMa( without mantras and remuneration [to the priests]
[aivrihTaMa( YajMa( the sacrifice without faith
TaaMaSaMa( Pairc+aTae is considered to be in tamas.
* TaPaSa" Saaitvk==aid>aedMa( dXaRiYaTauMa( To show the sttvika and other varieties of tapas
Pa[QaMaMa( TaavTa( Xaarqraid>aedeNa TaSYa }aEivDYaMa( Aah first of all its threefold division
into bodily, etc. [tapas] is stated:
430
1072 BG 17.14
deviJaGauPa[ajPaUJaNa& XaaEcMaaJaRvMa( ) b]cYaRMaih&Saa c Xaarqr& TaPa oCYaTae= = ))

deva-dvija-guru-prja- pjana aucam rjavam, brahmacaryam a-his ca rra tapa ucyate
deviJaGauPa[ajPaUJaNaMa( Worshiping the devas, brhmaas, guru and [other] wise men
XaaEcMa( AaJaRvMa( purity and simplicity
b]cYaRMa( Aih&Saa c continence and non-violence
XaarqrMa( TaPa" oCYaTae this is called bodily austerity (tapas).
1073 BG 17.15
ANaueGak==r& vaKYa& SaTYa& iPa[YaihTa& c YaTa( ) SvaDYaaYaa>YaSaNa& cEv vax(= MaYa& TaPa oCYaTae= = ))
an-udvega-kara vkya satya priya-hita ca yat, svdhyybhyasana caiva vmaya tapa ucyate
Yad( ANa(oeGak==rMa( Which does not cause anxiety

SaTYaMa( iPa[YaihTaMa( c vaKYaMa( as also truthful, pleasing and beneficial speech
SvaDYaaYaA>YaSaNaMa( c Wv and also the practice of study [of the Vedas]
vax(= MaYaMa( TaPa" oCYaTae is called vocal austerity.
1074 BG 17.16
MaNa"Pa[Saad" SaaEMYaTv& MaaENaMaaTMaiviNaGa]h" ) >aavSa&XauiirTYaeTataPaae MaaNaSaMauCYaTae= = ))

mana-prasda saumyatva maunam tma-vinigraha, bhva-sauddhir ity etat tapo mnasam ucyate
MaNa"Pa[Saad" SaaEMYaTvMa( MaaENaMa( Satisfaction (peace), mildness and gravity

AaTMaiviNaGa]h" >aavSa&Xaui" mind-control and purity of heart
* MaNaSa" iviNaGa]h" Control of the mind means ivzYae>Ya" Pa[TYaahar" withdrawing it
from sense objects. >aavSa&Xaui" Purity of heart means VYavhare MaaYaaraihTYaMa(
absence of falsity in conduct.
wiTa WTad( MaaNaSaMa( TaPa" oCYaTae
this is called mental austerity.

1075 BG 17.17
[Yaa ParYaa Ta& TaPaSTaiT}aivDa& NarE" ) Af==lak==aii>aYauRE= " Saaitvk&= Pairc+aTae= = ))

raddhay paray tapta tapas tat tri-vidha narai, a-phalkkibhir yuktai sttvika paricakate
Tad( i}aivDaMa( TaPa" That threefold austerity (bodily, verbal, mental)

Af==lAak==aii>a" YauE= " NarE" by devoted men, who do not expect any fruit
ParYaa [Yaa TaMa( undergone with great faith
Saaitvk==Ma( Pairc+aTae is considered to be in sattva.
1076 BG 17.18
SaTk==arMaaNaPaUJaaQa| TaPaae dM>aeNa cEv YaTa( ) i==YaTae Taidh Pa[ae&= raJaSa& clMaDa]uvMa(= = ))
satkra-mna-pjrtha tapo dambhena caiva yat, kriyate tad iha prokta rjasa calam a-dhruvam
SaTa(k==arMaaNaPaUJaaAQaRMa(
To gain respect (sat-kra), honor and worship
vak(= PaUJaa verbal adoration, MaaNa" honor means Pa[TYauTQaaNa

Ai>avadNaaid" dEihk==I physical [adoration] like rising up, salutation, etc. PaUJaa AQaR
la>aaid" and worship is by gaining wealth, etc.
Yad( TaPa" dM>aeNa c Wv i==YaTae that [threefold] austerity which is performed to boast,
clMa( ADa]uvMa( being [thus] flickering and unstable (temporary)
Tad( wh raJaSaMa( Pa[ae= Ma( that is here declared to be in rajas.
* [Respect means]
431
1077 BG 17.19
MaU!Ga]ahe<aaTMaNaae YaTPaq@Yaa i==YaTae TaPa" ) ParSYaaeTSaadNaaQa| va TataaMaSaMaudaTaMa(= = ))

mha-grhetmano yat pay kriyate tapa, parasyotsdanrtha v tat tmasam udhtam
MaU!Ga]ahe<a AaTMaNa" Paq@Yaa With a foolish notion and self-torture

ParSYa oTSaadNaAQaRMa( va or for the destruction of another
* Ai>acarPaMa( In the form of magic.
Yad( TaPa" i==YaTae austerity which is performed,
Tad( TaaMaSaMa( odaTaMa( that is declared to be in tamas.
1078 BG 17.20
daTaVYaiMaiTa YaaNa& dqYaTae= _NauPak==air<ae ) deXae k==ale c Paa}ae c TaaNa& Saaitvk&= SMa*TaMa(= = ))
dtavyam iti yad dna dyate nupakrie, dee kle ca ptre ca tad dna sttvika smtam
deXae k==ale c Paa}ae c At the [right] place and time to a worthy person
daTaVYaMa( wiTa and because one has to do charity
Yad( daNaMa( that charity (dna) which
ANa(oPak==air<ae dqYaTae is given to one who can not give in return,
Tad( daNaMa( Saaitvk==Ma( SMa*TaMa( that charity is known to be in sattva.
1079 BG 17.21
Yatau Pa[TYauPak==araQa| f==lMauiXYa va PauNa" ) dqYaTae c Pairi==& TaaNa& raJaSa& SMa*TaMa(= = ))

yat tu pratyupakrrtha phalam uddiya v puna, dyate ca pariklia tad dna rjasa smtam
Pa[TYauPak==arAQaRMa( Tau But expecting some return [in time]

f==lMa( oiXYa va PauNa" or [after] aiming at its result
* SvGaaRidk==Ma( Like attaining heaven.
Yad( c Pairi==Ma( dqYaTae that which is given grudgingly,
Tad( daNaMa( raJaSaMa( SMa*TaMa( that charity (dna) is known to be in rajas.
1080 BG 17.22
AdeXak==ale YaaNaMaPaa}ae>Ya dqYaTae ) ASaTk*= TaMavjaTa& TataaMaSaMaudaTaMa(= = ))

a-dea-kle yad dnam a-ptrebhya ca dyate, a-sat-ktam avajta tat tmasam udhtam
AdeXak==ale APaa}ae>Ya" c At the wrong place and time, and to unworthy persons
ASaTa(k*= TaMa( AvjaTaMa( [or else] without proper reception and despisingly
Yad( daNaMa( dqYaTae that charity (dna) which is given,
Tad( TaaMaSaMa( odaTaMa( that is said to be in tamas.
* NaNau c WvMa( ivcaYaRMaa<ae But considering this SavRMa( AiPa YajTaPa"daNaaid
raJaSaTaaMaSaPa[aYaMa( Wv are not all sacrifices, austerities, gifts, etc. mostly rjasa and
tmasa wiTa VYaQaR" YajaidPa[YaaSa" and thus efforts for sacrifices etc. are useless
(vyartha)? wiTa AaXay Apprehending such a doubt TaQaaivDaSYa AiPa
Saaitvk==TvAaPaadNaPa[k= arMa( dXaRiYaTauMa( to show a means to effect sttvika even of
such [sacrifices etc.] Aah it is stated:
1081 BG 17.23
Aae& TaTSaidiTa iNadeRXaae b]<aiivDa" SMa*Ta" ) b]a<aaSTaeNa veda Yaja ivihTaa" Paura== =))
o tat sad iti nirdeo brahmaas tri-vidha smta, brhmas tena ved ca yaj ca vihit pur
432
AaeMa( Tad( SaTa( Om tad and sat

wiTa i}aivDa" b]<a" iNadeRXa" SMa*Ta"
this is considered the threefold designation of the Absolute
(brahma).
b]a<aa" veda" c Yaja" c The brhmaas, Vedas and sacrifices

TaeNa Paura ivihTaa" were formerly created (or perfected) by that.
* AYaMa( i}aivDa" AiPa NaaMaiNadeRXa" All these three designations [of the Absolute]
ivGau<aMa( AiPa SaGau<aqk==TauRMa( SaMaQaR" are able to make even a defect [in a sacrifice
etc.] a quality [by merely being pronounced]. wiTa AaXaYaeNa STaaEiTa With this view He
praises them.
1082 BG 17.24
TaSMaadaeiMaTYaudaTYa YajdaNaTaPa"i==Yaa" ) Pa[vTaRNTae ivDaaNaae= a" SaTaTa& b]vaidNaaMa(= = ))

tasmd o ity udhtya yaja-dna-tapa-kriy, pravartante vidhnokt satata brahma-vdinm
TaSMaaTa( AaeMa( wiTa odaTYa Therefore, [after] uttering om

b]vaidNaaMa( of the transcendentalists
ivDaaNao==a" YajdaNaTaPa"i==Yaa" acts of sacrifice, charity and austerity, mentioned in the scriptures
SaTaTaMa( Pa[vTaRNTae they always begin.
* SaGau<aa" >aviNTa They become efficacious.
1083 BG 17.25
TaidTYaNai>aSaNDaaYa f==l& YajTaPa"i==Yaa" ) daNai==Yaa ivivDaa" i==YaNTae Maae+ak==aii>a"== =))

tad ity an-abhisandhya phala yaja-tapa-kriy, dna-kriy ca vividh kriyante moka-kkibhi
Tad( wiTa With tad

f==lMa( ANa(Ai>aSaNDaaYa [after] not desiring the fruit
ivivDaa" YajTaPa"i==Yaa" different acts of sacrifices and austerities
daNai==Yaa" c and acts of charity
Maae+ak==aii>a" i==YaNTae are performed by those desiring liberation.
* ictaXaaeDaNaare<a Because through the purification of the mind f==lSaLPa
TYaaJaNaeNa and through the [consequent] renunciation of the desire for the fruit
MauMau+auTvSaMPaadk==TvaTa( [the utterance of tad] creates the desire for liberation, Tad(
XaBdiNadeRXa" Pa[XaSTa" [therefore] the designation by the word tad is glorified.
1084 BG 17.26
Saave SaaDau>aave c SaidTYaeTaTPa[YauJYaTae ) Pa[XaSTae k==MaRi<a TaQaa SaC^Bd" PaaQaR YauJYaTae= = ))

sad-bhve sdhu-bhve ca sad ity etat prayujyate, praaste karmai tath sac-chabda prtha yujyate
PaaQaR O Arjuna!
SaTa(>aave SaaDau>aave c In the sense of existence (sat) and goodness (sdhu)
SaTa( wiTa WTad( Pa[YauJYaTae this [word] sat is used.
TaQaa Pa[XaSTae k==MaRi<a Also in an auspicious act
SaTa(XaBd" YauJYaTae the word sat is used.
Sad-bhve is explained by Baladeva as brahmatve (in the sense of the Absolute) and
sdhu-bhve as brahma-jatve (in the sense of knowing the Absolute).
433
1085 BG 17.27
Yaje TaPaiSa daNae c iSQaiTa" SaidiTa caeCYaTae ) k==MaR cEv TadQasYa& SaidTYaevai>aDaqYaTae= = ))
yaje tapasi dne ca sthiti sad iti cocyate, karma caiva tad-arthya sad ity evbhidhyate
Yaje TaPaiSa daNae c iSQaiTa" Steadiness in sacrifice, austerity and charity

SaTa( wiTa oCYaTae c is also called sat.
Tad(AQasYaMa( k==MaR c Wv And work for that purpose (sacrifice, etc.)
rdhara Svm explains tad-arthyam karma as work done for the Lord; even indirectly,
like cleaning the temple, making flower garlands, etc.
SaTa( wiTa Wv Ai>aDaqYaTae
is also called sat.

1086 BG 17.28
A[Yaa huTa& dta& TaPaSTa& k*= Ta& c YaTa( ) ASaidTYauCYaTae PaaQaR Na c TaTPa[eTYa Naae wh== =))
a-raddhay huta datta tapas tapta kta ca yat, a-sad ity ucyate prtha na ca tat pretya no iha
A[Yaa Without faith (raddh)

Yad( huTaMa( dtaMa( whatever is offered [as sacrifice], given [as charity]
TaPa" TaMa( k*= TaMa( c undergone as austerity, or done [as rite]
ASaTa( wiTa oCYaTae that is called a-sat.
PaaQaR O Arjuna!
Tad( Na c Pa[eTYa It is [useful] neither after death
* Na f==liTa It does not fructify ivGau<aTvaTa( being defective.
Naae wh nor in this life.
* AYaXa"k==rTvaTa( Since it brings ill-repute.
434
Sanskrit Taddhita 8
(1) rmat
(2) samatva
(3) guhyatama
(4) magalamaya
(5) sarvata
(6) sarvatra
(7) dev
(8) vsudeva
Suffixes in this group express relationships or moods, causing certain transformations inside the word:
Vasudeva >>> Vsudeva the son of Vasudeva, r Ka
vEZ<av a devotee of Viu

Vysa >>> vEYaaSaik== the son of Vysa, ukadeva Gosvm
muni (sage) >>> MaaENa the mood of a muni, silence, gravity
Viu >>>
We can see that the change of the vowel follows certain rules:
(1) a changes to
>aarTa a descendent of King Bharata; the kingdom of Bharata

Yadu >>> Yaadv a descendent of King Yadu
Jahnu >>> Jaavq the adopted daughter of King Jahnu, Gag
Bharata >>>
(2) i or >>> ai
dEv godly
vara (lord) >>> WeYaR opulence, especially lordship
vikuha (no anxiety) >>> vEku= <#= where there is no anxiety
vidhi (rule) >>> vEiDa under regulation
Diti (the wife of Kayapa) >>> dETYa a son of Diti, a demon
nikarma (no work) >>> NaEZk==MYaR the state of being inactive
virga (no attachment) >>> vEraGYa renunciation
deva (god) >>>
(3) u or >>> au:

Kunt >>>
Drupada
k==aENTaeYa the son of Queen Kunt, Arjuna

>>> d]aEPadq the daughter of King Drupada,
Draupadeya)
SaaE>ad] the son of Subhadr, Abhimanyu

kumra (child) >>> k==aEMaar childhood
putra (child) >>> PaaE}a grandchild
Subhadr >>>
Draupad (a son of Draupad is called
Hinduism Gt 18
Moka-sannysa-yoga The Yoga of Renunciation (sannysa) for Liberation (moka)
1087 BG 18.1
AJauRNa ovac
SaYaaSaSYa Mahabahae TatviMaCâiMa veidTauMa( ) TYaaGaSYa c zqke= Xa Pa*Qae= iXaiNazUdNa== =))
sannysasya mah-bho tattvam icchmi veditum, tygasya ca hkea pthak ke-nidana

Mahabahae zqk==wRXa ke= iXaiNazUdNa O Lord!
SaYaaSaSYa TYaaGaSYa c TatvMa( The nature of [karma-] sannysa and of [karma-phala-] tyga
Pa*Qak(= veidTauMa( wCâiMa I want to know distinctly.
1088 BG 18.2
[q>aGavaNauvac
k==aMYaaNaa& k==MaR<aa& NYaaSa& SaYaaSa& k==vYaae ivdu" ) SavRk= MaRf= lTYaaGa& Pa[ahuSTYaaGa& ivc+a<aa"== =))
kmyn karma nysa sannysa kavayo vidu, sarva-karma-phala-tyga prhus tyga
vicaka

k==aMYaaNaaMa( k==MaR<aaMa( NYaaSaMa( Renunciation of activities prompted by desire
k==vYa" SaYaaSaMa( ivdu" the sages know as sannysa.
SavRk==MaRf==lTYaaGaMa( Renunciation of the fruit of all activities
ivc+a<aa" TYaaGaMa( Pa[ahu" the wise declare to be tyga.
1089 BG 18.3
TYaaJYa& daezvidTYaeke= k==MaR Pa[ahuMaRNaqiz<a" ) YajdaNaTaPa"k==MaR Na TYaaJYaiMaiTa caPare= = ))

tyjya doavad ity eke karma prhur mania, yaja-dna-tapa-karma na tyjyam iti cpare
k==MaR daezvTa( TYaaJYaMa( That [all] karma is to be given up as faulty

wiTa Wke= MaNaqiz<a" Pa[ahu" thus some wise men (the Skhyas) declare,
YajdaNaTaPa"k==MaR Na TYaaJYaMa( that acts of sacrifice, charity and austerity are not to be given up
wiTa APare c thus others (the Mmsakas) [declare].
1090 BG 18.4
iNaYa& Xa*<au Mae Ta}a TYaaGae >arTaSataMa ) TYaaGaae ih PauzVYaaga] i}aivDa" SaMPa[k= IiTaRTa"== =))
nicaya u me tatra tyge bharata-sattama, tygo hi purua-vyghra tri-vidha samprakrtita
>arTaSataMa O Arjuna!
Ta}a TYaaGae Mae (=MaMa=) iNaYaMa( Xa*<au Hear My ascertainment about tyga!
PauzVYaaga] O Arjuna!
TYaaGa" ih i}aivDa" SaMPa[k= IiTaRTa" Even tyga is declared as threefold.
* i.e., TYaaGa" AYaMa( dubaeRDa" this tyga is difficult to understand.
1091 BG 18.5
YajdaNaTaPa"k==MaR Na TYaaJYa& k==aYaRMaev TaTa( ) Yajae daNa& TaPaEv PaavNaaiNa MaNaqiz<aaMa(= = ))

yaja-dna-tapa-karma na tyjya kryam eva tat, yajo dna tapa caiva pvanni manim
YajdaNaTaPa"k==MaR Activities of sacrifice, charity and austerity

Na TYaaJYaMa( is not to be given up
435
436
Tad( k==aYaRMa( Wv it has to be done.

Yaj" daNaMa( TaPa" c Wv [Because] sacrifice, charity and austerity
MaNaqiz<aaMa( PaavNaaiNa are purifyers [even] of wise men.
* ictaXauik==rai<a They purify the mind.
* YaeNa Pa[k= are<a k*= TaaiNa Performed in which way WTaaiNa PaavNaaiNa >aviNTa
become purifyers TaMa( Pa[k= arMa( dXaRYaNa( showing that way Aah it is stated:
they
1092 BG 18.6
WTaaNYaiPa Tau k==MaaRi<a Sa& TYaa f==laiNa c ) k==TaRVYaaNaqiTa Mae PaaQaR iNaiTa& MaTaMautaMaMa(= = ))
etny api tu karmi saga tyaktv phalni ca, kartavynti me prtha nicita matam uttamam
PaaQaR O Arjuna!
SaMa( f==laiNa c TYaa [After] giving up attachment and the fruits [of those activities]
* SaMa( (=k= Ta*RTvAi>aiNaveXaMa(=) TYaa Giving up attachment, i.e., the idea of being
a doer ke= vlMa( wRrAaraDaNaTaYaa and [performing them] merely as acts of worship
to the Lord.
WTaaiNa AiPa Tau k==MaaRi<a k==TaRVYaaiNa even these activities are to be done.
wiTa Mae (=MaMa=) iNaiTaMa( otaMaMa( MaTaMa( This is My definite final opinion.
* Pa[iTajaTaMa( TYaaGaSYa }aEivDYaMa( wdaNaqMa( dXaRYaiTa Now He shows the three kinds of
tyga, as promised (18.4):
1093 BG 18.7
iNaYaTaSYa Tau SaYaaSa" k==MaR<aae NaaePaPaTae ) MaaehataSYa PairTYaaGaSTaaMaSa" Pairk==IiTaRTa"== =))

niyatasya tu sannysa karmao nopapadyate, moht tasya paritygas tmasa parikrtita
iNaYaTaSYa k==MaR<a" SaYaaSa" Tau Renunciation of prescribed duty (nitya-karma)

Na oPaPaTae is not proper.
* k==aMYaSYa k==MaR<a" bNDak==TvaTa( SaYaaSa" Yau= " The renunciation of desired work
(kmya-karma) is proper, because it leads to bondage. iNaYaTaSYa Tau (=iNaTYaSYa=) PauNa"
k==MaR<a" SaYaaSa" (=TYaaGa"=) Na oPaPaTae But the renunciation (tyga) of prescribed
work (nitya-karma) is not proper SatvXauiara Maae+aheTauTvaTa( because it causes
liberation through purification of the mind.
MaaehaTa( TaSYa PairTYaaGa" Its tyga out of illusion

* oPaadeYae AiPa TYaaJYaMa( wiTa WvMa(l+a<aaTa( MaaehaTa( Out of the illusion that it
should be abandoned although it is prescribed.
TaaMaSa" Pairk==IiTaRTa" is declared to be in tamas.

* MaaehSYa TaaMaSaTvaTa( Because illusion means tmasa.
1094 BG 18.8
du"%iMaTYaev YaTk==MaR k==aYae= Xa>aYaatYaJaeTa( ) Sa k*= Tva raJaSa& TYaaGa& NaEv TYaaGaf==l& l>aeTa(= = ))
dukham ity eva yat karma kya-klea-bhayt tyajet, sa ktv rjasa tyga naiva tyga-phala labhet
du"%Ma( wiTa Wv [Thinking] it is just troublesome

k==aYae= Xa>aYaaTa( out of fear of bodily suffering
Yad( k==MaR TYaJaeTa( when one gives up work,
437
raJaSaMa( TYaaGaMa( k*= Tva [thus] performing tyga in rajas

Sa" TYaaGaf==lMa( Na Wv l>aeTa( he will never get the fruit of renunciation.
* TYaaGaSYa f==lMa( The fruit of renunciation jaNaiNaal+a<aMa( which is steadfastness
to knowledge.
1095 BG 18.9
k==aYaRiMaTYaev= =YaTk==MaR= =iNaYaTa&= =i==YaTae= _JauRNa== )= =Sa&= =TYaa== f= l&= =cEv= =Sa== TYaaGa"== Saaitvk==ae= =MaTa"== =))
kryam ity eva yat karma niyata kriyate rjuna, saga tyaktv phala caiva sa tyga sttviko mata
AJauRNa O Arjuna!
k==aYaRMa( wiTa Wv [Thinking] it is to be done
SaMa( f==lMa( c Wv TYaa [after] giving up attachment and the [desire for its] fruit
Yad( k==MaR iNaYaTaMa( i==YaTae when duty is always performed,
Sa" TYaaGa" Saaitvk==" MaTa" that tyga is considered to be in sattva.
* WvMa(>aUTaSaaitvk==TYaaGaPairiNaiTaSYa l+a<aMa( Aah The characteristic
of a
person established in such sttvika tyga is stated:

1096 BG 18.10
Na eyku= Xal& k==MaR ku= Xale NaaNauzTae ) TYaaGaq SatvSaMaaivae MaeDaavq iâSa&XaYa"== =))
na dvey a-kuala karma kuale nnuajjate, tyg sattva-samvio medhv chinna-saaya
SatvSaMaaiv" Being situated in sattva

iâSa&XaYa" and free from doubt (a wrong bodily conception)
MaeDaavq TYaaGaq the intelligent tyg
Aku= XalMa( k==MaR Na ei does not hate displeasing work
ku= Xale Na ANauzTae and is not attached to pleasing [work].
* NaNau WvMa>aUTaaTa( k==MaRf==lTYaaGaaTa( vrMa( SavRk==MaRTYaaGa" But is the renunciation
of all work (which is a great distraction) not better than such renunciation of the fruit
of work?
1097 BG 18.11
Na ih deh>a*Taa XaKYa& TYau&= k==MaaR<YaXaezTa" ) YaSTau k==MaRf= lTYaaGaq Sa TYaaGaqTYai>aDaqYaTae= = ))

na hi deha-bht akya tyaktu karmy a-eata, yas tu karma-phala-tyg sa tygty abhidhyate
k==MaaRi<a AXaezTa" TYau= Ma( To completely give up [all] activities

deh>a*Taa Na ih XaKYaMa( is not possible by an embodied being (see 3.5).
* dehaTMaAi>aMaaNavTaa By one who identifies with the body.
Ya" Tau k==MaRf==lTYaaGaq But one who gives up the fruit of activity
* k==MaaRi<a ku= vRNa( AiPa Though doing all duty.
Sa" TYaaGaq wiTa Ai>aDaqYaTae he is called a [real] tyg.
* WvMa(>aUTaSYa k==MaRf==lTYaaGaSYa f==lMa( Aah The result of such karma-phala-tyga
is stated:
1098 BG 18.12
AiNaiMa&= =iMa[&= =c= =i}aivDa&= =k= MaR<a"== f= lMa(= =)= =>avTYaTYaaiGaNaa&= =Pa[eTYa== Na== Tau= =SaYaaiSaNaa&= =KvicTa(= = ))
an-iam ia mira ca tri-vidha karmaa phalam, bhavaty a-tygin pretya na tu sannysin
kvacit
438
ANa(wMa( wMa( iMa[Ma( c Undesirable, desirable and mixed

* AiNaMa( Naarik==TvMa( Undesirable means going to hell wMa( devTvMa( desirable
means becoming a deva iMa[Ma( MaNauZYaTvMa( and mixed means being [again] a human.
i}aivDaMa( k==MaR<a" f==lMa( a threefold fruit of activity
ATYaaiGaNaaMa( Pa[eTYa >aviTa accrues after death for those who are not tyg,
SaYaaiSaNaaMa( Tau Na Kvicd( but never for those who are tygs ([real] sannyss).
* TaezaMa( Saaitvk==aNaaMa( For those [tygs or sannyss] who are in sattva PaaPa
ASaM>avaTa( because there is no possibility of sin (and thus no ppa-phala) wRr
APaR<aeNa c Pau<Yaf==lSYa TYa==TvaTa( and because the fruit of virtue (puya-phala) has
been given up by offering it to the Lord i}aivDaMa( AiPa k==MaRf==lMa( Na >aviTa there is
no threefold karma-phala.
The word sannys here includes the tyg under discussion. A real sannys does
karma-tyga in the spirit of karma-phala-tyga. Karma-phala-tyga is thus the common
characteristic of both the real sannys and the tyg. Besides, the word sannys was
already used for a karma-phala-tyg in verse (6.1).
NaNau k==MaR ku= vRTa" For one doing work k==MaRf==lMa( k==QaMa( Na >aveTa( how is there no
karma-phala? wiTa AaXay Anticipating this doubt, SaTYaaiGaNa" iNarharSYa
SaTa" k==MaRf==leNa lePa" Na AiSTa wiTa oPaPaadiYaTauMa( to show that for one renouncing
attachment and ego there is no sticking to the karma-phala Aah it is stated:
1099 BG 18.13
PaETaaiNa Mahabahae k==ar<aaiNa iNabaeDa Mae ) Saaye k*= TaaNTae Pa[ae= aiNa iSaYae SavRk= MaR<aaMa(= = ))
pacaitni mah-bho krani nibodha me, skhye ktnte proktni siddhaye sarva-karmam
Mahabahae O Arjuna!
SavRk==MaR<aaMa( iSaYae For the accomplishment of all work
Saaye k*= TaaNTae Pa[ae= aiNa as declared in Skhya in conclusion
WTaaiNa Pa k==ar<aaiNa the following five causes (kraa)
Mae (=MaMa=) iNabaeDa learn from Me!
1100 BG 18.14
AiDaaNa& TaQaa k==TaaR k==r<a& c Pa*QaiGvDaMa( ) ivivDaa Pa*QaKcea dEv& cEva}a PaMaMa(= = ))
adhihna tath kart karaa ca pthag-vidham, vividh ca pthak ce daiva caivtra pacamam
AiDaaNaMa( TaQaa k==TaaR The place [of action] (the body) and the doer (oneself)
Pa*Qak(= ivDaMa( k==r<aMa( c the manifold instrument (senses)
ivivDaa" Pa*Qak(= cea" c the different and various efforts (pras)
* ivivDaa" c k==aYaRTa" Various in function SvPaTa" c Pa*Qak(= >aUTaa" and different in
nature cea" Pa[a<aAPaaNaadqNaaMa( VYaaPaara" are the efforts, i.e., activities of pra,
apna, etc.
A}a c PaMaMa( dEvMa( Wv
and the fifth is the Lord (or destiny).

1101 BG 18.15
Xarqrvax(= MaNaaei>aYaRTk==MaR Pa[ar>aTae Nar" ) NYaaYYa& va ivParqTa& va PaETae TaSYa heTav"== =))
arra-v-manobhir yat karma prrabhate nara, nyyya v viparta v pacaite tasya hetava
439
NYaaYYaMa( va ivParqTaMa( va Either right or wrong

Xarqrvak(= MaNaaei>a" with body (arra), speech (vc) and mind (manas)
Yad( k==MaR Nar" Pa[ar>aTae whatever work (karman) a man performs,
TaSYa WTae Pa heTav" these are its five causes.
1102 BG 18.16
Ta}aEv& SaiTa k==TaaRrMaaTMaaNa& ke= vl& Tau Ya" ) PaXYaTYak*= TabuiTvaa Sa PaXYaiTa duMaRiTa"== =))
tatraiva sati kartram tmna kevala tu ya, payaty a-kta-buddhitvn na sa payati durmati
Ta}a WvMa( SaiTa Such being the case

Ak*= TabuiTvaTa( out of ignorance
Ya" Tau ke= vlMa( AaTMaaNaMa( k==TaaRrMa( PaXYaiTa
one who sees only himself as doer,

We have translated kevalam as only. rdhara Svm takes its meaning as pure,
absolute, detached One who sees the Absolute Self as doer, does not see.
Accordingly, the doer in verse 18.14 is for him only the ego. This is to make the point
that the pure self is as non-doer not involved in matter. But in the conditioned state, the
self is as doer one of the five causes of action (18.14,16).
Sa" duMaRiTa" Na PaXYaiTa
that fool does not see.

1103 BG 18.17
YaSYa Naahx(= k*= Taae >aavae buiYaRSYa Na ilPYaTae ) hTvaiPa Sa wMaamaeek= aa hiNTa Na iNabDYaTae= = ))
yasya nhakto bhvo buddhir yasya na lipyate, hatvpi sa im lokn na hanti na nibadhyate
YaSYa Na Ahx(= k*= Ta" >aav" One who is free from the idea (bhva) of being the doer
* =AhMa( k==TaaR= wiTa WvMa(>aUTa" >aav" I am the doer, this notion.
YaSYa bui" Na ilPYaTae and whose intelligence is [thus] not polluted
* Na ilPYaTae Not polluted means wAiNabuya k==MaRSau Na SaTae not attached to
work, by dividing it into agreeable and disagreeable.
wMaaNa( laek= aNa( hTva AiPa even [after] killing [all] these people
Sa" Na hiNTa he does not [actually] kill
* Sa" WvMa(>aUTa" dehaidVYaiTair==AaTMadXas That person who thus sees the self as
different from the body, etc. wMaaNa( laek= aNa( (=SavaRNa( AiPa Pa[ai<aNa"=) laek= d*ya
hTva AiPa though in the eyes of the world killing these beings, all creatures
iviv==Yaa Svd*ya Na hiNTa yet in his own detached vision he does not kill.
Na iNabDYaTae nor is he bound.
Nac Tad(f==lE" iNabDYaTae Nor is he bound by its results. (see 5.10)
1104 BG 18.18
jaNa& jeYa& PairjaTaa i}aivDaa k==MaRcaedNaa ) k==r<a& k==MaR k==TaeRiTa i}aivDa" k==MaRSah"== =))
jna jeya parijt tri-vidh karma-codan, karaa karma karteti tri-vidha karma-sagraha
jaNaMa( jeYaMa( PairjaTaa Knowledge (jna), its object (jeya) and the knower (parijt, jt)
i}aivDaa k==MaRcaedNaa this is the threefold impetus to activity.
k==r<aMa( k==MaR k==TaaR Instrument (karaa), activity (karman) and doer (kart)
wiTa i}aivDa" k==MaRSah" this is the threefold constitution of activity.
440
(1)
impetus (software)
jna (knowledge)
(2)
(3)
jeya (object of knowledge) jt (knower)
constitution (hardware) karaa (instrument, senses)

karma (activity)
kart (doer)
Now they are being described as threefold according to the guas. By the kart (18.2628) the jt is also described, by jna (18.20-22) the karaa, and by karma (18.23-25)
the jeya.
1105 BG 18.19
jaNa& k==MaR c k==TaaR c i}aDaEv Gau<a>aedTa" ) Pa[aeCYaTae Gau<aSayaNae YaQaavC^*<au TaaNYaiPa== =))
jna karma ca kart ca tridhaiva gua-bhedata, procyate gua-sakhyne yathvac chu tny api
Gau<aSayaNae In the theory of the guas (Skhya)

Gau<a>aedTa" according to the division of the guas
jaNaMa( k==MaR c k==TaaR c knowledge (jna), activity (karman) and doer (kart)
i}aDaa Wv Pa[aeCYaTae [each] is declared as threefold.
TaaiNa AiPa YaQaavTa( Xa*<au Here of them also as they are!
1106 BG 18.20
SavR>aUTaezu YaeNaEk&= >aavMaVYaYaMaq+aTae ) Aiv>a&= iv>ae= zu TaJjaNa& ivi Saaitvk==Ma(= = ))

sarva-bhteu yenaika bhvam a-vyayam kate, a-vibhakta vibhakteu taj jna viddhi sttvikam
iv>ae= zu SavR>aUTaezu In all divided beings

Aiv>a==Ma( Wk==Ma( AVYaYaMa( >aavMa( undivided one unchangeable [spiritual] nature
YaeNa wR+aTae that [jna] by which one sees,
Tad( jaNaMa( Saaitvk==Ma( ivi know that jna to be in sattva!
1107 BG 18.21
Pa*QaeNa Tau YaJjaNa& NaaNaa>aavaNPa*QaiGvDaaNa( ) veita SaveRzu >aUTaezu TaJjaNa& ivi raJaSaMa(= = ))
pthaktvena tu yaj jna nn-bhvn pthag-vidhn, vetti sarveu bhteu taj jna viddhi rjasam
Yad( Tau jaNaMa( But that jna which

SaveRzu >aUTaezu in all living beings (bodies)
NaaNaa>aavaNa( Pa*Qak(= ivDaaNa( various natures of different kinds
Nna-bhva, various in nature, means that the souls are thought to have all a different
constitution. Pthag-vidha means that the souls experience happiness and distress all
differently.
Pa*QaeNa veita knows by distinction,

Tad( jaNaMa( raJaSaMa( ivi know that jna to be in rajas!
1108 BG 18.22
Yatau k*= Tvdek= iSMaNk==aYaeR Sa==MahETauk= Ma( ) ATatvaQaRvdLPa& c TataaMaSaMaudaTaMa(= = ))

yat tu ktsnavad ekasmin krye saktam a-haitukam, a-tattvrthavad alpa ca tat tmasam udhtam
Yad( Tau But that [jna] which

Wk==iSMaNa( k==aYaeR k*= TvTa( Sa==Ma( is attached to one effect (body) as all in all
AhETauk= Ma( ATatvAQaRvTa( ALPaMa( c and which is without reasoning and meaning, and small,
1109 BG 18.23
iNaYaTa& SarihTaMaraGaezTa" k*= TaMa( ) Af==lPa[ePSauNaa k==MaR YataTSaaitvk==MauCYaTae= = ))

niyata saga-rahitam a-rga-dveata ktam, a-phala-prepsun karma yat tat sttvikam ucyate
441
Af==lPa[ePSauNaa By one who does not desire the fruit

Yad( iNaYaTaMa( SarihTaMa( k==MaR that regulated unattached karma
AraGaezTa" k*= TaMa( which is done without attraction and hatred,
Tad( Saaitvk==Ma( oCYaTae that is said to be in sattva.
1110 BG 18.24
Yatau k==aMaePSauNaa k==MaR Saahare<a va PauNa" ) i==YaTae bhulaYaaSa& Tad[aJaSaMaudaTaMa(= = ))

yat tu kmepsun karma shakrea v puna, kriyate bahulysa tad rjasam udhtam
k==aMawRPSauNaa By one who desires the fruit

SaAhare<a va PauNa" or by one who has false ego
Yad( Tau k==MaR bhulaAaYaaSaMa( i==YaTae that karma which is done with great struggle,
Tad( raJaSaMa( odaTaMa( that is said to be in rajas.
1111 BG 18.25
ANaubNDa& +aYa& ih&SaaMaNaPae+Ya c PaaEzMa( ) Maaehadar>YaTae k==MaR YatataaMaSaMauCYaTae= = ))

anubandha kaya hism an-apekya ca pauruam, mohd rabhyate karma yat tat tmasam ucyate
ANaubNDaMa( +aYaMa( ih&SaaMa( PaaEzMa( c The consequence, loss, harm and capacity
ANa(APae+Ya [after] not considering
Yad( k==MaR MaaehaTa( Aar>YaTae that karma which is performed out of delusion,
Tad( TaaMaSaMa( oCYaTae that is said to be in tamas.
1112 BG 18.26
Mau= Saae= _Nah&vadq Da*TYauTSaahSaMaiNvTa" ) iSayiSayaeiNaRivRk= ar" k==TaaR Saaitvk== oCYaTae= = ))

mukta-sago naha-vd dhty-utsha-samanvita, siddhy-a-siddhyor nirvikra kart sttvika ucyate
Mau= Sa" ANa(Ah&vadq Being free from attachment and egoism

Da*iTaoTSaahSaMaiNvTa" endowed with determination and enthusiasm
iSaiAiSayae" iNaivRk= ar" k==TaaR the kart (doer) who is resolute in success and failure
Saaitvk==" oCYaTae is said to be in sattva.
1113 BG 18.27
raGaq k==MaRf= lPa[ePSauluRBDaae ih&SaaTMak==ae= _Xauic" ) hzRXaaek= aiNvTa" k==TaaR raJaSa" Pairk==IiTaRTa"== =))
rg karma-phala-prepsur lubdho histmako uci, hara-oknvita kart rjasa parikrtita
raGaq k==MaRf==lPa[ePSau" Being attached, desiring the fruit of work

luBDa" ih&SaaAaTMak==" AXauic" greedy, violent and unclean
hzRXaaek= AiNvTa" k==TaaR the kart who is subject to joy and sorrow
raJaSa" Pairk==IiTaRTa" is declared to be in rajas.
1114 BG 18.28
AYau= "= =Pa[ak*= Ta"== STaBDa"== Xa#=ae= =NaEZk*= iTak==ae= _lSa"== )= =ivzadq== dqgaRSaU}aq== c= =k= TaaR= =TaaMaSa== oCYaTae= = ))
a-yukta prkta stabdha aho naiktiko lasa, vid drgha-str ca kart tmasa ucyate
AYau= " Pa[ak*= Ta" STaBDa" Being careless, vulgar and arrogant
Xa#=" NaEZk*= iTak==" AlSa" deceitful, insulting and lazy
ivzadq dqgaRSaU}aq c k==TaaR the morose and procrastinating kart
TaaMaSa" oCYaTae is said to be in tamas.
442
1115 BG 18.29
bue>aeRd& Da*TaeEv Gau<aTaiS}aivDa& Xa*<au ) Pa[aeCYaMaaNaMaXaeze<a Pa*QaeNa DaNaYa== =))

buddher bheda dhte caiva guatas tri-vidha u, procyamnam a-eea pthaktvena dhanajaya
DaNaYa O Arjuna!
Pa*QaeNa AXaeze<a Pa[aeCYaMaaNaMa( Each completely being described
bue" Da*Tae" c Wv of discrimination (buddhi) and determination (dhti)
Gau<aTa" i}aivDaMa( >aedMa( Xa*<au hear the division, threefold according to the guas!
1116 BG 18.30
Pa[v*ita&= =c= =iNav*ita&= =c= =k= aYaaRk= aYaeR= =>aYaa>aYae= =)= =bNDa&= =Maae+a&= =c= =Yaa== veita== bui"== Saa== PaaQaR= =Saaitvk==I= = ))
pravtti ca nivtti ca krykrye bhaybhaye, bandha moka ca y vetti buddhi s prtha sttvik
PaaQaR O Arjuna!
Pa[v*itaMa( c iNav*itaMa( c What is right and what is wrong
k==aYaRAk==aYaeR duty and non-duty
* YaiSMaNa( deXae k==ale c Yad( k==aYaRMa( What should be done at a particular place or time.
>aYaA>aYae what is fear (to be feared) and not fear (not to be feared)
* k==aYaRAk==aYaRiNaiMataaE AQaRANaaQaa Good and bad arising from krya and a-krya.
bNDaMa( Maae+aMa( c [how to attain] bondage and liberation
Yaa veita that which knows [these],
Saa bui" Saaitvk==I that buddhi is in sattva.
1117 BG 18.31
YaYaa DaMaRMaDaMa| c k==aYa| cak==aYaRMaev c ) AYaQaavTPa[JaaNaaiTa bui" Saa PaaQaR raJaSaq== =))
yay dharmam a-dharma ca krya ckryam eva ca, ayathvat prajnti buddhi s prtha rjas
PaaQaR O Arjuna!
DaMaRMa( ADaMaRMa( c What is right and what is wrong
k==aYaRMa( c Ak==aYaRMa( Wv c duty and non-duty
YaYaa AYaQaavTa( Pa[JaaNaaiTa that by which one incorrectly understands [these],
* AYaQaavTa( SaNdehAaSPadTveNa Incorrectly means so as to cause doubt.
Saa bui" raJaSaq that buddhi is in rajas.
1118 BG 18.32
ADaMa| DaMaRiMaiTa Yaa MaNYaTae TaMaSaav*Taa ) SavaRQaaRiNvParqTaa& bui" Saa PaaQaR TaaMaSaq== =))
a-dharma dharmam iti y manyate tamasvt, sarvrthn vipart ca buddhi s prtha tmas
PaaQaR O Arjuna!
TaMaSaa Aav*Taa Being covered by ignorance
Yaa ADaMaRMa( DaMaRMa( wiTa MaNYaTae which considers wrong for right
SavRAQaaRNa( ivParqTaaNa( c and everything (duty, bondage, etc.) for the opposite,
Saa bui" TaaMaSaq that jna is in tamas.
1119 BG 18.33
Da*TYaa YaYaa DaarYaTae MaNa"Pa[a<aeiNd]Yai==Yaa" ) YaaeGaeNaaVYai>acair<Yaa Da*iTa" Saa PaaQaR Saaitvk==I= = ))

dhty yay dhrayate mana-prendriya-kriy, yogenvyabhicriy dhti s prtha sttvik
PaaQaR
O Arjuna!
443
YaaeGaeNa AVYai>acair<Yaa Undeviating through yoga (concentration)

YaYaa Da*TYaa that dhti (determination) by which
MaNa"Pa[a<awiNd]Yai==Yaa" DaarYaTae one holds (controls) the activities of mind, life air and senses,
Saa Da*iTa" Saaitvk==I that dhti is in sattva.
1120 BG 18.34
YaYaa Tau DaMaRk= aMaaQaaRNDa*TYaa DaarYaTae= _JauRNa ) Pa[SaeNa f==lak==aI Da*iTa" Saa PaaQaR raJaSaq== =))
yay tu dharma-kmrthn dhty dhrayate rjuna, prasagena phalkk dhti s prtha rjas
AJauRNa PaaQaR O Arjuna!

YaYaa Tau Da*TYaa But that dhti by which
f==lAak==aI Pa[SaeNa one who out of attachment desires the fruit
DaMaRk==aMaAQaaRNa( DaarYaTae holds fast to dharma-artha-kma,
Saa Da*iTa" raJaSaq that dhti is in rajas.
1121 BG 18.35
YaYaa SvPNa& >aYa& Xaaek&= ivzad& MadMaev c ) Na ivMauiTa duMaeRDaa Da*iTa" Saa PaaQaR TaaMaSaq== =))
yay svapna bhaya oka vida madam eva ca, na vimucati durmedh dhti s prtha tmas
PaaQaR O Arjuna!
YaYaa duMaeRDaa" That by which a fool
SvPNaMa( >aYaMa( Xaaek= Ma( sleep, fear and sorrow
ivzadMa( MadMa( Wv c dejection and madness
Na ivMauiTa does not give up,
Saa Da*iTa" TaaMaSaq that dhti is in tamas.
1122 BG 18.36-37
Sau%& iTvdaNaq& i}aivDa& Xa*<au Mae >arTazR>a ) A>YaaSaad]MaTae Ya}a du"%aNTa& c iNaGaCîTa== =))
sukha tv idn tri-vidha u me bharatarabha, abhysd ramate yatra dukhnta ca nigacchati
YatadGa]e ivziMav Pair<aaMae= _Ma*TaaePaMaMa( ) TaTSau%& Saaitvk&= Pa[ae= MaaTMabuiPa[SaadJaMa(= = ))

yat tad agre viam iva parime mtopamam, tat sukha sttvika proktam tma-buddhi-prasdajam
>arTaz>a O Arjuna!
wdaNaqMa( Tau But now
i}aivDaMa( Sau%Ma( Mae (=MaMa=) Xa*<au hear from Me of the threefold happiness (sukha)!
* Saaitvk==Ma( Sau%Ma( Aah Sttvika happiness is stated A>YaaSaaTa( wiTa SaaDaeRNa in a
verse and a half beginning with abhyst:
Ya}a A>YaaSaaTa( rMaTae That in which one enjoys through practice

* NaTau ivzYaSau%e wv SahSaa And not suddenly as in sense pleasure.
du"%ANTaMa( c iNaGaCîTa and reaches the end of all distress (dukha),
Yad( Tad( AGa]e ivzMa( wv which is in the beginning like poison
* MaNa"Sa&YaMaADaqNaTvaTa(( Because it depends on the control of the
AavhMa( wv >aviTa it is as if painful.
Pair<aaMae AMa*TaoPaMaMa( [but] at the end like nectar (amta)
AaTMabuiPa[SaadJaMa( and which is born from the satisfaction of self-realization,
mind
du"%
444
Tad( Sau%Ma( Saaitvk==Ma( Pa[ae= Ma(
that sukha is declared to be in sattva.

1123 BG 18.38
ivzYaeiNd]YaSa&YaaeGaatadGa]e= _Ma*TaaePaMaMa( ) Pair<aaMae ivziMav TaTSau%& raJaSa& SMa*TaMa(= = ))

viayendriya-sayogd yat tad agre mtopamam, parime viam iva tat sukha rjasa smtam
ivzYawiNd]YaSa&YaaeGaaTa( Derived from the contact of the senses (indriya) with objects
Yad Tad( AGa]e AMa*TaoPaMaMa( that [happiness] which is first like nectar
Pair<aaMae ivzMa( wv [but] at the end like poison,
* wh AMau}a c du"%heTauTvaTa( Because it causes suffering here and hereafter.
Tad( Sau%Ma( raJaSaMa( SMa*TaMa( that sukha is known to be in rajas.
1124 BG 18.39
YadGa]e caNaubNDae c Sau%& MaaehNaMaaTMaNa" ) iNad]alSYaPa[MaadaeTQa& TataaMaSaMaudaTaMa(= = ))

yad agre cnubandhe ca sukha mohanam tmana, nidrlasya-pramdottha tat tmasam udhtam
iNad]aAalSYaPa[MaadoTQaMa( Having arisen from sleep, laziness and fantasy

Yad( Sau%Ma( AGa]e c ANaubNDae c that sukha which in the beginning and the end
AaTMaNa" MaaehNaMa( is the delusion of the self,
1125 BG 18.40
Na TadiSTa Pa*iQaVYaa& va idiv devezu va PauNa" ) Satv& Pa[k*= iTaJaEMauR&= Yadei>a" SYaaiT}ai>aGauR<aE"= = ))
na tad asti pthivy v divi deveu v puna, sattva praktijair mukta yad ebhi syt tribhir guai
Pa*iQaVYaaMa( va idiv devezu va PauNa" Either on earth, or in heaven among the devas
Yad( SatvMa( a being which
* SatvMa( Being means Pa[ai<aJaaTaMa( ANYaTa( va a creature or anything else.
Pa[k*= iTaJaE" Wi>a" i}ai>a" Gau<aE" from these three guas born of nature
Mau= Ma( SYaaTa( may be free,
Tad( Na AiSTa that does not exist.
* [Liberation is possible] SvSvAiDak==arivihTaE" k==MaRi>a" ParMaerAaraDaNaaTa(
Tad(Pa[SaadlBDajaNaeNa by knowledge attained through the grace of the Lord after
worship of the Lord by the duties prescribed according to individual fitness. wiTa
WvMa( SavRGaqTaaQaRSaarMa( Sax(= Ga* Pa]dXaRiYaTauMa( To show this by summarizing the
essence of the meaning of the whole Gt Pa[k= r<aANTarMa( Aar>aTae He starts a new
topic:
1126 BG 18.41
b]a<a+ai}aYaivXaa& XaUd]a<aa& c ParNTaPa ) k==MaaRi<a Pa[iv>a==aiNa Sv>aavPa[>avEGauR<aE"= = ))

brhmaa-katriya-vi dr ca parantapa, karmi pravibhaktni sva-bhva-prabhavair guai
ParNTaPa O Arjuna!
b]a<a+ai}aYaivXaaMa( XaUd]a<aaMa( c Of the brhmaas, katriyas, vaiyas and dras
k==MaaRi<a the [specific] duties
Sv>aavPa[>avE" Gau<aE" by the qualities born of their own natures
* Sv>aav" The own nature PaUvRJaNMaSa&Sk==ar" is a tendency acquired in past births.
Pa[iv>a==aiNa
445
are clearly divided.
Ta}a SatvPa[DaaNaa" b]a<aa" Of these the brhmaas have mainly sattva Satv
oPaSaJaRNarJa"Pa[DaaNaa" +ai}aYaa" the katriyas mainly rajas with a mixture of sattva
TaMa"oPaSaJaRNarJa"Pa[DaaNaa" vEXYaa" the vaiyas mainly rajas with a mixture of tamas
rJa"oPaSaJaRNaTaMa"Pa[DaaNaa" XaUd]a" and the dras mainly tamas with a mixture of
rajas.
1127 BG 18.42
XaMaae dMaSTaPa" XaaEc& +aaiNTaraJaRvMaev c ) jaNa& ivjaNaMaaiSTaKYa& b]k==MaR Sv>aavJaMa(= = ))

amo damas tapa auca kntir rjavam eva ca, jna vijnam stikya brahma-karma sva-bhva-jam
XaMa" dMa" TaPa" XaaEcMa( Peacefulness, sense-control, austerity and cleanliness

+aaiNTa" AaJaRvMa( Wv c tolerance and honesty (rjava)
jaNaMa( ivjaNaMa( AaiSTaKYaMa( knowledge, realization and religiousness
* AaiSTaKYaMa( Religiousness (stikya) =AiSTa Parlaek= "= wiTa iNaYa" means the
conviction that there is (asti) another world.
Sv>aavJaMa( b]k==MaR
is the behavior of a brhmaa, born from his nature.

1128 BG 18.43
XaaEYa| TaeJaae Da*iTadaR+Ya& Yaue caPYaPalaYaNaMa( ) daNaMaqr>aav +aa}a& k==MaR Sv>aavJaMa(= = ))

aurya tejo dhtir dkya yuddhe cpy apalyanam, dnam vara-bhva ca ktra karma
svabhvajam
XaaEYaRMa( TaeJa" Da*iTa" da+YaMa( Heroism, vigor, determination and expertness

Yaue APalaYaNaMa( c AiPa and also courage in battle
daNaMa( wRr>aav" c generosity and leadership
Sv>aavJaMa( +aa}aMa( k==MaR is the behavior of a katriya, born from his nature.
1129 BG 18.44
k*= izGaaer+Yavai<aJYa& vEXYak==MaR Sv>aavJaMa( ) PaircYaaRTMak&= k==MaR XaUd]SYaaiPa Sv>aavJaMa(= = ))

ki-go-rakya-vijya vaiya-karma sva-bhva-jam, paricarytmaka karma drasypi sva-bhva-jam
k*= izGaaer+Yavai<aJYaMa( Agriculture, cattle raising and trade

Sv>aavJaMa( vEXYak==MaR is the work of a vaiya born from his nature.
PaircYaRAaTMak==Ma( Consisting of service
* }aEvi<aRk= PaircYaRAaTMak==Ma( Consisting of service to the [other] three varas.
XaUd]SYa AiPa Sv>aavJaMa( k==MaR is the work of a dra, born from his nature.
* WvMa(>aUTaSYa b]a<aaidk==MaR<a" How such duty of a brhmaa etc. jaNaheTauTvMa(
leads to knowledge Aah is being stated:
1130 BG 18.45
Sve Sve k==MaR<Yai>arTa" Sa&iSai& l>aTae Nar" ) Svk==MaRiNarTa" iSai& YaQaa ivNdiTa TaC^*<au= = ))
sve sve karmay abhirata sasiddhi labhate nara, sva-karma-nirata siddhi yath vindati tac chu
Sve Sve k==MaRi<a Ai>arTa" Being engaged in his particular duty

* SvSvAiDak==arivihTae k==MaRi<a To duty
qualifications.
Nar" Sa&iSaiMa( l>aTae
a man attains perfection.
prescribed according to his own
446
jaNaYaaeGYaTaaMa( l>aTae He attains fitness for knowledge.
Svk==MaRiNarTa" Being engaged in his own duty

YaQaa iSaiMa( ivNdiTa how he attains perfection
Tad( Xa*<au hear that!
1131 BG 18.46
YaTa" Pa[v*ita>aURTaaNaa& YaeNa SavRiMad& TaTaMa( ) Svk==MaR<aa TaMa>YaCYaR iSai& ivNdiTa MaaNav"== =))
yata pravttir bhtn yena sarvam ida tatam, sva-karma tam abhyarcya siddhi vindati mnava
YaTa" >aUTaaNaaMa( Pa[v*ita" From whom comes the manifestation (or activity) of all beings
YaeNa SavRMa( wdMa( TaTaMa( and by whom all this (world) is pervaded,
TaMa( Svk==MaR<aa A>YaCYaR [after] worshiping Him with ones duty
MaaNav" iSaiMa( ivNdiTa a man attains perfection.
1132 BG 18.47
[eYaaNSvDaMaaeR ivGau<a" ParDaMaaRTSvNauiTaaTa( ) Sv>aaviNaYaTa& k==MaR ku= vRaaPNaaeiTa ik==iLbzMa(= = ))

reyn sva-dharmo vigua para-dharmt svanuhitt, sva-bhva-niyata karma kurvan npnoti kilbiam
SvNauiTaaTa( ParDaMaaRTa( Compared to the well-performed duty of another

ivGau<a" SvDaMaR" [eYaaNa( ones own duty, even if faulty, is better.
* Nac bNDauvDaaidYau= aTa( Yauade" SvDaMaaRTa( i>a+aaA$=NaaidParDaMaR" [e" wiTa
MaNTaVYaMa( One should not think that the duty of another, like the living on alms [by a
brhmaa], is better than ones own duty of fighting etc. [of a katriya], though
attended with the killing of relatives (bandhu-vadha), etc.
Sv>aaviNaYaTaMa( k==MaR ku= vRNa( [Because while] doing work ordained by ones nature
ik==iLbzMa( Na AaPNaaeiTa one does not incur sin.
* Yaid PauNa" If however Saax(= :Yad*ya according to the Skhya viewpoint SvDaMaeR
ih&Saal+a<aMa( daezMa( MaTva considering the evil of killing etc. in your own duty Par
DaMaRMa( [eMa( MaNYaSae you think that the duty of another is better TaihR then [you should
know that] SadaezTvMa( ParDaMaeR AiPa in another duty also the attendance of evil
TauLYaMa( is equal:
1133 BG 18.48
SahJa& k==MaR k==aENTaeYa SadaezMaiPa Na TYaJaeTa( ) SavaRrM>aa ih daeze<a DaUMaeNaaiGNairvav*Taa"== =))

saha-ja karma kaunteya sa-doam api na tyajet, sarvrambh hi doea dhmengnir ivvt
SadaezMa( AiPa SahJaMa( k==MaR The natural duty, even it has a fault
Na TYaJaeTa( one should not give up.
SavRAarM>aa" ih daeze<a Aav*Taa" [Because] all activities are covered by some fault
DaUMaeNa AiGNa" wv as fire [is covered] by smoke.
* ATa" Therefore YaQaa just as AGNae" DaUMaPaMa( daezMa( APaak*= TYa discarding the fault
of the fire in the form of smoke Pa[TaaPa" Wv TaMa"XaqTaaidiNav*taYae SaeVYaTae the heat
[of the fire] alone is used to remove darkness, cold, etc. TaQaa even so k==MaR<a" AiPa
daezA&XaMa( ivhaYa rejecting the faulty part of work also Gau<aA&Xa" Wv SatvXauYae
447
SaeVYaTae the good part alone is used for the purification of the mind. wiTa AQaR" This is
the idea.
How to reject the faulty part?
1134 BG 18.49
ASa==bui" SavR}a iJaTaaTMaa ivGaTaSPa*h" ) NaEZk==MYaRiSai& ParMaa& SaYaaSaeNaaiDaGaCîTa== =))

a-sakta-buddhi sarvatra jittm vigata-spha, naikarmya-siddhi param sannysendhigacchati
SavR}a ASa==bui" He whose intelligence is unattached towards all [matter]

iJaTaAaTMaa ivGaTaSPa*h" who is self-controlled and without hankering
SaYaaSaeNa by renunciation
* k==MaRAaSai==Tad(f==lYaae" Of attachment for work and its fruit.
ParMaaMa( NaEZk==MYaRiSaiMa( the supreme perfection of freedom from reaction
AiDaGaCîTa he attains.
1135 BG 18.50
iSai& Pa[aae YaQaa b] TaQaaPNaaeiTa iNabaeDa Mae ) SaMaaSaeNaEv k==aENTaeYa iNaa jaNaSYa Yaa Para== =))
siddhi prpto yath brahma tathpnoti nibodha me, samsenaiva kaunteya nih jnasya y par
iSaiMa( Pa[a" Having attained [such] perfection
YaQaa b] AaPNaaeiTa how he reaches brahma
Yaa jaNaSYa Para iNaa which is the highest stage of knowledge,
TaQaa SaMaaSaeNa Wv Mae (=MaMa=) iNabaeDa that know from Me in summary!
1136 BG 18.51-53
buya== ivXauYaa== Yau= ae= =Da*TYaaTMaaNa&= =iNaYaMYa== c= =)= =XaBdadqiNvzYaa&STYaa== raGaezaE= =VYaudSYa== c= = ))
buddhy viuddhay yukto dhtytmna niyamya ca, abddn viays tyaktv rga-dveau vyudasya ca
iviv==Saevq lgvaXaq YaTava==aYaMaaNaSa" ) DYaaNaYaaeGaParae iNaTYa& vEraGYa& SaMauPaai[Ta"== =))

vivikta-sev laghv yata-vk-kya-mnasa, dhyna-yoga-paro nitya vairgya samuprita
Ahar& bl& dPa| k==aMa& ==aeDa& PairGa]hMa( ) ivMauCYa iNaMaRMa" XaaNTaae b]>aUYaaYa k==LPaTae= = ))
ahakra bala darpa kma krodha parigraham, vimucya nirmama nto brahma-bhyya kalpate
ivXauYaa buya Yau= " Endowed with purified intelligence

* PaUvRo==Yaa SaaitvKYaa buya With the buddhi in sattva mentioned before (18.30).
Da*TYaa AaTMaaNaMa( iNaYaMYa c and [after] controlling the mind with determination
XaBdAadqNa( ivzYaaNa( TYaa [after] shutting out the sense objects like sound
raGaezaE VYaudSYa c and [after] giving up attachment and aversion;
iviv==Saevq lgauAaXaq one who lives in solitude and eats little
* [Solitude means] XaudeXaAvSQaaYaq who resides in a pure place.
YaTavak(= k==aYaMaaNaSa" whose words, body and mind are controlled
iNaTYaMa( DYaaNaYaaeGaPar" who is always devoted to meditation
vEraGYaMa( SaMauPaai[Ta" who practices detachment;
AharMa( blMa( dPaRMa( false egotism, force and pride
k==aMaMa( ==aeDaMa( PairGa]hMa( lust, anger and proprietorship
ivMauCYa [after] giving [these] up
448
iNaMaRMa" XaaNTa" being selfless and peaceful

b]>aUYaaYa k==LPaTae [then] one is eligible for self-realization.
* b]>aUYaaYa For becoming brahma means b] AhMa( wiTa NaELYaeNa AavSQaaNaaYa
for a condition with the firm conviction that I am brahma (spirit).
1137 BG 18.54
b]>aUTa" Pa[SaaaTMaa Na XaaeciTa Na k==aiTa ) SaMa" SaveRzu >aUTaezu Mai&= l>aTae ParaMa(= = ))
brahma-bhta prasanntm na ocati na kkati, sama sarveu bhteu mad-bhakti labhate parm
b]>aUTa" Pa[SaaAaTMaa Being self-realized and tranquil-minded

Na XaaeciTa Na k==aiTa he neither laments nor desires.
* dehaidAi>aMaaNaA>aavaTa( Because there is no identification with the body etc.
SaveRzu >aUTaezu SaMa" Being equal towards all beings
ParaMa( Mad(>ai==Ma( l>aTae he attains supreme devotion to Me.
* SavR>aUTaezu Mad(>aavNaAal+a<aaMa( Characterized by seeing Me in all beings.
1138 BG 18.55
>aKTYaa== MaaMai>aJaaNaaiTa== YaavaNYaaiSMa== TatvTa"== )= =TaTaae= =Maa&= =TatvTaae= =jaTva== ivXaTae= =TadNaNTarMa(= = ))
bhakty mm abhijnti yvn ya csmi tattvata, tato m tattvato jtv viate tad-anantaram
>aKTYaa MaaMa( TatvTa" Ai>aJaaNaaiTa By [such] devotion he understands Me truly

YaavaNa( Ya" c AiSMa [i.e.] how great and who I am.
* YaavaNa( SavRVYaaPaq= How great, i.e., all-pervading Ya" c AiSMa SaTa(icTa(AaNaNd
gaNa" and who I am, i.e., full of (ghana) eternity, knowledge and bliss.
TaTa" MaaMa( TatvTa" jaTva Then, [after] knowing Me truly
Tad(ANaNTarMa( ivXaTae he immediately enters [My nature].
* ParMaAaNaNdPa" >aviTa He becomes of the nature of supreme bliss.
* Svk==MaRi>a" ParMaerAaraDaNaaTa( By worshiping the Lord through ones duty
o==Ma( Maae+aPa[k= arMa( that [above] stated way to liberation oPaSa&hriTa he concludes:
1139 BG 18.56
SavRk= MaaR<YaiPa Sada ku= vaR<aae MayPaa[Ya" ) MaTPa[SaadadvaPNaaeiTa XaaTa& PadMaVYaYaMa(= = ))

sarva-karmy api sad kurvo mad-vyapraya, mat-prasdd avpnoti vata padam a-vyayam
Mad(VYaPaa[Ya" One who takes shelter of Me

Sada SavRk==MaaRi<a AiPa ku= vaR<a" though always performing all kinds of work
* iNaTYaNaEiMaitak==aiNa k==aMYaaiNa c k==MaaRi<a Nitya (regular), naimittika (occasional) and
also kmya (desired) karma.
XaaTaMa( AVYaYaMa( PadMa( the eternal imperishable abode

* SavRoTk*= Ma( vEZ<avMa( PadMa( The supreme abode of Viu.
Mad(Pa[SaadaTa( AvaPNaaeiTa he attains by My mercy.
1140 BG 18.57
ceTaSaa SavRk= MaaRi<a MaiYa SaYaSYa MaTPar" ) buiYaaeGaMauPaai[TYa Maita" SaTaTa& >av== =))
cetas sarva-karmi mayi sannyasya mat-para, buddhi-yogam upritya mac-citta satata bhava
ceTaSaa
Mentally
449
SavRk==MaaRi<a MaiYa SaYaSYa [after] offering all activities to Me

Mad(Par" regarding Me as the supreme goal
buiYaaeGaMa( oPaai[TYa [after] resorting to yoga with equanimity
SaTaTaMa( Mad(icta" >av be always absorbed in Me!
1141 BG 18.58
Maita" SavRduGaaRi<a MaTPa[SaadatairZYaiSa ) AQa cetvMaharaa [aeZYaiSa ivNax(= +YaiSa== =))

mac-citta sarva-durgi mat-prasdt tariyasi, atha cet tvam ahakrn na royasi vinakyasi
Mad(icta" Being absorbed in Me

Mad(Pa[SaadaTa( SavRduGaaRi<a TairZYaiSa you will cross all obstacles by My mercy.
* duGaaRi<a Obstacles means duSTarai<a Saa&Saairk==ai<a du"%aiNa worldly troubles difficult
to get over.
AQa AharaTa(
But, out of false ego

*
AharaTa( Out of false ego means jaTa*TvAi>aMaaNaaTa( from the notion that you are
wise.
TvMa( Na [aeZYaiSa ced( if you will not listen [to My words]

ivNax(= +YaiSa you will perish.
* PauzaQaaRTa( >a]XYaiSa You will fail to attain the goal of life.
1142 BG 18.59
YadharMaai[TYa Na YaaeTSYa wiTa MaNYaSae ) iMaQYaEz VYavSaaYaSTae Pa[k*= iTaSTva& iNaYaae+YaiTa== =))
yad ahakram ritya na yotsya iti manyase, mithyaia vyavasyas te praktis tv niyokyati
AharMa( Aai[TYa [After] taking to false ego

Yad( Na YaaeTSYae wiTa MaNYaSae if you think I will not fight (2.9)
Wz" Tae (=Tav=) VYavSaaYa" iMaQYaa this your resolve is vain.
Pa[k*= iTa" TvaMa( iNaYaae+YaiTa [Because your] nature will compel you.
* ASvTaN}aTvaTa( Tav Because you are not independent. ... Pa[k*= iTa" TvaMa( rJa"Gau<a
Pae<a Pair<aTaa SaTaq [Your] nature, being evolved in the form of rajo-gua iNaYaae+YaiTa
will compel you, Yaue Pa[vTaRiYaZYaiTa Wv i.e., will certainly engage you in battle.
1143 BG 18.60
Sv>aavJaeNa k==aENTaeYa iNab" SveNa k==MaR<aa ) k==Tau| NaeCîSa YaNMaaehaTk==irZYaSYavXaae= _iPa TaTa(= = ))
sva-bhva-jena kaunteya nibaddha svena karma, kartu necchasi yan moht kariyasy a-vao pi tat
Yad( MaaehaTa( k==TauRMa( Na wCîSa If, out of illusion, you do not want to act,
Sv>aavJaeNa SveNa k==MaR<aa iNab" bound by your own duty born of your nature (see 18.43)
Tad( AvXa" AiPa k==irZYaiSa then even unwillingly you will act.
Arjuna admits that he would have fought anyway (2.7, 18.66) with the first battle
sound he would return to help his pious brothers who depended on him.
1144 BG 18.61
wRr" SavR>aUTaaNaa& eXae= _JauRNa iTaiTa ) >a]aMaYaNSavR>aUTaaiNa YaN}aa!aiNa MaaYaYaa== =))

vara sarva-bhtn hd-dee rjuna tihati, bhrmayan sarva-bhtni yantrrhni myay
AJauRNa
O Arjuna!
450
wRr" The Lord

SavR>aUTaaNaaMa( d(deXae iTaiTa is situated in the heart of all beings
SavR>aUTaaiNa >a]aMaYaNa( [while] moving all beings
* Tad(Tad(k==MaRSau Pa[vTaRYaNa( Engaging them in their particular duties.
MaaYaYaa YaN}aAa!aiNa [which are] fixed on machines (bodies) by My.
1145 BG 18.62
TaMaev Xar<a& GaC^ SavR>aaveNa >aarTa ) TaTPa[SaadaTPara& XaaiNTa& SQaaNa& Pa[aPSYaiSa XaaTaMa(= = ))
tam eva araa gaccha sarva-bhvena bhrata, tat-prasdt par nti sthna prpsyasi vatam
>aarTa O Arjuna!
SavR>aaveNa [Therefore] with all your heart
TaMa( Wv Xar<aMa( GaC^ surrender to Him alone!
* YaSMaaTa( WvMa( SaveR Jaqva" ParMaerParTaN}aa" Since all jvas are thus dependent on
the Lord.
ParaMa( XaaiNTaMa( XaaTaMa( SQaaNaMa( supreme peace and the eternal abode [of the Lord]
Tad(Pa[SaadaTa( Pa[aPSYaiSa you will attain by His mercy.
In (18.61-62) Ka speaks about Himself as Supersoul. The same He does in verses
(15.17-18): But different is the Supreme Person, the imperishable Lord, known as
Paramtm ... I am celebrated as the Supreme Person.
*
SavRMa( GaqTaaAQaRMa( oPaSa&hrNa( Concluding the teaching of the whole Gt Aah it is
stated:
1146 BG 18.63
wiTa Tae jaNaMaa:YaaTa& Gauad( GauTar& MaYaa ) ivMa*XYaETadXaeze<a YaQaeCîSa TaQaa ku= = = ))
iti te jnam khyta guhyd guhyatara may, vimyaitad a-eea yathecchasi tath kuru
wiTa GauaTa( GauTarMa( jaNaMa( Thus knowledge, more secret than the secret
* rhSYaMaN}aYaaeGaaidjaNaaTa( AiPa GauTarMa( More secret than even knowledge about
secret mantras, yoga, etc.
MaYaa Tae (=Tau>YaMa(=) Aa:YaaTaMa( was described by Me to you.

WTad( AXaeze<a ivMa*XYa [After] considering it (the whole Gt) fully
YaQaa wCîSa TaQaa ku= do as you like!
* WTaiSMaNa( PaYaaRlaeicTae SaiTa Having considered it Tav Maaeh" iNaviTaRZYaTae your
illusion will be removed. wiTa >aav" This is the idea.
* AiTaGaM>aqrMa( GaqTaaXaaMa( AXaezTa" PaYaaRlaeciYaTauMa( AXaKNauvTa" For those
who are unable to completely reflect on the very profound teaching of the Gt k*= PaYaa
SvYaMa( Wv TaSYa SaarMa( Sax(= Ga* graciously summarizing its essence Himself
k==QaYaiTa He tells it:
1147 BG 18.64
SavRGauTaMa& >aUYa" Xa*<au Mae ParMa& vc" ) wae= _iSa Mae d*!iMaiTa TaTaae v+YaaiMa Tae ihTaMa(= = ))
sarva-guhyatama bhya u me parama vaca, io si me dham iti tato vakymi te hitam
SavRGauTaMaMa( Mae (=MaMa=) ParMaMa( vc"

>aUYa" Xa*<au hear again!
My supreme instruction, most confidential of all
451
Mae (=MaMa=) d*!Ma( w" AiSa wiTa Because You are My very beloved
TaTa" Tae (=Tav=) ihTaMa( v+YaaiMa therefore I will speak for your benefit.
1148 BG 18.65
MaNMaNaa >av Ma==ae MaaJaq Maa& NaMaSku= ) MaaMaevEZYaiSa SaTYa& Tae Pa[iTaJaaNae iPa[Yaae= _iSa Mae= = ))
man-man bhava mad-bhakto mad-yj m namaskuru, mm evaiyasi satya te pratijne priyo si me
Mad(MaNaa" Mad(>a==" Mad(YaaJaq >av Become absorbed in Me, My devotee and worshiper
MaaMa( NaMaSku= and bow down to Me!
MaaMa( Wv WZYaiSa [Then] you will come to Me alone.
Mae (=MaMa=) iPa[Ya" AiSa [Because] you are My beloved
Tae (=Tau>YaMa(=) SaTYaMa( Pa[iTaJaaNae I truly promise to you.
* TaTa" AiPa GauTaMaMa( Aah Something more secret than even that is stated:
1149 BG 18.66
SavRDaMaaRNPairTYaJYa MaaMaek&= Xar<a& v]Ja ) Ah& Tva& SavRPaaPae>Yaae Maae+aiYaZYaaiMa Maa Xauc"== =))
sarva-dharmn parityajya mm eka araa vraja, aha tv sarva-ppebhyo mokayiymi m uca
SavRDaMaaRNa( PairTYaJYa [After] giving up all duties

MaaMa( Wk==Ma( Xar<aMa( v]Ja take shelter of Me alone!
* Mad(>aKTYaa Wv SavRMa( >aivZYaiTa Everything will come through devotion to Me.
wiTa d*!ivaSaeNa With this firm conviction iviDakE= YaRMa( TYaa giving up the
slavery to injunctions Mad(Wk==Xar<a" >av take shelter of Me alone.
AhMa( TvaMa( SavRPaaPae>Ya" Maae+aiYaZYaaiMa I will liberate you from all sins.
Maa Xauc" Do not lament!
* WvMa( vTaRMaaNa" By living like that k==MaRTYaaGaiNaiMataMa( PaaPaMa( SYaaTa( there will be
sin for giving up [My] duty. wiTa Maa Xauc" Do not lament like this.
* Tad(SaMPa[daYaPa[vTaRNae For handing down this (instruction) iNaYaMaMa( Aah the rule as
is stated:
1150 BG 18.67
wd& Tae NaaTaPaSk==aYa Naa>a==aYa k==dacNa ) Na caXau[Uzve vaCYa& Na c Maa& Yaae= _>YaSaUYaiTa== =))
ida te ntapaskya nbhaktya kadcana, na curave vcya na ca m yo bhyasyati
Na ATaPaSk==aYa
Neither to one who is without austerities

*
Na A>a==aYa
SvDaMaRANauaNahqNaaYa To one who does not perform his duties.
nor to a non-devotee
*
GauraE wRre c >ai==XaUNYaaYa To one who is without devotion to the teacher and the
Lord.
Na c AXau[Uzve
*
nor to one who is not submissive
[aeTauMa( AiNaC^Tae To one who does not want to listen PaircYaaRMa( Aku= vRTae [or] to
one who does no service.
Na c Ya" MaaMa( A>YaSaUYaiTa nor to one who envies Me

wdMa( Tae (=Tav=) k==dacNa vaCYaMa( this is ever to be told by you.
Te (tava) means here tvay.
452
1151 BG 18.68
Ya wd& ParMa& Gau& Mae= Zvi>aDaaSYaiTa ) >ai&= MaiYa Para& k*= Tva MaaMaevEZYaTYaSa&XaYa"== =))
ya ida parama guhya mad-bhaktev abhidhsyati, bhakti mayi par ktv mm evaiyaty asaaya
wdMa( ParMaMa( GauMa( This supreme secret

Ya" Mad(>ae= zu Ai>aDaaSYaiTa one who will explain among My devotees,
MaiYa ParaMa( >ai==Ma( k*= Tva [after thus] doing a great service for Me
ASa&XaYa" becoming [thereby] free from doubt
MaaMa( Wv WZYaiTa he attains Me alone.
1152 BG 18.69
Na c TaSMaaNMaNauZYaezu k==iNMae iPa[Yak*= taMa" ) >aivTaa Na c Mae TaSMaadNYa" iPa[YaTarae >auiv== =))
na ca tasmn manuyeu kacin me priya-kttama, bhavit na ca me tasmd anya priyataro bhuvi
TaSMaaTa( c MaNauZYaezu Than he among men

Na k==id( Mae (=MaMa=) iPa[Yak*= taMa" no one does dearer service to Me.
TaSMaaTa( c ANYa" Mae (=MaMa=) iPa[YaTar" And another more dear to Me than he
>auiv Na >aivTaa will not exist on earth.
1153 BG 18.70
ADYaeZYaTae c Ya wMa& DaMYa| Sa&vadMaavYaae" ) jaNaYajeNa TaeNaahiMa" SYaaiMaiTa Mae MaiTa"== =))
adhyeyate ca ya ima dharmya savdam vayo, jna-yajena tenham ia sym iti me mati
AavYaae" wMaMa( DaMYaRMa( Sa&vadMa( This our sacred conversation

Ya" c ADYaeZYaTae he who will study,
* Ya" ADYaeZYaTae One who will study means JaPaPae<a Pai#=ZYaiTa who will repeat [it]
like japa.
jaNaYajeNa
through the knowledge sacrifice (jna-yaja)
SavRYaje>Ya" [eeNa Through the best of all sacrifices jaNaYajeNa the jna-yaja.
AhMa( TaeNa w" SYaaMa( I will be worshiped by him.
wiTa Mae (=MaMa=) MaiTa" This is My opinion.
* YaiPa Although ASaaE GaqTaaQaRMa( AbuyMaaNa" Wv ke= vlMa( JaPaiTa he only
repeats the teaching of the Gt without understanding its meaning TaQaaiPa MaMa Tad(
Xa*<vTa" yet, hearing it =MaaMa( Wv ASaaE Pa[k= aXaYaiTa= that he is revealing Me alone
wiTa bui" >aviTa this I will understand. YaQaa laeke= As in this world Yad(C^Yaa
AiPa Yada k==id( k==daicd( k==SYaicd( NaaMa Ga*aiTa when someone even by chance
utters (takes) the name of any one at any time Tada ASaaE then he (the latter) =MaaMa(
Wv AYaMa( AaYaiTa= wiTa MaTva thinking that it is me alone he calls Tad(PaaRMa(
AaGaCîTa he comes near (prva) to that person TaQaa AhMa( AiPa TaSYa SaiaihTa"
>aveYaMa( even so would I approach that man.
*
1154 BG 18.71
[avaNaNaSaUYa Xa*<auYaadiPa Yaae Nar" ) Saae= _iPa Mau= " Xau>aamaek= aNPa[aPNauYaaTPau<Yak==MaR<aaMa(= = ))
raddhvn an-asya ca uyd api yo nara, so pi mukta ubh lokn prpnuyt puya-karmam
[avaNa( ANa(ASaUYa" c
Being faithful and non-envious
453
Ya" Nar" Xa*<auYaaTa( AiPa a person who will just hear,

Sa" AiPa Mau= " even he, being liberated [from all sin]
Pau<Yak==MaR<aaMa( Xau>aaNa( laek= aNa( the higher planets of those who did pious deeds
Pa[aPNauYaaTa( he will attain.
* SaMYak(= baeDaANauTPataaE PauNa" oPade+YaaiMa If complete knowledge has not dawned, I
will teach you again! wiTa AaXaYaeNa Aah With this intention He says:
1155 BG 18.72
k==ideTaC^\uTa& PaaQaR TvYaEk= aGa]e<a ceTaSaa ) k==idjaNaSaMMaaeh" Pa[<aSTae DaNaYa== =))

kaccid etac chruta prtha tvayaikgrea cetas, kaccid a-jna-sammoha praaas te dhanajaya
PaaQaR O Arjuna!
Wk==AGa]e<a ceTaSaa With undivided attention
k==id( WTad( TvYaa [uTaMa( this has been heard by you?
DaNaYa O Arjuna!
Tae (=Tav=) AjaNaSaMMaaeh" Your delusion due to ignorance
k==id( Pa[<a" is it destroyed?
1156 BG 18.73
AJauRNa ovac
Naae Maaeh" SMa*iTalRBDaa TvTPa[SaadaNMaYaaCYauTa ) iSQaTaae= _iSMa GaTaSaNdeh" k==irZYae vcNa& Tav== =))
nao moha smtir labdh tvat-prasdn maycyuta, sthito smi gata-sandeha kariye vacana tava
AJauRNa" ovac ACYauTa Arjuna said: O Lord!

Tvd(Pa[SaadaTa( Maaeh" Na" By Your mercy [my] delusion is destroyed.
* AaTMaivzYa" Maaeh" The delusion about the self.
MaYaa SMa*iTa" lBDaa [Because] memory is regained by me
* SvPaANauSaNDaaNaPaa SMa*iTa" Memory consisting in the realization of the own
nature.
GaTaSaNdeh" iSQaTa" AiSMa I am free from doubt [about my duties]

Tav vcNaMa( k==irZYae and will carry out Your command.
* Tad( WvMa( Da*Tara\Ma( Pa[iTa [qk*= Z<aAJauRNaSa&vadMa( k==QaiYaTva After thus narrating
to Dhtarra the dialogue between r Ka and Arjuna Pa[STauTaaMa( k==QaaMa(
ANauSaNdDaaNa"= resuming the narration (kath) which was begun (prastuta), [Sajaya
said:]
1157 BG 18.74
SaYa ovac
wTYah& vaSaudevSYa PaaQaRSYa c MahaTMaNa" ) Sa&vadiMaMaMa[aEzMauTa& raeMahzR<aMa(= = ))
ity aha vsudevasya prthasya ca mahtmana, savdam imam arauam adbhuta roma-haraam

vaSaudevSYa MahaAaTMaNa" PaaQaRSYa c Of the Lord and of the great soul Arjuna
wMaMa( AuTaMa( raeMahzR<aMa( Sa&vadMa( this wonderful and exciting conversation
wiTa AhMa( A[aEzMa( thus I heard.
454
1158 BG 18.75
VYaaSaPa[SaadaC^\uTavaNaeTad( GauMah& ParMa( ) YaaeGa& YaaeGaeraTk*= Z<aaTSaa+aaTk==QaYaTa" SvYaMa(= = ))

vysa-prasdc chrutavn etad guhyam aha param, yoga yogevart kt skt kathayata svayam
SvYaMa( Saa+aaTa( k==QaYaTa" Himself directly speaking

YaaeGawRraTa( k*= Z<aaTa( from the Lord, the master of yoga
WTad( GauMa( ParMa( YaaeGaMa( this secret supreme yoga
VYaaSaPa[SaadaTa( AhMa( [uTavaNa( by the mercy of Vysadeva I heard.
* [Because] >aGavTaa VYaaSaeNa by Lord Vysa idVYaMa( c+au"[ae}aaid MaMa( dtaMa(
divine eyes, ears, etc. were given to me.
1159 BG 18.76
raJaNSa&SMa*TYa Sa&SMa*TYa Sa&vadiMaMaMauTaMa( ) ke= XavaJauRNaYaae" Pau<Ya& ZYaaiMa c MauhuMauRhu"= = ))

rjan sasmtya sasmtya savdam imam adbhutam, keavrjunayo puya hymi ca muhur muhu
raJaNa( O King (Dhtarra)!

ke= XavAJauRNaYaae" Of the Lord and Arjuna
wMaMa( AuTaMa( Pau<YaMa( Sa&vadMa( this wonderful and holy conversation
Sa&SMa*TYa Sa&SMa*TYa c [after] repeatedly remembering
Mauhu" Mauhu" ZYaaiMa I rejoice again and again.
1160 BG 18.77
Ta Sa&SMa*TYa Sa&SMa*TYa PaMaTYauTa& hre" ) ivSMaYaae Mae MahaNraJaNZYaaiMa c PauNa" PauNa"== =))
tac ca sasmtya sasmtya rpam atyadbhuta hare, vismayo me mahn rjan hymi ca puna puna
raJaNa( O King (Dhtarra)!

hre" Tad( ATYauTaMa( PaMa( c And that most wonderful form of the Lord
* ivPaMa( The universal form.
Sa&SMa*TYa Sa&SMa*TYa [after] repeatedly remembering
Mae (=MaMa=) MahaNa( ivSMaYa" my wonder is great.
PauNa" PauNa" ZYaaiMa c And I rejoice again and again.
1161 BG 18.78
Ya}a YaaeGaer" k*= Z<aae Ya}a PaaQaaeR DaNauDaRr" ) Ta}a [qivRJaYaae >aUiTaDa]uRva NaqiTaMaRiTaMaRMa== =))
yatra yogevara ko yatra prtho dhanur-dhara, tatra rr vijayo bhtir dhruv ntir matir mama
Ya}a YaaeGawRr" k*= Z<a" Where there is the Lord, the master of yoga
* Ya}a Where means YaezaMa( Paa<@vaNaaMa( Pa+ae on which, the Pavas side.
Ya}a DaNau"Dar" PaaQaR" and where there is the bowman Arjuna,
Ta}a Da]uva [q" ivJaYa" >aUiTa" NaqiTa" there are certain fortune, victory, opulence and statesmanship,
MaMa MaiTa" this is my conviction.
* ATa" wdaNaqMa( AiPa Therefore even now TaavTa( SaPau}a" TvMa( [qk*= Z<aMa( Xar<aMa(
oPaeTYa you and your sons, taking first of all shelter of r Ka Paa<@vaNa( Pa[Saa
satisfying the Pavas SavRSvMa( c Tae>Ya" iNave and offering everything to them
Pau}aPa[a<ar+a<aMa( ku= you thus save the life of your sons! wiTa >aav" This is the idea.
455
Hinduism Knowledge
1162
Pa[TYa+a& caNauMaaNa& c Xaa& c ivivDaaGaMaMa( ) }aYa& SauividTa& k==aYa| DaMaRXauiMa>aqPSaTaa== =))

pratyaka cnumna ca stra ca vividhgamam, traya suvidita krya dharma-uddhim abhpsat
Pa[TYa+aMa( c ANauMaaNaMa( c (1) Observation (pratyaka), (2) theory (anumna)

ivivDaAaGaMaMa( XaaMa( c and (3) precept (stra) in different traditions (gama)
DaMaRXauiMa( A>aqPSaTaa by one desiring to get clearity of dharma
}aYaMa( SauividTaMa( k==aYaRMa( these three must be fully understood (su.vidita).
1163
Pa]TYa+aaNauMaaNaaGaMaa" Pa]Maa<aaiNa== =)
pratyaknumngam pramni
Pa]TYa+aANauMaaNaAaGaMaa" Pratyaka, numna and gama

Pa]Maa<aaiNa are the pramas.
1164
]uiTaSMa*Taq c ivPa]a<aa& c+auzq deviNaiMaRTae ) k==a<aSTa}aEk= Yaa hqNaae a>YaaMaNDa" Pa]k= IiTaRTa"== =))
ruti-smt ca vipr caku deva-nirmite, kas tatraikay hno dvbhym andha prakrtita
deviNaiMaRTae ]uiTaSMa*Taq c ruti and smti, which are created (nirmita) by the Lord (deva)
ivPa]a<aaMa( c+auzq are the two eyes of brhmaas (vipra).
Ta}a Wk==Yaa hqNa" When [a brhmaa is] bereft (hna) of one (ek) [eye]
k==a<a" Pa]k= IiTaRTa" he is is called one-eyed (ka)
a>YaaMa( ANDa" [and when bereft] of two [eyes he is called] blind (andha).
1165
[uiTa" Pa[TYa+aMaEiTaMaNauMaaNa& cTauYaMa( )

ruti pratyakam aitihyam anumna catuhayam
[uiTa" Pa[TYa+aMa( (3) stra (ruti) and (1) pratyaka

WeiTaMa( ANauMaaNaMa( (4) tradition (aitihya) and (2) anumna
cTauYaMa( is the fourfold [prama].
1166
iXa+aa k==LPaae VYaak==r<a& iNa&= ^NdaeiviciTaJYaaeRiTaziMaiTa caaiNa== =)

ik kalpo vykaraa nirukta chando-vicitir jyotiam iti cgni
iXa+aa k==LPa" VYaak==r<aMa( Phonetics (ik), ritual (kalpa), grammar (vykaraa)

iNa==Ma( ^Nd"iviciTa" JYaaeiTazMa( lexicography (nirukta), examination (viciti) of metrics (chandas)
and astrology (jyotia)
wiTa c AaiNa
these form the vedgas (aga).

1167
dqgaRcTaurSYaa+<aYaa rau" PaaRMaaNaq iTaYaRx(= MaaNaq c YaTPa*QaG>aUTae ku= TaSTadu>aYa& k==raeiTa== =)

drgha-caturasrasykay rajju prva-mn tirya-mn ca yat pthag-bhte kurutas tad ubhaya karoti
dqgaRcTaurSYa Of a rectangle (drgha-caturasra oblong square)

PaaRMaaNaq iTaYaRk(= MaaNaq c the short side (prva-mn side-measurement) and the long side (tiryakmn across-measurement)
456
Yad( Pa*Qak(= >aUTae ku= Ta" that [area] which they give separately
Tad( o>aYaMa( that [area of] both
A+<aYaa rau" k==raeiTa the diagonal line (rajju rope, string) gives.
1168
k==r<aq& Ta*TaqYae<a vDaRYaeta SvcTauQaeRNaaTMacTauiS}a&XaaeNaeNa SaivXaez wiTa ivXaez"== =)

kara ttyea vardhayet tac ca sva-caturthentma-catustrionena saviea iti viea
k==r<aqMa( Ta*TaqYae<a vDaRYaeTa( One must increase a unit (kara) [1] by one-third
Tad( c SvcTauQaeRNa and that [1/3] by its fourth (i.e., 1/12)
AaTMacTauiS}a&XaONaeNa minus its thirty-fourth part (i.e., 1/12/34 = 1/408)
SaivXaez" wiTa ivXaez" [that] measure [2] is called saviea.
2 = 1+ 1/3 + 1/12 - 1/408 = 1,414215
1169
cTauriDak&= XaTaMaGau<a& aziSTaQaa Saha<aaMa(= = ) AYauTaYaivZk==M>aSYaaSaaae v*taPair<aah"== =)

catur-adhika atam aa-gua dvais tath sahasrm, ayuta-dvaya-vikambhasysanno vttapariha
cTau"AiDak==Ma( XaTaMa( 100 (ata) plus 4

AGau<aMa( multiplied by 8
azi" TaQaa Saha<aaMa( and 62,000 (1000 times 62)
AYauTaYaivZk==M>aSYa whose diameter (vikambha) is 20,000 (2 ayuta)
AaSaa" v*taPair<aah" this is the approximate (sanna) circumference (pariha) of a circle.
104 x 8 + 62,000 = 62832 = U = 2 r = d (with d = 20,000)
= 62,832 / 20,000 = 3.1416
1170
SaYa& c Pa]k= aePa& c Pa]Sar& SQaaNaSa&]YaMa( ) VYai&= >aed& c Yaae veita daeza<aa& Sa >aveizk(= = = ))
sacaya ca prakopa ca prasara sthna-sarayam, vyakti bheda ca yo vetti do sa bhaved
bhiak
daeza<aaMa(
Of the doas (vta, pitta, kapha) [and their sub-doas]

Sub-doas of vta: pra, apna, samna, udna, vyna; pitta: pcaka, rajaka, locaka,
bhrjaka, sdhaka; kapha: avalambaka, bodhaka, kledaka, leaka, tarpaka.
SaYaMa( c Pa]k= aePaMa( c Pa]SarMa( the accumulation (sacaya), excitement and spreading
SQaaNaSa&]YaMa( VYai==Ma( >aedMa( c lodging, manifestation (vyakti) and differentiation
Ya" veita one who knows,
Sa" i>azk(= >aveTa( he is a doctor.
1171
Ta}a +aae lgau" XaqTa" :ar" SaU+Malae= _iNal"== =) iPata& SaehTaq+<aaeZ<a& lgauiv& Sar& d]vMa(= = )
tatra rko laghu ta khara skma calo nila, pitta sa-sneha-tkoa laghu-visra sara
dravam
iGDa" XaqTaae GauMaRNd" +<aae Ma*T" iSQar" k==f= "= = )

snigdha to gurur manda lako mtsna sthira kapha
Ta}a There (among the doas or constitutions)

+a" lgau" XaqTa" :ar" SaU+Ma" cl" AiNal"
vta (anila air) is dry (rka), light (laghu), cold (ta),
rough (khara), subtle (skma) and mobile (cala)
iPataMa( SaehTaq+<aoZ<aMa( lgauivMa( SarMa( d]vMa(
457
pitta (bile) is [slightly] oily (sa-sneha), sharp
(tka), hot (ua), light (laghu), musty (visra), flowing (sara) and liquid (drava)
iGDa" XaqTa" Gau" MaNd" +<a" Ma*T" iSQar" k==f= "
and kapha (phlegm) is oily (snigdha), cold
(ta), heavy (guru), slow (manda), smooth (laka), slimy (mtsna) and stable (sthira).
1172
vq<aavadNaTatvj" ]uiTaJaaiTaivXaard" ) TaaljaPa]YaaSaeNa Maae+aMaaGa| iNaYaCîTa== =))

v-vdana-tattva-ja ruti-jti-virada, tla-ja cpraysena moka-mrga niyacchati
vq<aavadNaTatvj" One who knows the science (tattva) of playing (vdana) the v
]uiTaJaaiTaivXaard" who is expert in the classification of quarter tones (ruti)
Taalj" c and who knows rhythm (tla)
APa]YaaSaeNa without effort (praysa)
Maae+aMaaGaRMa( iNaYaCîTa he controls the path of liberation (moka).
1173
Wv& dUZYaeZvDaaiMaRke= zu c vTaeRTa== =) NaeTarezu= = )

eva dyev a-dhrmikeu ca varteta, netareu
WvMa( Such (wicked political measure)

dUZYaezu ADaaiMaRke= zu c vTaeRTa [only] among wicked (dya) and lawless men (a-dhrmika) it should be
applied,
NaeTarezu
and not among others (itara).

1174
Aih& Na*Pa& c XaadURl& v*& c balk&= TaQaa ) ParaNa& c MaU%| c Sa Sauaa baeDaYaeTa(= = ))
ahi npa ca rdla vddha ca blaka tath, para-vna ca mrkha ca sapta suptn na bodhayet
AihMa( Na*PaMa( c XaadURlMa( A serpent (ahi), king (npa) and tiger (rdla)
v*Ma( c balk==Ma( TaQaa an old person (vddha) and a child (blaka)
ParaNaMa( c MaU%RMa( c anothers dog (van) and a fool (mrkha)
Sa SauaNa( Na baeDaYaeTa( [these] seven (sapta) [when] asleep one should not wake up.
1175
Paura ik==l SaurE" SavER" SaMaeTYa TaulYaa Da*TaMa(= = ) cTau>YaR" SarhSYae>Yaae vede>Yaae iDak&= Yada== =)
pur kila surai sarvai sametya tulay dhtam, caturbhya sarahasyebhyo vedebhyo hy adhika yad
Tada Pa]>a*iTa laeke= = _iSMaNMaha>aarTaMauCYaTae= = ))

tad prabhti loke smin mah-bhratam ucyate
Yada Paura ik==l When in ancient times

SavER" SaurE" SaMaeTYa by all the devas [after] they met
TaulYaa Da*TaMa( [the Vedas and the book Bhrata] were placed on a balance (tul)
cTau>YaR" SarhSYae>Ya" vede>Ya" ih AiDak==Ma( [and the book Bhrata] was heavier than the four Vedas
and their commentaries
Tada Pa]>a*iTa since then

AiSMaNa( laeke= Maha>aarTaMa( oCYaTae
it is called Mah-bhrata in this world.

1176
ALPaa+arMaSaiNdGDa& SaarviTvTaaeMau%Ma( ) ASTaae>aMaNav& c SaU}a& SaU}aivdae ivdu"= = ))
458
alpkaram a-sandigdha sravat vivato-mukham, a-stobham an-a-vadya ca stra stra-vido vidu
ALPaA+arMa( With a minimum (alpa) of syllables (akara)

SaarvTa( ivTaaeMau%Ma( essential (sravat) and universal (vivato-mukha)
ASTaae>aMa( without interjections (stobha stoppage) [like hum, ho, oh]
ASaiNdGDaMa( ANa(AvMa( c unflawed [by doubt] and faultless
a-sandigdha not smeared, unflawed; an-a-vadya not not to be praised, unblamable
SaU}aivd" the scholars of stras (stra-vid)

SaU}aMa( ivdu" know this as a stra.
1177
k==iPalae vaSaudeva:YaSTatv& Saay& JaGaad h== =) b]aid>Ya deve>Yaae >a*Gvaid>YaSTaQaEv c== =)

kapilo vsudevkhyas tattva skhya jagda ha, brahmdibhya ca devebhyo bhgv-dibhyas tathaiva ca
TaQaEvaSaurYae SavRvedaQaERPab*&ihTaMa(= = ))
tathaivsuraye sarva-vedrthair upabhitam
vaSaudevAa:Ya" k==iPal" Kapila, known as Vsudeva

b]aAaid>Ya" deve>Ya" c to devas like Brahm
>a*GauAaid>Ya" TaQaa Wv c to [sages like] Bhgu
AaSaurYae TaQaa Wv and to suri Brhmaa
TatvMa( SaayMa( JaGaad h He propounded the true (tattva) Skhya
SavRvedAQaER" oPab*&ihTaMa( and which is supported by all purports of the Vedas (sarva-vedrtha).
1178
ivzaDark==<a>a+aXarae= IdRXablPaiXa:aa+aPaadvadaNa(= = )
vidhara-kaabhaka-akaroktr daabala-pacaikhkapda-vdn
ivzaDark==<a>a+aXaro==I"
The words (ukti) of Patajali (Vidhara), Kada (Kaabhaka) and
akara
dXablPaiXa:aA+aPaadvadaNa(
and the philosophies (vda) of Buddha (Daabala), Kapila
(Pacaikha) and Gautama (Akapda) ...

1179
AQaaTaae b]iJajaSaa== =)
athto brahma-jijs
AQa ATa" Now therefore

b]iJajaSaa the enquiry (jijs) into brahma.
1180
APaaMa SaaeMaMaMa*Taa A>aUMa== =)

apma somam amt abhma
SaaeMaMa( APaaMa We drank soma

AMa*Taa" A>aUMa and became immortal.
1181
ved" Pa[<av WvaGa]e DaMaaeR= _h& v*zPaDa*k(= ) oPaaSaTae TaPaaeiNaa h&Sa& Maa& Mau= ik==iLbza"== =))
veda praava evgre dharmo ha va-rpa-dhk, upsate tapo-nih hasa m mukta-kilbi
}aeTaaMau%e Maha>aaGa Pa[a<aaNMae dYaaT}aYaq ) iva Pa[adur>aUtaSYaa AhMaaSa& i}av*NMa%"== =))

tret-mukhe mah-bhga prn me hdayt tray, vidy prdurabht tasy aham sa tri-vn-makha
459
AGa]e ved" Pa[<av" Wv In the beginning (satya-yuga) the Veda is only om (praava)
v*zPaDa*k(= AhMa( DaMaR" and, accepting the form (rpa) of a bull (va), I am dharma.
Ksa is speaking to Uddhava
TaPa"iNaa" Mau= ik==iLbza" Those who are fixed in austerity (tapas) and free from sin (kilbia)
h&SaMa( MaaMa( oPaaSaTae worship Me as Lord Hasa.
Maha>aaGa O greatly fortunate [Uddhava]!
}aeTaaMau%e In the beginning of tret-yuga
Mae dYaaTa( Pa[a<aaTa( from the pra of my heart (hdaya)
}aYaq iva Pa[adur>aUTa( the threefold Veda (g-, Sma-, Yajur-Veda) appeared.
TaSYaa" Of that [vidy]
AhMa( i}av*Ta( Ma%" AaSaMa( I became the threefold (tri-vt) sacrifice (makha).
1182
GaQavRYaJau"SaaMNaa& raXaq*TYa vGaRXa"== =) cTa" Sa&ihTaae= MaN}aEMaRi<aGa<aa wv== =))

g-atharva-yaju-smn rr uddhtya vargaa, catasra sahit cakre mantrair mai-ga iva
k(= AQavRYaJau"SaaMNaaMa( raXaq"
The heap (r) [of unsorted mantras] of the k, Atharva, Yajur and
Sma
vGaRXa" o*TYa after sorting it into [the above four] groups (varga)
MaN}aE" cTa" Sa&ihTaa" ce= [Vysadeva] made four collections (sahit) with the mantras
Mai<aGa<aa" wv like [sorting] a collection of jewels (mai).
1183
<a& k*= Tva ga*Ta& iPabeavaqveTSau:a& JaqveTa(= = ) >aSMaq>aUTaSYa dehSYa ik&= PauNaraGaMaae >aveTa(= = ))
a ktv ghta pibed yvaj jvet sukha jvet, bhasm-bhtasya dehasya ki punar-gamo bhavet
<aMa( k*= Tva ga*TaMa( iPabeTa( Even by making debts (a) one should eat (drink) ghee (ghta).
YaavTa( JaqveTa( Sau:aMa( JaqveTa( As long (yvat) as one lives one should live happily (sukham).
>aSMaq>aUTaSYa dehSYa Of the body (deha), once it has become ashes (bhasman)
ik==Ma( PauNa"AaGaMa" >aveTa( how is there resurrection (punar-gama)?
1184
cavaRk= Tav cavRq& JaarTaae vq+Ya Gai>aR<aqMa(= = ) Pa]TYa+aMaa}aivaSaae gaNaaSa& ik==MauJiSa== =))
crvka tava crvag jrato vkya garbhim, pratyaka-mtra-vivso ghana-vsa kim ujjhasi
cavaRk= O Crvka (follower of Crvka Muni)!

Tav caAqMa( vq+Ya After seeing (vkya) your beautiful (cru-ag) [wife]
JaarTa" Gai>aR<aqMa( to be pregnant (garbhi) from a paramour (jra)
Pa]TYa+aMaa}aivaSa" having faith (vivsa) only in direct perception (pratyaka)
ik==Ma( gaNaaSaMa( oJiSa why you let out (ujjhasi) heavy breath (ghana-vsa)?
... since you have not directly seen it happen!
1185
>a]MaPa]MaadivPa]ilPSaak==r<aaPaa$=vdaeza"== =)
bhrama-pramda-vipralips-karapava-doa
>a]MaPa]MaadivPa]ilPSaak==r<aAPaa$=vdaeza"
karaa-a-pava.
The faults (doa) of bhrama, pramda, vipralips and
460
1186
NaEza TakeR= <a MaiTaraPaNaeYaa== =)

nai tarkea matir paney
Wza MaiTa" This opinion (mati)

TakeR= <a Na AaPaNaeYaa can not be obtained by tarka.
1187
Tak==aRPa]iTaaNaaTa(= = )
tarkpratihnt
TakR= APa]iTaaNaaTa(
Because argument (tarka) is inconclusive (a-pratiha).

1188
AicNTYaa" %lu/ Yae >aava Na Taa&STakeR= <a YaaeJaYaeTa( )

a-cinty khalu ye bhv na ts tarkea yojayet
Yae >aava" Those matters

AicNTYaa" %lu which are inconceivable (a-cintya)
... i.e., spiritual experience
TaaNa( TakeR= <a Na YaaeJaYaeTa(
one can not understand them by argument (tarka).

1189
XaaS}a& Yaid >avedek&= ]eYaae VYa&= >avetada )

stra yadi bhaved eka reyo vyakta bhavet tad
Yaid XaaS}aMa( Wk==Ma( >aveTa(
If stra were one

... if all authorities were of one opinion
Tada ]eYa" VYa==Ma( >aveTa(
then the best (reya) would be [clearly] manifest (vyakta).

1190
Tak==aeR= _Pa[iTa" [uTaYaae ivi>aaa NaaSaav*izYaRSYa MaTa& Na i>aaMa( )

DaMaRSYa Tatv& iNaihTa& GauhaYaa& MahaJaNaae YaeNa GaTa" Sa PaNQaa" ))
tarko pratiha rutayo vibhinn nsv ir yasya mata na bhinnam
dharmasya tattva nihita guhy mah-jano yena gata sa panth
TakR= " APa[iTa" Anumna (tarka argument) is inconclusive

[uTaYa" ivi>aaa" stras (ruti) are many
vibhinna split, separated, manifold; altered, contradictory
YaSYa MaTaMa( Na i>aaMa( and he whose opinion (mati) is not different (bhinna) [from others]
ASaaE Na iz" he is not [accepted as] a philosopher (i).
DaMaRSYa TatvMa( The truth of dharma
GauhaYaaMa( iNaihTaMa( is hidden in the heart (guh) [of a great soul].
YaeNa MahaJaNa" GaTa" [The path] by which a great soul (mahjana) has gone
Sa" PaNQaa" that is the [true] path.
1191
Wk==ae= _iPa vedivMa| Ya& VYavSYaed( iJaaetaMa" ) Sa jeYa" ParMaae DaMaaeR NaajaNaaMaYauTaaYauTaE"= = ))
eko pi veda-vid dharma ya vyavasyed dvijottama, sa jeya paramo dharmo njnm ayutyutai
Wk==" AiPa
Even one
... even if he is alone with his opinion
vedivd( iJaaetaMa"
a brhmaa who knows the [purport of the] Vedas
461
YaMa( DaMaRMa( VYavSYaeTa(
what he will determine as religion (dharma),

vyavasyet (from vi.ava.so) he should / will determine
Sa" ParMa" DaMaR" jeYa" that is known as highest dharma

Na AjaNaaMa( AYauTaAYauTaE" and not [what is determined] by ten-thousands (ayuta) of ignorants (ajna).
1192
A<au" PaNQaa ivTaTa" Paura<a"== =) Maa& SPa*ae= _Nauivtaae MaYaEv= = )

au panth vitata pura, m spo nuvitto mayaiva
TaeNa Daqra AiPa YaaiNTa b]ivd" SvGa| laek= iMaTa ODv| ivMau= a"== =)
tena dhr api ynti brahma-vida svarga lokam ita rdhva vimukt
Paura<a" PaNQaa" A<au" ivTaTa" The ancient (pura) path is narrow (au) [but] far stretching.
MaaMa( SPa*" Having touched me (having been found by me)
MaYaa Wv ANauivta" it was realized by me.
Daqra" b]ivd" AiPa The wise knowers of brahma also
wTa" ODv| ivMau= a" hereafter (after leaving the body) being liberated
TaeNa SvGaRMa( laek= Ma( YaaiNTa go by that [path] to the world of heaven.
462
11. Sanskrit Samsa 1

Word compounds (samsa) are of different types, which we have given the names of well-known
examples:
(1) rga-dvea
The first type is called a dvandva (pair), where the components have the same value. It is declined in
dual.
rga ca dvea ca iti rga-dveau 1.2 rga-dvea means attachment (rga) and aversion (dvea)
la>a" c Ala>a" c wiTa la>aala>aaE= (lbha-_albhau) gain (lbha) and loss (a-lbha)
JaYa" c AJaYa" c wiTa JaYaaJaYaaE= victory (jaya) and defeat (a-jaya)
neuter:
Sau%Ma( c du"%Ma( c wiTa Sau:adu":ae happiness (sukha) and distress (dukha)

Xau>aMa( c AXau>aMa( c wiTa Xau>aaXau>ae fortune (ubha) and misfortune (a-ubha)
feminine:
iSai" c AiSai" c wiTa iSayiSaq success (siddhi) and failure (a-siddhi)

With more than two components the dvandva-samsa is declined in plural:
cNd]AkR= AiGNaYaMaAiNala"
moon (candra), sun (arka), fire (agni), Yamarja and wind (anila) 1.3
But there is also a concept called samhra (collecting), which takes all members of a dvandva-samsa
collectively, and then the samsa can be declined in singular. E.g., the neuter compound ubha-aubha is
declined in dual (ubhubhe, etc., see above), but in samhra
Xau>aMa( c AXau>aMa( c wiTa Xau>aaXau>aMa( fortune (ubha) and misfortune (a-ubha)

(2) deva-dsa
The word deva-dsa belongs to the class tat-purua-samsa. The characteristic of this type is that the
words are related by one of the cases. In English this relationship is shown by a preposition (by, for,
from, ...).
devasya 6.1 dsa iti deva-dsa deva-dsa means the Lords (deva) servant (dsa)
YaaeGaeNa 3.1 Yau= " wiTa YaaeGaYau= " endowed with Yoga
ivYaa 3.1 c ivNaYaeNa 3.1 c SaMPaa" wiTa ivaivNaYaSaMPaa" endowed with learning and
gentleness
ANaekE= " 3.3 JaNMai>a" 3.3 Sa&iSa" wiTa ANaek= JaNMaSa&iSa" perfected by many births
AjaNaaTa( 5.1 SaM>aUTa" wiTa AjaNaSaM>aUTa" born from ignorance
>aGavTa" 6.1 GaqTaa wiTa >aGavqTaa the hymn of the Lord
PaSYa 6.1 Pa}aMa( wiTa PaPa}aMa( the petal of a lotus
devaNaaMa( 6.3 wRXa" wiTa deveXa" Lord of the gods, Supreme Lord
SaveRzaMa( 6.3 laek= aNaaMa( 6.3 Maher" wiTa SavRlaek= Maher" the great Lord of all the worlds
Yaue 7.1 ivXaard" wiTa YauivXaard" expert in battle
463
Hinduism Evolution
1193
e ive veidTaVYa wiTa h SMa Yad( b]ivdae vdiNTa Para cEv APara c== =) ...
dve vidye veditavya iti ha sma yad brahma-vido vadanti par caiva apar ca
AQa Para YaYaa Tad+arMaiDaGaMYaTae= = )

atha par yay tad a-karam adhigamyate
e ive veidTaVYa" wiTa h SMa Indeed, two kinds of knowledge (vidy) are to be known (veditavya)
Yad( b]ivd" vdiNTa as the knowers of brahma declare
Para cEv APara c higher and lower [vidy]. ...
AQa Para The higher [vidy] is that
YaYaa Tad( A+arMa( AiDaGaMYaTae by which that brahma (a-kara) is understood.
1194
k==ae= _h& k==QaiMad& ik&= va k==Qa& Mar<aJaNMaNaq ) ivcarYaaNTare veTQa& MahtaTf==lMaeZYaiSa== =))
ko ha katham ida ki v katha maraa-janman, vicrayntare vettha mahat tat phalam eyasi
k==" AhMa( Who am I ?

k==QaMa( wdMa( ik==Ma( va How came this [world] and what is it ?
k==QaMa( Mar<aJaNMaNaq How came death (maraa) and birth (janman) ?
wTQaMa( ANTare va ivcarYa Thus inquire within [yourself] !
Tad( MahTa( f==lMa( WZYaiSa Then great will be the benefit (phala fruit).
1195
Sa Wz NaeiTa NaeTYaaTMaa== =)
sa ea neti nety tm
Na wiTa Na wiTa [Which is described as] not [this matter], not [this matter]
Sa" Wz" AaTMaa that very Self (tman).
1196
Na ved& ved wTYaahuveRde vedae Na ivTae ) ParaTMaa veTae YaeNa Sa vedae ved oCYaTae= = ))
na veda veda ity hur vede vedo na vidyate, partm vedyate yena sa vedo veda ucyate
vedMa( ved" wiTa Na Aahu" The [famous] Veda they (sages) did not call veda (real knowledge),
vede ved" Na ivTae [because] in the [famous] Veda there is no veda.
YaeNa ParaTMaa veTae That [knowledge] by which the Supreme (partm) is known,
partm (para-tm)
Sa" ved" ved" oCYaTae
that knowledge (veda) is [truly] called veda.

1197
veda b]aTMaivzYaaik==a<@ivzYaa wMae ) Parae+avada zYa" Parae+a& MaMa c iPa[YaMa(= = ))

ved brahmtma-viays tri-ka-viay ime, paroka-vd aya paroka mama ca priyam
i}ak==a<@ivzYaa" wMae veda"
The Vedas, whose topics are the three divisions (ka)
... of karma-ka, devat-/ upsan-ka, and brahma-/ jna-ka
b]AaTMaivzYaa"
[actually] have as their main subject brahma.

... although the brahma-ka [in the Upaniads] forms only a small part (some say 4%)
of the whole composition
464
zYa" Parae+avada"
The sages described [the brahma only] indirectly (paroka)
... in order not to distract ordinary people from their duties
Parae+aMa( c MaMa iPa[YaMa(
[but] I still like the indirect description.

1198
JaNMaaSYa YaTa"== =)
janmdy asya yata
YaTa" ASYa JaNMaAaid
[Brahma is that] from which is the creation (janman), etc., of this [world].
janma-di creation (janman), etc. (sustenance and destruction)
1199
AaTMak*= Tae" Pair<aaMaaTa(= = )

tma-kte parimt
AaTMak*= Tae" Pair<aaMaaTa(
Because of evolution (parima) of [the brahma] itself.

1200
YaTaae va wMaaiNa >aUTaaiNa JaaYaNTae YaeNa JaaTaaiNa JaqviNTa YaTPa]YaNTYai>aSa&ivXaiNTa Tad( b]= = )
yato v imni bhtni jyante, yena jtni jvanti, yat prayanty abhisavianti, tad brahma
YaTa" va wMaaiNa >aUTaaiNa JaaYaNTae From which all these beings (bhta) are born
YaeNa JaaTaaiNa JaqviNTa by which those who are born (jta) live (are maintained)
Yad( Pa]YaiNTa Ai>aSa&ivXaiNTa and which those who are departing enter
prayanti 1.3 of n. prayat[] who is departing
Tad( b]
that is brahma.
1201
wd& b]= = ) wd& SavRMa(= = )

ida brahma, ida sarvam
wdMa( b] This is brahma

wdMa( SavRMa( this is everything.
1202
Sav| :aiLvd& b]= = )

sarva khalv ida brahma
wdMa( SavRMa( :alu b]
All this [jagat] indeed is brahma.

1203
AaTMaEved& SavRMa(= = )
tmaiveda sarvam
wdMa( SavRMa( AaTMaa Wv
All this [jagat] is only brahma (tman).

1204
SaNMaUla" SaaEMYaeMaa" Pa]Jaa" SadaYaTaNaa" SaTPa]iTaa"== =)

san-ml saumyem praj sad-yatan sat-pratih
SaaEMYa O gentle [son]!

wMaa" Pa]Jaa" SaTa(MaUla" All these beings (praj) have their origin (mla root) in brahma (sat reality)
SaTa(AaYaTaNaa" they have their abode (yatana) in brahma
SaTa(Pa]iTaa" and they have their support (pratiha) in brahma.
465
1205
YaQaae<aRNaai>a" Sa*JaTae Ga*Tae c== ) YaQaa Pa*iQaVYaaMaaezDaYa" SaM>aviNTa== ) YaQaa SaTa" PauzaTke= XalaeMaaiNa== )
yathora-nbhi sjate ghate ca, yath pthivym oadhayas sambhavanti, yath sata purut kealomni
TaQaa+araTSaM>avTaqh ivMa(= = )
tathkart sambhavatha vivam
YaQaa O<aRNaai>a"
As a spider
ra-nbhi from whose navel (nbhi) comes wool
Sa*JaTae Ga*Tae c sends forth and draws in [its web],

YaQaa Pa*iQaVYaaMa( AaezDaYa" SaM>aviNTa as plants (oadhi) grow on earth (pthiv),
YaQaa SaTa" PauzaTa( and as from a living person (purua)
ke= XalaeMaaiNa hairs of head and body [grow]
kea hair on the head; loma hair on the body
TaQaa wh ivMa( so here the world (viva, jagat)

A+araTa( SaM>aviTa grows from the brahma.
1206
b] SaTYa& TaPa" SaTYa& SaTYa& cEv Pa[JaaPaiTa" ) SaTYaaUTaaiNa JaaTaaiNa SaTYa& >aUTaMaYa& JaGaTa(= = ))
brahma satya tapa satya satya caiva prajpati, satyd bhtni jtni satya bhtam aya jagat
b] SaTYaMa( The brahma is true (satya)

TaPa" SaTYaMa( penance (tapas) [of Brahm] is true
Pa[JaaPaiTa" SaTYaMa( c Wv and Brahm (Prajpati) is also true.
SaTYaaTa( >aUTaaiNa JaaTaaiNa [Because] all beings (bhta) are born from the true [brahma]
>aUTaMaYaMa( JaGaTa( SaTYaMa( the jagat with all creatures is [also] true.
1207
SaTatvTaae= _NYaQaaPa[Qaa ivk==ar wTYaudaiTa" ) ATatvTaae= _NYaQaaPa[Qaa ivvTaR wTYaudaTa"== =))

sa-tattvato nyath-prath vikra ity udhta, a-tattvato nyath-prath vivarta ity udhta
SaTatvTa" ANYaQaaPa[Qaa The really (sa-tattvatas) becoming (prath) different

ivk==ar" wiTa odaiTa" is called transformation (vikra).
... like milk into yogurt
ATatvTa" ANYaQaaPa[Qaa The not really (only seemingly) becoming different

ivvTaR" wiTa odaTa" is called illusion (vivarta).
1208
Yaidd& MaNaSaa vaca c+au>Yaa| [v<aaidi>a" ) Nar& Ga*MaaNa& c ivi MaaYaaMaNaaeMaYaMa(= = ))

yad ida manas vc cakurbhy ravadibhi, navara ghyama ca viddhi my-manomayam
MaNaSaa vaca c+au>YaaRMa( [v<aAaidi>a" Through mind (manas), words (vc), eyes, ears, etc.
Yad( wdMa( Ga*Maa<aMa( all this which is perceived,
NarMa( MaaYaaMaNaaeMaYaMa( c ivi know to be a destructible (navara) and an illusion by my.
1209
SvXaKTYaa Sa*vaiNvZ<auYaRQaaQa| SavRivGaTa( ) wTYaue= " SaTYaMaevETaEraGYaaQa| ASac"== =))

sva-akty savn viur yathrtha sarva-vij jagat, ity ukte satyam evaitad vairgyrtha a-sad-vaca
SavRivd( ivZ<au"
The omniscient (sarva-vid) Lord (Viu)
466
SvXaKTYaa with His own energy (akti)

JaGaTa( YaQaaQaRMa( Sa*vaNa( factually (yathrtham) created the world (jagat).
wiTa oe= " WTad( SaTYaMa( Wv By this statement (ukti) it is [to be considered] true (satya).
vEraGYaAQaRMa( ASaTa(vc" For the purpose of renunciation (vairgya) it is called un-real (a-sat).
1210
b] SaTYa& JaGaiNMaQYaa Jaqv b]Ev Na Par"== =)

brahma satya jagan mithy jva brahmaiva na para
b] SaTYaMa( Brahma is true (satya)

JaGaTa( iMaQYaa jagat is false (mithy, my)
Jaqv" b] Wv Na Par" and the jva is brahma and nothing else.
1211
MaaYaavadMaSaCâS}a& Pa]Câ& baEMauCYaTae= = )

my-vdam a-sac-chstra pracchanna bauddham ucyate
MaaYaavadMa( ASaTa(XaaS}aMa( My-vda is a false (a-sat) precept (stra)

Pa]CâMa( baEMa( oCYaTae and called covered Buddhism (bauddha).
467
Hinduism Dualism and Non-dualism

1212
ETa& cEv TaQaaETa& ETaaETa& TaQaEv c ) Na ETa& NaaiPa caETaiMaTaae TaTParMaaiQaRk= Ma(= = ))
dvaita caiva tathdvaita dvaitdvaita tathaiva ca, na dvaita npi cdvaitam ito tat paramrthikam
ETaMa( c Wv TaQaa AETaMa( (1) Dualism (dvaita) and (2) monism (a-dvaita)
ETaAETaMa( TaQaa Wv c and (3) [simultaneous] dualism and monism (dvaita-a-dvaita)
Na ETaMa( Na AiPa c AETaMa( and neither dualism nor monism
wTa" Tad( ParMaaiQaRk= Ma( from this (ita) [enquiry] comes that highest truth (paramrthika).
1213
Ah& b]aiSMa== =)
aha brahmsmi
AhMa( b] AiSMa
I am brahma.
1214
AYaMaaTMaa b]= = )
ayam tm brahma
AYaMa( AaTMaa b]
This tm is brahma.
1215
TaTa( TvMaiSa eTake= Taae= = )

tat tvam asi vetaketo
eTake= Taae TaTa( TvMa( AiSa
O vetaketu! You are that [same brahma].

1216
Saae= _hMa(= = )
so ham
Sa" AhMa(
I am that [same brahma].

1217
Ah& b] Par& DaaMa b]ah& ParMa& PadMa( )

aha brahma para dhma brahmha parama padam
AhMa( b] ParMa( DaaMa I am brahma, the supreme abode (dhman)

AhMa( b] ParMaMa( PadMa( I am brahma, the supreme goal (pada).
1218
PauzerYaaer}a Na vEl+a<YaMa<viPa== =)
puruevarayor atra na vailakayam av api
PauzwRrYaae" Between jva (purua) and brahma (vara)

A}a A<au AiPa Na vEl+a<YaMa( there is not even the least (au) distinction (vailakaya).
1219
Ah& >avaNa( Na caNYaSTv& TvMaevah& ivc+v >aae"= = )

aha bhavn na cnyas tva tvam evha vicakva bho
AhMa( >avaNa( I am you

TvMa( Na c ANYa" and you are nothing else.
>aae" O friend!
TvMa( Wv AhMa( ivc+v Behold that I am only you.
468
1220
Gauha& Pa]ivavaTMaaNaaE ih TaXaRNaaTa(= = ) ivXaez<aa== =)

guh praviv tmnau hi tad-darant, vieac ca
AaTMaaNaaE ih GauhaMa( Pa]ivaE Two tms have entered the heart (guh)
Tad(dXaRNaaTa( because of that philosophy (darana);
Guh praviau is a quote from Kaha-Upaniad 1.3.1, refering to the individual
jvtm (jva-tm) and the paramtm (parama-tm).
ivXaez<aaTa( c
and because of distinction.

1221
A<aaer<aqYaaNMahTaae MahqYaaNaaTMaaSYa JaNTaaeiNaRihTaae GauhaYaaMa( )

aor ayn mahato mahyn tmsya jantor nihito guhym
A<aae" A<aqYaaNa( He is smaller (ayas) than the small (au)

MahTa" MahqYaaNa( and greater (mahyas) than the great (mahat).
ASYa JaNTaae" GauhaYaaMa( In the heart of this living being (jantu)
AaTMaa iNaihTa" the paramtm (tm) is situated.
1222
iNaTYaae iNaTYaaNaa& ceTaNaeTaNaaNaaMaek= ae bhUNaa& Yaae ivdDaaiTa k==aMaaNa( )

TaMaaTMaSQa& Yae= _NauPaXYaiNTa DaqraSTaeza& XaaiNTa" XaaTaq NaeTarezaMa( ))
nityo nityn cetana cetannm eko bahn yo vidadhti kmn
tam tma-stha ye nupayanti dhrs te nti vat netarem
bhUNaaMa( iNaTYaaNaaMa(
Among many (bahu) eternal beings (nitya)

... the unlimited eternal jvas
Wk==" iNaTYa" the one [supreme] eternal being,

ceTaNaaNaaMa( ceTaNa" among [many] conscious beings (cetana) the [one supreme] conscious being
Ya" k==aMaaNa( ivdDaaiTa who grants desires (kma),
Yae Daqra" those wise men (dhra) who
TaMa( AaTMaSQaMa( ANauPaXYaiNTa see Him situated in the heart (tman)
TaezaMa( XaaTaq XaaiNTa" [only] for them is eternal (vat) peace (nti)
Na wTarezaMa( and not for others.
1223
a SauPa<aaR SaYauJaa Sa%aYaa SaMaaNa& v*+a& PairzSvJaaTae )

TaYaaerNYa" iPaPPal& Svadu Aita ANaXNaaNYaae Ai>acak==XaqiTa ))
dv supar sayuj sakhy samna vka pariasvajte
tyor anya pippala svdu atti an-anann anyo abhickati
SaMaaNae v*+ae Pauzae iNaMaGNaae ANaqXaYaa XaaeciTa MauMaaNa" )

Jau& Yada PaXYaiTa ANYaMaqXaMaSYa MaihMaaNaMaeiTa vqTaXaaek= " ))
samne vke puruo nimagno anay ocati muhyamna
jua yad payati anyam am asya mahimnam eti vta-oka
SaYauJaaE Sa%aYaaE aE SauPa<aaER Two birds (supara), united as friends (sakhi)

SaMaaNaMa( v*+aMa( PairzSvJaaTae cling to the same (samna) tree (vka).
469
TaYaae" ANYa" Svadu iPaPPalMa( Aita
Of those two, one (the jva) eats (atti) the tasty (svdu) pippala fruit
... of fruitive work in this world and reaps karma
ANYa" ANa(AXNaNa( Ai>acak==XaqiTa the other (paramtm), not eating (an-anan), looks on.
SaMaaNae v*+ae [Although situated] in the same tree
ANaqXaYaa MauMaaNa" being bewildered through helplessness (an-)
iNaMaGNa" Pauz" XaaeciTa the absorbed jva (purua) laments.
Yada ANYaMa( PaXYaiTa When he sees the other one (the paramtm)
JauMa( wRXaMa( [i.e.] he Lord (a) who is worshiped (jua)
ASYa MaihMaaNaMa( and His greatness (mahimna),
vqTaXaaek= " WiTa he becomes (eti) free from lamentation (oka).
1224
NaaYaMaaTMaa Pa[vcNaeNa l>Yaae Na MaeDaYaa Na bhuNaa [uTaeNa )

YaMaevEz v*<auTae TaeNa l>YaSTaSYaEz AaTMaa ivv*<auTae TaNaU& SvaMa( ))
nyam tm pravacanena labhyo na medhay na bahun rutena
yam evaia vute tena labhyas tasyaia tm vivute tan svm
Na Pa[vcNaeNa AYaMa( AaTMaa l>Ya"
Not by [giving] discourses (pravacana) this Supreme (tm) is
attained
Na MaeDaYaa Na bhuNaa [uTaeNa nor by intelligence (medh), nor by much hearing.

YaMa( Wv Wz" v*<auTae Only whom He chooses
TaeNa l>Ya" by him [this Supreme] is attained,
TaSYa Wz" AaTMaa and for him this Supreme (tm, brahma)
SvaMa( TaNaUMa( ivv*<auTae reveals His own form (tanu).
1225
YaE TaTSauk*= Ta& rSaae vE Sa"== =) rSa& evaYa& lBDvaNaNdq >aviTa== =)

yad vai tat sukta raso vai sa, rasa hy evya labdhvnand bhavati
k==ae evaNYaaTk==" Pa]a<Yaadez Aak==aXa AaNaNdae Na SYaaTa(= = ) Wz evaNaNdYaiTa== =)

ko hy evnyt ka pryd yad ea ka nando na syt, ea hy evnandayati
Yad( vE Tad( Sauk*= TaMa( What that well-made (su.kta) is

Sa" vE rSa" that is the taste / essence (rasa) [of existence].
AYaMa( rSaMa( ih Wv lBDva [After] obtaining this rasa
AaNaNdq >aviTa one becomes blissful (nandin).
k==" ih Wv AaNYaaTa( Who could live
k==" Pa]a<YaaTa( who could breathe
Yad( Wz" AaNaNd" Aak==aXae Na SYaaTa( if this bliss (nanda) were not in space (ka)?
Wz" ih Wv AaNaNdYaiTa This [brahma] alone bestows bliss.
470
Hinduism The Absolute

1226
NaMaSTau>Ya& >aGavTae b]<ae ParMaaTMaNae )

namas tubhya bhagavate brahmae paramtmane
>aGavTae b]<ae ParMaaTMaNae As bhagavn, brahma and paramtm

Tau>YaMa( NaMa" to You my obeisance.
1227
p TaiZ<aae" ParMa& Pad& Sada PaXYaiNTa SaUrYa"== =)

tad vio parama pada sad payanti sraya
ivZ<aae" Tad( ParMaMa( PadMa( That supreme abode of the Lord (Viu)
SaUrYa" Sada PaXYaiNTa the sages (suri) always see.
1228
Ta& Tva AaEPaiNazd& Pauz& Pa*CâiMa== =)

ta tv aupaniada purua pcchmi
TaMa( AaEPaiNazdMa( PauzMa(

Tva Pa*CâiMa I ask you.
About that Lord (purua) of the Upanisads (i.e., revealed in the Upaniads)
1229
vedahMaeTa& Pauz& MahaNTa& AaidTYav<a| TaMaSa" ParSTaaTa(= = )

vedham eta purua mahnta ditya-vara tamasa parastt
AaidTYav<aRMa( Whose luster (vara) is like the sun (ditya)

TaMaSa" ParSTaaTa( and who is beyond darkness (tamas)
WTaMa( MahaNTaMa( PauzMa( that great Lord (purua)
AhMa( ved I know.
1230
MahTa" ParMaVYa==MaVYa==aTPauz" Par" ) Pauzaa Par& ik==iTSaa k==aa Saa Para GaiTa"== =))
mahata param avyaktam avyaktt purua para, purun na para kicit s kh s par gati
MahTa" ParMa( AVYa==Ma(
Beyond the material energy (mahat-tattva) is the material potency (avyakta,
pradhna)
AVYa==aTa( Par" Pauz" beyond the material potency is the Lord (purua)
PauzaTa( ParMa( Na ik==id( and beyond the Lord there is nothing else.
Saa k==aa Saa Para GaiTa" That is the path, that is the goal.
1231
e= Xak==MaRivPaak==aXaYaErParaMa*" PauzivXaez wRr"== =) Ta}a iNariTaXaYa& SavRjbqJaMa(= = )

klea-karma-vipkayair a-parma purua-viea vara, tatra niratiaya sarvaja-bjam
Sa Wz PaUveRzaMaiPa Gau" k==aleNaaNavCêdaTa(= = )

sa ea prvem api guru klennavacchedt
e= Xak==MaRivPaak==AaXaYaE" AParaMa*"
Who is not touched by the stocks (aya) of [the five]
afflictions (klea), karma and fruition (vipka)
PauzivXaez" wRr" the Lord (vara) is such a distinct person (purua-viea).

Ta}a iNariTaXaYaMa( SavRjbqJaMa( There (in Him) is the supreme seed (bja) of omniscience (sarva-ja).
471
nir.atiaya without superior
k==aleNa ANa(AvCêdaTa( Because of not being limited (an-avaccheda) by time (kla)

Sa" Wz" PaUveRzaMa( AiPa Gau" that same [Lord] is the teacher (guru) of the ancients too.
1232
k==aMa Wv YaSYaaYaTaNa& dYa& laek= ae MaNaae JYaaeiTaYaaeR vE Ta& Pauz& ivaTSavRSYaaTMaNa" ParaYa<a&
kma eva yasyyatana hdaya loko mano jyotir yo vai ta purua vidyt sarvasytmana paryaa
Sa vE veidTaa SYaaTa(= = )
sa vai vedit syt
YaSYa AaYaTaNaMa( k==aMa" Wv Whose abode (yatana) is desire (kma)

laek= " dYaMa( [whose] place (loka) is the heart (hdaya)
JYaaeiTa" MaNa" [whose] light (jyotis) is the mind (manas)
Ya" vE TaMa( PauzMa( ivaTa( one who knows that Lord (purua)
SavRSYa AaTMaNa" ParaYa<aMa( who is the shelter (paryaa) of every soul (tman)
Sa" vE veidTaa SYaaTa( he is a knower (vidit).
1233
ihr<MaYaeNa Paa}ae<a SaTYaSYaaiPaihTa& Mau%Ma( ) TaTa( Tv& PaUzaPaav*<au SaTYaDaMaaRYa d*Yae= = ))

hiramayena ptrea satyasypihita mukham, tat tva pann apvu satya-dharmya daye
... p k]= Taae SMar k*= Ta& SMar k]= Taae SMar k*= Ta& SMar== =)
o krato smara kta smara krato smara kta smara
ihr<MaYaeNa Paa}ae<a By a golden (hiramaya) veil (ptra)

SaTYaSYa Mau:aMa( AiPaihTaMa( the nature (mukha face) of the Lord (satya) is covered (apihitam).
PaUzNa( O Lord (maintainer)!
SaTYaDaMaaRYa d*Yae For the vision (di) of a pure soul
satya-dharma whose observance is truth, (or:) who is true to his observances
TvMa( Tad( APaav*<au You please unveil that [nature]. ...

p k]= Taae SMar k*= TaMa( SMar Om, O Lord (kratu)! Remember, remember what has been done.
kratu plan, intention, intelligence [personified], sacrifice
k]= Taae SMar k*= TaMa( SMar
O Lord (kratu)! Remember, remember what has been done.

1234
Wk&= SaNTa& bhuDaa k==LPaYaiNTa== =)

eka santa bahudh kalpayanti
Wk==Ma( SaNTaMa( Him (the Lord) who is one (eka)

bhuDaa k==LPaYaiNTa they imagine in many ways.
1235
YaQaeiNd]YaE" Pa*QaGarErQaaeR bhuGau<aa[Ya" ) Wk==ae NaaNaeYaTae TaGavaNa( XaavTMaRi>a"== =))

yathendriyai pthag-dvrair artho bahu-guraya, eko nneyate tadvad bhagavn stra-vartmabhi
bhuGau<aAa[Ya" Wk==" AQaR"
A single substance (artha), as it has many (bahu) qualities (gua)
... like taste, color, etc.
YaQaa Pa*Qak(= arE" wiNd]YaE" as by the senses (indriya), with their different outlets
NaaNaa wRYaTae it (this one substance) appears in many ways (nn),
472
... as it is experienced as sweet, white, etc.; or, take the modern finding that matter can
be experienced as a particle and as energy
TaTa( XaavTMaRi>a" similarly, by the [many] paths of the scriptures (stra)

>aGavaNa( the [one] Lord (bhagavn) [appears in many ways].
1236
Ya& b] vedaNTaivdae vdiNTa Pare Pa[DaaNa& Pauz& TaQaaNYae )

ivaeTae" k==ar<aMaqr& va TaSMaE NaMaae ivganivNaaXaNaaYa ))
ya brahma vednta-vido vadanti pare pradhna purua tathnye
vivodgate kraam vara v tasmai namo vighna-vinanya
YaMa( vedaNTaivd" b] vdiNTa Whom the knowers of Vednta call the Absolute (brahma)
Pare Pa[DaaNaMa( TaQaa ANYae PauzMa( others energy (pradhna) and others Supersoul (purua)
ivoTae" k==ar<aMa( wRrMa( va or Lord (vara), who is the cause (kraa) of the creation of the
world (viva),
TaSMaE ivganivNaaXaNaaYa NaMa"
unto that destroyer (vinana) of obstacles (vighna) my obeisance
(namas).
1237
SavRdevMaYaae hir"== =)
sarva-devamayo hari
hir" SavRdevMaYa"
The Lord (Hari) contains all the gods (deva).

1238
AQa hENa& ivdGDa" Xaak==LYa" PaPa]C^== =) k==iTa deva" YaajvLKYa wiTa== =)

atha haina vidagdha kalya papraccha, kati dev yjavalkya iti
}aYa }aq c XaTaa }aYa }aq c SaheiTa== =) ... }aYa i}a&XaidiTa== =) ... zi@iTa== =) ... }aYa wiTa== =)
traya ca tr ca at traya ca tr ca sahasreti, ... traya ca triad iti, ... a iti, ... traya iti,
... aiviTa== =) ... ADYaDaR wiTa== =) ... Wk== wiTa== =)

... dvv iti, ... adhyardha iti, ... eka iti
AQa h ivdGDa" Xaak==LYa" WNaMa( PaPa]C^ Then the wise kalya asked him (Yjavalkya):
YaajvLKYa k==iTa deva" wiTa O Yjavalkya! How many gods (deva) are there? ...
}aYa" c }aq c XaTaa [Yjavalkya said:] Three and three hundred
}aYa" c }aq c Saha wiTa plus three and three thousand (i.e., 3,306).
[But Vidagdha kalya asked again , How many gods are there?]
}aYa" c i}a&XaTa( wiTa
Three and thirty (i.e., 33).

= 8 Vasus, 11 Rudras, 12 dityas, Indra and Prajpati (Yaja or Brahm); vasu
(vsayanti ye te vsava) who help others to live, the resting-places of all beings: fire,
earth air, sky, sun, heaven, moon, stars; rudra (rodayanti ye te rudr) who make
others weep, the ten senses plus the mind; when they leave a person, his relatives cry;
ditya the twelve months; the devas are also called tri-daa (3 times 10) in a round
number for 33 8 Vasus, 11 Rudras, 12 dityas and 2 Avins
[Again Vidagdha kalya asked, How many?]
z@( wiTa
Six. ...
earth and fire, air and sky, sun and heaven
}aYa" wiTa
473
Three. ...
the three worlds bh (earth and fire), bhuva (air and sky), sva (sun and heaven)
aE wiTa
Two. ...
life (pra, brahma) and food (anna), because everything is made of life and matter
ADYaDaR" wiTa One (life) and a half (the wind). ...

Wk==" wiTa One (life).
1239
ivZ<auiJaRZ<au>aRivZ<au AiGanSaUYaaRidPavaNa( ) AiGanPae<a devadeMauR%& ivZ<au" Para GaiTa"== =)

viur jiur bhaviu ca agni-srydi-rpavn, agni-rpea devder mukha viu par gati
vedezu c Paura<aezu YajMaUiTaR GaqYaTae= = ))

vedeu ca pureu yaja-mrti ca gyate
ivZ<au" iJaZ<au" >aivZ<au" c The Lord (Viu) who is ever victorious (jiu) and thriving
AiGanSaUYaRAaidPavaNa( has forms (rpa) like those of fire (agni) and sun (srya).
AiGanPae<a devAade" Mau%Ma( Serving in His form of fire as mouth (mukha) for the devas and others
... by receiving the libations offered in a fire sacrifice
ivZ<au" Para GaiTa" the Lord (Viu) is the supreme destination (gati).
vedezu c Paura<aezu In the Vedas and Puras
YajMaUiTaR" c GaqYaTae He is glorified as personified sacrifice (yaja).
1240
Yajae vE ivZ<au"= = )
yajo vai viu
Yaj" vE ivZ<au"
Sacrifice (yaja) means the Lord (Viu).

1241
YaQaa TaraeMaURliNazecNaeNa Ta*PYaiNTa TaTSk==NDa>auJaaePaXaa%a" )

Pa[a<aaePahara YaQaeiNd]Yaa<aa& TaQaEv SavaRhR<aMaCYauTaeJYaa ))
yath taror mla-niecanena tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy tathaiva sarvrhaam acyutejy
YaQaa Tarae" MaUliNazecNaeNa As by watering the root (mla) of a tree (taru)

Tad(Sk==NDa>auJaoPaXaa%a" Ta*PYaiNTa its trunk (skandha), branches and twigs are nourished
... and not by feeding them individually
YaQaa c Pa[a<aoPaharaTa(
and as from feeding the life air (pra)
... with food, putting it into the stomach
wiNd]Yaa<aaMa( [there is nourishment] of the senses,

TaQaa Wv ACYauTawJYaa so is the worship (ijy) of the Lord (Acyuta)
SavRAhR<aMa( worship for all [devas etc.].
1242
AicRTae devdeveXa ABJaXaGadaDare ) AicRTaa" iPaTarae deva YaTa" SavRMaYaae hir"== =))
arcite deva-devea abja-akha-gaddhare, arcit pitaro dev yata sarvamayo hari
ABJaXaGadaDare Who holds lotus (abja), conch (akha) and club (gad)
devdevwRXae AicRTae when [that] ruler (a) of all devas is worshiped,
474
iPaTar" deva" AicRTaa" all the pits and devas are worshiped
YaTa" hir" SavRMaYa" because the Lord (Hari) includes everything.
1243
hirrev SadaraDYa" SavRdeverer" ) wTare b]d]aa NaavjeYaa k==dacNa== =))

harir eva sadrdhya sarva-devevarevara, itare brahma-rudrdy nvajey kadcana
SavRdevwRrwRr" Who is the supreme ruler (a) of the rulers of all devas
hir" Wv Sada AaraDYa" that Lord (Hari) alone is always to be worshiped,
b]d]Aaa" wTare [but] others, like Brahm (brahma) and Rudra
Na k==dacNa AvjeYaa" are never to be disrespected.
1244
Xa*<auTae SavRDaMaa| SavaRNdevaaMaSYaiTa ) ANaSaUYauiJaRTak]= aeDaSTaSYa TauZYaiTa ke= Xav"== =))

ute sarva-dharm ca sarvn devn namasyati, anasyur jita-krodhas tasya tuyati keava
SavRDaMaaRNa( c Xa*<auTae [One who] listens to all [discourses on] dharma

SavaRNa( devaNa( NaMaSYaiTa respects all gods (deva)
ANaSaUYau" iJaTak]= aeDa" being without envy and having conquered anger (krodha),
ke= Xav" TaSYa TauZYaiTa with him the Lord (Keava) is pleased.
1245
p SahiXazaR Pauz" Saha+a" SahPaaTa( ) Sa >aUiMa& ivTaae v*Tva ATYaiTaXaaulMa(= = ))

o sahasra-ir purua sahasrka sahasra-pt, sa bhmi vivato vtv atyatihad dagulam
SahiXazaR SahA+a" SahPaad(
With unlimited (thousand) heads, eyes and legs
... indicating, that the Supersoul is the creator and owner of all our senses
>aUiMaMa( ivTa" v*Tva [after] pervading the world (bhmi) entirely

Sa" Pauz" dXaAulMa( ATYaiTaTa( that Lord (purua) stays aloof 8 inches.
daa-agula (eight fingers) = prdea / pradea the short span from thumb to
forefinger, 8 inches
1246
wRXaavaSYaiMad& Sav| YaiTk== JaGaTYaa& JaGaTa(= = )

vsyam ida sarva yat kica jagaty jagat
JaGaTYaaMa( In this moving world (jagat, f. of jagat)

Yad( ik== JaGaTa( whatever is moving (jagat),
wdMa( SavMa( all this
wRXaAavaSYaMa( is pervaded by the Lord (a).
vsya inhabited by, full of, pervaded
1247
Paura<YaNaeNa Sa*aiNa Na*iTaYaRGa*izdevTaa" ) XaeTae JaqveNa Pae<a Paurezu Pauzae SaaE= = ))

pury anena sni n-tiryag-i-devat, ete jvena rpea pureu puruo hy asau
Na*iTaYaRk(= izdevTaa" Paurai<a
Bodies (pura) like those of humans (n), animals (tiryak), sages (i)
and devas
ANaeNa Sa*aiNa are created by Him.

ASaaE Pauz" ih And that same Lord (purua)
JaqveNa Pae<a Paurezu XaeTae
475
resides (sleeps) in [all those] bodies (pura) together with the form (rpa) as
jva.
1248
SavaRi<a Ta}a >aUTaaiNa vSaiNTa ParMaaTMaiNa ) >aUTaezu c Sa SavaRTMaa vaSaudevSTaTa" SMa*Ta"== =))
sarvi tatra bhtni vasanti paramtmani, bhteu ca sa sarvtm vsudevas tata smta
SavaRi<a >aUTaaiNa [Because] all beings (bhta)

Ta}a ParMaaTMaiNa vSaiNTa reside there, in the Supersoul (paramtman)
Sa" c >aUTaezu and He [resides] in [all] beings,
TaTa" SavRAaTMaa vaSaudev" SMa*Ta" therefore the Supersoul is called Vsudeva.
from vas[a] to dwell, live
1249
Wv& SaveRzu >aUTaezu >ai==rVYai>acair<aq ) k==TaRVYaa Pai<@TaEjaRTva SavR>aUTaMaYa& hirMa(= = ))

eva sarveu bhteu bhaktir avyabhicri kartavy paitair jtv sarva-bhtamaya hari
WvMa( SavR>aUTaMaYaMa( hirMa( jaTva [After] thus knowing the Lord (Hari) to pervade all beings (bhta)
SaveRzu >aUTaezu unto all [those] beings
Pai<@TaE" AVYai>acair<aq >ai==" k==TaRVYaa unfailing love (bhakti) should be done by the learned
(paita).
1250
ivZ<aaeSTau }aqi<a Paai<a Pauza:YaaNYaQaae ivdu" ) Pa[QaMa& MahTa" * iTaqYa& Tv<@Sa&iSQaTaMa(= = )

vios tu tri rpi purukhyny atho vidu, prathama mahata sra dvitya tv aa-sasthitam
Ta*TaqYa& SavR>aUTaSQa& TaaiNa jaTva ivMauCYaTae= = ))

ttya sarva-bhta-stha tni jtv vimucyate
ivZ<aae" Tau }aqi<a Paai<a Three forms (rpa) of the Lord (Viu, Vsudeva)
PauzAa:YaaiNa AQaae ivdu" are known (they know) as puruas:
Pa[QaMaMa( MahTa" * the first [form Sakaraa] is the creator (sra) of matter (mahat)
sra 1.1 n. sra creator
iTaqYaMa( Tau A<@Sa&iSQaTaMa( the second [form Pradyumna] is situated in [each] universe (aa)
Ta*TaqYaMa( SavR>aUTaSQaMa( and the third [form Aniruddha] is situated in all beings (bhta).
TaaiNa jaTva ivMauCYaTae [After] knowing those [forms] one becomes liberated.
1251
A&Xavae Yae Pa[k= aXaNTae MaMa Tae ke= XaSa&ijTaa" ) SavRja" ke= Xav& TaSMaaNMaaMaahuMauRiNaSataMa== =))
aavo ye prakante mama te kea-sajit, sarva-j keava tasmn mm hur muni-sattama
MauiNaSataMa O best of sages!

MaMa A&Xav" Yae Pa[k= aXaNTae My rays (au) which illuminate
Tae ke= XaSa&ijTaa" they are known as kea.
TaSMaaTa( SavRja" Therefore the wise (sarva-ja)
MaaMa( ke= XavMa( Aahu" call Me Keava.
1252
oaharaTMaNa" ke= XaaE iSaTak*= Z<aaE= = )

ujjahrtmana keau sita-kau
iSaTak*= Z<aaE AaTMaNa" ke= XaaE
Two of His rays (kea), white (sita) and black (ka)
476
oahar
He (Viu) took out.

... to expand Himself as Baladeva and Ka
1253
WTae ca&Xak==la" Pau&Sa" k*= Z<aSTau >aGavaNSvYaMa( )

ete ca-kal pusa kas tu bhagavn svayam
WTae c Pau&Sa" A&Xak==la" These are paramtm forms (aa) and avatras (kal) of the Lord (pus)
k*= Z<a" Tau SvYaMa( >aGavaNa( but Ka is the Lord (bhagavn) Himself.
1254
wRr" ParMa" k*= Z<a" SaidaNaNdivGa]h" ) ANaaidraidGaaeRivNd" SavRk= ar<ak==ar<aMa( ))

vara parama ka sac-cid-nanda-vigraha, an-dir dir govinda sarva-kraa-kraam
k*= Z<a" GaaeivNd" ParMa" wRr" Ka Govinda is the Supreme Lord (vara)
SaTa(icTa(AaNaNdivGa]h" whose form (vigraha) is eternity (sat), knowledge (cit) and bliss (nanda)
ANa(Aaid" Aaid" who is without beginning (di) and the source [of all]
SavRk==ar<ak==ar<aMa( and the cause (kraa) of all causes.
477
Hinduism Energy
1255
PaU<aRMad" PaU<aRiMad& PaU<aaRTPaU<aRMaudCYaTae ) PaU<aRSYa PaU<aRMaadaYa PaU<aRMaevaviXaZYaTae= = ))

pram ada pram ida prt pram udacyate, prasya pram dya pram evvaiyate
Ad" PaU<aRMa( That [brahma] is complete (pra)

wdMa( PaU<aRMa( and this [jagat] is complete.
PaU<aaRTa( PaU<aRMa( odCYaTae From [that] complete comes [this] complete.
PaU<aRSYa PaU<aRMa( AadaYa [After] taking [this] complete from [that] complete
PaU<aRMa( Wv AviXaZYaTae [that] complete remains [complete].
1256
AaTMaEvedMaGa] AaSaqTPauzivDa"== =)
tmaivedam agra st purua-vidha
AGa]e In the beginning (agra)

AaTMaa Wv wdMa( AaSaqTa( brahma (tm) alone was this [world]
PauzivDa" in the form of a person (purua).
1257
AaTMaa va wdMaek= WvaGa] AaSaqTa(= = ) ... Sa We+aTa laek= aau Sa*Jaa wiTa== =)
tm v idam eka evgra st, ... sa aikata lokn nu sj iti
AGa]e In the beginning

AaTMaa va wdMa( Wk==" Wv AaSaqTa( brahma (tm) alone was [all] this [world].
Sa" We+aTa He (the Lord) thought (saw; which indicates that pure being (brahma) is conscious, a
person):
laek= aNa( Nau Sa*Jaa wiTa
Let Me create the worlds (loka).

1258
TadE+aTa bhu SYaa& Pa]JaaYaeYaeiTa== =)

tad aikata bahu sy prajyeyeti
Tad( We+aTa It (brahma) thought:

bhu SYaaMa( May I become many (bahu)
Pa]JaaYaeYa wiTa may I become many (bahu), may I procreate.
1259
Saae= _k==aMaYaTa bhu SYaa& Pa]JaaYaeYa== =)

so kmayata bahu sy prajyeya
Sa" Ak==aMaYaTa He (the Lord) desired:

bhu SYaaMa( Pa]JaaYaeYa Let Me become many (bahu), let Me procreate.
1260
Ya}a YaeNa YaTaae YaSYa YaSMaE YaQaa Yada ) SYaaidd& >aGavaNSaa+aaTPa[DaaNaPauzer"== =))
yatra yena yato yasya yasmai yad yad yath yad, syd ida bhagavn skt pradhna-puruevara
Ya}a YaeNa YaTa" On which [basis], by which [cause], from which [source]
YaSYa YaSMaE as whose [possession], for whose [benefit or pleasure]
Yad( Yad( YaQaa Yada as whatever [form], however and whenever
478
wdMa( SYaaTa( this [world] can exist,

Pa[DaaNaPauzwRr" [that is] the master of matter (pradhna) and spirit (purua)
Saa+aaTa( >aGavaNa( the Lord Himself.
1261
Wk==deXaiSQaTaSYaaGNaeJYaaeRTa ivSTaair<aq YaQaa ) ParSYa b]<a" Xai==STaQaedMai%l& JaGaTa(= = ))

eka-dea-sthitasygner jyotsn vistri yath, parasya brahmaa aktis tathedam akhilam jagat
Wk==deXaiSQaTaSYa AGNae" Of fire (agni), [although] situated in one place (dea)

YaQaa JYaaeTa ivSTaair<aq as [its] light (jyotsn) is spread,
TaQaa ParSYa b]<a" Xai==" so does the energy (akti) of the supreme brahma
wdMa( Ai%lMa( JaGaTa( [pervade] this whole world (jagat).
1262
ivZ<auXai==" Para Pa[ae= a +ae}aja:Yaa TaQaa Para ) Aivak==MaRSa&jaNYaa Ta*TaqYaa Xai==irZYaTae= = ))

viu-akti par prokt ketra-jkhy tath par, avidy-karma-sajny tty aktir iyate
ivZ<auXai==" Para Pa[ae= a (1) Viu-akti is said to be spiritual (par) [akti]

+ae}ajAa:Yaa TaQaa Para and what is called (2) jva (ketraja) is also spiritual (par) [akti].
Aivak==MaRSa&ja Called (3) avidy-karma-akti
... the akti that bewilders; ignorance, my
ANYaa Ta*TaqYaa Xai==" wZYaTae
another, third energy (akti) is known.

1263
ADYahR<aqYaaSaNaMaaiSQaTa& Par& v*Ta& cTau"zae@XaPaXai==i>a" )

Yau&= >aGaE" SvEirTar}a caDa]uvE" Sv Wv DaaMaNrMaMaa<aMaqrMa( ))
adhyarhaysanam sthita para vta catu-oaa-paca-aktibhi
yukta bhagai svair itaratra cdhruvai sva eva dhman ramamam varam
ParMa( ADYahR<aqYaAaSaNaMa( AaiSQaTaMa( Who was seated on a most deserving throne (sana)
cTau"zae@XaPaXai==i>a" v*TaMa( surrounded by [His] 4, 16, and 5 energies (akti)
4 = Dharma, Jna, Bala, Aivarya; 16 = 8 doorkeepers (Caa, Pracaa, Bhadra,
Subhadra, Jaya, Vijaya, Dht, Vidht) + 8 protectors of directions (Kumuda,
Kumudka, Puarka, Vmana, akukara, Sarvanetra, Sumukha, Supratihita); 5
= Krma, Ngarja, Garua, Chandas, Mantra?)
... surrounded by those personified energies
SvE" >aGaE" Yau= Ma(
endowed with His inherent opulences (bhaga)

... the six 6 opulences aivarya, vrya, yaas, r, jna and vairgya
wTar}a c ADa]uvE" and with others who are temporary

Sve Wv DaaMaNa( rMaMaa<aMa( [thus] enjoying in His own abode (dhman)
dhman for dhmani
wRrMa(
[Brahm saw that] Lord (vara).

1264
WeYaRSYa SaMaGa]SYa vqYaRSYa YaXaSa" i[Ya" ) jaNavEraGYaYaaeEv z<<aa& >aGa wTaqNaa== =))
aivaryasa samagrasya vryasya yaasa riya, jna-vairgyayo caiva a bhaga itgan
SaMaGa]SYa WeYaRSYa Of complete lordship (aivarya)

vqYaRSYa YaXaSa" i[Ya" power (vrya), fame (yaas), fortune (r)
479
The Wilson edition reads dharmasya for vryasya, but the translation is the same.
jaNavEraGYaYaae" c Wv wisdom (jna) and dispassion (vairgya)

z<<aaMa( of [those] six [qualities]
>aGa" wiTa wNaa the term bhaga (opulence) is the indication.
1265
oTPaita& Pa]lYa& cEv >aUTaaNaaMaaGaiTa& GaiTaMa( ) veita ivaMaiva& c Sa vaCYaae >aGavaiNaiTa== =))
utpatti pralaya caiva bhtnm gati gatim, vetti vidym a-vidy ca sa vcyo bhagavn iti
oTPaitaMa( Pa]lYaMa( c Wv veita One who knows creation (utpatti) and destruction (pralaya)
>aUTaaNaaMa( AaGaiTaMa( GaiTaMa( the migration of all beings (bhta)
gatim gatim coming and going, migration
ivaMa( AivaMa( c
knowledge (vidy) and ignorance (a-vidy),
... i.e., spirit and matter
Sa" >aGavaNa( wiTa vaCYa"
He is addressed as bhagavn.
1266
Na TaSYa k==aYa| k==r<a& c ivTae Na TaTSaMaa>YaiDak== d*XYaTae )

ParaSYa Xai==ivRivDaEv [UYaTae Sva>aaivk==I jaNabli==Yaa c ))
na tasya krya karaa ca vidyate na tat-sama cbhyadhika ca dyate
parsya aktir vividhaiva ryate svbhvik jna-bala-kriy ca
TaSYa k==aYaRMa( k==r<aMa( c His [material] activity (krya) or sense organ (karaa)
Na ivTae does not exist.
Tad(SaMa" c Aa>YaiDak==" c Something equal (sama) to Him or greater
Na d*XYaTae is not seen.
ASYa Para Xai==" His internal potency (par akti)
ivivDaa Wv [UYaTae is revealed to be manifold (vividh)
Sva>aaivk==I jaNabli==Yaa c it is inherently consisting of jna, bala and kriy.
... some translate: The working of his intelligence (jna) and strength (bala) is
inherent [in Him].
1267
iNaTYaEv Saa JaGaNMaaTaa ivZ<aae" [qrNaPaaiYaNaq ) YaQaa SavRGaTaae ivZ<auSTaQaEveYa& iJaaetaMa== =))
nityaiva s jagan-mt vio rr anapyin, yath sarva-gato vius tathaiveya dvijottama
iJaaetaMa O brhmaa!
ivZ<aae" ANaPaaiYaNaq the Lords (Viu) consort (anapyin)
JaGaTa(MaaTaa [q Lakm (r), the mother of this world (jagat)
Saa iNaTYaa Wv she is also eternal.
YaQaa ivZ<au" SavRGaTa" And as the Lord (Viu) is all-pervading (sarva-gata)
TaQaa Wv wYaMa( so is she.
1268
Wv& YaQaa JaGaTSvaMaq devdevae JaNaadRNa" ) AvTaar& k==raeTYaez TaQaa [qSTaTSahaiYaNaq== =))
eva yath jagat-svm deva-devo janrdana, avatra karoty ea tath rs tat-sahyin
JaGaTa(SvaMaq devdev"
The master (svmin) of this world (jagat) and god of gods (deva)
480
Wz" JaNaadRNa" this Lord (Janrdana)

YaQaa WvMa( AvTaarMa( k==raeiTa as He thus incarnates,
TaQaa Tad(SahaiYaNaq [q" so [does] His consort Lakm (r).
1269
i}aPaai>aUTaeDaaRMaTvaTa( i}aPaaUTa& ih TaTPadMa( )

tri-pd-vibhter dhmatvt tri-pd-bhta hi tat-padam
i}aPaad(iv>aUTae" DaaMaTvaTa( ih
Because of being the abode (dhman) of 3/4th of [the Lords] opulence
(vibhti)
Tad(PadMa( i}aPaad(>aUTaMa(
His abode (pada) is [called] 3/4th (tri-pd).

1270
ilYaaeNYaaiTMak==a JaaTaa wMaa MaaherqPa[Jaa"== =) Xai==MaaNPauz" Saae= _Ya& ilPaq Maher" ))

liga-yony-tmik jt im mhevar-praj, aktimn purua so ya liga-rp mahevara
wMaa" MaaherqPa[Jaa"
These offspring (praj) of Durg

... i.e., all beings in material creation
mahevar the consort of iva (Mahevara), Durg
ilYaaeiNaAaiTMak==a" JaaTaa"
are born (jta) from the [principles of] liga and yoni.
... the male and female generative organs
ilPaq Maher" iva (Mahevara), embodying the liga

Sa" AYaMa( Xai==MaaNa( Pauz" is that same all-mighty Lord.
1271
}aYaMbk&-= YaJaaMahe SauGaiNDa& PauivDaRNaMa( ) ovaRk==iMav bNDaNaaNMa*TYaaeMauR+aqYa MaaMa*TaaTa(= = ))

trayambaka yajmahe sugandhi pui-vardhanam, urvrukam iva bandhann mtyor mukya mmtt
}aYaMbk==Ma( YaJaaMahe
We worship [Lord] iva

tryambaka (tri-ambaka who has three eyes) is a name of iva; sometimes written
trayambaka
SauGaiNDaMa( PauivDaRNaMa( who is fragrant and who nourishes all.

Ma*TYaae" bNDaNaaTa( From the bondage (bandhana) of death (mtyu)
Maa AMa*TaaTa( Mau+aqYa please deliver me for the sake of immortality (amta),
There are other translations possible.
ovaRk==Ma( wv
as the cucumber (urvruka) [is easily cut from the vine].

1272
iSai" SaaDYae SaTaaMaSTau Pa[SaadataSYa DaUJaR$=e" ) Jaavqfe= Nale%ev YaNMaUiDNaR XaiXaNa" k==la ))
siddhi sdhye satm astu prasdt tasya dhr-jae, jhnav-phena-lekheva yan-mrdhni aina kal
Yad(MaUiDNaR XaiXaNa" k==la On whose head (mrdhan) is the crescent (kal) of the moon (ain)
Jaavqfe= Nale%a wv like a streak (lekh) of foam (phena) on the Gag (Jhnav)
TaSYa DaUJaR$=e" Pa[SaadaTa( by the mercy (prasda) of that matted-locked (dhr-jai) [Lord iva]
SaTaaMa( SaaDYae iSai" ASTau let there be success (siddhi) in the undertaking (sdhya) of the pious (sat).
481
Hinduism The Living Being

1273
YaQaaGNae" +aud]a ivSfu= ila VYauriNTa WvMaevaSMaadaTMaNa" SaveR Pa]a<aa" SaveR laek= a" SaveR deva"
yathgne kudr visphulig vyuccaranti, evam evsmd tmana sarve pr sarve lok sarve dev
SavaRi<a >aUTaaiNa VYauriNTa== =)

sarvi bhtni vyuccaranti
YaQaa AGNae" As from fire (agni)

+aud]a" ivSfu= ila" VYauriNTa small (kudra) sparks emanate
WvMa( Wv SaveR Pa]a<aa" SaveR laek= a" SaveR deva" SavaRi<a >aUTaaiNa
even so all living beings (pra), all
planets (loka), all gods (deva) and all existences (bhta)
ASMaaTa( AaTMaNa" VYauriNTa
emanate from this Supersoul (tm).

1274
AicNTYaXai==>aRGavaNa( JaGaTPaUrYaTae Sada )

acintya-aktir bhagavn jagat prayate sad
AicNTYaXai==" >aGavaNa( The Lord (Bhagavn) who has inconceivable potencies (akti)
Sada JaGaTa( PaUrYaTae always keeps the material world (jagat) filled.
1275
Yata$=SQa& Tau icd]UPa& SvSa&veaiiNaGaRTaMa( ) riTa& Gau<araGae<a Sa Jaqv wiTa k==QYaTae= = ))

yat taa-stha tu cid-rpa sva-savedyd vinirgatam, rajita gua-rgea sa jva iti kathyate
Yad( icTa(PaMa( That which is spiritual (cit)

Ta$=SQaMa( Tau but marginal (taa-stha)
SvSa&veaTa( iviNaGaRTaMa( [i.e., either] liberated (vinirgata) through self-awareness (sva-savedya)
Gau<araGae<a riTaMa( [or] agitated (rajita colored) by attachment (rga) to the guas,
Sa" Jaqv" wiTa k==QYaTae that is called jva.
1276
AaidTYav<a| SaU+Maa>a& AiBbNduiMav PauZk==re ) Na+a}aiMav PaXYaiNTa YaaeiGaNaae jaNac+auza== =))

ditya-vara skmbha ab-bindum iva pukare, nakatram iva payanti yogino jna-caku
AaidTYav<aRMa( SaU+MaAa>aMa( Like (-bha) a tiny particle (skma), splendid like the sun (ditya)
PauZk==re APa(ibNduMa( wv like a drop (bindu) of water in a lake (pukara)
Na+a}aMa( wv or like a star (nakatra)
YaaeiGaNa" jaNac+auza PaXYaiNTa the yogs see [the soul] with the eyes of knowledge (jna).
1277
balaGa]XaTa>aaGaSYa XaTaDaa k==iLPaTaSYa c ) >aaGaae Jaqv" Sa ivjeYa" Sa caNaNTYaaYa k==LPaTae= = ))

blgra-ata-bhgasya atadh kalpitasya ca, bhgo jva sa vijeya sa cnantyya kalpate
NaEv S}aq Na PauMaaNaez Na cEvaYa& NaPau&Sak==" ) YaC^rqrMaadtae TaeNa TaeNa Sa r+YaTae= = ))

naiva str na pumn ea na caivya napusaka, yad yac charram datte tena tena sa rakyate
balAGa]XaTa>aaGaSYa
The hundredth part (ata-bhga) of a point

... a point being the conception of the smallest indivisible extention
bla-agra or vla-agra tip of a hair, point
XaTaDaa k==iLPaTaSYa c
when imagined [again] in hundred parts (atadh hundredfold)
482
Sa" >aaGa" Jaqv" ivjeYa"
such a part (bhga) is understood as [the size of] the jva.

... thus its size is a ten-thousandth part, which means that spirit is incomparably finer,
subtler, than any matter
Sa" c ANaNTYaaYa k==LPaTae And that is [still] capable of infinity (anantya).

Wz Na Wv S}aq Na PauMaaNa( It (the soul) is neither female (str) nor male (pus)
AYaMa( Na c Wv NaPau&Sak==" and it is also not neuter.
na-pusaka not male, neuter
Yad( Yad( XarqrMa( Aadtae Whatever body (arra) it takes

TaeNa TaeNa Sa" r+YaTae by that it is held.
1278
PareXavEMau:YaataezaMaivai>aiNaveXa"== =)
parea-vaimukhyt tem a-vidybhinivea
PareXavEMau:YaaTa(
Because of turning away from the Supreme Lord (para-a)

vaimukhya (from vi.mukha) avertedness
TaezaMa( AivaAi>aiNaveXa"
there is their entering (abhinivea) into ignorance (a-vidy).

1279
JaqvSYa Maaehae= _YaMah&MaMaeiTa== =)

jvasya moho yam aha-mameti
AhMa(MaMa wiTa [Thinking in terms of] I (aham) and mine (mama)

AYaMa( JaqvSYa Maaeh" this is the illusion (moha) of a living being (jva).
1280
SauiMaUCâeRPaTaaPaezu Pa[a<aaYaNaivgaaTaTa" ) NaehTae= _hiMaiTa jaNa& Ma*TYauPa[JvarYaaeriPa== =))

supti-mrcchopatpeu pryana-vightata, nehate ham iti jna mtyu-prajvrayor api
SauiMaUC^RoPaTaaPaezu In [deep] sleep, fainting and shock

Ma*TYauPa[JvarYaae" AiPa and also during death (mtyu) and [high] fever
Pa[a<aaYaNaivgaaTaTa" because the senses are [then] impeded
pryana (pra-_ayana) (here:) circulation of pra, a sense organ
AhMa( wiTa jaNaMa( Na wRhTae
the knowledge of I [and mine] does not appear.

1281
JaNTauv >av WTaiSMaNYaa& Yaa& YaaeiNaMaNauv]JaeTa( ) TaSYaa& TaSYaa& Sa l>aTae iNav*RiTa& Na ivrJYaTae= = ))
jantur vai bhava etasmin y y yonim anuvrajet, tasy tasy sa labhate nirvti na virajyate
WTaiSMaNa( >ave JaNTau" vE A living being (jantu) in this world (bhava)

YaaMa( YaaMa( YaaeiNaMa( ANauv]JaeTa( whatever body (yoni birth) it obtains
TaSYaaMa( TaSYaaMa( Sa" iNav*RiTaMa( l>aTae in that respective [body] it gets satisfacion
Na ivrJYaTae [and] it does not become detached.
1282
YaSYaaTMabui" ku= <aPae i}aDaaTauke= SvDaq" k==l}aaidzu >aaEMa wJYaDaq" )

YataqQaRbui" Saille Na k==ihRicNaeZvi>ajezu Sa Wv Gaae%r" ))
yasytma-buddhi kuape tri-dhtuke sva-dh kalatrdiu bhauma ijya-dh
yat-trtha-buddhi salile na karhicij janev abhijeu sa eva go-khara
483
YaSYa AaTMabui" Whose concept (buddhi) of what is the self (tman)

i}aDaaTauke= ku= <aPae is in [his body,] a corpse (kuapa) made of three elements
... made of the three doas vta-pitta-kapha
SvDaq" k==l}aAaidzu [whose] concept of what is the own (sva) is in his wife, etc.
wJYaDaq" >aaEMae [whose] concept of what is worshipable is in a [mrti] made of earth
Yad(TaqQaRbui" Saille and whose concept of what is a pilgrimage place (trtha) is in a body of water
... a certain lake to take bath for purification
Na k==ihRicd( Ai>ajezu JaNaezu
and never in wise men
... i.e., in resident saints, with whom one can associate at visiting a holy place
Sa" Wv Gaae%r"
that person is [like] a cow (go) and an ass (khara).

1283
ASauYaaR NaaMa Tae laek= a ANDaeNa TaMaSaav*Taa"== =) Taa&STae Pa]eTYaai>aGaCîNTa Yae ke= caTMahNaae JaNaa"== =))
asury nma te lok andhena tamasvt, ts te pretybhigacchanti ye ke ctma-hano jan
ASauYaaR" NaaMa Tae laek= a" The worlds (loka) named asurya
asurya of the Asuras, demons
ANDaeNa TaMaSaa Aav*Taa" are covered by blinding (andha) darkness (tamas).

Yae ke= c AaTMahNa" JaNaa" And those persons who destroy the [knowledge of being the] soul
Pa]eTYa after death
Tae TaaNa( Ai>aGaCîNTa they attain those [worlds].
1284
AivaiSMaTaaraGaezai>aiNaveXa" e= Xaa"== =)
a-vidysmit-rga-dvebhinivea kle
e= Xaa" The afflictions (klea) are

AivaAiSMaTaaraGaezAi>aiNaveXa"
ignorance (a-vidy), egotism (asmi.t), attachment (rga),
hatred (dvea) and clinging (abhinivea).

1285
SaSaJaaRGa]e= _NDaTaaiMaMaQa TaaiMaMaaidk*= Ta(= = ) MahaMaaeh& c Maaeh& c TaMaajaNav*taYa"== =))

sasarjgre ndha-tmisram atha tmisram di-kt, mah-moha ca moha ca tama cjna-vttaya
TaMa" c MaaehMa( c MahaMaaehMa( c Tamas, moha, mah-moha

TaaiMaMa( AQa ANDaTaaiMaMa( tmisra and andha-tmisra
AjaNav*taYa" [these five] modes of ignorance (a-jna)
Aaidk*= Ta( AGa]e SaSaJaR Brahm (di-kt the first creator of progeny) created in the beginning.
1286
i==XYaMaaNa" XaTa& vz| dehe dehq TaMaaev*Ta"== =)

kliyamna ata vara dehe deh tamo-vta
i==XYaMaaNa" TaMa"v*Ta" dehq The living being, afflicted and covered by ignorance
dehe XaTaMa( vzRMa( [stays] in the body for one hundred years.
1287
AaTMaaNa& riQaNa& ivi Xarqr& rQaMaev Tau ) bui& Tau SaariQa& ivi MaNa" Pa]Ga]hMaev c== =))
tmna rathina viddhi arra ratham eva tu, buddhi tu srathi viddhi mana pragraham eva ca
484
wiNd]Yaai<a hYaaNaahuivRzYaa&STaezu GaaecraNa( ) AaTMaeiNd]YaMaNaaeYau&= >aaee= TYaahuMaRNaqiz<a"== =))

indriyi hayn hur viays teu gocarn, tmendriya-mano-yukta bhoktety hur mania
ivjaNaSaariQaYaRSTau MaNa"Pa]Ga]hvaar" ) Saae= _DvNa" PaarMaaPNaaeiTa TaiZ<aae" ParMa& PadMa(= = ))

vijna-srathir yas tu mana-pragrahavn nara, so dhvana pram pnoti tad vio parama padam
AaTMaaNaMa( riQaNaMa( ivi Know the soul (tm) as passenger (rathin)

XarqrMa( Tau rQaMa( Wv and the body (arra) as chariot (ratha).
buiMa( Tau SaariQaMa( ivi Know the intelligence (buddhi) as driver (srathi)
MaNa" Pa]Ga]hMa( Wv c and the mind (manas) as rein.
pragraha which holds in front, rein
MaNaqiz<a" Those who are wise (manin)

wiNd]Yaai<a hYaaNa( wiTa Aahu" call the senses (indriya) [of the body] horses (haya)
ivzYaaNa( Taezu GaaecraNa( the sense objects (viaya) that in which they (the senses) range,
go-cara cattle-ranging
wiNd]YaMaNa"Yau= Ma( AaTMaa and the soul (tman), endowed with senses (indriya) and mind (manas)
>aae= a Aahu" they call the enjoyer (bhokt). ...
... of karma fruits
Ya" Tau Nar" And the person (nara) which

ivjaNaSaariQa" has a driver (srathi) in the form of intelligence (vijna)
MaNa"Pa]Ga]hvaNa( who (the driver) holds the rein (pragraha) in the form of the mind (manas),
Sa" ADvNa" PaarMa( AaPNaaeiTa he (such a person) reaches the end/ limit (pra) of the journey (adhvan)
Tad( ivZ<aae" ParMaMa( PadMa( and that is the supreme abode (pada) of the Lord (Viu).
1288
Xarqr& PauriMaTYaahu" SvaiMaNaq buiirZYaTae ) Tatvbue" XarqrSQa& MaNaae NaaMaaQa icNTak==Ma(= = ))

arra puram ity hu svmin buddhir iyate, tattva-buddhe arra-stha mano nmtha cintakam
XarqrMa( PaurMa( wiTa Aahu" The body (arra) is said to be a city (pura)
SvaiMaNaq bui" wZYaTae [its] mistress (svmin) is known as intelligence (buddhi)
AQa Tatvbue" icNTak==Ma( and the minister (cintaka thinker) of [that] intelligence (tattva-buddhi)
XarqrSQaMa( MaNa" NaaMa is named (nman) mind (manas) and is residing in the body. (MB. 12.254.9)
1289
JaaGa]TSvPNa" Sauzu& c Gau<aTaae buiv*taYa" ) TaaSaa& ivl+a<aae Jaqv" Saai+aTveNa iviNaiTa"== =))
jgrat svapna suupta ca guato buddhi-vttaya, ts vilakao jva skitvena vinicita
JaaGa]Ta( SvPNa" SauzuMa( c (1) Waking (jgrat), (2) sleeping (svapna) and (3) deep sleep (suupta)
Gau<aTa" buiv*taYa" are the functions (vtti) of buddhi according to the guas.
Saai+aTveNa Because of being witness (ski.tva)
Jaqv" the jva
TaaSaaMa( ivl+a<a" iviNaiTa" is ascertained (vinicita) to be different (vilakaa) from them.
1290
Na*TYaTaae GaaYaTa" PaXYaNYaQaEvaNauk= raeiTa TaaNa( ) Wv& buiGau<aaNPaXYaaNaqhae= _PYaNauk= aYaRTae= = ))

ntyato gyata payan yathaivnukaroti tn, eva buddhi-gun payann an-ho py anukryate
Na*TYaTaae GaaYaTa" PaXYaNa(
When seeing others dancing (ntyata, 2.3 ntyat[]) and singing
YaQaa Wv TaaNa( ANauk= raeiTa just as one imitates them,

WvMa( buiGau<aaNa( PaXYaNa( similarly, seeing the qualities of buddhi
ANaqh" AiPa although being indifferent (an-ha)
ANauk= aYaRTae one is caused to imitate [them].
1291
JaaGairTaSQaaNaae bihZPa]j" ... vEaNar"== =)

jgarita-sthno bahi-praja ... vaivnara
JaaGairTaSQaaNa" The waking state

bih"Pa]j" with external [sensual] experience ...
vEaNar" is called vaivnara (universal).
1292
SvPNaSQaaNaae= _NTa"Pa]j" ... TaEJaSa"== =)

svapna-sthno nta-praja ... taijasa
SvPNaSQaaNa" The dream state

ANTa"Pa]j" with internal [mental] experience ...
TaEJaSa" is called taijasa (fiery).
1293
A}aEz dev" SvPNae MaihMaaNaMaNau>aviTa== =) Ya*& d*MaNauPaXYaiTa== =)

atraia deva svapne mahimnam anubhavati, yad da dam anupayati
]uTa& ]uTaMaevaQaRMaNauXa*<aaeiTa== =) d*& cad*& c== =)

ruta rutam evrtham anuoti, da cda ca
A}a SvPNae Here in sleep (svapna)

Wz" dev" this mind (ruler of the senses)
deva lord, ruler
MaihMaaNaMa( ANau>aviTa experiences greatness (mahimna)

Yad( d*Ma( d*Ma( whatever [object] was seen [during jgrat, waking]
ANauPaXYaiTa he sees again,
]uTaMa( ]uTaMa( Wv AQaRMa( whatever object (artha) was heard
ANauXa*<aaeiTa he hears again,
d*Ma( c Ad*Ma( c [whatever was] seen and not seen ...
... i.e., the mind also constructs new objects which were not seen
1294
TaQaa MahaMaTSYa o>ae kU= le ANauSariTa PaUv| caPar& c WvMaevaYa& Pauz

tad yath mah-matsya ubhe kle anusacarati prva cpara ca, evam evya purua
WTaavu>aavNTaavNauSariTa SvPNaaNTa& c buaNTa& c== =)

etv ubhv antv anusacarati svapnnta ca buddhnta ca
Tad( YaQaa MahaMaTSYa As a large fish (matsya)

o>ae kU= le ANauSariTa traverses both banks [of a river]
PaUvRMa( c AParMa( c the hither and the further,
WvMa( Wv AYaMa( Pauz" so also this soul (purua)
485
486
WTaaE o>aaE ANTaaE ANauSariTa traverses both these states

SvPNaANTaMa( c buANTaMa( c the state of dream (sleep) and the state of waking.
... the soul experiences the gross and subtle bodies
1295
SauzuPTaSQaaNa" ... Pa]jaNagaNa" ... Pa]aj"== =)

suupta-sthna ... prajna-ghana ... prja
SauzuPTaSQaaNa" The state of deep sleep (suupta) ...

Pa]jaNagaNa" with a mass (ghana) of cognition ...
Pa]aj" is called prja (intellectual).
1296
cTauQaRMa( ... AaTMaa== =)

caturtham ... tm
cTauQaRMa( The fourth state ...

AaTMaa is called brahma (tman).
Hinduism Matter
1297
MaaYaa& Tau Pa[k*= iTa& ivaNMaaiYaNa& Tau MaherMa( )

my tu prakti vidyn myina tu mahevaram
MaaYaaMa( Tau Pa[k*= iTaMa( ivaTa(
The material energy (my) one should know to be prakti

... the same material energy in the terminology of Skhya
MaaiYaNaMa( Tau MaherMa(
and the master (myin) of that energy is the Lord (mahevara).

1298
Tae= _Qa| YaTPa[TaqYaeTa Na Pa[TaqYaeTa caTMaiNa ) TaiadaTMaNaae MaaYaa& YaQaa>aaSaae YaQaa TaMa"== =))
te rtha yat pratyeta na pratyeta ctmani, tad vidyd tmano my yathbhso yath tama
YaQaa Aa>aaSa" YaQaa TaMa" Like a reflection (bhsa) or like darkness (tamas)
AQaRMa( Tae without [real] value
Yad( Pa[TaqYaeTa is whatever may appear [to be real]
AaTMaiNa c Na Pa]TaqYaeTa and does not appear [to be situated] in Me.
Tad( AaTMaNa" MaaYaaMa( ivaTa( One should know it to be My My.
1299
Gau<aENaeRNaqYaTae bui"== =)
guair nenyate buddhi
bui" The intelligence (buddhi)

Gau<aE" NaeNaqYaTae is guided by the guas.
1300
Paird]a Gau<aaNaa& Tau Sa&Sa*aNMaNYaTae TaQaa== =)

paridra gun tu sasn manyate tath
TaQaa Gau<aaNaaMa( Paird]a Tau Thus the spectator (paridra) of the guas
Sa&Sa*aNa( MaNYaTae considers them (the guas) to be created (sasa) [by himself].
1301
Satv& Yad( b]dXaRNaMa(= = )

sattva yad brahma-daranam
SatvMa( Sattva-gua
Yad( b]dXaRNaMa( which reveals brahma.
1302
JaYak==ale Tau SatvSYa devzsNrJaSaae= _SauraNa( ) TaMaSaae Ya+ar+aa&iSa TaTk==alaNauGau<aae= _>aJaTa(= = ))

jaya-kle tu sattvasya devarn rajaso surn, tamaso yaka-raksi tat-klnuguo bhajat
SatvSYa JaYak==ale Tau At the time (kla) of prominence of sattva-gua

devzqNa( A>aJaTa( He (the Lord) fostered the gods (deva) and sages (i),
... then the Lord strenghtens those in goodness to suppress bad elements
rJaSa" ASauraNa(
[at the time of prominence] of rajo-gua the Asuras

... i.e., those who are in rajo-gua
TaMaSa" Ya+ar+aa&iSa
[and at the time of prominence] of tamo-gua the Yakas and Rakasas.

... i.e., those who are in tamo-gua
Tad(k==alANauGau<a"
This is according to the qualitiy of the time (kla).
487
488
1303
Pa[>aviNTa Yada Satve MaNaaebuqiNd]Yaai<a c ) Tada k*= TaYauGa& ivaJjaNae TaPaiSa Yad]uic"== =))
prabhavanti yad sattve mano-buddhndriyi ca, tad kta-yuga vidyj jne tapasi yad ruci
Yada MaNa"buiwiNd]Yaai<a c When the mind (manas), intelligence (buddhi) and senses (indriya)
Satve Pa[>aviNTa are fixed in sattva-gua
Yad( jaNae TaPaiSa ic" and when there is taste (ruci) for knowledge (jna) and austerity (tapas),
Tada k*= TaYauGaMa( ivaTa( then one can know [that there is] satya-yuga.
1304
ke= icik==LPavSaNaa AahuraTMaaNaMaaTMaNa" ) dEvMaNYae= _Pare k==MaR Sv>aavMaPare Pa[>auMa(= = ))

kecid vikalpa-vasan hur tmnam tmana, daivam anye pare karma sva-bhvam apare prabhum
ke= icd( ivk==LPavSaNaa"
Some [yogs], who deny duality

vikalpa variation, imagination, duality; vasana (when derived from vas[a] 2A to
cover, dress) covering; conceiling, denying; vikalpa-vasana who denies duality and
sees only the one tm, a yog; (or:) who engages in imagination and disbelieves in any
higher cause for happiness and distress besides his own work, a nstika
AaTMaaNaMa( AaTMaNa" Pa]>auMa( Aahu" declare the [one] tm as master (prabhu) of the self
ANYae dEvMa( others (jyotias) destiny (daiva)
APare k==MaR others (mmsakas) karma
APare Sv>aavMa( others (lokyatikas) ones nature (sva-bhva).
1305
k==alae dEv& k==MaR Jaqv" Sv>aavae d]VYa& +ae}a& Pa]a<aMaaTMaa ivk==ar"== =)

klo daiva karma jva sva-bhvo dravya ketra pram tm vikra
k==al" dEvMa( k==MaR Jaqv" Sv>aav" [(1) Nimitta-my:] kla, daiva, karma, jva and sva-bhva
d]VYaMa( +ae}aMa( Pa]a<aMa( AaTMaa ivk==ar" [(2) pradhna-my:] dravya, ketra, pra, tm and vikra.
1306
k==TaaR XaaS}aaQaRvtvaTa(= = )
kart strrthavattvt
k==TaaR [The soul is] the doer (kart)

XaaS}aAQaRvtvaTa( because scriptural injunctions (stra) have a purpose (arthavat).
1307
JaNMaaa" z@( wMae >aava d*a dehSYa NaaTMaNa" ) f==laNaaiMav v*+aSYa k==aleNaerMaUiTaRNaa== =))
janmdy a ime bhv d dehasya ntmana, phalnm iva vkasya klenevara-mrtin
wRrMaUiTaRNaa k==aleNa By time (kla), which is a form (mrti) of the Lord (vara)
JaNMaAaa" z@( wMae >aava" these six states (bhva) beginning with birth (janman)
dehSYa Na AaTMaNa" d*a" are seen for the body (deha), but not for the jva (tman),
v*+aSYa f==laNaaMa( wv as [they are seen] for the fruits (phala) of a tree (vka).
... and not for the tree
1308
iNazek= Ga>aRJaNMaaiNa baLYak==aEMaarYaaEvNaMa( ) vYaaeMaDYa& Jara Ma*TYauirTYavSQaaSTaNaaeNaRv= = ))

nieka-garbha-janmni blya-kumra-yauvanam, vayo-madhya jar mtyur ity avasths tanor nava
iNazek= Ga>aRJaNMaaiNa Impregnation, gestation and birth (janman)

baLYak==aEMaarYaaEvNaMa( infancy (blya, for 5years), childhood (kaumra, -16y.), youth (yauvana, -45y.)
vYaaeMaDYaMa( Jara Ma*TYau" middle age (-60y.), old age (jar) and death (mtyu)
wiTa TaNaae" Nav AvSQaa" these are the nine (nava) stages of the body (tanu).
489
490
Sanskrit Samsa 2
(1) rga-dvea
(2) deva-dsa
(3) yma-rma
When an adjective qualifies a noun, the samsa is called karma-dhraya-samsa.
yma rma iti yma-rma yma-rma means the dark (yma) Rma, Lord Rmacandra
[qMaTaq >aGavqTaa wiTa [qMaGavqTaa glorious Bhagavad-gt

eTa" qPa" wiTa eTaqPa" white island
Neuter:
PaqTaMa( AMbrMa( wiTa PaqTaaMbrMa( yellow garment

AicNTYaMa( PaMa( wiTa AicNTYaPaMa( inconceivable form
Feminine:
Xaua >ai==" wiTa Xau>ai==" pure devotion

Negation:
The negation is made in samsa with the particle na[], of which only a- remains. This particle na[] has
several meanings:
tat-sdam a-bhva ca tad-anyatva tad-alpat, a-prastya virodha ca na-arth a prakrtit
The idea of negation (na[]) may imply any of the following six meanings: (1) likeness or
resemblance; (2) absence or negation; (3) difference or distinction; (4) smallness or diminution;
(5) badness or unfitness; (6) opposition or contrariety. (abda-kalpa-druma)
Na Mal" wiTa AMal"
a-mala:
a-mala means no dirt, pure
If the word begins with a vowel, a- becomes an-:
an-anta:
Na ANTa" wiTa ANaNTa" no end, endless
(4) ptmbara
When the samsa refers to something which is not mentioned in it, it is called bahu-vrhi-samsa.
ptam ambara yasya, sa ptmbara he whose garment is yellow (ptam), he is called ptmbara
Pa[Saa" AaTMaa YaSYa Sa" Pa[SaaaTMaa he whose mind is satisfied, he is called prasanntm
ANaNTaa" bahv" YaSYa Sa" ANaNTabahu" he whose arms are innumerable, ...
d*!Ma( v]TaMa( YaSYa Sa" d*!v]Ta" he whose vow is strict
iJaTaaiNa wiNd]Yaai<a YaeNa Sa" iJaTaeiNd]Ya" he by whom the senses are conquered
Compare the following words when taken as karma-dhraya-samsa (3) or as bahu-vrhi-samsa (4):
PaqTaMa( AMbrMa( wiTa PaqTaaMbrMa( (3) a yellow garment

PaqTaMa( AMbrMa( YaSYa, Sa" PaqTaaMbr" (4) he whose garment is yellow
AicNTYaMa( PaMa( wiTa AicNTYaPaMa( (3) an inconceivable form
AicNTYaMa( PaMa( YaSYa, Sa" AicNTYaPa" (4) he whose form is inconceivable
Comparison:
Often the beauty in something is compared to the lotus (which is broad, beautiful and with reddish
corners) or the moon. Similarly, the bull, tiger and elephant represent qualities like heroism and nobility.
k==MalSYa Pa}ae wv laecNae YaSYa, Sa" k==MallaecNa" whose eyes are like petals of the lotus, he is
lotus-eyed
The word order can also be inverted:
491
k==rk==Mal hand lotus, lotus hands; (or:) one who has ...
Ma:aPa mouth lotus, lotus mouth; (or:) ...
cr<aarivNd (caraa-_aravinda) foot lotus, lotus feet; ...
raMacNd] the beauty of the moon here qualifies Lord Rma
PauzzR>a (purua-_abha) bull among men, best of men
NarPauv bull among men, best of men
k==ivku= ar elephant among poets, best of poets
In South India there is a place named Rmevaram (in South India m is added to all Sanskrit words).
When interpreted as tat-purua-samsa (2), rmevara means rmasya vara the Lord of Rma. A
doubt arose as to whether Lord Rma was not the Supreme Lord. Lord Rmacandra was asked about the
meaning of rmevara, and He explained it was indeed a name of Lord iva, whom He worshiped.
Hearing of this, Lord iva became very unhappy and said that the true meaning was rma vara yasya
sa (4) he whose Lord is Rma. For confirmation, Lord Brahm was consulted, and Brahm explained
that the actual meaning was rma ca vara ca (1) Rma and vara (Lord va).
Once King Indra accepted Vivarpa, the son of Tva, as his priest, but later he killed him. Therefore,
Tva intended to create a demon who would be able to kill Indra. Offering oblations in the sacrificial
fire, Tva spoke the mantra indra-atro vivardhasva. Thereafter, from the southern side of the
sacrificial fire known as anvhrya came a fearful demon who looked like the destroyer of the entire
creation at the end of the millennium. Like arrows released in the four directions, the demons body
grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array
of clouds in the evening. The hair on the demons body and his beard and moustache were the color of
melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding
the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made
the entire surface of the earth tremble as if from an earthquake. Vtrsura fulfilled all Tvas
expectations, except one he did not feel any enmity towards Indra. Indeed, he showed some symptoms
of a saintly person. A saintly person is not the enemy of anyone, although others may feel enmity agains
him, i.e., they may be his enemies. In Sanskrit one can express this difference. The samsa indra-atru
can be interpreted in two ways indrasya atru (2) the enemy of Indra (one who feels enmity
towards Indra), or indra atru yasya, sa indra-atru (4) he whose enemy is Indra (towards whom
Indra feels enmity). Tvas intention had been to create someone who felt great enmity towards Indra
(2), but Tva had mispronounced the word indra-atru as bahu-vrhi-samsa (4), and consequently, it
was Indra alone who felt enmity towards Vtrsura.
492
Hinduism Creation
1309
bueTPaitarVYa==ataTaae= _harSaM>av" ) TaNMaa}aadqNYaharadek= aetarGau<aaiNa c== =))

buddher utpattir avyaktt tato hakra-sambhava, tan-mtrdny ahakrd ekottara-guni ca
AVYa==aTa( From the pradhna (a-vyakta unmanifest)

bue" oTPaita" is the creation (utpatti) of the mahat-tattva (buddhi)
TaTa" AharSaM>av" from that the creation of ahakra
AharaTa( c and from ahakra
Wk==aetarGau<aaiNa TaNMaa}aAadqiNa the tan-mtras etc., each having
one more (eka-uttara) quality
(gua).
1310
dEvaT+aui>aTaDaiMaR<Yaa& SvSYaa& YaaeNaaE Par" PauMaaNa( ) AaData vqYa| SaaSaUTa Mahtatv& ihr<MaYaMa(= = ))
daivt kubhita-dharmiy svasy yonau para pumn, dhatta vrya ssta mahat-tattva
hiramayam
dEvaTa( +aui>aTaDaiMaR<YaaMa( Where the guas (dharma, dharmi) are agitated by kla (daiva)
SvSYaaMa( YaaeNaaE in that His prakti (yoni womb)
Par" PauMaaNa( vqYaRMa( AaData the Supreme Lord invested [spiritual] energy (vrya).
... all the jvas
Saa ihr<MaYaMa( MahTa(TatvMa( ASaUTa
She (prakti) [then] delivered the effulgent mahat-tattva.

1311
MaNaae VYaak==r<aaTMak==Ma(= = )
mano vykaratmakam
MaNa" The mind (manas)

VYaak==r<aAaTMak==Ma( consists of discrimination (vykaraa).
1312
DaEYaaeRPaPaitaVYaRi== ivSaGaR" k==LPaNaa +aMaa ) SadSaaXauTaa cEv MaNaSaae Nav vE Gau<aa"== =))
dhairyopapattir vyakti ca visarga kalpan kam, sad a-sac cut caiva manaso nava vai gu
DaEYaRoPaPaita" Patience (dhairya), argument (upapatti)

VYai==" c remembrance (vyakti distinction)
ivSaGaR" k==LPaNaa rejection (visarga), imagination (kalpan)
+aMaa forgiveness (kam)
SaTa( ASaTa( c [inclinaton towards] good (sat) and bad (asat)
AaXauTaa c Wv and quickness (u.t)
MaNaSa" Nav vE Gau<aa" these are the nine qualities (gua) of the mind (manas).
1313
VYavSaaYaaiTMak==a bui"== =)
vyavasytmik buddhi
bui" The intelligence (buddhi)

VYavSaaYaAaiTMak==a consists of resolve (vyavasya).
493
1314
waiNaivPaita VYavSaaYa" SaMaaiDaTaa ) Sa&XaYa" Pa]iTaPaita bue" Pa Gau<aaiNvdu"= = ))

inia-vipatti ca vyavasya samdhit, saaya pratipatti ca buddhe paca gun vidu
wAiNaivPaita" c Destruction (vipatti) of good (ia) and evil (an-ia) [thoughts]

VYavSaaYa" SaMaaiDaTaa resolution (vyavasya) and concentration (samdhi.t)
Sa&XaYa" Pa]iTaPaita" c doubt (saaya) and assertion (pratipatti)
bue" Pa Gau<aaNa( ivdu" these are known as the five (paca) qualities (gua) of the
intelligence
(buddhi).
1315
z@(Ja z>aGaaNDaaraE MaDYaMaae DaEvTaSTaQaa ) PaMaaiPa ivjeYaSTaQaa caiPa iNazadvaNa(= = ))

aja abha-gndhrau madhyamo dhaivatas tath, pacama cpi vijeyas tath cpi nidavn
z@(Ja" z>aGaaNDaaraE Sa (aja), Re (abha) and Ga (gndhra)

MaDYaMa" DaEvTa" TaQaa Ma (madhyama) and Dha (dhaivata)
PaMa" c AiPa ivjeYa" and Pa (pacama the fifth) is known [as a note]
iNazadvaNa( TaQaa c AiPa and there is also Ni (nida).
1316
oZ<a" XaqTa" Sau:aae du":a" iGDaae ivXad Wv c== =) TaQaa :arae Ma*du +aae lgauGauRTarae= _iPa c== =))
ua ta sukho dukha snigdho viada eva ca, tath kharo mdu rko laghur gurutaro pi ca
oZ<a" XaqTa" Warm (ua), cold (ta)

Sau:a" du":a" agreeable (sukha), disagreeable (dukha)
iGDa" ivXad" Wv c smooth (snigdha), indifferent (viada)
TaQaa :ar" Ma*du" +a" sharp (khara), soft (mdu), hard (rka)
lgau" GauTar" AiPa c light (laghu) and heavier (guru.tara).
1317
Svae dqgaRSTaQaa SQaUlTaurae= _Nauv*tavaNa(= = ) Xau= " k*= Z<aSTaQaa r==" PaqTaae Naqla<aSTaQaa== =)
hrasvo drghas tath sthla caturasro nuvttavn, ukla kas tath rakta pto nlruas tath
k==i#=Nai==<a" +<a" iPaiC^lae Ma*duda<a"== =))

kahina cikkaa laka picchilo mdu-drua
Sv" dqgaR" TaQaa SQaUl" Short (hrasva), long (drgha), thick (sthla)
cTaur" ANauv*tavaNa( square (caturasra), rounded (anuvtta)
Xau= " k*= Z<a" TaQaa r==" white (ukla), black (ka), red (rakta)
PaqTa" NaqlA<a" TaQaa yellow (pta), blue (nla-arua dark-red)
nla-arua might refer to two colors
k==i#=Na" ic==<a" +<a" hard (kahina), smooth (cikkaa), fine (laka gentle)
iPaiC^l" Ma*duda<a" slimy (picchila), soft (mdu) and sharp (drua).
questionable is also our translation of cikkaa and mdu-drua
1318
MaDaurae lv<aiSTa==" k==zaYaae= _Ml" k==$=uSTaQaa== =)

madhuro lavaas tikta kayo mla kaus tath
MaDaur" lv<a" iTa==" Sweet (madhura), saltish (lavaa), bitter (tikta)

k==zaYa" AMl" k==$=u" TaQaa astringent (kaya), sour (amla) and sharp (kau).
494
1319
waiNaGaNDa MaDaur" k==$=urev c== =) iNahaRrq Sa&hTa" iGDaae +aae ivXad Wv c== =))
ia cnia-gandha ca madhura kaur eva ca, nirhr sahata snigdho rko viada eva ca
w" c AiNaGaNDa" c Pleasant (ia) and unpleasant (an-ia) smell (gandha)

MaDaur" k==$=u" Wv c plus sweet (madhura), sharp (kau)
iNahaRrq Sa&hTa" iGDa" diffusive (nirhr), strong (sahata compact, varied?), adhesive (snigdha)
+a" ivXad" Wv c dry (rka) and indifferent (viada pure).
1320
Maha>aUTaaiNa PaEv SavR>aUTaezu >aUTak*= Ta(= = )

mah-bhtni pacaiva sarva-bhteu bhta-kt
Pa Wv Maha>aUTaaiNa The five (paca) gross elements (mah-bhta)

SavR>aUTaezu >aUTak*= Ta( form the elements (bhta-kt) in all beings (sarva-bhta).
1321
Wk==iSMaaiPa d*XYaNTae Pa[ivaNaqTarai<a c ) PaUvRiSMaNva PariSMaNva Tatve TatvaiNa SavRXa"== =))

ekasminn api dyante pravintari ca, prvasmin v parasmin v tattve tattvni sarvaa
Wk==iSMaNa( AiPa Tatve Even in one element (tattva)

PaUvRiSMaNa( va PariSMaNa( va either in the previous [subtle] or in the next [gross] one
wTarai<a c SavRXa" TatvaiNa all the other elements
Pa[ivaiNa d*XYaNTae can be seen to have entered.
1322
AiGNaMaRhq GaGaNaMaMbu MaiXa k==alSTaQaaTMaMaNaSaqiTa== =)

agnir mah gaganam ambu marud dia ca klas tathtma-manasti
AiGNa" Mahq GaGaNaMa( Fire (agni), earth (mah), ether (gagana)

AMbu MaTa( idXa" c water (ambu), air (marut), the [10] directions (dik)
k==al" TaQaa AaTMaMaNaSaq wiTa time (kla), jva (tman) and mind (manas).
manas includes here buddhi and ahakra
1323
otar& YaTSaMaud]SYa ihMaad]eEv di+a<aMa( ) vz| TaarTa& NaaMa >aarTaq Ya}a SaNTaiTa"== =))
uttara yat samudrasya himdre caiva dakiam, vara tad bhrata nma bhrat yatra santati
Yad( SaMaud]SYa otarMa( Which is north (uttara) of the ocean (samudra)

ihMaad]e" c Wv di+a<aMa( south (dakia) of the Himlaya
him-adri ice mountain, the Himlaya
Tad( vzRMa( >aarTaMa( NaaMa that tract (vara) is called Bhrata

Ya}a SaNTaiTa" >aarTaq because the inhabitants (santati) are descendants of [King] Bharata.
1324
Taeza& :aLveza& >aUTaaNaa& }aq<Yaev bqJaaiNa >aviNTa== =) Aa<@Ja& JaqvJaMauiaiMaiTa== =)

te khalv e bhtn try eva bjni bhavanti, a-ja jva-jam udbhij-jam iti
TaezaMa( :alu WzaMa( >aUTaaNaaMa( Of all those living beings (bhta)

}aqi<a Wv bqJaaiNa >aviNTa there are only three origins (bja seed)
Aa<@JaMa( JaqvJaMa( born as egg (a = aa), embryo (jva-ja alive-born)
oid(JaMa( wiTa and plant.
495
1325
>aUTaaNaa& JaNMa SaveRza& ivivDaaNaa& cTauivRDaMa( ) JaraYauJaa<@JaaeiaSvedJa& caePal+aYaeTa(= = ))

bhtn janma sarve vividhn catur-vidham, jaryu-ja-jodbhij-ja-sveda-ja copalakayet
SaveRzaMa( ivivDaaNaaMa( >aUTaaNaaMa( Of all varieties of beings

JaNMa cTauivRDaMa( oPal+aYaeTa( the birth (janman) can be described as of four kinds
JaraYauJaAa<@Ja born as embryo (jaryu), as egg (a, aa)
oiaSvedJaMa( c as sprout (udbhid) [or seed] and from sweat / filth (sveda).
496
Hinduism Time
1326
SaUYaR" SaaeMaae MahqPau}a" SaaeMaPau}aae b*hSPaiTa" ) Xauk]= " XaNaErae rahu" ke= TaueiTa Ga]ha" SMa*Taa"== =))
srya somo mah-putra soma-putro bhaspati, ukra anaicaro rhu ketu ceti grah smt
SaUYaR" SaaeMa" MahqPau}a"
Sun (srya), Moon (soma) and Mars

mah-putra the son of the Earth, agraka, Mars
SaaeMaPau}a" b*hSPaiTa"
Mercury and Jupiter (bhaspati)

soma-putra the son of Soma, Budha, Mercury
Xauk]= " XaNaEr" rahu" ke= Tau" c Venus (ukra), Saturn (anaicara), Rhu and Ketu
wiTa Ga]ha" SMa*Taa" these are known as planets (graha).
1327
adXavzRXaTaaiNa idVYaaiNa k==ilYauGaMa(= = )

dvdaa-vara-atni divyni kali-yugam
idVYaaiNa adXavzRXaTaaiNa 1,200 years of the devas (divya divine)

k==ilYauGaMa( [form] a kali-yuga.
1328
k==aleNaerMaUiTaRNaa== =)
klenevara-mrtin
k==aleNa By time (kla)

wRrMaUiTaRNaa which is a form (mrti) of the Lord (vara) ...
1329
k==alae >avaNaai+aPaTaqXa iv& aeTaae YaQaaNTa"PaiTaTa& Ga>aqrMa(= = )

klo bhavn kipata viva sroto yathnta-patita gabhram
wRXa O Lord!
k==al" >avaNa( ivMa( Aai+aPaiTa As time You drag (kipati attract) the world (viva)
YaQaa Ga>aqrMa( aeTa" just as a deep (gabhra) current (n. srotas) [drags]
ANTa"PaiTaTaMa( something (e.g. grass) which has fallen (patita) in it.
497
Sanskrit Samsa 3
Examples for samsa from the Bhagavad-gt:
k==MaR k==raeiTa Ya" Sa" k==MaRk*= Ta( who does work (karman), he is called karma-kt
A+araTa( SaMauv" YaSYa Tad( A+arSaMauv" whose origin (samudbhava) is from the Supreme, that
...
Acla Pa[iTaa YaSYa Sa" AclPa[iTa" whose position is fixed

AiTa SvPTauMa( XaqlMa( YaSYa Sa" AiTaSvPNaXaql" whose habit is to sleep too much
ADa" Xaa%a" YaSYa Sa" ADa"Xaa%" whose branches are below
ANaNTaMa( vqYaRMa( YaSYa Sa" ANaNTavqYaR" whose strength is unlimited
ANaNTaa" bahv" YaSYa Sa" ANaNTabahu" whose arms are innumerable
ANaNTaaiNa Paai<a YaSYa Sa" ANaNTaPa" whose forms are unlimited
AiNaivR<<aMa( ceTa" wiTa AiNaivR<<aceTa" a mind which is not depressed
ANauk= MPaaYaa" AQaRMa( wiTa ANauk= MPaaAQaRMa( for the sake of compassion
ANaek= JaNMai>a" Sa&iSa" wiTa ANaek= JaNMaSa&iSa" perfected by many births
ANaek= aiNa AuTaaiNa dXaRNaaiNa YaiSMaNa( Tad( ANaek= AuTadXaRNaMa( in which
there are many
wonderful visions
ANaek= aiNa idVYaaiNa Aa>ar<aaiNa YaiSMaNa( Tad( ANaek= idVYaa>ar<aMa( in which there are many divine
ornaments
ANaek= aiNa vNaYaNaaiNa YaiSMaNa( Tad( ANaek= vNaYaNaMa( in which there are many mouths and
eyes
ANTa" AaraMa" YaSYa Sa" ANTa"AaraMa" whose delight is within

ANTa" JYaaeiTa" YaSYa Sa" ANTa"JYaaeiTa" whose light is within
ANTaSYa k==al" wiTa ANTak==al" time of death
AaSYa SaM>av" wiTa AaSaM>av" production of food
ANYaaSaaMa( devTaaNaaMa( >a==" wiTa ANYadevTaa>a==" a devotee of other gods
AParSPara>YaaMa( SaM>aUTaMa( wiTa AParSParSaM>aUTaMa( born from mutual union
APaTaMa( ceTa" YaSYa Sa" APaTaceTaa" whose mind is taken away
APaTaMa( jaNaMa( YaSYa Sa" APajaNa" whose knowledge is taken away
APa[iTaMa" Pa[>aav" YaSYa Sa" APa[iTaMaPa[>aav" whose prowess is incomparable
Ai>a==MaSYa NaaXa" wiTa Ai>a==MaNaaXa" loss of endeavor
A>YaaSaYaaeGaeNa Yau= " wiTa A>YaaSaYaaeGaYau= " concentrated by means of practice
A>YaaSaSYa YaaeGa" wiTa A>YaaSaYaaeGa" the means of practice
AiMaTa" iv==Ma" YaSYa Sa" AiMaTaiv==Ma" whose strength is boundless
AMa*TaMa( oPaMaa YaSYa Tad( AMa*TaoPaMaMa( whose resemblance is nectar
AMa*TaaTa( ov" YaSYa Sa" AMa*Taov" whose generation is from nectar
Arq<aaMa( SaUdNa" wiTa AirSaUdNa" the slayer of enemies
AJauRNaSYa ivzadSYa YaaeGa" wiTa AJauRNaivzadYaaeGa" the Yoga of Arjunas despondence
498
AQaRMa( AQaRYaTae Ya" Sa" AQaRAQaqR who wants wealth

AQaRMa( k==aMaYaTae Ya" Sa" AQaRk==aMa" who desires wealth
AiPaRTae MaNa" c bui" c YaeNa Sa" AiPaRTaMaNa"bui" by whom mind and intelligence are dedicated
ALPaMa( MaeDaSa( YaSYa Sa" ALPaMaeDaa" whose intelligence is small
ALPaa bui" YaSYa Sa" ALPabui" whose intelligence is small
AvhaSaSYa AQaRMa( wiTa AvhaSaAQaRMa( for the sake of fun
AVYa==" wiTa Sa&ja YaSYa Sa" AVYa==Sa&jk==" whose name is avyakta
AVYa==Ma( Aaid" YaSYa Tad( AVYa==Aaid whose beginning is unmanifest
AVYa==Ma( iNaDaNaMa( YaSYa Tad( AVYa==iNaDaNaMa( whose end is unmanifest
AVYa==a MaUiTaR" YaSYa Sa" AVYa==MaUiTaR" whose form is unmanifest
AVYae= AaSa==Ma( ceTa" YaSYa Sa" AVYa==AaSa==ceTaa" whose mind is attached to the unmanifest
A[ui>a" PaU<aeR c Aaku= le c wR+a<ae YaSYa Sa" A[uPaU<aRAaku= lwR+a<a" whose eyes are full of tears
and perturbed
ASa==" AaTMaa YaSYa Sa" ASa==AaTMaa whose mind is unattached

ASa==a bui" YaSYa Sa" ASa==bui" whose intelligence is unattached
Ah" c rai}aMa( c veita Ya" Sa" Ah"rai}aivd( who knows day and night
Ahare<a ivMaU!" AaTMaa YaSYa Sa" AharivMaU!AaTMaa whose mind is deluded by false ego
AhMa( Aa[Ya" YaSYa Sa" Mad(Aa[Ya" whose shelter am I
AhMa( Par" YaSYa Sa" Mad(Par" whose supreme [shelter or master] am I
AhMa( ParAYa<aMa( YaSYa Sa" Mad(ParaYa<a" whose supreme path (shelter) am I
AhMa( ParMa" YaSYa Sa" Mad(ParMa" whose supreme [shelter or master] am I
AhMa( VYaPaa[Ya" YaSYa Sa" Mad(VYaPaa[Ya" whose shelter am I
A" AaGaMa" wiTa Ah"AaGaMa" the advent of day
Aak==aXae iSQaTa" wiTa Aak==aXaiSQaTa" situated in the sky
AaGaMa" c APaaYa" c YaSYa Sa" AaGaMaAPaaYaq which has a coming and going
AacaYaRSYa oPaaSaNaMa( wiTa AacaYaRoPaaSaNaMa( worship of the preceptor
AaTMaNa" AaEPaMYa" wiTa AaTMaAaEPaMYa" similarity to oneself
AaTMaNa" >aave iTaiTa Ya" Sa" AaTMa>aavSQa" who stays in ones heart
AaTMaNa" YaaeGa" wiTa AaTMaYaaeGa" internal potency
AaTMaNa" iv>aUiTa" wiTa AaTMaiv>aUiTa" opulence of the self, own glory
AaTMaNa" ivXaui" wiTa AaTMaivXaui" purification of the mind
AaTMaNa" Xaui" wiTa AaTMaXaui" purification of the mind
AaTMaNa" Sa&YaMa" Wv YaaeGa" TaSYa AiGNa" wiTa AaTMaSa&YaMaYaaeGaAiGNa" the fire of the yoga of selfcontrol
AaTMaNaa Ta*" wiTa AaTMaTa*" satisfied with the self

AaTMaNaa SaM>aaivTa" wiTa AaTMaSaM>aaivTa" glorified by himself
AaTMaiNa riTa" YaSYa Sa" AaTMariTa" whose delight is in the self
499
AaTMaiNa SaMYak(= iTaiTa Yad( Tad( AaTMaSa&SQaMa( which is established in the self
AaTMabue" Pa[SaadaTa( JaaYaTae Yad( Tad( AaTMabuiPa[SaadJaMa( which rises from the satisfaction of
self-realization
AaTMaaNaMa( AiDak*= TYa iva wiTa ADYaaTMaiva the science concerning the soul
AaidTYaSYa v<aR" YaSYa Sa" AaidTYav<aR" whose effulgence is that of the sun
AaveiXaTaMa( ceTa" YaeNa Sa" AaveiXaTaceTaa" by whom the mind is absorbed
AaXaaYaa" PaaXaaNaaMa( XaTaMa( wiTa AaXaaPaaXaXaTaMa( a hundred of ropes of expectations
AaSa==Ma( MaNa" YaSYa Sa" AaSa==MaNaa" whose mind is attached
AaSaur" iNaYa" YaSYa Sa" AaSauriNaYa" whose resolve is demoniac
wCâYaa" c ezaTa( c SaMauTQa" wiTa wCâezSaMauTQa" risen from desire and hatred
wiNd]YaSYa AQaR" wiTa wiNd]YaaQaR" the object of sense, sense object
wiNd]YaSYa Gaaecr" wiTa wiNd]YaGaaecr" the object (pasturing ground) of the senses, sense oject
wiNd]Yaa<aaMa( AiGNa" wiTa wiNd]YaAiGNa" fire of the senses
wiNd]Yaa<aaMa( k==MaR wiTa wiNd]Yak==MaR activity of the senses
wiNd]Yaa<aaMa( Ga]aMa" wiTa wiNd]YaGa]aMa" the group of the senses
wiNd]Yaezu AaraMa" YaSYa Sa" wiNd]YaAaraMa" whose delight is in the senses
waNa( k==aMaaNa( daeiGDa Ya" Sa" wk==aMaDauk(= which bestows desired objects, also a name of the
wishfulfilling cow (kma-dhenu)
wRrSYa >aav" wiTa wRr>aav" the mood of a ruler

oGa]Ma( k==MaR YaSYa Sa" oGa]k==MaaR whose activity is terrible
oGa]Ma( PaMa( YaSYa Sa" oGa]Pa" whose form is terrible
otaMaMa( AMa( wiTa otaMaAMa( the upper part, the head
otaMaMa( veita Ya" Sa" otaMaivd( ho knows the supreme
oTSaa" ku= lSYa DaMaR" YaeNa Sa" oTSaaku= lDaMaR" by whom family traditon is destroyed
o>aYaTa" iv>a]" Ya" Sa" o>aYaiv>a]" who has fallen from both
ORMa( MaUlMa( YaSYa Sa" ORMaUl" whose root is above
Wk==iSMaNa( iTaiTa Ya" Sa" Wk==SQa" who stays in one
Wk==iSMaNa( >ai==" YaSYa Sa" Wk==>ai==" whose devotion is in one
WTae YaaeNaq YaSYa Tad( WTad(YaaeiNa whose two sources are these two
k==iPa" Jae YaSYa Sa" k==iPaJa" on whose banner is a monkey (Hanumn)
k==MalAaSaNae iTaiTa Ya" Sa" k==MalAaSaNaSQa" who is situated on a lotus-seat
k==MalPa}ae wv Ai+a<aq YaSYa Sa" k==MalPa}aA+a" whose eyes are like two lotus petals, i.e.,
beautiful, broad and with reddish corners
k==MaR<a"
k==MaR<a"
k==MaR<a"
k==MaR<a"
f==lMa( wiTa k==MaRf==lMa( the fruit of activity

f==le AaSa" wiTa k==MaRf==lAaSa" attachment to the fruit of activity
YaaeGa" wiTa k==MaRYaaeGa" the yoga of work
SaYaaSa" wiTa k==MaRSaYaaSa" renunciation of work
500
k==MaR<a" SaMauv" YaSYa Sa" k==MaRSaMauv" whose generation is from duty

k==MaR<aaMa( wiNd]YaMa( wiTa k==MaRwiNd]YaMa( a sense of activities, working sense
k==MaR<aaMa( f==lSYa TYaaGa" wiTa k==MaRf==lTYaaGa" the renunciation of the fruit of activities
k==MaRi<a Sa" YaSYa Sa" k==MaRSaI whose attachment is to work
k==MaRf==lMa( heTau" YaSYa Sa" k==MaRf==lheTau" whose motive is the fruit of work
k==MaRf==leNa Sa&YaaeGa" wiTa k==MaRf==lSa&YaaeGa" the contact with the fruit of activity
k==LPaSYa Aaid" wiTa k==LPaAaid" the beginning of a kalpa
k==LPaSYa +aYa" wiTa k==LPa+aYa" the decay (end) of a kalpa
k==LYaa<aMa( k==raeiTa Ya" Sa" k==LYaa<ak*= Ta( who does good
k==aMa" AaTMaa YaSYa Sa" k==aMaAaTMaa whose nature is desire, who is full of desires
k==aMa" PaMa( YaSYa Sa" k==aMaPa" whose form is desire
k==aMa" heTau" YaSYa Tad( k==aMahETauk= Ma( whose cause is lust
k==aMa==aeDaaE ParAYaNaMa( YaSYa Sa" k==aMa==aeDaParaYa<a" whose supreme path (shelter) are lust and
anger
k==aMaSYa >aaeGa" wiTa k==aMa>aaeGa" gratification of desire

k==aMaSYa SaLPaeNa viJaRTa" Ya" Sa" k==aMaSaLPaviJaRTa"
who is free from the desire for sense
gratification
k==aMaaTa( c ==aeDaaTa( c ov" YaSYa Sa" k==aMa==aeDaov" whose generation is from lust and anger
k==aMaaNaaMa( k==aMa" YaSYa Sa" k==aMak==aMa" whose desire is for enjoyment
k==aMaaNaaMa( k==aMaq wiTa k==aMak==aMaq a desirer of enjoyment
k==aMaaNaaMa( oPa>aaeGa" ParMa" YaSYa Sa" k==aMaoPa>aaeGaParMa" for whom the gratification of desires is
supreme
k==aPaR<YaSYa daeze<a oPahTa" Sv>aav" YaSYa Sa" k==aPaR<YadaezoPahTaSv>aav"
whose nature is
overcome by miserly weakness
k==aYaRMa( c Ak==aYaRMa( c wiTa k==aYaRAk==aYaeR duty and non-duty

k==aYaSYa e= XaSYa >aYaMa( wiTa k==aYae= Xa>aYaMa( fear of suffering of the body
k==aYaRSYa c k==ar<aSYa c k==Ta*RTvMa( wiTa k==aYaRk==ar<ak==Ta*RTvMa( the doership of effect and cause
k==alANalSYa Saia>aMa( wiTa k==alANalSaia>aMa( resemblance to the fire of destruction
k==aXYaa" raJaa wiTa k==aiXaraJa" the king of K
ku= NTYaa" Pau}a" wiTa ku= NTaqPau}a" son of Kunt
ku= rae" +ae}aMa( wiTa ku= +ae}aMa( the land of King Kuru
ku= lSYa +aYa" wiTa ku= l+aYa" the destruction of the family
ku= <aaMa( NaNdNa" wiTa ku= NaNdNa" delight of the Kurus
ku= <aaMa( Pa[vqr" wiTa ku= Pa]vqr" hero of the Kurus
ku= <aaMa( ]e" wiTa ku= ]e" best of the Kurus
ku= <aaMa( SataMa" wiTa ku= SataMa" best of the Kurus
ku= SauMaaNaaMa( Aak==r" wiTa ku= SauMaAak==r" a mine of flowers, a place abounding with flowers, spring
501
k*= Ta" Ail" YaeNa Sa" k*= TaAail" by whom ajali is made
k*= Ta" iNaYa" YaeNa Sa" k*= TaiNa" by whom a decision is made
k*= TMa( k==MaR k==raeiTa Ya" Sa" k*= Tk==MaRk*= Ta( who does all work
k*= TMa( veita Ya" Sa" k*= Tivd( who knows everything
ke= Xav" c AJauRNa" c wiTa ke= XavAJauRNaaE Keava and Arjuna
ke= iXaNa" iNazUdNa" wiTa ke= iXaiNazUdNa" the slayer of Ke
+aq<aMa( k==LMazMa( YaSYa Sa" +aq<ak==LMaz" whose impurity is destroyed
+ae}aMa( JaaNaaiTa Ya" Sa" +ae}aj" who knows the field
+ae}aSYa c +ae}ajSYa c Sa&YaaeGa" wiTa +ae}a+ae}ajSa&YaaeGa" the combination of ketra and ketra-ja
GaJaaNaaMa( wNd]" wiTa GaJawNd]" the king of elephants
GaTa" ASau" YaSYa Sa" GaTaASau" whose life is gone, a dead person
GaTa" c AaGaTa" c wiTa GaTaAaGaTaMa( gone and come
GaTa" rSa" YaSYa Tad( GaTarSaMa( whose taste has gone
GaTa" Sa" YaSYa Sa" GaTaSa" whose attachment is gone
GaTa" SaNdeh" YaSYa Sa" GaTaSaNdeh" whose doubt has gone
GaTaa VYaQaa YaSYa Sa" GaTaVYaQa" whose anxiety is gone
GadeNa Sah wiTa SaGadMa( with faltering
GaMYaTae wiTa GaiTa" which is gone to
Gau@ak==aYaa" wRXa" wiTa Gau@ak==awRXa" the lord/conquerer of sleep/ignorance
Gau<aaNaaMa( k==MaR" wiTa Gau<ak==MaR" activity of the guas
Gau<aaNaaMa( c k==MaR<aaMa( c iv>aaGaXa" wiTa Gau<ak==MaRiv>aaGaXa" according to the divisions of gua and
karma
Gau<aaNaaMa( c k==MaR<aaMa( c iv>aaGaaE wiTa Gau<ak==MaRiv>aaGaaE the divisions of gua and karma
Gau<aaNaaMa( >aae*= wiTa Gau<a>aae*= master of the guas
Gau<aaNaaMa( SayaNa" wiTa Gau<aSayaNa" the enumeration of the guas
Gau<aE" AiNvTa" wiTa Gau<aAiNvTa" endowed with the guas or senses
Gau<aE" Pa[v*a wiTa Gau<aPa[v*a nourished by the guas
Gau<aE" Sa" wiTa Gau<aSa" contact with the guas
Gau<aE" SaMMaU!" wiTa Gau<aSaMMaU!" bewildered by the guas
GauaNaaMa( raJaa wiTa raJaGauMa( the king (best) of secrets
ck]= Ma( hSTae YaSYa Sa" ck]= hSTa" in whose hand is a disc
crE" c AcrE" c Sah wiTa SacrAcrMa( with the moving and non-moving
cElMa( c AiJaNaMa( c ku= Xae>Ya" otare YaiSMaNa( Tad( cElAiJaNaku= XaotarMa( in which there is cloth
and skin on kua grasses
iâ" Sa&XaYa" YaSYa Sa" iâSa&XaYa" whose doubt is cut

iâMa( A>a]Ma( wiTa iâA>a]Ma( a riven cloud
iâMa( EDaMa( YaSYa Sa" iâEDa" whose doubt is cut
502
JaGaTa" iNavaSa" wiTa JaGaTa(iNavaSa" the shelter of the world

JaGaTa" PaiTa" wiTa JaGaTa(PaiTa" protector of the world, a king
JagaNYaGau<aSYa v*taaE iTaiTa Ya" Sa" JagaNYaGau<av*itaSQa" who stays in the condition of the lowest
gua
JaNaaNaaMa( AiDaPa" wiTa JaNaAiDaPa" ruler of men, a king

JaNaaNaaMa( Sa&Sad( wiTa JaNaSa&Sad( assembly of men, people in general
JaNMaNa" bNDaaTa( iviNaMauR= " wiTa JaNMabNDaiviNaMauR= " liberated from the bondage of birth
JaNMaMa*TYaJara<aaMa( du"%Ma( wiTa JaNMaMa*TYauJaradu"%Ma( the misery of birth, death and old age
JaNMaMa*TYauJaraVYaaDaqNaaMa( du"%daezSYa ANaudXaRNaMa( wiTa JaNMaMa*TYauJaraVYaaiDadu"%daez
ANaudXaRNaMa( perceiving the evil of the misery of birth, death, old age and disease
JaPaSYa Yaj" wiTa JaPaYaj" the sacrifice of japa, chanting mantras on beads
JaYa" c AJaYa" c wiTa JaYaAJaYaaE victory and defeat
iJaTa" AaTMaa YaSYa Sa" iJaTaAaTMaa whose mind is conquered
iJaTa" SaSYa daez" YaeNa Sa" iJaTaSadaez" by whom the evil of attachment is conquered
iJaTaaiNa wiNd]Yaai<a YaeNa Sa" iJaTawiNd]Ya" by whom the senses are conquered
jaNaMa( c+au" YaSYa Sa" jaNac+au" whose eye is knowledge
jaNaMa( c TaPa" c wiTa jaNaTaPa" knowledge and renunciation (samhra); or jaNaMa( Wv TaPa"
wiTa jaNaTaPa" the austerity of knowledge
jaNaYaaeGae VYaviSQaiTa" wiTa jaNaYaaeGaVYaviSQaiTa" steadfastness in spiritual knowledge
jaNaSYa AiGNa" wiTa jaNaaiGNa" the fire of knowledge
jaNaSYa AiGNaNaa dGDaaiNa k==MaaRi<a YaSYa Sa" jaNaAiGNadGDak==MaaR whose karmas are burned by the
fire of knowlege
jaNaSYa AiSa" wiTa jaNaAiSa" the sword of knowledge; (or:) jaNa Wv AiSa" wiTa jaNaAiSa"
the sword which is knowlege
jaNaSYa c ivjaNaSYa c NaaXaNaMa( YaeNa Sa" jaNaivjaNaNaaXaNa" by which there is destruction of

jna and vijna
jaNaSYa dqPa" wiTa jaNadqPa" lamp of knowledge

jaNaSYa Plv" wiTa jaNaPlv" boat of knowledge
jaNaSYa YaaeGa" wiTa jaNaYaaeGa" the yoga of knowledge
jaNae AviSQaTaMa( ceTa" YaSYa Sa" jaNaAviSQaTaceTaa" whose mind is established in knowledge
jaNaeNa GaMYaMa( wiTa jaNaGaMYaMa( to be reached by knowledge
jaNaeNa c ivjaNaeNa c Ta*" AaTMaa YaSYa Sa" jaNaivjaNaTa*AaTMaa whose self is satisfied by
knowledge and realization
jaNaeNa
jaNaeNa
jaNaeNa
jaNaeNa
dqiPaTa" wiTa jaNadqiPaTa" kindled by knowledge

iNaDaURTaMa( k==LMazMa( YaSYa Sa" jaNaiNaDaURTak==LMaz" whose impurity is removed by knowledge
Yaj" wiTa jaNaYaj" sacrifice through knowledge
Sa" wiTa jaNaSa" association with knowledge
503
jaNaeNa SaiHâ" Sa&XaYa" YaSYa Sa" jaNaSaiHâSa&XaYa" whose doubt is cut by knowledge
TatvjaNaSYa AQaRSYa dXaRNaMa( wiTa TatvjaNaAQaRdXaRNaMa( contemplating the purpose of tattvajna
TatvMa( veita Ya" Sa" Tatvivd( who knows the truth

Tad( Par" YaSYa Sa" Tad(Par" whose supreme [shelter or master] is that
Tad( ParMa( AYaNaMa( YaSYa Sa" TaTParaYa<a" whose supreme path (shelter) is that
Tad(>aaveNa >aaivTa" wiTa Tad(>aav>aaivTa" filled with that thought
TaPa" Yaj" YaSYa Sa" TaPa"Yaj" whose sacrifice is austerity
TaMaSa" arMa( TaMa"arMa( the door of tamas
Tav SaMa" wiTa Tad(SaMa" who is equal to you
TaiSMaNa( AaTMaa YaSYa Sa" Tad(AaTMaa whose mind is in that
TaiSMaNa( iNaa YaSYa Sa" Tad(iNa" whose faith is in that
TaiSMaNa( bui" YaSYa Sa" Tad(bui" whose intelligence is in that
TaSYa AQaRMa( wiTa Tad(AQaRMa( for the sake of that
iTa" iva" YaSYa Sa" }aEiv" which has three sciences (Vedas); (or:) one who knows the three
Vedas
TauLYae iNaNda c ATMaNa" Sa&STauiTa" c YaSYa Sa" TauLYaiNaNdaAaTMaSa&STauiTa" for whom own blame
and praise are equal
TauLYae iNaNdaSTauTaq YaSYa Sa" TauLYaiNaNdaSTauiTa" for whom blame and praise are equal
TauLYaaE iPa[Ya" c AiPa[Ya" c YaSYa Sa" TauLYaiPa[YaAiPa[Ya" for whom like and dislike are the same
Ta*Z<aaSaYaae" SaMauv" YaSMaaTa( Sa" Ta*Z<aaSaSaMauv" from which there is generation
of
hankering and attachment
TaeJaSa" A&XaeNa SaM>av" YaSYa Tad( TaeJa"A&XaSaM>avMa( whose generation is by a portion of splendor
TaeJaSa" raiXa" wiTa TaeJa"raiXa" a mass of light
TYa==" SavR" PairGa]h" YaeNa Sa" TYa==SavRPairGa]h" by whom all proprietorship is given up
TYa==Ma( JaqivTaMa( YaeNa Sa" TYa==JaqivTa" by whom life is given up, ready to abandon life
TYaaGaSYa f==lMa( wiTa TYaaGaf==lMa( the result of renunciation
}aYYaa" DaMaR" wiTa }aYaqDaMaR" the dharma of tray (the three Vedas)
}aEGau<YaMa( ivzYa" YaSYa Sa" }aEGau<YaivzYa" whose subject is the three guas
d&\ai>a" k==ralMa( Yad( Tad( d&\ak==ralMa( which is dreadful with tusks
dM>aMaaNaMadE" AiNvTa" Ya" Sa" dM>aMaaNaMadAiNvTa" who is endowed with deceit, pride and
madness
dXaNaaNaaMa( ANTar" wiTa dXaNaANTar" in between the teeth

idVYaGaNDaMa( ANaulePaNaMa( YaSYa Tad( idVYaGaNDaANaulePaNaMa( whose ointment has divine scents
idVYaaiNa ANaek= aiNa oTaaiNa AaYauDaaiNa YaiSMaNa( Tad( idVYaANaek= oTaAaYauDaMa( in which there
are many divine upraised weapons
504
idVYaaiNa MaaLYaaiNa AMbrai<a c DariTa Yad( Tad( idVYaMaaLYaAMbrDarMa(
which wears divine
garlands and garments
dq" huTaaXa" vezu YaSYa Sa" dqhuTaaXav" in whose mouths is blazing fire
dqaiNa ivXaalaiNa Nae}aai<a YaSYa Sa" dqivXaalNae}a" whose eyes are blazing and large
du"%Sa&YaaeGaeNa ivYaaeGa" wiTa du"%Sa&YaaeGaivYaaeGa" separation from contact with miseries
du"%SYa YaaeiNa" wiTa du"%YaaeiNa" the source of misery
d*!" iNaYa" YaSYa Sa" d*!iNaYa" whose determination is firm
d*!Ma( v]TaMa( YaSYa Sa" d*!v]Ta" whose vow is firm
devaNaaMa( Aaid" wiTa Aaiddev" the first of gods
devaNaaMa( wRXa" wiTa devwRXa" the lord of the gods
devaNaaMa( dev" wiTa devdev" god of all gods
devaNaaMa( >aaeGa" wiTa dev>aaeGa" enjoyment of the gods
devaNaaMa( vr" wiTa devvr" best of the gods
dehANTarSYa Pa[ai" wiTa dehANTarPa[ai" the obtainment of another body
dehMa( ib>aiTaR Ya" Sa" deh>a*Ta( who holds a body, embodied being; the soul
dehSYa SaMau" YaSMaaTa( Sa" dehSaMau" from which there is the generation of the body
d]VYae<a Yaj" YaSYa Sa" d]VYaYaj" whose sacrifice is by wealth
d]uPadSYa Pau}a" wiTa d]uPadPau}a" the son of Drupada
d]aEPaa" Pau}a" wiTa d]aEPadeYa" the son of Draupad
NSYa Maaeh" wiTa NMaaeh" delusion of duality
NSYa MaaehaTa( iNaMauR= " wiTa NMaaehiNaMauR= " freed from the delusion of duality
iJaezu otaMa" wiTa iJaotaMa" the best among dvijas (higher classes), a brhmaa
DaNaMa( JaYaiTa Ya" Sa" DaNaYa" who wins riches, a name of Arjun
DaNaSYa MaaNaeNa c MadeNa c AiNvTa" Ya" Sa" DaNaMaaNaMadAiNvTa" who is filled with pride and
madness due to wealth
DaMaRSYa AMa*TaMa( wiTa DaMaRAMa*TaMa( the nectar of dharma; i.e., DaMaR" Wv AMa*TaMa( wiTa DaMaRAMa*TaMa(
the nectar which is dharma
DaMaRSYa +ae}aMa( wiTa DaMaR+ae}aMa( the land of dharma

DaMaRSYa Sa&SQaaPaNaSYa AQaR" wiTa DaMaRSa&SQaaPaNaAQaR" the purpose of the establishment of dharma
DaMaeR<a Aiv" wiTa DaMaRAiv" which is not opposed by dharma
DaMaeR SaMMaU!Ma( ceTa" YaSYa Sa" DaMaRSaMMaU!ceTaa" whose mind is bewildered with regard to his duty
Da*Tara\SYa Pau}a" wiTa DaaTaRra\" son of Dhtarra
Da*TYaa Ga*hqTaa wiTa Da*iTaGa*hqTaa grasped / controlled with determination
Da*TYaa c oTSaaheNa c SaMaiNvTa" wiTa Da*iTaoTSaahSaMaiNvTa" endowed with determination and
enthusiasm
Na ANYaMa( >aJaiTa wiTa ANaNYa>aak(= who is devoted to no other

Na ANYaiSMaNa( ceTa" YaSYa Sa" ANaNYaceTaa" whose mind is on nothing else
Na
Na
Na
Na
Na
505
ANYaiSMaNa( MaNa" YaSYa Sa" ANaNYaMaNaa" whose mind is on nothing else

AiSTa otaMaa YaSYaa" Saa ANautaMaa whose superior does not exist
AiSTa YaaeGa" c +aeMa" c YaSYa Sa" iNaYaaeRGa+aeMa" for whom there is nothing to achieve or protect
AaTMaa YaSYa Sa" ANa(AaTMaa whose mind is not [conquered]
Aaid" c MaDYaMa( c ANTa" c YaSYa Sa" ANa(AaidMaDYaANTa" which has no beginning,
middle, or end
Na Aaid" YaSYa Sa" ANa(Aaid" which has no end, endless

Na AaYaER" JauMa( wiTa ANaaYaRJauMa( not practiced by nobility
Na oiGNaMa( MaNa" YaSYa Sa" ANauiGNaMaNaa" whose mind is not disturbed
Na oeGaMa( k==raeiTa Yad( Tad( ANaueGak==r" which does not cause anxiety
Na GaTa" ASau" YaSYa Sa" AGaTaASau" whose life is not gone, a living person
Na icNTYaMa( PaMa( YaSYa Sa" AicNTYaPa" whose form is not conceivable
Na JaaNaaiTa Ya" Sa" Aj" who does not know
Na d*Ma( PaUvRMa( wiTa Ad*PaUvRMa( not seen before
Na>a" SPa*XaiTa Ya" Sa" wiTa Na>a"SPa*k(= who touches the sky
Narlaeke= vqr" wiTa Narlaek= vqr" a hero in the world of men
Narezu ADaMa" wiTa NarADaMa" lowest among men
Narezu Pauv" wiTa NarPauv" bull among men, best of men, hero
Na vaCYa" vad" wiTa AvaCYavad" a word which is not to be spoken
Na ivTae iNake= Ta" YaSYa Sa" AiNake= Ta" whose residence does not exist
Na Xaae<a ivihTaMa( wiTa AXaaivihTaMa( not prescribed by stra
Na" AaTMaa YaSYa Sa" NaAaTMaa whose soul is lost
Na Sa&YaTa" AaTMaa YaSYa Sa" ASa&YaTaAaTMaa whose mind is not controlled
Na SaYaSTa" SaLPa" YaeNa Sa" ASaYaSTaSaLPa" by whom desire is not renounced
Na Sa*Ma( AaMa( YaiSMaNa( Sa" ASa*Aa" in which food is not distributed
NaaSaaYaa" A>YaNTare carq wiTa NaaSaaA>YaNTarcarq which moves inside of the nose
NaaiSak==aYaa" AGa]Ma( wiTa NaaiSak==aAGa]Ma( the tip of the nose
iNaTYaMa( Satve iTaiTa Ya" Sa" iNaTYaSatvSQa" who is always stays in sattva-gua
iNaYaTa" AaTMaa YaSYa Sa" iNaYaTaAaTMaa whose mind is controlled
iNaYaTa" Aahar" YaSYa Sa" iNaYaTaAahar" whose eating is regulated
iNaYaTaMa( MaaNaSaMa( YaSYa Sa" iNaYaTaMaaNaSa" whose mind is controlled
iNaGaRTaaE MaaNaMaaehaE YaSMaaTa( Sa" iNaMaaRNaMaaeh" from whom pride and delusion have departed
iNavaR<aMa( ParMaMa( YaSYaaMa( Saa iNavaR<aParMaa in which the supreme is liberation
iNavaTae iTaiTa Ya" Sa" iNavaTaSQa" which stays in a windless place
Na*<aaMa( laek= " wiTa Na*laek= " the world of men, this earth
PaSYa Pa}aMa( wiTa PaPa}aMa( petal of a lotus
PaTae wiTa PadMa( which is gone to, a step, position
506
ParMa" wZvaSa" YaSYa Sa" ParMawZvaSa" whose bow is great

ParMParYaa Pa[a" wiTa ParMParaPa[a" received by parampar
ParSYa DaMaR" wiTa ParDaMaR" anothers duty
ParaNa( TaaPaYaiTa Ya" Sa" ParNTaPa" who scorches others (enemies)
Paa<@vaNaaMa( ANaqk==Ma( wiTa Paa<@vANaqk==Ma( the army of the Pavas
Paa<@ae" Pau}a" wiTa Paa<@v" the son of King Pu
PaaPaa YaaeiNa" YaSYa Sa" PaaPaYaaeiNa" whose birth is sinful or low
Pau<YaMa( k==MaR YaSYa Sa" Pau<Yak==MaaR whose work is pious
Pau<YaSYa f==lMa( wiTa Pau<Yaf==lMa( the result of piety
PaUJaaYaa" AhR" wiTa PaUJaaAhR" worthy of worship
PaUTaMa( PaaPaMa( YaSYa Sa" PaUTaPaaPa" whose sin is purified
PaUvR" A>YaaSa" wiTa PaUvRA>YaaSa" previous practice
Pa*iQaVYaa" PaiTa" wiTa Pa*iQavqPaiTa" lord of the earth, a king
Pa[k*= Tae" SaM>av" YaSYa Sa" Pa[k*= iTaSaM>av" whose generation is from prakti
Pa[k*= TaaE iTaiTa Ya" Sa" Pa[k*= iTaSQa" who stays in prakti
Pa]k*= TYaa" JaaYaTae Ya" Sa" Pa[k*= iTaJa" which is born from prakti
Pa[jaYaa" vad" wiTa Pa]javad" word of wisdom
Pa[TYa+ae<a AvGaMa" YaSYa Sa" Pa[TYa+aAvGaMaMa( whose understanding is by direct perception
Pa[Maad" c Maaeh" c wiTa Pa[MaadMaaehaE madness and illusion
Pa[YaTa" AaTMaa YaSYa Sa" Pa[YaTaAaTMaa whose mind is conquered
Pa[Yaa<aSYa k==al" wiTa Pa[Yaa<ak==al" time of death
Pa[lYa" ANTa" YaSYaa" Saa Pa[lYaANTaa whose end is death
Pa[VYaiQaTa" ANTaraTMaa YaSYa Sa" Pa[VYaiQaTaANTaraTMaa whose mind is perturbed
Pa[XaaNTa" AaTMaa YaSYa Sa" Pa[XaaNTaAaTMaa whose mind is peaceful
Pa[XaaNTaMa( MaNa" YaSYa Sa" Pa[XaaNTaMaNaSa" whose mind is pacified
Pa[Saa" AaTMaa YaSYa Sa" Pa[SaaAaTMaa whose mind is pacified
Pa[SaaMa( ceTa" YaSYa Sa" Pa[SaaceTaa" whose mind is pacified
Pa[a<aSYa k==MaR wiTa Pa[a<ak==MaR activity of the vital force
Pa[a<aSYa c APaaNaSYa c GaTaq wiTa Pa[a<aAPaaNaGaTaq the movements of pra and apna
Pa[a<aeNa c APaaNaeNa c SaMaaYau= " wiTa Pa[a<aAPaaNaSaMaaYau= " endowed with pra and apna
iPa[YaMa( ick==IzuR" wiTa iPa[Yaick==IzuR" who desires to please
Pa[qTaMa( MaNa" YaSYa Sa" Pa[qTaMaNaa" whose mind is pleased
f==lMa( heTau" YaSYa Sa" f==lheTau" whose motive is the fruit
bhu MaTa" wiTa bhuMaTa" highly esteemed
bhul" AaYaaSa" YaiSMaNa( Tad( bhulAaYaaSa" in which there is much effort
bhUiNa odrai<a YaiSMaNa( Tad( bhuodrMa( in which there are many bellies
bhUiNa vNae}aai<a YaiSMaNa( Tad( bhuvNae}aMa( in which there are many mouths and eyes
507
by" Xaa%a" YaSYaa" Saa bhuXaa%a whose branches are many

ba" SPaXaR" wiTa baSPaXaR" external touch, contact with sense objects
bqJaMa( Pa[ddaiTa Ya" Sa" wiTa bqJaPa[d" who gives the seed
bue" NaaXa" wiTa buiNaaXa" loss of intelligence
buya Ga]aMa( wiTa buiGa]aMa( to be grasped by intelligence
buya YaaeGa" wiTa buiYaaeGa" yoga through intelligence
buya Sa&YaaeGa" wiTa buiSa&YaaeGa" the contact with intelligence
b]k==MaRi<a SaMaaiDa YaSYa Sa" b]k==MaRSaMaaiDa whose absorption is in spiritual activity
b]<a" AiGNa" wiTa b]AiGNa" the fire of brahma; (means:) b] Wv AiGNa" wiTa b]AiGNa"
the fire which is brahma; in the fire of brahma, of does not indicate possession, but identity
b]<a" ov" YaSYa Tad( b]ov" whose generation is from brahma

b]<a" >aUYa" wiTa b]>aUYa" the state of brahma
b[<a" iva wiTa b[iva the science of brahma
b]<a" Sa&SPaXaR" YaiSMaNa( Tad( b]Sa&SPaXaRMa( in which there is perception of brahma
b]i<a iNavaR<aMa( wiTa b]iNavaR<aMa( nirva in brahma
b]i<a YaaeGaeNa Yau= " AaTMaa YaSYa Sa" b]YaaeGaYau= AaTMaa whose mind is fixed in brahma by
meditation
b] veita Ya" Sa" b]ivd( who knows brahma

>aKTYaa oPaTaMa( wiTa >ai==oPaTaMa( offered with devotion
>aYaMa( c A>aYaMa( c wiTa >aYaA>aYae fear and fearlessness
>arTaaNaaMa( z>a" wiTa >arTaz>a" best of the Bharatas
>av" c APYaYa" c wiTa >avAPYaYaaE creation and destruction
>aavSYa Sa&Xaui" wiTa >aavSa&Xaui" purity of heart
>aaveNa SaMaiNvTa" wiTa >aavSaMaiNvTa" endowed with love
>aqMaMa( k==MaR YaSYa Sa" >aqMak==MaaR whose activity is awful
>aqMaSYa AJauRNaSYa c SaMa" wiTa >aqMaAJauRNaSaMa" equal to Bhma and Arjuna
>aqZMaSYa d]ae<aSYa c Pa[Mau%Ta" wiTa >aqZMad]ae<aPa[Mau%Ta" in front of Bhma and Droa
>aUTaaNaaMa( Aaid" wiTa >aUTaAaid" the origin of [all] beings
>aUTaaNaaMa( wRXa" wiTa >aUTawRXa" the lord of beings
>aUTaaNaaMa( Pa*Qak(= >aav" wiTa >aUTaPa*QaG>aav" the separate existence of beings
>aUTaaNaaMa( Pa[k*= Tae" Maae+a" wiTa >aUTaPa[k*= iTaMaae+a" liberation from the prakti of the beings
>aUTaaNaaMa( MahawRr" wiTa >aUTaMahawRr" the great Lord of all beings
>aUTaaNaaMa( ivXaeza<aaMa( Sa" wiTa >aUTaivXaezSa" a group of various beings
>aUTaaNaaMa( SaGaR" wiTa >aUTaSaGaR" the creation of beings
>aUTaaiNa ib>aiTaR Ya" Sa" >aUTa>a*Ta( who maintains all beings
>aUTaaiNa >aavYaiTa Ya" Sa" >aUTa>aavNa" who creates all beings
>aUTaezu iTaiTa Ya" Sa" >aUTaSQa" who stays in all beings
508
>aaeGae WeYaeR c Pa[Sa==" wiTa >aaeGaWeYaRPa[Sa==" attached to luxury and power

MaDaae" SaUdNa" wiTa MaDauSaUdNa" the slayer of Madhu
MaNauZYaa<aaMa( laek= " wiTa MaNauZYalaek= " the world of men, this earth
MaMa ANauGa]h" wiTa Mad(ANauGa]h" my favor
MaMa AQaR" wiTa Mad(AQaR" my purpose
MaMa k==MaR k==raeiTa Ya" Sa" Mad(k==MaRk*= Ta( who does my work
MaMa k==MaR ParMaMa( YaSYa Sa" Mad(k==MaRParMa" for whom my work is supreme
MaMa Pa[Saad" wiTa Mad(Pa]Saad" my mercy
MaMa >a==" wiTa Ma==" my devotee
MaMa >aav" wiTa Maav" my nature
MaMa YaaeGa" wiTa Mad(YaaeGa" my yoga
MaTYaaRNaaMa( laek= " wiTa MaTYaRlaek= " the world of mortals, this earth
MaiYa APaR<aMa( wiTa Mad(APaR<aMa( an offering to me
MaiYa ictaMa( YaSYa Sa" Mad(icta" whose mind / thought is in me
MaiYa MaNa" YaSYa Sa" Mad(MaNaa" whose mind is in me
MahTa( AXaNaMa( YaSYa Sa" MahaAXaNa" whose consumption is great
MahaNa( ANau>aav" YaSYa Sa" MahaANau>aav" whose authority is great
MahaNa( AaTMaa YaSYa Sa" MahaAaTMaa whose soul is great
MahaNa( wZvaSa" YaSYa Sa" MaheZvaSa" who has a strong bow, a great bowman
MahaNTaaE bahU YaSYa Sa" Mahabahu" whose two arms are mighty
MahaNa( YaaeGaSYa wRr" wiTa MahaYaaeGawRr" the great master of yoga
MahaNa( rQa" YaSYa Sa" MaharQa" who has a great chariot
MahqMa( i+aYaiTa Ya" Sa" Mahqi+aTa( who rules the earth, a king
Maa" PaiTa" wiTa MahqPaiTa" lord of the earth, a king
Maa}aaYaa" SPaXaR" wiTa Maa}aaSPaXaR" touch of the senses
MaaNa" c APaMaaNa" c wiTa MaaNaAPaMaaNaaE honor and dishonor
MaaMa( GaTa" Pa[a<a" YaSYa Sa" Mad(GaTaPa[a<a" whose life has gone to Me
MaaMa( YaJaTae Ya" Sa" Mad(YaaJaq who worships me; (or:) MaMa YaaJaq wiTa Mad(YaaJaq my worshiper
iMa}aSYa c Are" c Pa+aaE wiTa iMa}aAirPa+aaE the sides of friend and enemy
iMa}aa<aaMa( d]aeh" wiTa iMa}ad]aeh" hostility of friends
iMaQYaa Aacar" YaSYa Sa" iMaQYaaAacar" whose behavior is false, a hypocrite
Mau= " Sa" YaeNa Sa" Mau= Sa" by whom attachment is given up
MaU!" Ga]ah" wiTa MaU!Ga]ah" a foolish conception
MaU!aNaaMa( YaaeiNa" wiTa MaU!YaaeiNa" the species of fools
Ma*Gaa<aaMa( wNd]" wiTa Ma*GawNd]" the king of animals
Ma*TYauSa&SaarSYa vTMaR wiTa Ma*TYauSa&SaarvTMaR the path of the cycles of deaths
Ma*TYauSa&SaarSYa SaaGar" wiTa Ma*TYauSa&SaarSaaGar" the ocean of the cycles of deaths
509
Maae+a" ParAYa<aMa( YaSYa Sa" Maae+aParaYa<a" whose supreme path (shelter) is liberation
MaaegaMa( k==MaR YaSYa Sa" Maaegak==MaaR whose activity is fruitless
MaaegaMa( jaNaMa( YaSYa Sa" MaaegajaNa" whose knowledge is fruitless
Maaegaa" AaXaa" YaSYa Sa" MaaegaAaXa" whose hopes are fruitless
MaaehJaaleNa SaMaav*Ta" wiTa MaaehJaalSaMaav*Ta" covered by a net of illusion
MaaehSYa k==illMa( wiTa Maaehk==illMa( the thicket of illusion
YajSYa AQaR" wiTa YajAQaR" the purpose of Yaja
YajSYa iXaMa( AXNaiTa Ya" Sa" YajiXaAaiXaNa" who eats remnants of sacrifice
YajeNa +aiPaTaMa( k==LMazMa( YaSYa Sa" Yaj+aiPaTak==LMaz" whose impurity is destroyed by sacrifice
YajeNa >aaivTa" wiTa Yaj>aaivTa" satisfied by sacrifice
YajeNa Sah wiTa SahYaj" along with sacrifice
YaTa" AaTMaa YaSYa Sa" YaTaAaTMaa whose mind is controlled
YaTaMa( ictaMa( YaSYa Sa" YaTaicta" whose mind is controlled
YaTaMa( ceTa" YaSYa Sa" YaTaceTaa" whose mind is controlled
YaTaa" wiNd]Yaai<a c MaNa" c bui" c YaSYa Sa" YaTawiNd]YaMaNa"bui" whose senses, mind and
intelligence are controlled
YaTaaE ictaMa( c AaTMaa c YaSYa Sa" YaTaictaAaTMaa whose mind and intelligence are controlled
Yad*C^Yaa la>aeNa SaNTau" wiTa Yad*Câla>aSaNTau" who is satisfied with gain which comes on its
own
YaaTa" YaaMa" YaSYa Tad( YaaTaYaaMaMa( whose period has gone

Yaa [a YaSYa Sa" Yad(]" whose faith is which
Yau= " AaTMaa YaSYa Sa" Yau= AaTMaa whose mind is fixed
Yau= Ma( ceTa" YaSYa Sa" Yau= ceTaa" whose mind is absorbed
Yau= a cea YaSYa Sa" Yau= ce" whose engagement is regulated
Yau= aE Aahar" c ivhar" c YaSYa Sa" Yau= Aaharivhar" whose food and lifestyle are regulated
Yau= aE SvPNa" c AvbaeDa" c YaSYa Sa" Yau= SvPNaAvbaeDa" whose sleeping and waking are
regulated
YauGaaNaaMa( Sahe<a ANTa" YaSYaa" Saa YauGaSahANTaa whose end is after one thousand divya-yugas
Yaue ivXaard" wiTa YauivXaard" experienced in battle
YaaeGa" c +aeMa" c wiTa YaaeGa+aeMaMa( gain and safety
YaaeGa" Yaj" YaSYa Sa" YaaeGaYaj" whose sacrifice is yoga
YaaeGaivdaMa( [e" wiTa YaaeGaivtaMa" best of the knowers of yoga
YaaeGaMaaYaYaa SaMaav*Ta" wiTa YaaeGaMaaYaaSaMaav*Ta" covered by yoga-my
YaaeGaMa( Aa!" wiTa YaaeGaa!" ascended to yoga
YaaeGaSYa wRr" wiTa YaaeGawRr" the master of yoga
YaaeGaSYa Daar<aa wiTa YaaeGaDaar<aa steadiness of yoga
YaaeGaSYa XaaS}a" wiTa YaaeGaXaaS}a" a scripture about yoga
510
YaaeGaSYa Sa&iSai" wiTa YaaeGaSa&iSai" the perfection of yoga

YaaeGaSYa Saeva wiTa YaaeGaSaeva resort to yoga
YaaeGaaTa( >a]" wiTa YaaeGa>a]" fallen from yoga
YaaeGae iTaiTa Ya" Sa" YaaeGaSQa" who stays in yoga
YaaeGaeNa Yau= " AaTMaa YaSYa Sa" YaaeGaYau= AaTMaa whose self is realized by yoga
YaaeGaeNa Yau= " wiTa YaaeGaYau= " endowed with yoga
YaaeGaeNa SaYaSTaMa( k==MaR YaeNa Sa" YaaeGaSaYaSTak==MaaR by whom [the fruit of] work is renounced by yog
YaaeGae Yau= " wiTa YaaeGaYau= " engaged in yoga
YaaeDaaNaaMa( Mau:Ya" wiTa YaaeDaMau:Ya" chief of warriors, general
YaaeuMa( k==aMa" YaSYa Sa" Yaaeuk==aMa" whose desire is to fight
rJa"Gau<aaTa( SaMauv" YaSYa Sa" rJa"Gau<aSaMauv" whose generation is from rajo-gua
r<ae SaMauMa" wiTa r<aSaMauMa" engagement in battle
rQaSYa oPaSQa" wiTa rQaoPaSQa" the seat of a chariot
rQaaNaaMa( otaMa" wiTa rQaotaMa" the best of chariots
rSa" AaTMaa YaSYa Sa" rSaAaTMak==" whose essence is nectar, taste
rSaMa( vJaRiYaTva wiTa rSavJaRMa( [after] excluding the taste
raGa" c ez" c wiTa raGaezaE attachment and aversion
raJYaSau%SYa lae>a" wiTa raJYaSau%lae>a" greed for royal pleasure
ra}ae" AaGaMa" wiTa rai}aAaGaMa" the arrival of night
raeMNaaMa( hzR<aMa( YaSMaaTa( Tad( raeMahzR<aMa( due to which there is bristling of the hair
lgau AXNaaiTa Ya" Sa" lgauAaXaq who eats little
la>a" c Ala>a" c wiTa la>aAla>aaE gain and loss
laek= aNaaMa( +aYaMa( k==raeiTa Ya" Sa" laek= +aYak*= Ta( who does the destruction of the worlds
laek= aNaaMa( }aYaMa( wiTa laek= }aYaMa( the triad of worlds
laek= aNaaMa( Sah" wiTa laek= Sah" the welfare of the people
lae>aeNa oPahTaMa( ceTa" YaSYa Sa" lae>aoPahTaceTaa" whose mind is overcome by greed
v<aRSarSYa k==ark==" wiTa v<aRSark==ark==" the agent or cause of vara-sakara
v<aRSYa Sar" wiTa v<aRSar" confusion of vara
vXYa" AaTMaa YaSYa Sa" vXYaAaTMaa whose mind is controlled
vqTa" raGa" YaSYa Sa" vqTaraGa" whose attachment is gone
vqTaa" raGa>aYa==aeDaa" YaSYa Sa" vqTaraGa>aYa==aeDa" whose attachment, fear and anger are gone
v*k= SYa wv odrMa( YaSYa Sa" v*k= odr" who has a belly like a wolfs, a mighty eater
vedaNaaMa( c YajaNaaMa( c ADYaYaNaMa( wiTa vedYajADYaYaNaMa( the study of the Vedas and of
sacrifices
vedaNaaMa( vade rTa" wiTa vedvadrTa" who is attached to the word of the Vedas
vedaNTaMa( k==raeiTa Ya" Sa" vedaNTak*= Ta( who does the Vednta
vedaNa( veita Ya" Sa" vedivd( who knows the Vedas
511
VYa==Ma( MaDYaMa( YaSYa Tad( VYa==MaDYaMa( whose middle (existence) is manifest

VYaPaeTaa >aq" YaSYa Sa" VYaPaeTa>aq" whose fear is gone
VYaataaiNa AaNaNaaiNa YaSYa Sa" VYaataAaNaNa" whose mouths are gaping
VYaaSaSYa Pa[Saad" wiTa VYaaSaPa[Saad" the mercy of Vysa
XarqrSYa Yaa}aa wiTa XarqrYaa}aa the maintenance of the body
XarqraTa( ivMaae+a<a" wiTa XarqrivMaae+a<a" liberation from the body
Xarqre iTaiTa Ya" Sa" XarqrSQa" who stays in the body
XarE" Sah wiTa SaXar" together with arrows
XaiXaSaUYaaER Nae}ae YaSYa Sa" XaiXaSaUYaRNae}a" whose eyes are moon and sun
XaXaq c SaUYaR" c wiTa XaiXaSaUYaaER moon and sun
XaMa( Paa<aaE YaSYa Sa" XaPaai<a" in whose hand is a weapon
Xaai<a ib>aiTaR Ya" Sa" Xa>a*Ta( who holds weapons
XaaNTaMa( rJa" YaSYa Sa" XaaNTarJaSa" whose passion is pacified
XaaTaSYa DaMaRSYa Gaaea wiTa XaaTaDaMaRGaaea the protector of eternal dharma
XaaSYa ivDaaNaeNa o==Ma( wiTa XaaivDaaNao==Ma( said by the order of stra
Xaaa<aaMa( iviDa" wiTa XaaiviDa" the order of stra
XaqTaMa( c oZ<aMa( c Sau%Ma( c du"%Ma( c ddaiTa Ya" Sa" XaqTaoZ<aSau%du"%d" which gives
[feelings of] cold and heat, happiness and distress
Xau= a c k*= Z<aa c wiTa Xau= k*= Z<ae bright and dark
Xau>aMa( c AXau>aMa( c wiTa Xau>aAXau>aMa( good and evil
Xau>aMa( c AXau>aMa( c f==le YaSYa Tad( Xau>aAXau>af==lMa(
whose fruits are auspicious and
inauspicious
Xau>aSYa c AXau>aSYa c PairTYaaGaq wiTa Xau>aaXau>aPairTYaaGaq the renouncer of the auspicious and
inauspicious
Xaaeke= Na Sa&ivGNaMa( MaaNaSaMa( YaSYa Sa" Xaaek= Sa&ivGNaMaaNaSa" whose mind is afflicted by grief
Sa&jaYaa" AQaRMa( wiTa Sa&jaQaRMa( for the sake of information
Sa&YaTaaiNa wiNd]Yaai<a YaSYa Sa" Sa&YaTawiNd]Ya" whose senses are controlled
Sa&YaMaSYa AiGNa" wiTa Sa&YaMaAiGNa" the fire of restraint
Sa&XauMa( ik==iLbzMa( YaSYa Sa" Sa&Xauik==iLbz"= whose sin is purified
SaLPaaTa( Pa[>av" YaSYa Sa" SaLPaPa]>av" whose birth is from desire
SaeNa viJaRTa" Ya" Sa" SaviJaRTa" who is free from attachment
SaTa(ASaTa(YaaeiNazu JaNMa wiTa SaTa(ASaTa(YaaeiNaJaNMa birth in high and low species
SatvSYa Sa&Xaui" wiTa SatvSa&Xaui" purity of existence
SatveNa SaMaaiv" wiTa SatvSaMaaiv" filled with sattva-gua
SaYaaSaSYa YaaeGaeNa Yau= " AaTMaa YaSYa Sa" SaYaaSaYaaeGaYau= AaTMaa whose mind is endowed with
the yoga of renunciation
SaMaMa( dXaRNaMa( YaSYa Sa" SaMadXaRNa" whose vision is equal
512
SaMaaiNa lae\" c AXMaa c k==aNaMa( c YaSYa Sa" SaMalae\AXMak==aNa" for whom earth, stone
and gold are the same
SaMaa bui" YaSYa Sa" SaMabui" whose intelligence is equal

SaiMaiTaMa( JaYaiTa Ya" Sa" SaiMaiTaYa" who conquers an assemblage, victorious
SaMa*" veGa" YaSYa Sa" SaMa*veGa" whose speed is great
SaMae du"%Sau%e YaSYa Sa" SaMadu"%Sau%" for whom distress and happiness are the same
SaMPluTaMa( odk==Ma( wiTa SaMPluTaodk==Ma( an overflowing water, a great lake
SavR" ik==iLbz" wiTa SavRik==iLbz" all (kinds of) sin
SavR" PaaPa" wiTa SavRPaaPa" all (kinds of) sin
SavR" Yaj" wiTa SavRYaj" all (kinds of) sacrifice
SavR}a GaCîTa Ya" Sa" SavR}aGa" who goes everywhere
SavRMa( du"%Ma( wiTa SavRdu"%Ma( all misery
SavRMa( ib>aiTaR Yad( Tad( SavR>a*Ta( which maintains all
SavRMa( veita Ya" Sa" SavRivd( who knows everything
SavRMa( hriTa Ya" Sa" SavRhr" who takes everything
SavRiSMaNa( jaNae ivMaU!" wiTa SavRjaNaivMaU!" bewildered in all knowledge
SavaRi<a wiNd]Yaai<a Gau<aaNa( c Aa>aaSaYaiTa Yad( Tad( SavRwiNd]YaGau<aAa>aaSaMa( which manifests all
senses and guas
SaveRzaMa( AarM>aa<aaMa( PairTYaaGaq wiTa SavRAarM>aPairTYaaGaq the renouncer of all endeavors

SaveRzaMa( >aUTaaNaaMa( AaTMa>aUTa" AaTMaa YaSYa Sa" SavR>aUTaAaTMa>aUTaAaTMaa whose self has become
the self of all beings, i.e., whose self has become the abode of love for all beings
SaveRzaMa( >aUTaaNaaMa( AaXaYae iSQaTa" wiTa SavR>aUTaAaXaYaiSQaTa" situated in the heart of all beings
SaveRzaMa( >aUTaaNaaMa( ihTa" wiTa SavR>aUTaihTa" the welfare of all beings
SaveRzaMa( laek= aNaaMa( MahawRr" wiTa SavRlaek= MahawRr" the great Lord of all worlds
SaveRzaMa( SaLPaaNaaMa( SaYaaSaq wiTa SaveRSaLPaSaYaaSaq a renouncer of all desires
SaveRzu >aUTaezu iTaiTa Ya" Sa" SavR>aUTaSQa" who is situated in all beings
SavER" wiNd]YaE" ivviJaRTaMa( wiTa SavRwiNd]YaivviJaRTaMa( devoid of all senses
SahMa( YauGaaiNa PaYaRNTa" YaSYa Tad( SahYauGaPaYaRNTa" whose extent is one thousand [divya-] yugas
Saay" c YaaeGa" c wiTa SaayYaaeGaaE skhya and karma-yoga
Saaitvk==SYa iPa[Ya" wiTa Saaitvk==iPa[Ya" dear to one in sattva-gua
iSai" c AiSai" c wiTa iSaiAiSaq success and failure
Sauk*= TaMa( c duZk*= TaMa( c wiTa Sauk*= TaduZk*= Tae good and bad karma
Sau%du"%e wiTa Sa&ja YaSYa Tad( Sau:adu":aSa&jMa( whose name is sukha-dukha
Sau%Ma( c du"%Ma( c wiTa Sau:adu":ae happiness and distress
Sau%eNa Sa" wiTa Sau%Sa" association with happiness
Saugaaez" c Mai<aPauZPak==" c wiTa SaugaaezMai<aPauZPak==aE Sughoa and Maipupaka
SaurwNd]SYa laek= " wiTa SaurwNd]laek= " the planet of the king of the suras (devas)
513
Saura<aaMa( Ga<a" wiTa SaurGa<a" the host of suras

Sauiv!aiNa MaUlaiNa YaSYa Sa" Sauiv!MaUl" whose roots are very much developed
SaUTaSYa Pau}a" wiTa SaUTaPau}a" the son of a Sta
SaUYaaR<aaMa( SahMa( wiTa SaUYaRSahMa( a thousand of suns
SaaeMadtaSYa Pau}a" wiTa SaaEMadita" the son of Somadatta
SaaeMaMa( iPabiTa Ya" Sa" SaaeMaPa" who drinks soma
SQaavrMa( c JaMaMa( c wiTa SQaavrJaMaMa( stationary and movable
iSQaTaa Daq" YaSYa Sa" iSQaTaDaq" whose intelligence is steady
iSQaTaa Pa[ja YaSYa Sa" iSQaTaPa[j" whose wisdom is steady
iSQara bui" YaSYa Sa" iSQarbui" whose intelligence is steady
SMa*Tae" >a]&Xa" wiTa SMa*iTa>a]&Xa" loss of memory
SMa*Tae" iv>a]Ma" wiTa SMa*iTaiv>a]Ma" confusion of memory
Sv>aavaTa( JaaTaa wiTa Sv>aavJaa born from ones nature
SvGaR" Par" YaSYa Sa" SvGaRPar" whose supreme [goal] is heaven
SvGaRSYa arMa( wiTa SvGaRarMa( the door of heaven
SviSMaNa( iTaiTa Ya" Sa" SvSQa" who stays in the self
SvSYa c+au" wiTa Svc+au" own eye
SvSYa JaNa" wiTa SvJaNa" own man, kinship
SvSYa DaMaR" wiTa SvDaMaR" own duty
SvaDYaaYajaNaeNa Yaj" YaSYa Sa" SvaDYaaYajaNaYaj" whose sacrifice is through knowledge of the
Vedas
SvaDYaaYaSYa A>YaSaNaMa( wiTa SvaDYaaYaA>YaSaNaMa( the practice of study

iDare<a Pa]idGDa" wiTa iDarPa]idGDa" stained with blood
[qk*= Z<aSYa AJauRNaSYa c Sa&vad" wiTa [qk*= Z<aAJauRNaSa&vad" the conversation of r Ka and
Arjuna
[qMaTaq >aGavTa" GaqTaa wiTa [qMaTa(>aGavTa(GaqTaa the glorious hymn of the Lord
[uiTa" ParAYaNaMa( YaSYa Sa" [uiTaParaYa<a" whose supreme path (shelter) is
ruti (hearing or
scriptures)
[ae}aMa( Aaid" YaSYa Sa" [ae}aaid" whose first is the ear (hearing)
hzeR<a c Xaaeke= Na c AiNvTa" Ya" Sa" hzRXaaek= AiNvTa" who is endowed with elation and dejection
ih&Saa AaTMaa YaSYa Sa" ih&SaaAaTMak==" whose nature is violence
dYaSYa daEbRLYaMa( wiTa dYadaEbRLYaMa( weakness of heart
zqk==a<aaMa( wRXa" wiTa zqke= Xa" lord of the senses, the supreme guide, Paramtm; (same as:)
hka-ntha, hka-pati
aiNa raeMaai<a YaSYa Sa" raeMaa whose hairs stand on end
514
Hinduism The Bhgavatam

1330
WTad*Gvedae YaJauveRd" SaaMavedae= _QavaRirSa wiTahaSa" Paura<aMa(= = )

ASYaEvETaaiNa SavaRi<a iNa"iSaTaaiNa== =)
etad yad g-vedo yajur-veda sma-vedo tharvgirasa itihsa puram
asyaivaitni sarvi nivasitni
WTad( Yad( Gved" YaJauveRd" SaaMaved" This which is g-Veda, Yajur-Veda, Sma-Veda
AQavRAirSa" wiTahaSa" Paura<aMa( Atharva-Veda (also called Atharva-Agirasa), Itihsa and Pura
WTaaiNa SavaRi<a all these
ASYa Wv iNa"iSaTaaiNa are the breaths of this (brahma) alone.
1331
SaaMaGYaRJauveRdaS}aYaS}aYaq== =) AQavRvedeiTahaSavedaE c veda"== =)

smarg-yajur-veds trayas tray, atharva-vedetihsa-vedau ca ved
SaaMaGa(YaJauveRda" }aYa" }aYaq Sma-, g- and Yajur-Vedas these three are [called] tray.
AQavRvedwiTahaSavedaE c veda" Atharva-Veda and Itihsa-veda are also Vedas.
1332
AQavR<a& cTauQaRiMaiTahaSaPaura<a& PaMaMa(= = )

atharvaa caturtham itihsa-pura pacamam
AQavR<aMa( cTauQaRMa( Atharva-Veda is the fourth

wiTahaSaPaura<aMa( PaMaMa( the epics (Iitihsa) and Puras are the fifth [Veda].
1333
wiTahaSaPaura<aa>Yaa& ved& SaMauPab*&hYaeTa(= = )

itihsa-purbhy veda samupabhayet
wiTahaSaPaura<aa>YaaMa( With the Itihsas and Puras

vedMa( SaMauPab*&hYaeTa( one should complete the [study of the] Vedas.
1334
TaTk==QaaSau Tau vedaQaR" aeke= aeke= Pade Pade= = )

tat-kathsu tu vedrtha loke loke pade pade
Tad(k==QaaSau Tau In its (the Bhgavatams) narrations (kath)

aeke= aeke= Pade Pade in every verse (loka) and word (pada)
vedAQaR" is the purport (artha) of the Vedas.
1335
AQaaeR= _Ya& b]SaU}aa<aaMa(= = )

artho ya brahma-strm
b]SaU}aa<aaMa( Of the Vednta-stras (Brahma-stra)

AYaMa( AQaR" this [Bhgavatam] is the purport (artha).
1336
SaGaR Pa[iTaSaGaR v&Xaae MaNvNTarai<a c ) v&XaaNaucirTa& ceiTa Paura<a& Pal+a<aMa(= = ))

sarga ca pratisarga ca vao manvantari ca, vanucarita ceti pura paca-lakaam
SaGaR" c Pa[iTaSaGaR" c
Creation (sarga) and annihilation (pratisarga)
515
v&Xa" MaNvNTarai<a c genealogy (vaas) and great periods (manvantara)

v&XaANaucirTaMa( c and history of dynasties (vaa)
wiTa Paura<aMa( Pal+a<aMa( thus a Pura is of five (paca) characteristics (lakaa).
1337
A}a SaGaaeR ivSaGaR SQaaNa& Paaez<aMaUTaYa" ) MaNvNTareXaaNauk= Qaa iNaraeDaae Maui==ra[Ya"== =))
atra sargo visarga ca sthna poaam taya, manvantarenukath nirodho muktir raya
A}a SaGaR" ivSaGaR" c [Subjects] in it are (1) creation (sarga), (2) subcreation (visarga)
SQaaNaMa( Paaez<aMa( OTaYa" (3) function, (4) protection, and (5) impetuses (ti) [of the world]
MaNvNTarwRXaANauk= Qaa (6) the rule of Manus (manvantara), (7) narrations (anukath) about kings [or
the Lord]
iNaraeDa" Maui==" Aa[Ya"
(8) annihilation, (9) liberation (mukti) and (10) the shelter [of the Lord].
1338
vEZ<av& NaardqYa& c TaQaa >aaGavTa& Xau>aMa( ) Gaa@& c TaQaa Paa& varah& Xau>adXaRNae= = )
vaiava nradya ca tath bhgavata ubham, grua ca tath pdma vrha ubha-darane
Saaitvk==aiNa Paura<aaiNa ivjeYaaiNa Xau>aaiNa vE= = ))

sttvikni purni vijeyni ubhni vai
Xau>adXaRNae [iva said:] O beautiful [Parvat]!

vEZ<avMa( NaardqYaMa( c The Viu- and Nradya-Pura
TaQaa Xau>aMa( >aaGavTaMa( and the auspicious (ubha) Bhgavata-Pura
Gaa@Ma( c PaaMa( TaQaa varahMa( and Garua-, Padma- and Varha-Puras
Saaitvk==aiNa Paura<aaiNa ivjeYaaiNa are to be understood (vijeya) as Puras in goodness (sttvika)
Xau>aaiNa vE and as auspicious (ubha).
1339
AadXaSahai<a Paura<a& TaTPa]k= IiTaRTaMa(= = )

adaa-sahasri pura tat prakrtitam
AadXaSahai<a To contain 18,000 [verses]

Tad( Paura<aMa( Pa]k= IiTaRTaMa( that Pura is said.
1340
EPaaYaNaae= _iSMa VYaaSaaNaaMa(= = )

dvaipyano smi vysnm
VYaaSaaNaaMa( Among compilers (vysa)

EPaaYaNa" AiSMa I am Vysadeva (Dvaipyana).
1341
k*= Z<aEPaaYaNaVYaaSa& ivi NaaraYa<a& Pa]>auMa(= = )

ka-dvaipyana-vysa viddhi nryaa prabhum
k*= Z<aEPaaYaNaVYaaSaMa( Vysadeva (Ka Dvaipyana Vysa)

NaaraYa<a& Pa]>auMa( ivi You must know to be Lord Nryaa [Himself].
1342
ihTva SviXaZYaaNPaEladqN>aGavaNbadraYa<a" ) Ma& Pau}aaYa XaaNTaaYa Par& GauiMad& JaGaaE= = ))

hitv sva-iyn paildn bhagavn bdaryaa, mahya putrya ntya para guhyam ida jagau
PaEladqNa( SviXaZYaaNa( ihTva
[After] rejecting his disciples like Paila
516
>aGavaNa( badraYa<a" Bhagavn Vysa (Bdaryaa)

MaMa( XaaNTaaYa Pau}aaYa to me, his peaceful son
wdMa( ParMa( GauMa( JaGaaE he instructed (jagau) this supreme secret (guhya).
1343
Paura<aezu Tau SaveRzu [qMaaGavTa& ParMa( )

pureu tu sarveu rmad-bhgavata param
SaveRzu Paura<aezu Tau And among all the Puras

[qMaaGavTaMa( ParMa( rmad-Bhgavatam is supreme.
1344
DaNaaYae ha$=k= SaMParq+aa Mahar<ae XaS}a>a*Taa& Parq+aa )

ivPaitak==ale Ga*ih<aqParq+aa ivavTaa& >aaGavTae Parq+aa ))
dhanajaye haka-sampark mah-rae astra-bht park
vipatti-kle ghi-park vidyvat bhgavate park
DaNaaYae ha$=k= SaMParq+aa The test of gold (haka) is in fire (dhanajaya)

Mahar<ae XaS}a>a*TaaMa( Parq+aa the test (park) of warriors is in war
ivPaitak==ale Ga*ih<aqParq+aa the test of the wife is in a time of misfortune (vipatti)
>aaGavTae ivavTaaMa( Parq+aa and the test of scholars in the Bhgavatam.
1345
Ya}aaiDak*= TYa GaaYa}aq& v<YaRTae DaMaRivSTar"== =)

yatrdhiktya gyatr varyate dharma-vistara
Ya}a GaaYa}aqMa( AiDak*= TYa In which, [after] refering to the Gyatr

DaMaRivSTar" v<YaRTae the extent of dharma is described ...
1346
PaadaE YadqYaaE Pa[QaMaiTaqYaaE Ta*TaqYaTauYaa k==iQaTaaE YadU )

Naai>aSTaQaa PaMa Wv zae >auJaaNTar& daeYauRGal& TaQaaNYaaE ))
pdau yadyau prathama-dvityau ttya-turyau kathitau yad-r
nbhis tath pacama eva aho bhujntara dor yugala tathnyau
k==<#=STau raJaavMaae YadqYaae Mau%arivNd& dXaMaa& Pa[fu= Ma( )

Wk==adXaae YaSYa lla$=Pa& iXarae= _iPa Tau adXa Wv >aaiTa ))
kahas tu rjan navamo yadyo mukhravinda daam praphullam
ekdao yasya lala-paa iro pi tu dvdaa eva bhti
TaMaaiddev& k==<aaiNaDaaNa& TaMaalv<a| SauihTaavTaarMa( )

APaarSa&SaarSaMaud]SaeTau& >aJaaMahe >aaGavTaSvPaMa( ))
tam di-deva karu-nidhna tamla-vara suhitvatram
a-pra-sasra-samudra-setu bhajmahe bhgavata-sva-rpam
raJaNa( O King!
YadqYaaE PaadaE Pa[QaMaiTaqYaaE k==iQaTaaE Whose feet (pda) are said to be the first and second [Cantos]
Yad(O Ta*TaqYaTauYaa whose thighs (ru) are the third and fourth
Naai>a" TaQaa PaMa" Wv the navel (nbhi) the fifth
517
>auJaaNTarMa( z" the chest (bhuja-antaram between the arms) the sixth
dae"YauGalMa( TaQaa ANYaaE the two arms (dos) the other two (seventh and eighth),
YadqYa" k==<#=" Tau NavMa" whose throat (kaha) is the ninth
Pa[fu= Ma( Mau%ArivNdMa( dXaMaaMa( the blooming (praphulla) lotus face (mukha) the tenth
YaSYa lla$=PaMa( Wk==adXa" whose surface (paa) of the forehead (lala) is the eleventh
iXar" AiPa Tau adXa" Wv >aaiTa and the head (iras) appears as the twelfth
k==<aaiNaDaaNaMa( the abode (nidhna) of mercy (karu)
TaMaalv<aRMa( whose color (vara) is [dark] like the Tamla tree
SauihTaAvTaarMa( the incarnation (avatra) for [everyones] welfare
APaarSa&SaarSaMaud]SaeTauMa( the bridge (setu) over the boundless ocean (samudra) of material existence
(samsra)
>aaGavTaSvPaMa( [appearing] in the form of the Bhgavatam

TaMa( AaiddevMa( >aJaaMahe that Supreme Lord we worship (bhajmahe).
1347
[qMaaGavTa& >aKTYaa Pa#=Tae hirSaiaDaaE ) JaaGare TaTPad& YaaiTa ku= lv*NdSaMaiNvTa"== =))
rmad-bhgavata bhakty pahate hari-sannidhau, jgare tat-pada yti kula-vnda-samanvita
hirSaiaDaaE JaaGare
When being awake [on the night of Ekda] in front of [the Deity of] the Lord
(Hari)
[qMad(>aaGavTaMa( >aKTYaa Pa#=Tae one who recites the rmad-Bhgavatam with devotion (bhakti),
ku= lv*NdSaMaiNvTa" together with his whole family (kula)
Tad(PadMa( YaaiTa will attain His abode.
1348
ra}aaE Tau JaaGar" k==aYaR" [aeTaVYaa vEZ<avq k==Qaa ) GaqTaa NaaMaSah& c Paura<a& Xauk= >aaizTaMa( )
rtrau tu jgara krya rotavy vaiav kath, gt nma-sahasra ca pura uka-bhitam
Pai#=TaVYa& Pa[YaTNaeNa hre" SaNTaaezk==ar<aMa(= = ))

pahitavya prayatnena hare santoa-kraam
ra}aaE Tau JaaGar" k==aYaR" [On Mah-dvda] one should stay awake throughout the night
vEZ<avq k==Qaa [aeTaVYaa and a narration (kath) about the Lord (Viu) should be heard.
vaiav kath f.
GaqTaa NaaMaSahMa( c The Bhagavad-gt, Viu-sahasra-nma-stotra

Xauk= >aaizTaMa( Paura<aMa( and the Bhgavata-Pura
... the Pura spoken by ukadeva
hre" SaNTaaezk==ar<aMa( for the satisfaction (santoa) of the Lord (Hari)

Pa[YaTNaeNa Pai#=TaVYaMa( [these] should be read with attention.
518
Hinduism Bhgavatam 1
Selected verses from the rmad-Bhgavatam
p NaMaae >aGavTae vaSaudevaYa== =)

1349
JaNMaaSYa YaTaae= _NvYaaidTarTaaQaeRZvi>aj" Svra$(=

TaeNae b] da Ya Aaidk==vYae MauiNTa YaTSaUrYa" )
TaeJaaevairMa*da& YaQaa iviNaMaYaae Ya}a i}aSaGaaeR= _Ma*za
DaaMNaa SveNa Sada iNarSTaku= hk&= SaTYa& Par& DaqMaih ))
janmdy asya yato nvayd itarata crthev abhija sva-r
tene brahma hd ya di-kavaye muhyanti yat sraya
tejo-vri-md yath vinimayo yatra tri-sargo m
dhmn svena sad nirasta-kuhaka satya para dhmahi
YaTa" ASYa JaNMaAaid
From whom the creation (janman birth), etc. of this [world] comes
... janma-di means creation (janman), sustenance and destruction; janmdy asya yata
is a quote from the Vednta-stra (1.1.2)
ANvYaaTa( wTarTa" c AQaeRzu Ai>aj"
[because] He is directly and indirectly cognizant of all purposes
(artha)
directly means from the logical connection of cause and effect; itarata otherwise
Svra$(= and independent,

Ya" Aaidk==vYae b] da TaeNae
who imparted the Veda (brahma) to Brahm through the heart (hd)
di-kavi the first poet, name of Brahm; tene (from tan[u]) he spread, imparted
Yad( SaUrYa" MauiNTa because of whom [even] sages (sri) are bewildered
Ya}a i}aSaGaR" AMa*za and in whom the material creation is real
a-m not false, real
YaQaa TaeJa"vairMa*daMa( iviNaMaYa"
as is the transmutation between fire (tejas), water (vri) and earth
(md),
vinimaya exchange, transmutation
(1) According to akti-parima-vda the material creation is as real as the Lord,
because it comes from Him. The example is that fire, water and earth can be mutually
transformed. (2) On the other hand, the material creation is unreal, because it is only
temporarily manifested. The same example of fire-water-earth is therefore often taken
to indicate that because of illusion earth appears as water, water as fire, etc. (3) In any
case the creation is (or appears to be) real only because it comes from the Lord.
SveNa DaaMNaa Sada iNarSTaku= hk==Ma(
who is, along with His abode (dhman), always free from illusion
(kuhaka)
nirasta cast off, free from
... along with His abode (or:) by His own glory / power, because dhman is defined as
home, body, glory, power
ParMa( SaTYaMa( DaqMaih
on that Supreme (Satya) we meditate.

Satya as a name of the Lord; dhmahi is a Vedic form, quoting the Gyatr-mantra
519
1350
DaMaR" Pa[aeiJTakE= Tavae= _}a ParMaae iNaMaRTSara<aa& SaTaa&

ve& vaSTavMa}a vSTau iXavd& TaaPa}aYaaeNMaUlNaMa( )
[qMaaGavTae MahaMauiNak*= Tae ik&= va ParErqr"
Saae vDYaTae= _}a k*= iTai>a" Xau[Uzui>aSTaT+a<aaTa( ))
dharma projjhita-kaitavo tra paramo nirmatsar sat
vedya vstavam atra vastu iva-da tpa-trayonmlanam
rmad-bhgavate mah-muni-kte ki v parair vara
sadyo hdy avarudhyate tra ktibhi urubhis tat-kat
A}a Pa[aeiJTakE= Tav" ParMa" DaMaR"
In this [Bhgavatam] is transcendental dharma, without cheating
(kaitava)
projjhita left out, from pra.ujjh[a] to leave out
... cheating means dharma whose object is artha-kma, and not moka or bhakti
iNaMaRTSara<aaMa( SaTaaMa( for non-envious devotees (sat).

A}a vaSTavMa( vSTau veMa( In it is factual substance (vastu) to be known
... i.e., the Lord
TaaPa}aYaoNMaUlNaMa( iXavdMa(
which is giving auspiciousness (iva), uprooting the threefold miseries
(tpa-traya).
[qMaTa(>aaGavTae MahaMauiNak*= Tae
Since this rmad-Bhgavatam is made by the Lord

... instructing Brahm the original four verses (2.9.33-36)
ik==Ma( va ParE" what is the need of other [scriptures]?

A}a k*= iTai>a" Xau[Uzui>a" In it, by those who are pious and obedient
uru who desires to hear, a serious disciple
Sa" Tad(+a<aaTa( at once immediately

wRr" id AvDYaTae the Lord (vara) is confined in the heart (hd).
1351
iNaGaMak==LPaTaraeGaRilTa& f==l& Xauk= Mau%adMa*Tad]vSa&YauTaMa( )

iPabTa >aaGavTa& rSaMaalYa& Mauhurhae riSak==a >auiv >aavuk= a" ))
nigama-kalpa-taror galita phala uka-mukhd amta-drava-sayutam
pibata bhgavata rasam laya muhur aho rasik bhuvi bhvuk
Ahae riSak==a" >aavuk= a"
O men of taste and feeling!

rasika who has a taste, delights in
Xauk= Mau%aTa( >auiv GailTaMa(
having dropped on the earth from the mouth (mukha) of ukadeva

galita (from gal[a] 10 A) flowed
... ukadeva Gosvm, who is like a parrot (uka) not for simply repeating the
Bhgavatam, but for enhancing its taste
iNaGaMak==LPaTarae" of the desire tree (kalpa-taru) of the Veda (nigama)

AMa*Tad]vSa&YauTaMa( f==lMa( in the form of a fruit (phala), consisting of nectarean juice (drava)
>aaGavTaMa( rSaMa( this nectar of the Bhgavatam
AalYaMa( Mauhu" iPabTa you all must always drink, upto liberation!
.laya up to laya (liberation), either including or excluding it
520
1352
NaEiMaze= _iNaiMaz+ae}ae zYa" XaaENak==adYa" ) Sa}a& SvGaaRYalaek= aYa SahSaMaMaaSaTa== =))

naimie nimia-ketre aya aunakdaya, satra svargya-lokya sahasra-samam sata
AiNaiMaz+ae}ae NaEiMaze
In Naimia, the place of the Lord

nimia closing the eyes; a moment; derived: a-nimia who does not close his eyes,
i.e., who aware of everything, a name of the Lord; naimia where an army of asuras
was destroyed in a moment, name of a sacred place, also known as naimiraya
(naimia-_araya the forest of Naimia), at present Nimsar in Sitapur District near
Lucknow, U.P.
compare: dharma-ketre kuru-ketre... the opening of the Bhagavad-gt
SvGaaRYalaek= aYa
for [attaining] the abode (loka) of the Lord (Svargya)

svar-gya ... svarge gyate iti svargya who is glorified in heaven, the Lord
Some read two words svargya lokya.
XaaENak==AadYa" zYa" the sages (i) headed by aunaka

SahSaMaMa( Sa}aMa( AaSaTa they performed a thousand-year sacrifice (satra).
sata (s[a] to sit, be present) they sat down, performed
1353
Ta Wk==da Tau MauNaYa" Pa[aTahuRTahuTaaGNaYa" ) SaTk*= Ta& SaUTaMaaSaqNa& PaPa[CûirdMaadraTa(= = ))

ta ekad tu munaya prtar huta-hutgnaya, sat-kta stam sna papracchur idam dart
Wk==da Tau And one day

Pa[aTa" huTahuTaaGNaYa" Tae MauNaYa"
those sages (muni), offering sacrifice [daily] in the morning (prtar)

hutgni (huta-_agni) oblation fire, a sacrifice; huta-hutgni who offers a sacrifice
AaSaqNaMa( SaTa(k*= TaMa( SaUTaMa(
Sta, who was seated (sna) and honored

sat-kta well done, honored
AadraTa( wdMa( PaPa[Cû"
they asked [him] with respect the following.

papracchu (pracch[a] to ask) they asked
1354
zYa Ocu"
TvYaa %lu Paura<aaiNa SaeiTahaSaaiNa caNaga ) Aa:YaaTaaNYaPYaDaqTaaiNa DaMaRXaaai<a YaaNYauTa== =))
tvay khalu purni setihsni cnagha, khytny apy adhtni dharma-stri yny uta
YaaiNa vedivda& [eae >aGavaNbadraYa<a" ) ANYae c MauNaYa" SaUTa Paravrivdae ivdu"= = ))

yni veda-vid reho bhagavn bdaryaa, anye ca munaya sta parvara-vido vidu
veTQa Tv& SaaEMYa TaTSav| TatvTaSTadNauGa]haTa( ) b]UYau" iGDaSYa iXaZYaSYa Gaurvae GauMaPYauTa== =))
vettha tva saumya tat sarva tattvatas tad-anugraht, bryu snigdhasya iyasya guravo guhyam apy uta
zYa" Ocu" The sages (i) said:

ANaga SaUTa SaaEMYa O sinless (an-agha) Sta Gosvm, gentle one!
SawiTahaSaaiNa Paura<aaiNa c The Puras along with the histories (itihsa)
DaMaRXaaai<a oTa and also law-books (dharma-stra)
uta (like api, for the sake of emphasis:) also, and, even, moreover
YaaiNa TvYaa %lu ADaqTaaiNa Aa:YaaTaaiNa AiPa
which were certainly (khalu) studied and even
explained by you,
adhta (adhi.i[] to study) studied; khyta (.khy to tell) told, explained
vedivdaMa( [e" >aGavaNa( badraYa<a"
and Lord Vysa, best of the knowers of the Vedas

badara the jujube tree; badaryana (badara-_ayana) the place of badara trees;
bdaryaa who lives at badaryaa, a name of Vysa; bdaryai the son of Vysa,
521
ukadeva; badarik the berry of the badara; badarikrama (badarik-_rama) the

place of badariks
ANYae c Paravrivd" MauNaYa"
and other sages (muni), knowers of everything

parvara-vid who knows the para (high, metaphysical) and avara (low, physical)
YaaiNa ivdu" those (stras) which they know,

Tad( SavRMa( all that (those stras)
Tad(ANauGa]haTa( TvMa( TatvTa" veTQa you know factually by their favor (anugraha),
iGDaSYa iXaZYaSYa [because] for a beloved disciple (iya)
snigdha sticky, attached, beloved
Gaurv" GauMa( AiPa b]UYau" oTa
the teachers (guru) spoke certainly even the secret (guhya).

bryu (br[] to speak) they spoke
1355
Ta}a Ta}aaSaaYauZMaN>avTaa YaiiNaiTaMa( ) Pau&SaaMaek= aNTaTa" [eYaSTaa" Xa&iSaTauMahRiSa== =))

tatra tatrjasyuman bhavat yad vinicitam, pusm ekntata reyas tan na asitum arhasi
AaYauZMaNa(
O long-lived [Sta]!
yumat having a long life, healthy, long-lived
After his father Romaharaa Sta had been killed, rla Sta Gosvm (Ugrarav Sta)
was blessed by Baladeva with a long life.
Ta}a Ta}a There (in all those scriptures and teachings)

Yad( Pau&SaaMa( Wk==aNTaTa" [eYa" whatever absolute good (reyas) for men (pus)
>avTaa ASaa iviNaiTaMa( was truly (ajas) ascertained (vinicita) by you,
Tad( Na" (=ASMaaNa(=) Xa&iSaTauMa( AhRiSa that you should tell us.
asitum (as[u] to harm; praise) to praise, proclaim
1356
Pa[aYae<aaLPaaYauz" Sa>Ya k==laviSMaNYauGae JaNaa" ) MaNda" SauMaNdMaTaYaae MaNd>aaGYaa uPad]uTaa"== =))

pryelpyua sabhya kalv asmin yuge jan, mand sumanda-matayo manda-bhgy hy upadrut
Sa>Ya
O noble [Sta]!
sabhya (from sabh) fit for a sabh or assembly, good for society; refined, civilized
AiSMaNa( k==laE YauGae In this kali-yuga

JaNaa" Pa[aYae<a ALPaAaYauz" men (jana) are generally short-lived
MaNda" SauMaNdMaTaYa" [or else] lazy (manda), dull-witted
manda slow; apathic, indifferent; dull, foolish; unhappy, miserable, bad
MaNd>aaGYaa" ih oPad]uTaa"
unfortunate or disturbed.
upadruta (upa.dru to go near) gone near, run after, persecuted, oppressed,
disturbed
1357
>aUrqi<a >aUirk==MaaRi<a [aeTaVYaaiNa iv>aaGaXa" ) ATa" SaaDaae= _}a YaTSaar& SaMau*TYa MaNaqzYaa== =)
bhri bhri-karmi rotavyni vibhgaa, ata sdho tra yat sra samuddhtya manay
b]Uih >ad]aYa >aUTaaNaa& YaeNaaTMaa SauPa[SaqdiTa== =))

brhi bhadrya bhtn yentm suprasdati
>aUrqi<a [aeTaVYaaiNa
There are many scriptures

rotavya (ru to hear, obey) to be heard, a teaching, scripture
iv>aaGaXa" >aUirk==MaaRi<a
and in each many [different] activities [prescribed].

vibhgaa by devisions; bhri various, many
522
ATa" SaaDaae Now, O saint (sdhu) [Sta]!

A}a Yad( SaarMa( MaNaqzYaa SaMau*TYa [After] extracting with thought whatever essence is here
man (man[a] to know, think) thought, wisdom; samuddhtya (sam.ud.h[] to
extract) [after] extracting
YaeNa AaTMaa SauPa[SaqdiTa that by which the heart (tman) becomes very satisfied,
>aUTaaNaaMa( >ad]aYa b]Uih [that] speak for the good (bhadra) of all beings (bhta)!
1358
AaPaa" Sa&Sa*iTa& gaaera& YaaaMa ivvXaae Ga*<aNa( ) TaTa" Saae ivMauCYaeTa Yai>aeiTa SvYa& >aYaMa(= = ))
panna sasti ghor yan-nma vivao gan, tata sadyo vimucyeta yad bibheti svaya bhayam
YaTPaadSa&[Yaa" SaUTa MauNaYa" Pa[XaMaaYaNaa" ) Sa" PauNaNTYauPaSPa*a" SvDauRNYaaPaae= _NauSaevYaa== =))

yat-pda-saray sta munaya praamyan, sadya punanty upasp svar-dhuny-po nusevay
k==ae va >aGavTaSTaSYa Pau<Yaaeke= @yk==MaR<a" ) Xauik==aMaae Na Xa*<auYaaXa" k==ilMalaPahMa(= = ))

ko v bhagavatas tasya puya-lokeya-karmaa, uddhi-kmo na uyd yaa kali-malpaham
SaUTa O Sta Gosvm!

ivvXa" Yad(NaaMa Ga*<aNa(
[While] chanting whose (the Lords) name (nman) helplessly

Like Ajmila when he was dying, and horrible Yamadtas seized him.
gaaeraMa( Sa&Sa*iTaMa( AaPaa" [even] having entered the dreadful sasra

TaTa" Sa" ivMauCYaeTa one can become free from that [sasra] immediately,
Yad( SvYaMa( >aYaMa( ib>aeiTa because fear (bhaya) itself fears [His name];
Yad(PaadSa&[Yaa" Pa[XaMaAYaNaa" MauNaYa" and tranquil sages (muni), under the shelter of whose feet
(pda)
praama-ayana whose path is tranquil
oPaSPa*a" Sa" PauNaiNTa when contacted they immediately purify,

SvDauRNaqAaPa" ANauSaevYaa [whereas] Gag water [purifies only] by [long] practice (anusev);
svar-dhun river of heaven, the Gag; anusev practice, habit
TaSYa Pau<Yaaek= wR@yk==MaR<a" >aGavTa"
of that Lord (Bhagavn) whose activities (karman) are praised
(ya) by sacred verses (loka)
k==ilMalAPahMa( YaXa" the fame (yaas) which destroys the impurities (mala) of kali-yuga
k==" va Xauik==aMa" what person who desires purification (uddhi)
Na Xa*<auYaaTa( will not [want to] hear [about that fame]?
1359
vYa& Tau Na ivTa*PYaaMa otaMaaek= iv==Mae ) YaC^*<vTaa& rSajaNaa& Svadu Svadu Pade Pade= = ))
vaya tu na vitpyma uttamaloka-vikrame, yac-chvat rasa-jn svdu svdu pade pade
otaMaaek= iv==Mae
In [narrations of] the adventures (vikrama) of the Lord

uttama-loka who is of excellent fame, name of the Lord
vYaMa( Tau Na ivTa*PYaaMa" we will not become satiated,

Yad(Xa*<vTaaMa( rSajaNaaMa( [because] for those hearing and appreciating it (such narrations)
rasa-ja who knows rasa or taste, who appreciates
Pade Pade Svadu Svadu
there is more and more taste at every moment.

pade pade at every step, every moment
523
1360
k==ilMaaGaTaMaajaYa +ae}ae= _iSMaNvEZ<ave vYaMa( ) AaSaqNaa dqgaRSa}ae<a k==QaaYaa& Sa+a<aa hre"= = ))

kalim gatam jya ketre smin vaiave vayam, sn drgha-satrea kathy saka hare
k==ilMa( AaGaTaMa( AajaYa [After] knowing that the kali-yuga has arrived
dqgaRSa}ae<a with a long sacrifice (satra)
hre" k==QaaYaaMa( Sa+a<aa" and leisure (kaa) for narrations (kath) about the Lord (Hari)
AiSMaNa( vEZ<ave +ae}ae in this Vaiava pilgrimage (ketra) [of Naimia]
vYaMa( AaSaqNaa" we are seated.
1361
Tv& Na" SaNdiXaRTaae Daa}aa duSTar& iNaiSTaTaqzRTaaMa( ) k==il& Satvhr& Pau&Saa& k==<aRDaar wva<aRvMa(= = ))
tva na sandarito dhtr dustara nistitratm, kali sattva-hara pus kara-dhra ivravam
Pau&SaaMa( SatvhrMa( Which takes the strength (sattva) of men (pus)

duSTarMa( k==ilMa( the insurmountable kali-yuga
iNaiSTaTaqzRTaaMa( Na" (=ASMaak==Ma(=) for us who want to cross [that age]
Daa}aa TvMa( SaNdiXaRTa" by providence you have manifested,
dht founder, creator; personification of fate, providence; sandarita shown,
manifested
A<aRvMa( k==<aRDaar" wv
like a captain [for those who want to cross] the ocean (arava).
kara-dhra holder of the rudder, helmsman, captain
1362
SaUTa ovac
Ya& Pa[v]JaNTaMaNauPaeTaMaPaeTak*= TYa& EPaaYaNaae ivrhk==aTar AaJauhav )
Pau}aeiTa TaNMaYaTaYaa Tarvae= _i>aNaeduSTa& SavR>aUTadYa& MauiNaMaaNaTaae= _iSMa ))
ya pravrajantam an-upetam apeta-ktya dvaipyano viraha-ktara juhva
putreti tanmayatay taravo bhinedus ta sarva-bhta-hdaya munim nato smi
SaUTa" ovac Sta Gosvm said:

ANa(oPaeTaMa( APaeTak*= TYaMa( Pa[v]JaNTaMa(
[ukadeva,] upon leaving without initiation and social duty

an-upeta who has not approached [a teacher for education], not initiated; apetaktya who has escaped duty; pravrajat [while] departing, leaving home as
mendicant
YaMa( ivrhk==aTar" EPaaYaNa"
whom Vysa (Dvaipyana), distressed by separation (viraha)

ktara despair, confusion
Pau}a wiTa AaJauhav called O child (putra) [come back]!,

TaNMaYaTaYaa Tarv" Ai>aNaedu" and the trees (taru) echoed with that
... with that distress (?)
tanmayat (tad.maya.t) the state of being absorbed in that;
abhi.nad[a] to resound) they resounded
TaMa( SavR>aUTadYaMa( MauiNaMa(
abhinedu (from
to that sage (muni) [ukadeva], who is the heart (hdaya) of all beings
(bhta)
AaNaTa" AiSMa
I am bowed down.
nata (.nam[a] to bow, be humble) bowed, humbled
Sta Gosvm begins to speak by offering prayers to his teacher ukadeva.
524
1363
Ya" SvaNau>aavMai%l[uiTaSaarMaek= MaDYaaTMadqPaMaiTaiTaTaqzRTaa& TaMaae= _NDaMa( )

Sa&Saair<aa& k==<aYaah Paura<aGau& Ta& VYaaSaSaUNauMauPaYaaiMa Gau& MauNaqNaaMa( ))
ya svnubhvam akhila-ruti-sram ekam adhytma-dpam atititrat tamo ndham
sasri karuayha pura-guhya ta vysa-snum upaymi guru munnm
ANDaMa( TaMa" AiTaiTaTaqzRTaaMa( Sa&Saair<aaMa(
For those embodied beings who want to cross the dark
ignorance
andha blind, dark; tamas darkness, hell, ignorance; sasrin who undergoes
sasra (repeated birth), an embodied being
k==<aYaa out of mercy (karu) [for them]

SvANau>aavMa( Ai%l[uiTaSaarMa( Wk==Ma( ADYaaTMadqPaMa( Paura<aGauMa(
the secret (guhya) of [all]
Puras, which is his own experience, the essence (sra) of all Vedas, supreme (eka), a light
(dpa) of spiritual knowledge
... i.e., the Bhgavatam
sva-anubhva that which has his (ukas) own experience; eka one, alone, supreme
Ya" Aah he (uka) who spoke [that Bhgavatam],

TaMa( MauNaqNaaMa( GauMa( VYaaSaSaUNauMa( to that son (snu) of Vysa, teacher (guru) of the sages (muni)
oPaYaaiMa I surrender.
upaymi (upa.y to approach, take shelter) I take shelter
1364
NaaraYa<a& NaMaSk*= TYa Nar& cEv NaraetaMaMa( ) devq& SarSvTaq& VYaaSa& TaTaae JaYaMaudqrYaeTa(= = ))
nryaa namasktya nara caiva narottamam, dev sarasvat vysa tato jayam udrayet
NaaraYa<aMa( NarMa( NaraetaMaMa( cEv To Nryaa and Nara-Nryaa i

devqMa( SarSvTaqMa( VYaaSaMa( to Sarasvat Dev and Vysadeva
NaMaSk*= TYa [after] offering respect
TaTa" JaYaMa( odqrYaeTa( then victory (jaya) will come.
ud.r[a] to send forth, cast, cause to rise
This is also the opening verse of Mahbhrata (MB 1.1.1), with caiva instead of vysa.
1365
Ah& ih Pa*ae= _YaRMa<aae >avirac+a AaTMaavGaMaae= _}a YaavaNa( )

Na>a" PaTaNTYaaTMaSaMa& PaTai}a<aSTaQaa SaMa& ivZ<auGaiTa& ivPaiTa" ))
aha hi po ryamao bhavadbhir caka tmvagamo tra yvn
nabha patanty tma-sama patatrias tath sama viu-gati vipacita
AYaRMa<a"
O sages!
aryaman name of the sun; one who is like the sun which embodies the Vedas, a sage
>avi" Pa*" Being asked by you

YaavaNa( AaTMaAvGaMa" as far as my own undertanding (avagama) [reaches]
AhMa( ih A}a Aac+ae I [shall] speak on this subject.
cake acyuta 3.1 (.cak[i] to speak) I speak
PaTai}a<a" AaTMaSaMaMa( Na>a" PaTaiNTa
[As] birds traverse the sky (nabhas) as far as they can

tma-sama equal to ones self, according to ones ability
TaQaa ivPaiTa"
525
so the wise also

vipacit who is inspired, wise
SaMaMa( ivZ<auGaiTaMa(
[describe (traverse)] the pastimes (ways) of the Lord (Viu) as far as they can.
samam equally, according to ability
... as birds can not reach the end of the sky, so do the wise not reach the end of the
pastimes of the Lord.
1366
Sa vE Pau&Saa& Parae DaMaaeR YaTaae >ai==rDaae+aJae ) AhETauKYaPa[iTahTaa YaYaaTMaa SauPa[SaqdiTa== =))

sa vai pus paro dharmo yato bhaktir adhokaje, ahaituky a-pratihat yaytm suprasdati
YaTa" From which

ADaae+aJae AhETauk= I APa[iTahTaa >ai=="
there is causeless and unimpeded love (bhakti) for the Lord
(Adhokaja)
adhokaja who is below sense perception, i.e., transcendental; name of the Lord;
prati.han[a] to beat against
From the process of devotion (sdhana-bhakti) comes love of God (prema-bhakti).
YaYaa AaTMaa SauPa[SaqdiTa [and bhakti means that] by which the self (tman) is completely satisfied,
Sa" vE Pau&SaaMa( Par" DaMaR" that is the supreme dharma for men (pus).
1367
vaSaudeve >aGaviTa >ai==YaaeGa" Pa[YaaeiJaTa" ) JaNaYaTYaaXau vEraGYa& jaNa& c YadhETauk= Ma(= = ))

vsudeve bhagavati bhakti-yoga prayojita, janayaty u vairgya jna ca yad ahaitukam
>aGaviTa vaSaudeve Pa[YaaeiJaTa" >ai==YaaeGa" Bhakti-yoga, applied to Lord Viu (Vsudeva)

AaXau vEraGYaMa( JaNaYaiTa soon causes detachment (vairgya)
Yad( AhETauk= Ma( jaNaMa( c and also knowledge (jna) which is transcendental (ahaituka).
ahaituka causeless, which can not be obtained by philosophical argument, i.e.,
transcendental
1368
DaMaR" SvNauiTa" Pau&Saa& ivZvKSaeNak==QaaSau Ya" ) NaaeTPaadYaeid riTa& [Ma Wv ih ke= vlMa(= = ))
dharma svanuhita pus vivaksena-kathsu ya, notpdayed yadi rati rama eva hi kevalam
Ya" SvNauiTa" DaMaR"
That duty (dharma) which, [even if] well-performed

su.anuhita well-followed
Pau&SaaMa( ivZvKSaeNak==QaaSau riTaMa(
mens love (rati) for narrations (kath) about the Lord (Vivaksena)
vivak-sena whose power reaches everywhere, name of the Lord as the one to whom
sacrifice is offered
Yaid Na oTPaadYaeTa( if it does not arouse [such love],

ke= vlMa( [Ma" Wv ih [it] is simply and nothing but [hard] labor (rama).
1369
DaMaRSYa aPavGYaRSYa NaaQaaeR= _QaaRYaaePak==LPaTae ) NaaQaRSYa DaMak= aNTaSYa k==aMaae la>aaYa ih SMa*Ta"== =))
dharmasya hy pavargyasya nrtho rthyopakalpate, nrthasya dharmaikntasya kmo lbhya hi smta
AaPavGYaRSYa ih DaMaRSYa AQaaRYa
As purpose (artha) of religion (dharma), which can give liberation

pavargya leading to apavarga (liberation)
AQaR" Na oPak==LPaTae
wealth (artha) is not befitting.

upa.kp[] to be fit, become, lead to
DaMaRWk==aNTaSYa AQaRSYa la>aaYa And as purpose of artha, which is only meant for dharma
k==aMa" Na ih SMa*Ta" sense gratification (kma) is not befitting.
526
na smta not allowed, forbidden

dharma-artha-kma-moka: Generally dharma is performed for artha, and artha is used
for kma (sense-gratification, at least later in heaven); but artha should be used for
dharma, and dharma for moka.
1370
k==aMaSYa NaeiNd]YaPa[qiTalaR>aae JaqveTa YaavTaa ) JaqvSYa TatviJajaSaa NaaQaaeR Yaeh k==MaRi>a"== =))
kmasya nendriya-prtir lbho jveta yvat, jvasya tattva-jijs nrtho ya ceha karmabhi
k==aMaSYa la>a" Na wiNd]YaPa[qiTa" The purpose of sense gratification (kma) is not sensual endulgence
YaavTaa JaqveTa [but] so much that one can live.
JaqvSYa AQaR" TatviJajaSaa The purpose of life (jva) is an enquiry (jijs) into the Absolute (tattva)
jva for jvana
Na Ya" c wh k==MaRi>a"
not what is [desired] here by rituals (karman).

... namely reaching heaven
1371
vdiNTa TatatvivdSTatv& YaJjaNaMaYaMa( ) b]eiTa ParMaaTMaeiTa >aGavaiNaiTa XaBTae= = ))

vadanti tat tattva-vidas tattva yaj jnam a-dvayam, brahmeti paramtmeti bhagavn iti abdyate
Yad( AYaMa( jaNaMa(
Knowledge (jna) which is non-dual

... which does not divide the knower and the known
b] wiTa ParMaaTMaa wiTa >aGavaNa( wiTa XaBTae
[and which is] called brahma, paramtm and
bhagavn,
... by jns, yogs and bhaktas, respectively
Tad( Tatvivd" TatvMa( vdiNTa
that its knowers call the Absolute (tattva).

1372
ATa" PauiM>aiRJa[ea v<aaR[Maiv>aaGaXa" ) SvNauiTaSYa DaMaRSYa Sa&iSaihRirTaaez<aMa(= = ))

ata pumbhir dvija-reh varrama-vibhgaa, svanuhitasya dharmasya sasiddhir hari-toaam
iJa[ea" O brhmaas!
ATa" PauiM>a" SauANauiTaSYa Thus, well-performed by men (pus)
v<aaR[Maiv>aaGaXa" DaMaRSYa of [such] duty (dharma) according
to [their specific position in]
varrama
Sa&iSai" hirTaaez<aMa(
[its] complete success (sasiddhi) is the satisfaction of the Lord (Hari).

1373
TaSMaadeke= Na MaNaSaa >aGavaNSaaTvTaa& PaiTa" ) [aeTaVYa" k==IiTaRTaVYa DYaeYa" PaUJYa iNaTYada== =))
tasmd ekena manas bhagavn stvat pati, rotavya krtitavya ca dhyeya pjya ca nityad
TaSMaaTa( Wke= Na MaNaSaa Therefore, with a concentrated mind (manas)

SaaTvTaaMa( PaiTa" >aGavaNa( the Lord (Bhagavn), master (pati) of the devotees
iNaTYada [aeTaVYa" k==IiTaRTaVYa" c is always to be heard about (rotavya), glorified (krtitavya)
DYaeYa" PaUJYa" c meditated (dhyeya) and worshiped (pjya).
1374
YadNauDYaaiSaNaa== Yau= a"== k= MaRGa]iNQaiNabNDaNaMa(= =)= =i^NdiNTa== k= aeivdaSTaSYa== k= ae= =Na== ku= YaaRTk==QaariTaMa(= = ))
yad-anudhysin yukt karma-granthi-nibandhanam, chindanti kovids tasya ko na kuryt kath-ratim
Yad(ANauDYaaAiSaNaa Yau= a"
Endowed with the sword (asi) of meditation on Him

anudhy is ra for anudhyna
k==aeivda" k==MaRGa]iNQaiNabNDaNaMa( i^NdiNTa
527
the learned (kovida) cut the binding of the knot (granthi) of
karma.
karma-granthi-nibandhana the knot-binding of karma
TaSYa k==QaariTaMa( k==" Na ku= YaaRTa(
Who will not like narrations (kath) about Him?

Karma creates the ahakra knot of doership and kath destroys [prrabdha-] karma.
1375
Satv& rJaSTaMa wiTa Pa[k*= TaeGauR<aaSTaEYauR= " Par" Pauz Wk== whaSYa Datae )
iSQaTYaadYae hirivirihreiTa Sa&ja" [eYaa&iSa Ta}a %lu SatvTaNaaeNa*R<aa& SYau" ))
sattva rajas tama iti prakter gus tair yukta para purua eka ihsya dhatte
sthity-daye hari-virici-hareti saj reysi tatra khalu sattva-tanor n syu
(The sandhi hareti is ra for har iti.)
SatvMa( rJa" TaMa" wiTa Pa[k*= Tae" Gau<aa" Sattva, rajas, tamas are the guas of nature (prakti).
Wk==" Par" Pauz" [Although] the one Supreme Lord (purua)
wh TaE" Yau= " endowed with those [guas] in this world
ASYa iSQaiTaAadYae for the creation etc. of this [world]
hirivirihra" wiTa Sa&ja" Datae accepts the names of Viu (Hari), Brahm and iva,
... presiding the guas sattva, rajas and tamas, respectively
Ta}a Na*<aaMa( [eYaa&iSa [still] among them the best for men (n)
:alu SatvTaNaae" SYau" can be [derived] only from the Lord.
sattva-tanu whose body is of pure sattva, Viu who presides sattva-gua
1376
PaaiQaRvaa<aae DaUMaSTaSMaadiGNaYaqMaYa" ) TaMaSaSTau rJaSTaSMaaTSatv& Yad( b]dXaRNaMa(= = ))

prthivd druo dhmas tasmd agnis traymaya, tamasas tu rajas tasmt sattva yad brahma-daranam
PaaiQaRvaTa( da<a" DaUMa"
[Better] than earthy wood is smoke (dhma)

prthiva related to / made of earth (pthiv), earthy; (or:) ruler of the earth, king,
prince
dru, drua wood; (?) but to make the pacam drua there should be a word
drun
TaSMaaTa( }aYaqMaYa" AiGNa"
[and better] than that is sacrificial fire (agni).

Better than inertness (wood) is activity (smoke), but enlightenment (fire, light) is best.
TaMaSa" Tau rJa" [Similarly, better] than tamas is rajas

TaSMaaTa( SatvMa( Yad( b]dXaRNaMa( [and better] than that is sattva, which reveals brahma.
1377
>aeiJare MauNaYaae= _QaaGa]e >aGavNTaMaDaae+aJaMa( ) Satv& ivXau& +aeMaaYa k==LPaNTae Yae= _Nau TaaiNah== =))
bhejire munayo thgre bhagavantam adhokajam, sattva viuddha kemya kalpante ye nu tn iha
AQa AGa]e Therefore, in the beginning

ivXauMa( SatvMa( >aGavNTaMa( ADaae+aJaMa( Lord Viu (Adhokaja), who is pure sattva
MauNaYa" >aeiJare the sages (muni) worshiped.
Yae wh TaaNa( ANau [And] those who follow them now
anu after, those who follow
+aeMaaYa k==LPaNTae
are [also] eligible for liberation (kema security).
528
1378
MauMau+avae gaaerPaaiNhTva >aUTaPaTaqNaQa ) NaaraYa<ak==la" XaaNTaa >aJaiNTa NaSaUYav"== =))

mumukavo ghora-rpn hitv bhta-patn atha, nryaa-kal nt bhajanti hy an-asyava
AQa ANa(ASaUYav" MauMau+av"
Therefore, those desiring liberation (mumuku), [although] not envious
(of devas)
gaaerPaaNa( >aUTaPaTaqNa( ihTva
[after] rejecting devas who have dreadful forms (rpa)

bhta-pati lord of beings, esp. of ghostly beings
XaaNTaa" NaaraYa<ak==la" ih
>aJaiNTa they worship.
only the peaceful avatras (kal) of the Lord (Nryaa)

1379
vaSaudevPara veda vaSaudevPara Ma%a" ) vaSaudevPara YaaeGaa vaSaudevPara" i==Yaa"== =))

vsudeva-par ved vsudeva-par makh, vsudeva-par yog vsudeva-par kriy
vaSaudevPar& jaNa& vaSaudevPar& TaPa" ) vaSaudevParae DaMaaeR vaSaudevPara GaiTa"== =))

vsudeva-para jna vsudeva-para tapa, vsudeva-paro dharmo vsudeva-par gati
veda" vaSaudevPara"
The Vedas are for [understanding] the Lord (Vsudeva)

... and not for karma
vsudeva-para subordinate or devoted to Vsudeva
Ma%a" vaSaudevPara" sacrifices (makha, yaja) are for [worshiping] the Lord
YaaeGaa" vaSaudevPara" yoga [scriptures] are for [attaining] the Lord
i==Yaa" vaSaudevPara" rituals (kriy) depend on the Lord
jaNaMa( vaSaudevParMa( self-realization (jna) depends on the Lord
TaPa" vaSaudevParMa( penance (tapas) is for [pleasing] the Lord
DaMaR" vaSaudevPar" dharma is for [pleasing] the Lord
GaiTa" vaSaudevPara and the result (gati) [of all activities] depends on the Lord.
1380
AvTaara SayeYaa hre" SatviNaDaeiRJaa" ) YaQaaivdaiSaNa" ku= LYaa" SarSa" SYau" SahXa"== =))
avatr hy a-sakhyey hare sattva-nidher dvij, yathvidsina kuly sarasa syu sahasraa
zYaae MaNavae deva MaNauPau}aa MahaEJaSa" ) k==la" SaveR hrerev SaPa[JaaPaTaYa" SMa*Taa"== =))
ayo manavo dev manu-putr mahaujasa, kal sarve harer eva sa-prajpataya smt
iJaa" O brhmaas!
YaQaa AivdaiSaNa" SarSa"
As from an inexhaustible lake (saras)

vidsin (vi.das[u] to perish) which perishes
SahXa" ku= LYaa" SYau" there can be thousands of rivulets (kuly),

SatviNaDae" hre" [so] from the Lord (Hari), the ocean (nidhi) of [uddha-] sattva
ASayeYaa" AvTaara" ih there are innumerable avatras
SaPa[JaaPaTaYa" zYa" MaNav" deva" MaNauPau}aa" Prajpatis, sages (i), Manus, Devas and sons of Manus
MahaAaeJaSa" [such] powerful beings
SaveR hre" Wv k==la" SMa*Taa" are all considered avatras (kal) of the Lord (Hari).
529
1381
Na Yaci}aPad& hreYaRXaae JaGaTPaiv}a& Pa[Ga*<aqTa k==ihRicTa( )

TaaYaSa& TaqQaRMauXaiNTa MaaNaSaa Na Ya}a h&Saa iNarMaNTYauiXaK+aYaa" ))
na yad vaca citra-pada harer yao jagat-pavitra pragta karhicit
tad vyasa trtham uanti mnas na yatra has niramanty uik-kay
ic}aPadMa(
[Even if] very decorative

citra-pada wonderful expression
Yad( vc" the speech which

hre" JaGaTa(Paiv}aMa( YaXa" Na Pa[Ga*<aqTa
does not praise the world-purifying fame (yaas) of the Lord
(Hari),
pragta (pra.g 9U to sound, praise) it should/may praise
Ya}a oiXak(= +aYaa" MaaNaSaa" h&Saa"
and where perfected saints, residing in the spiritual world

kaya (from ki 6P to dwell, go) residence; uik-kaya whose residence is lovely,
whose residence is the spiritual world; mnas has swans on the [lake of the]
mind, perfected saints
k==ihRicd( Na iNarMaiNTa never take pleasure,

Tad( vaYaSaMa( TaqQaRMa( oXaiNTa that they consider a holy place (trtha) for crows.
1382
TaaiGvSaGaaeR
JaNaTaagaivPlvae
YaiSMaNPa[iTaaek= MabvTYaiPa )
NaaMaaNYaNaNTaSYa YaXaae= _iTaaiNa YaC^*<viNTa GaaYaiNTa Ga*<aiNTa SaaDav" ))
tad vg-visargo janatgha-viplavo yasmin pratilokam a-baddhavaty api
nmny anantasya yao kitni yac chvanti gyanti ganti sdhava
AbviTa AiPa
[On the other hand,] even if with irregularities

a-baddha unbound, not regular, not according to grammar, anything which is not
Sanskrit; abaddha.vat having irregularities
YaiSMaNa( Pa[iTaaek= Ma( that [literature] in which at every verse (loka) [and letter]
ANaNTaSYa YaXa"AiTaaiNa NaaMaaiNa there are the names (nman) of the Lord (Ananta), depicting His
fame (yaas)
yaa-akita marked with the fame
Yad( SaaDav" Xa*<viNTa GaaYaiNTa Ga*<aiNTa and which the saints (sdhu) hear, sing and chant,
Tad( vak(= ivSaGaR" JaNaTaaAgaivv" that literature is the destroyer of peoples sin (agha).
vc-visarga verbal expression; agha-viplava destruction of sin
1383
NaEZk==MYaRMaPYaCYauTa>aavviJaRTa& Na Xaae>aTae jaNaMal& iNarNaMa( )

ku= Ta" PauNa" Xad>ad]Maqre Na caiPaRTa& k==MaR YadPYak==ar<aMa( ))
naikarmyam apy acyuta-bhva-varjita na obhate jnam ala nirajanam
kuta puna avad a-bhadram vare na crpita karma yad apy a-kraam
NaEZk==MYaRMa( iNarNaMa( AiPa jaNaMa(
Jna, even though non-fruitive and undesignated

nir.ajana unstained
ACYauTa>aavviJaRTaMa(
[if] without devotion to the Lord (Acyuta)
530
AlMa( Na Xaae>aTae
it does not shine much.

It is not sufficient for liberation.
ku= Ta" PauNa" Then how

XaTa( A>ad]Ma( k==MaR does karma [shine] which is always inauspicious (a-bhadra)
wRre Na c AiPaRTaMa( and not offered to the Lord (vara)
Yad( AiPa Ak==ar<aMa( even if it is unmotivated (a-kmya)?
1384
TYaa SvDaMa| cr<aaMbuJa& hre>aRJaaPaKvae= _Qa PaTaetaTaae Yaid )

Ya}a Kv va>ad]Ma>aUdMauZYa ik&= k==ae vaQaR Aaae= _>aJaTaa& SvDaMaRTa" ))
tyaktv sva-dharma carambuja harer bhajann a-pakvo tha patet tato yadi
yatra kva vbhadram abhd amuya ki ko vrtha pto bhajat sva-dharmata
SvDaMaRMa( TYaa [After] giving up his duty [in society]

hre" cr<aAMbuJaMa( >aJaNa( and worshiping the lotus-feet of the Lord (Hari)
Yaid APaKv" if a person would be immature
AQa TaTa" PaTaeTa( and [somehow] fall from that [bhakti],
Ya}a Kv va wherever [he would take birth next]
AMauZYa A>ad]Ma( A>aUTa( ik==Ma( was there (will there be) his misfortune?
amuya (6.1 of adas) his
A>aJaTaaMa( [And] for those who are not worshiping

SvDaMaRTa" k==ae va AQaR" Aa" is there anything gained [only] from their duty?
... without bhakti
1385
TaSYaEv heTaae" Pa[YaTaeTa k==aeivdae Na l>YaTae Yad( >a]MaTaaMauPaYaRDa" )

Ta>YaTae du"%vdNYaTa" Sau%& k==aleNa SavR}a Ga>aqrr&hSaa ))
tasyaiva heto prayateta kovido na labhyate yad bhramatm upary adha
tal labhyate dukhavad anyata sukha klena sarvatra gabhra-rahas
oPair ADa" >a]MaTaaMa( By (for) [living beings] wandering [between] high and low [species]
Yad( Na l>YaTae what is not obtained,
TaSYa Wv heTaae" k==aeivd" Pa[YaTaeTa for that purpose (hetu) [of bhakti] alone the wise should endeavor.
Ga>aqrr&hSaa k==aleNa By inconceivable time (kla)
gabhra-rahas deep movement, whose activity is inconceivable
du"%vTa(
just like misery

... as misery is obtained without endeavor
Tad( Sau%Ma( that [material] happiness (sukha)

ANYaTa" SavR}a l>YaTae is obtained by some cause elsewhere.
By some cause ... by some past karma; elsewhere ... even in hell.
Nrada to Vyssa:
1386
NaaMaaNYaNaNTaSYa hTa}aPa" Pa#=NGauaiNa >ad]ai<a k*= TaaiNa c SMarNa( )

Gaa& PaYaR$=&STauMaNaa GaTaSPa*h" k==al& Pa[Taq+aiNvMadae ivMaTSar" ))
531
nmny anantasya hata-trapa pahan guhyni bhadri ktni ca smaran

g paryaas tua-man gata-spha kla pratkan vimado vimatsara
hTa}aPa" ANaNTaSYa NaaMaaiNa Pa#=Na(
[Then while] without reservation chanting the names (nman) of
the Lord (Ananta)

hata-trapa who is without reservation (trap)
GauaiNa >ad]ai<a k*= TaaiNa c SMarNa(
and remembering [His] confidential and auspicious activities (kta)

... which are expressed in His names
GaaMa( PaYaR$=Na( TauMaNaa" GaTaSPa*h"
[while] roaming on the earth (go) satisfied and free from hankering
paryaat (pari.a[a] to wander around; + []at[]) [while] wandering
k==alMa( Pa[Taq+aNa( ivMad" ivMaTSar"
[I was] awaiting the time/death (kla) without pride and envy.

... waiting for the call of the Lord without pride that, I will become an associate of the
Lord, and without envy that, there is no devotee like me
Vysadevas vision:
1387
TaiSMaNSv== Aa[Mae= =VYaaSaae= =bdrqz<@Mai<@Tae= =)= =AaSaqNaae= _Pa== oPaSPa*XYa== Pa[i<adDYaaE= =MaNa"== SvYaMa(= = ))
tasmin sva rame vyso badar-aa-maite, sno pa upaspya praidadhyau mana svayam
bdrqz<@Mai<@Tae
Which was decorated with Badar trees

aa (or khaa) a group of trees
TaiSMaNa( Sve Aa[Mae AaSaqNa" sitting in that his own hermitage (rama)
APa" oPaSPa*XYa [after] touching water
... doing camana
VYaaSa" SvYaMa( MaNa" Pa[i<adDYaaE
Vysa himself concentrated the mind (manas).

sna vysa the sitting Vysa
1388
>ai==YaaeGaeNa MaNaiSa SaMYak(= Pa[i<aihTae= _Male ) APaXYaTPauz& PaU<a| MaaYaa& c TadPaa[YaaMa(= = ))

bhakti-yogena manasi samyak praihite male, apayat purua pra my ca tad-apraym
YaYaa SaMMaaeihTaae Jaqv AaTMaaNa& i}aGau<aaTMak==Ma( ) Parae= _iPa MaNauTae= _NaQa| TaTk*= Ta& cai>aPaTae= = ))
yay sammohito jva tmna tri-gutmakam, paro pi manute nartha tat-kta cbhipadyate
ANaQaaeRPaXaMa& Saa+aai==YaaeGaMaDaae+aJae ) laek= SYaaJaaNaTaae iva&e= SaaTvTaSa&ihTaaMa(= = ))

anarthopaama skd bhakti-yogam adhokaje, lokasyjnato vidv cakre stvata-sahitm
YaSYaa& vE [UYaMaa<aaYaa& k*= Z<ae ParMaPaUze ) >ai==TPaTae Pau&Sa" Xaaek= Maaeh>aYaaPaha== =))
yasy vai ryamy ke parama-prue, bhaktir utpadyate pusa oka-moha-bhaypah
>ai==YaaeGaeNa By bhakti-yoga
AMale SaMYak(= Pa[i<aihTae MaNaiSa in the pure (amala) and perfectly concentrated mind (manas)
PaU<aRMa( PauzMa( APaXYaTa( he saw (1) the Absolute Person (purua),
Tad(APaa[YaaMa( MaaYaaMa( c and also (2) My, which is subordinate to Him,
YaYaa SaMMaaeihTa" bewildered by which (My)
Par" AiPa Jaqv" the (3) jva, although spiritual (para)
AaTMaaNaMa( i}aGau<aAaTMak==Ma( MaNauTae considers himself made of the three guas
... i.e., material
Tad(k*= TaMa( c and because of that [wrong identification]

ANaQaRMa( Ai>aPaTae it accepts misery (an-artha),
ANaQaRoPaXaMaMa( and, mitigating miseries (an-artha)
532
ADaae+aJae Saa+aaTa( >ai==YaaeGaMa( direct (4) bhakti-yoga to the Lord (Adhokaja) [Vysa saw].
AJaaNaTa" laek= SYa For the ignorant world (loka)
ivaNa( SaaTvTaSa&ihTaaMa( ce= the sage [Vysa] compiled (made) the Bhgavatam (stvata-sahit)
YaSYaaMa( vE [UYaMaa<aaYaaMa( simply by hearing which
Simply by hearing means what to speak of glorifying it. And even if one neglects all
his duty in varrama.
ParMaPaUze k*= Z<ae to Ka, the Supreme Lord

Xaaek= Maaeh>aYaAPaha >ai==" bhakti, which destroys all lamentation (oka), illusion (moha) and fear
(bhaya)
Pau&Sa" oTPaTae
appears for a man (pus).

1389
Sa Sa&ihTaa& >aaGavTaq& k*= TvaNau= MYa caTMaJaMa( ) Xauk= MaDYaaPaYaaMaaSa iNav*itaiNarTa& MauiNa"== =))
sa sahit bhgavat ktvnukramya ctmajam, ukam adhypaymsa nivtti-nirata muni
Sa" MauiNa" That sage (muni) [Vysa]

>aaGavTaqMa( Sa&ihTaaMa( k*= Tva [after] compiling the Bhgavatam (bhgavata-sahit)
ANau= MYa c and [after] revising [it]
anu.kram[u] to follow, go through
iNav*itaiNarTaMa( AaTMaJaMa( Xauk= Ma(
to his son (tma-ja) ukadeva, who was [already] engaged in
renunciation
ADYaaPaYaaMaaSa
he taught [it].
1390
XaaENak== ovac
Sa vE iNav*itaiNarTa" SavR}aaePae+ak==ae MauiNa" ) k==SYa va b*hTaqMaeTaaMaaTMaaraMa" SaMa>YaSaTa(= = ))
sa vai nivtti-nirata sarvatropekako muni, kasya v bhatm etm tmrma samabhyasat
XaaENak==" ovac aunaka said:

Sa" vE iNav*itaiNarTa" That [ukadeva] who was [already] engaged in renunciation
AaTMaAaraMa" SavR}aoPae+ak==" MauiNa" the self-satisfied and to everything indifferent sage (muni)
upekaka overlooking, disregarding
k==SYa va for what reason

WTaaMa( b*hTaqMa( SaMa>YaSaTa(
did he learn that extensive [sahit, the Bhgavatam]?

as[u] to throw; abhi.as[u] to practice; abhysa practice; sam.abhyasat he
practiced completely
1391
SaUTa ovac
AaTMaaraMaa MauNaYaae iNaGa]RNQaa APYau==Mae ) ku= vRNTYahETauk= I& >ai==iMaTQaM>aUTaGau<aae hir"== =))
tmrm ca munayo nirgranth apy urukrame kurvanty ahaituk bhaktim ittham-bhta-guo hari
SaUTa" ovac Sta Gosvm said:

AaTMaAaraMaa" c iNaGa]RNQaa" AiPa MauNaYa"
Even self-satisfied and liberated sages (muni)

nirgrantha unbound, liberated; (or:) unscriptural, i.e., beyond the regulation of
stra
o==Mae AhETauk= IMa( >ai==Ma( ku= vRiNTa
perform unmotivated bhakti to the Lord (Urukrama)

uru-krama who takes great steps, name of Viu
wTQaM>aUTaGau<a" hir"
of such qualities (gua) is the Lord (Hari).

... that they attract even those who are self-satisfied (tmrma)
533
534
ukadeva to Parkit:
1392
[qXauk= ovac
[aeTaVYaadqiNa raJaeNd] Na*<aa& SaiNTa SahXa" ) APaXYaTaaMaaTMaTatv& Ga*hezu Ga*hMaeiDaNaaMa(= = ))
rotavydni rjendra n santi sahasraa, a-payatm tma-tattva gheu gha-medhinm
[qXauk= " ovac raJawNd] ukadeva Gosvm said: O Emperor [Parkit]!

AaTMaTatvMa( APaXYaTaaMa( Being blind to knowledge of the self
Ga*hezu Ga*hMaeiDaNaaMa( Na*<aaMa( for men (n) who are householders in their homes (gha)
SahXa" [aeTaVYaAadqiNa SaiNTa there are thousands of topics worth hearing.
1393
iNad]Yaa iYaTae Na&= VYavaYaeNa c va vYa" ) idva caQaeRhYaa raJaNku= $=uMb>ar<aeNa va== =))
nidray hriyate nakta vyavyena ca v vaya, div crthehay rjan kuumba-bharaena v
raJaNa( O King [Parkit]!

iNad]Yaa VYavaYaeNa c va With sleep (nidr) or sex life (vyavya)
Na==Ma( vYa" iYaTae at night life is withdrawn,
... by those householders
idva c and during the day

AQaRwRhYaa ku= $u=Mb>ar<aeNa va
with making money or family (kuumba) maintenance.

artha-h desire for wealth
1394
TaSMaaarTa SavaRTMaa >aGavaNaqrae hir" ) [aeTaVYa" k==IiTaRTaVYa SMaTaRVYaeC^Taa>aYaMa(= = ))

tasmd bhrata sarvtm bhagavn varo hari, rotavya krtitavya ca smartavya cecchatbhayam
>aarTa O Parkit!
TaSMaaTa( A>aYaMa( wC^Taa Therefore, by one desiring fearlessness (liberation)
SavaRTMaa >aGavaNa( wRr" hir" the Supreme Lord Hari, soul of all
[aeTaVYa" k==IiTaRTaVYa" c SMaTaRVYa" c is to be heard, glorified and remembered.
1395
WTaavaNSaayYaaeGaa>Yaa& SvDaMaRPairiNaYaa ) JaNMala>a" Par" Pau&SaaMaNTae NaaraYa<aSMa*iTa"== =))

etvn skhya-yogbhy sva-dharma-parinihay, janma-lbha para pusm ante nryaa-smti
SaayYaaeGaa>YaaMa( By Skhya (jna-yoga) and Yoga (aga-yoga)

SvDaMaRPairiNaYaa and by doing ones occupational duty (karma-yoga)
WTaavaNa( Pau&SaaMa( Par" JaNMala>a" mens supreme benefit (lbha) of taking birth (janman) is this much
... i.e., this is the highest benefit
ANTae NaaraYa<aSMa*iTa"
that at death (anta) there is remembrance of the Lord (Nryaa).

1396
WTaiaivRMaaNaaNaaiMaC^TaaMaku= Taae>aYaMa( ) YaaeiGaNaa& Na*Pa iNa<asTa& hreNaaRMaaNauk= ITaRNaMa(= = ))

etan nirvidyamnnm icchatm akutobhayam, yogin npa nirta harer nmnukrtanam
Na*Pa O King [Parkit]!

Aku= Taae>aYaMa( wC^TaaMa( Desiring liberation
a-kuta-bhaya fear from nowhere, fearlessness; liberation
535
iNaivRMaaNaaNaaMa( YaaeiGaNaaMa(
for [such] detached yogs

nirvidyamna who are indifferent to this world
WTad( hre" NaaMaANauk= ITaRNaMa( this glorification of the name (nman) of the Lord (Hari)
iNa<asTaMa( is ascertained [as the means].
1397
ik&= Pa[MataSYa bhui>a" Parae+aEhaRYaNaEirh ) vr& MauhUTa| ividTa& ga$=Tae [eYaSae YaTa"== =))
ki pramattasya bahubhi parokair hyanair iha, vara muhrta vidita ghaate reyase yata
Pa[MataSYa For one who is careless

ik==Ma( wh bhui>a" Parae+aE" haYaNaE"
what is the use of many inexperienced years in this world?

paroka not visible, without special characteristics
ividTaMa( MauhUTaRMa( vrMa( One experienced moment (muhrta) is better (vara)

YaTa" [eYaSae ga$=Tae by which one endeavors for liberation (reyas).
... therefore, do not worry that not much time is left to practice
reyase 4.1 for reyas; ghaate (gha[a] 1A to endeavor) he endeavors; (other
reading:) ghaeta he can endeavor
1398
ke= icTSvdehaNTaRdYaavk==aXae Pa[adeXaMaa}a& Pauz& vSaNTaMa( )

cTau>auRJa& k==rQaaXaGadaDar& Daar<aYaa SMariNTa ))
kecit sva-dehntar-hdayvake prdeamtra purua vasantam
catur-bhuja kaja-rathga-akha-gad-dhara dhraay smaranti
Pa[Saav& NailNaaYaTae+a<a& k==dMbik==Lk==iPaXavaSaSaMa( )

lSaNMaharTNaihr<MaYaad& Sfu= rNMaharTNaik==rq$=ku= <@lMa( ))
prasanna-vaktra nalinyatekaa kadamba-kijalka-piaga-vsasam
lasan-mahratna-hiramaygada sphuran mah-ratna-kira-kualam
oiad]TPaJak==i<aRk= alYae
YaaeGaeraSQaaiPaTaPaadPavMa( )
[ql+Ma<a& k==aESTau>arTNak==NDarMaMlaNal+MYaa vNaMaalYaaicTaMa( ))
unnidra-ht-pakaja-kariklaye yogevarsthpita-pda-pallavam
r-lakmaa kaustubha-ratna-kandharam amlna-lakmy vana-mlaycitam
iv>aUizTa& Mae%lYaaulqYakE= MaRhaDaNaENaURPaurk==<aaidi>a" )

iGDaaMalaku= iTaNaqlku= NTalEivRraecMaaNaaNaNahaSaPaeXalMa( ))
vibhita mekhalaygulyakair mah-dhanair npura-kakadibhi
snigdhmalkucita-nla-kuntalair virocamnnana-hsa-pealam
ke= icd( Daar<aYaa PauzMa( SMariNTa Some remember the Lord (purua) by meditation (dhra)
Pa[adeXaMaa}aMa( as measuring eight inches
prdea, pradea the short span from thumb to forefinger (8 inch)
SvdehANTa"dYaAvk==aXae vSaNTaMa(
as residing in the region of the heart (hdaya) within their
body (deha)
k==rQaaXaGadaDarMa( cTau>auRJaMa(
with four arms, holding lotus, wheel, conch (akha) and club
(gad);
rathga (ratha-aga) part of a chariot, a wheel
Pa[SaavMa(
with a mouth showing happiness
536
NailNaAaYaTawR+a<aMa( with eyes (kaa) like blooming lotus petals

k==dMbik==Lk==iPaXavaSaSaMa( with yellow garments like Kadamba [flower] saffron
lSaTa(MaharTNaihr<MaYaAdMa( with golden ornaments (agada) [set] with shining jewels
Sfu= rTa(MaharTNaik==rq$=ku= <@lMa( with crown (kira) and earrings (kuala) [set] with shining jewels;
oiad]d(PaJak==i<aRk= aAalYae in the region of the whorl of the blossomed lotus of their (those
yogs) hearts
un-nidra awake, expanded
YaaeGaerAaSQaaiPaTaPaadPavMa( whose lotus feet are placed [there] by great yogs

[ql+Ma<aMa( who has the sign [rvatsa] of Lakm
k==aESTau>arTNak==NDarMa( one whose neck is the Kaustubha jewel (ratna)
kandhar neck
AaNal+MYaa vNaMaalYaa AaicTaMa(
who is covered with a forest [flower] garland of ever-fresh
beauty;
a-mlna unwithered, clear, bright; cita collected, heaped
Mae%lYaa MahaDaNaE" AulqYakE= " NaUPaurk==<aAaidi>a"
with a girdle, precious rings, anklets and
bracelets
iv>aUizTaMa( who is decorated,

iGDaAMalAaku= iTaNaqlku= NTalE" which [face] is with soft, shining and curled bluish locks
ivraecMaaNaAaNaNahaSaPaeXalMa( who is charming with a smile on His shining face.
1399
WkE= k= Xaae= _aiNa iDaYaaNau>aavYaeTPaadaid YaaviSaTa& Gada>a*Ta" )

iJaTa& iJaTa& SQaaNaMaPaae DaarYaeTPar& Par& XauDYaiTa DaqYaRQaa YaQaa ))
ekaikao gni dhiynubhvayet pddi yvad dhasita gadbhta
jita jita sthnam apohya dhrayet para para udhyati dhr yath yath
Gada>a*Ta" PaadAaid YaavTa( hiSaTaMa( From the feet of the Lord (Gadbht) upto [His] smile (hasita)
Wk==Wk==Xa" AaiNa iDaYaa ANau>aavYaeTa( on all single limbs (aga) one should meditate with the
intelligence (dh),
YaQaa YaQaa Daq" XauDYaiTa and as the intelligence is purified

iJaTaMa( iJaTaMa( SQaaNaMa( APaae [after] leaving the specific achieved stage
ParMa( ParMa( DaarYaeTa( one should meditate on the next higher one.
As the intelligence is gradually purified, the mind is steadied in the meditation on a
specific limb, and one can progress to the next limb.
1400
b]vcRSak==aMaSTau YaJaeTa b]<a" PaiTaMa( ) wNd]iMaiNd]Yak==aMaSTau Pa[Jaak==aMa" Pa[JaaPaTaqNa(= = ))

brahma-varcasa-kmas tu yajeta brahmaa patim, indram indriya-kmas tu praj-kma prajpatn
devq&= =MaaYaa&= =Tau= =[qk==aMaSTaeJaSk==aMaae= =iv>aavSauMa(= =)= =vSauk= aMaae= =vSaUNd]aNvqYaRk= aMaae= _Qa== vqYaRvaNa(= = ))
dev my tu r-kmas tejas-kmo vibhvasum, vasu-kmo vasn rudrn vrya-kmo tha vryavn
Aaak==aMaSTvidiTa&= SvGaRk= aMaae= _idTae"= SauTaaNa(=)=ivaNdevaNraJYak==aMa"=SaaDYaaNSa&SaaDak==ae= ivXaaMa(=))

anndya-kmas tv aditi svarga-kmo dite sutn, vivn devn rjya-kma sdhyn sasdhako vim
AaYauZk==aMaae= _iNaaE devaE Pauik==aMa wla& YaJaeTa( ) Pa[iTaak==aMa" Pauzae raedSaq laek= MaaTaraE= = ))
yu-kmo vinau devau pui-kma il yajet, pratih-kma puruo rodas loka-mtarau
537
Paai>ak==aMaae= =GaNDavaRNa(= =qk==aMaae= _PSar== ovRXaqMa(= =)= =AaiDaPaTYak==aMa"== SaveRza&= =YaJaeTa== ParMaeiNaMa(= = ))
rpbhikmo gandharvn str-kmo psara urvam, dhipatya-kma sarve yajeta paramehinam
raJYak==aMaae MaNaUNdevaiaRiTa& Tvi>acrNYaJaeTa( ) k==aMak==aMaae YaJaeTSaaeMaMak==aMa" Pauz& ParMa(= = ))

rjya-kmo mann devn nirti tv abhicaran yajet, kma-kmo yajet somam a-kma purua param
b]vcRSak==aMa" Tau Desiring sacred knowledge

b]<a" PaiTaMa( YaJaeTa one should worship [Brahm,] the master (pati) of the Veda (brahma),
wiNd]Yak==aMa" Tau wNd]Ma( desiring [sharp] senses (indriya) [one should worship] Indra
Pa[Jaak==aMa" Pa[JaaPaTaqNa( desiring progeny (praj) ... the Prajpatis;
[qk==aMa" Tau MaaYaaMa( devqMa( desiring opulence (r) ... My Dev
TaeJa"k==aMa" iv>aavSauMa( desiring energy (tejas) ... Agni
vSauk==aMa" vSaUNa( desiring wealth (vasu) ... the Vasus
vqYaRk==aMa" AQa vqYaRvaNa( d]aNa( desiring power (vrya) and to become a hero ... the Rudras;
AaAk==aMa" Tau AidiTaMa( desiring grains (anna) and food [one should worship] Aditi
SvGaRk==aMa" AidTae" SauTaaNa( desiring heaven (svarga) ... the sons of Aditi
raJYak==aMa" ivaNa( devaNa( desiring a kingdom (rjya) ... the Vivadevas
ivXaaMa( Sa&SaaDak==" SaaDYaaNa( desiring to win the people ... the Sdhyas;
vi settlement, communinity, people; sasdhaka who wishes to conquer or win
AaYau"k==aMa" AiNaaE devaE YaJaeTa( desiring a long life (yus) ... the two Avin Devas
Pauik==aMa" wlaMa( desiring prosperity ... the Il (the earth)
Pa[iTaak==aMa" Pauz" and a person (purua) desiring a position (pratih)
laek= MaaTaraE raedSaq ... heaven and earth (rodas), the mothers of the world (loka);
PaAi>ak==aMa" GaNDavaRNa( YaJaeTa desiring beauty (rpa) one should worship the Gandharvas
qk==aMa" APSar" ovRXaqMa( desiring a good wife (str) ... the Apsaras with Urva
SaveRzaMa( AaiDaPaTYak==aMa" ParMaeiNaMa( desiring lordship (dhipatya) over all ... Lord Brahm; ...
raJYak==aMa" MaNaUNa( devaNa( YaJaeTa( desiring to be king one should worship the devas for the manvantaras
Ai>acrNa( Tau iNaRiTaMa( desiring to do harm ... the evil/death
abhicaran (abhi.car[a] to do harm) [while] doing harm
k==aMak==aMa" SaaeMaMa( YaJaeTa( desiring sense gratification (kma) one should worship Soma
Ak==aMa" ParMa( PauzMa( and desiring nothing ... the Supreme Lord (purua).
1401
Ak==aMa" SavRk= aMaae va Maae+ak==aMa odarDaq" ) Taqv]e<a >ai==YaaeGaeNa YaJaeTa Pauz& ParMa(= = ))
a-kma sarva-kmo v moka-kma udra-dh, tvrea bhakti-yogena yajeta purua param
Ak==aMa" SavRk==aMa" Maae+ak==aMa" va Desiring nothing, everything (sarva) or liberation (moka)

odarDaq" one who has a broad intelligence (dh),
Taqv]e<a >ai==YaaeGaeNa with unbroken bhakti-yoga
ParMa( PauzMa( YaJaeTa he should worship the Supreme Lord.
538
The Lord said:
1402
AhMaevaSaMaevaGa]e NaaNYaTSadSaTParMa( ) Paadh& YadeTa Yaae= _viXaZYaeTa Saae= _SMYahMa(= = ))

aham evsam evgre nnyad yat sad-asat-param, pacd aha yad etac ca yo vaiyeta so smy aham
AGa]e Wv AhMa( Wv AaSaMa( In the beginning (agra) it was Me alone who existed,
Yad( SaTa(ASaTa(ParMa( Na ANYaTa( there [was] nothing else which [was] beyond the gross (sat) and
subtle (a-sat).
... as the cause of both, because even the pradhna was at that time merged in the Lord
PaaTa( AhMa( Thereafter I exist

Yad( WTad( c and whatever this [world] is [is also Me].
Ya" AviXaZYaeTa Whatever will remain [at the time of destruction]
Sa" AhMa( AiSMa that is Me [alone].
1403
Tae= _Qa| YaTPa[TaqYaeTa Na Pa[TaqYaeTa caTMaiNa ) TaiadaTMaNaae MaaYaa& YaQaa>aaSaae YaQaa TaMa"== =))
te rtha yat pratyeta na pratyeta ctmani, tad vidyd tmano my yathbhso yath tama
YaQaa Aa>aaSa" YaQaa TaMa" Like a reflection, like a shadow (darkness)

AQaRMa( Tae without [real] value (artha)
Yad( Pa[TaqYaeTa is whatever may appear [to be real]
AaTMaiNa c Na Pa]TaqYaeTa and does not appear [to be situated] in Me.
Tad( AaTMaNa" MaaYaaMa( ivaTa( One should know it to be My My.
... if someone thinks that anything exists besides the Lord, it is called illusion
1404
YaQaa MahaiNTa >aUTaaiNa >aUTaezUavceZvNau ) Pa[ivaNYaPa[ivaiNa TaQaa Taezu Na TaeZvhMa(= = ))

yath mahnti bhtni bhteccvacev anu, praviny a-pravini tath teu na tev aham
YaQaa MahaiNTa >aUTaaiNa Just as the mahat elements

oAvcezu >aUTaezu ANau Pa[ivaiNa have entered the various beings after [creation]
ucca-avaca high and low, great and small
APa[ivaiNa
and have not entered,

... the mahat elements make up all beings and are yet aloof as their subtle cause
TaQaa AhMa( Taezu Na Taezu
so am I in them and not in them.

1405
WTaavdev iJajaSYa& TatviJajaSauNaaTMaNa" ) ANvYaVYaiTarek= a>Yaa& YaTSYaaTSavR}a SavRda== =))

etvad eva jijsya tattva-jijsuntmana, anvaya-vyatirekbhy yat syt sarvatra sarvad
Yad( SavR}a SavRda SYaaTa(
Which exist in all space and time,
... namely the Lord
WTaavTa( Wv iJajaSYaMa( that (so far) is to be searched for

AaTMaNa" TatviJajaSauNaa by one inquiring into the truth of the tm
ANvYaVYaiTarek= a>YaaMa( by [means of] inclusion and exclusion.
... This is real, this is not real.
539
These four verses are the seed of the Bhgavatam, called catu-lok.
1406
Ya MaU!TaMaae laeke= Ya bue" Par& GaTa" ) Taavu>aaE Sau%MaeDaeTae i==XYaTYaNTairTaae JaNa"== =))
ya ca mhatamo loke ya ca buddhe para gata, tv ubhau sukham edhete kliyaty antarito jana
laeke= Ya" c MaU!TaMa"
In this world (loka), the one who is most foolish (mha.tama)
... being absorbed in the bodily concept of life
Ya" c bue" ParMa( GaTa"
and the one who has gone beyond [material] intelligence,
... having obtained spiritual self-realization
TaaE o>aaE Sau%Ma( WDaeTae
those two enjoy happiness (sukha)
... which they get, either material or spiritual, because they have no doubt
ANTairTa" JaNa" i==XYaiTa
[but] those in between suffer.
... by their doubts

1407
iTaiTa+av" k==ai<ak==a" Saud" SavRdeihNaaMa( ) AJaaTaXa}av" XaaNTaa" SaaDav" SaaDau>aUz<aa"== =))

titikava kruik suhda sarva-dehinm, a-jta-atrava nt sdhava sdhu-bha
SaaDav" Saints (sdhu) are

iTaiTa+av" k==ai<ak==a" tolerant (titiku), merciful (kruika)
SavRdeihNaaMa( Saud" friends (suhd) to all embodied entities (dehin)
AJaaTaXa}av" XaaNTaa" without enemy (atru) [from their side], peaceful (nta)
SaaDau>aUz<aa" and endowed with all good qualities (sdhu).
1408
SaTaa& Pa[SaaNMaMa vqYaRSa&ivdae >aviNTa Tk==<aRrSaaYaNaa" k==Qaa" )

Taaez<aadaPavGaRvTMaRiNa [a riTa>aRi==rNau= iMaZYaiTa ))
sat prasagn mama vrya-savido bhavanti ht-kara-rasyan kath
taj-joad v apavarga-vartmani raddh ratir bhaktir anukramiyati
MaMa vqYaRSa&ivd" Which give actual knowledge of My deeds

d(k==<aRrSaAYaNaa" and which are nectar (rasyana) for heart (hd) and ears (kara)
k==Qaa" [such] stories (kath)
SaTaaMa( Pa[SaaTa( >aviNTa come from the association of devotees (sat).
Tad(Jaaez<aaTa( And from serving them
APavGaRvTMaRiNa on the path (vartman) of liberation
[a riTa" >ai==" faith (raddh), attachment (rati) and devotion (bhakti)
AaXau ANau= iMaZYaiTa quickly (u) follows one after another.
540
Nrada to Dhruva:
1409
Naard ovac
DaMaaRQaRk= aMaMaae+aa:Ya& Ya wCêC^\eYa AaTMaNa" ) Wk==Maev hreSTa}a k==ar<a& PaadSaevNaMa(= = ))
dharmrtha-kma-mokkhya ya icchec chreya tmana, ekam eva hares tatra kraa pda-sevanam
Naard" ovac Nrada said:

Ya" AaTMaNa" ]eYa" wCêTa( One who desires his own welfare (reyas)
DaMaRAQaRk==aMaMaae+aAa:YaMa( defined in terms of duty (dharma), wealth (artha), happiness (kma) and
liberation (moka),
Ta}a Wk==Ma( Wv k==ar<aMa( there (for its achievement) the only means (kraa)
hre" PaadSaevNaMa( is service (sevana) to the feet of the Lord (Hari).
1410
TataaTa GaC^ >ad]& Tae YaMauNaaYaaSTa$=& Xauic ) Pau<Ya& MaDauvNa& Ya}a SaaiaDYa& iNaTYada hre"= = ))
tat tta gaccha bhadra te yamunys taa uci, puya madhuvana yatra snnidhya nityad hare
TaaTa, >ad]Ma( Tae

Tad( Therefore,
O son, fortune (bhadra) be unto you!

... to worship the Lord
YaMauNaaYaa" Ta$=Ma( to the bank (taa) of the Yamun

Xauic Pau<YaMa( MaDauvNaMa( GaC^ to the shining and sacred (puya) [forest] Madhuvana go,
Ya}a iNaTYada hre" SaaiaDYaMa( where there is the eternal presence of the Lord (Hari).
1411
aTvaNauSavNa& TaiSMaNk==ailNa" Saille iXave ) k*= TvaeicTaaiNa iNavSaaaTMaNa" k==iLPaTaaSaNa"== =))

sntvnusavana tasmin klindy salile ive, ktvocitni nivasann tmana kalpitsana
Pa[a<aaYaaMaeNa i}av*Taa Pa[a<aeiNd]YaMaNaaeMalMa( ) XaNaEVYauRdSYaai>aDYaaYaeNMaNaSaa Gau<aa GauMa(= = ))

prymena tri-vt prendriya-mano-malam, anair vyudasybhidhyyen manas guru gurum
TaiSMaNa( iNavSaNa( [While] residing in that [Madhuvana]

k==ailNa" iXave Saille in the auspicious water (salila) of the Yamun (Klind)
ANauSavNaMa( aTva [after] bathing regularly
AaTMaNa" oicTaaiNa k*= Tva [after] performing ones customs [of yama and niyama]
ucita delightful, suitable; custom
k==iLPaTaAaSaNa" having prepared a seat (sana) [with kua, etc.]

i}av*Taa Pa[a<aaYaaMaeNa with the threefold (tri-vt) pryma
... consisting of praka, recaka and kumbhaka
XaNaE" Pa[a<awiNd]YaMaNa"MalMa( VYaudSYa
[after] gradually giving up the impurities (mala) of breathing
(pra), senses (indriya) and mind (manas)

... the restlessness of breathing and mind, and the attraction of the senses towards sense
objects; this step is called pratyhra
Gau<aa MaNaSaa [then] with a grave mind (manas)

GauMa( Ai>aDYaaYaeTa( one should meditate on the [Lord, the supreme] teacher (guru).
541
... in the step called dhra

1412
p NaMaae >aGavTae vaSaudevaYa )

o namo bhagavate vsudevya
MaN}ae<aaNaeNa devSYa ku= YaaRd( d]VYaMaYaq& buDa" ) SaPaYaa| ivivDaEd]RVYaEdeRXak==aliv>aaGaivTa(= = ))

mantrenena devasya kuryd dravyamay budha, sarpary vividhair dravyair dea-kla-vibhga-vit
AaeMa( NaMa" >aGavTae vaSaudevaYa Om, my obeisance (namas) to Lord Vsudeva!

ANaeNa MaN}ae<a With this mantra
ivivDaE" d]VYaE" and with various paraphernalias (dravya)
deXak==aliv>aaGaivd( buDa" the wise man (budha), considering the right place (dea) and time (kla)
devSYa d]VYaMaYaqMa( SaPaYaaRMa( ku= YaaRTa( he should perform the factual worship of the Lord (deva).
dravya.maya made with materials, substantial
1413
YaSYa Pa[Saaae >aGavaNGau<aEMa}Yaaidi>ahRir" ) TaSMaE NaMaiNTa >aUTaaiNa iNaMNaMaaPa wv SvYaMa(= = ))

yasya prasanno bhagavn guair maitry-dibhir hari, tasmai namanti bhtni nimnam pa iva svayam
YaSYa MaE}aqAaidi>a" Gau<aE"
[Because,] with whose [good] qualities (gua) like friendship

... and love, mercy, satisfaction, etc.
>aGavaNa( hir" Pa[Saa" Lord Viu (Hari) is satisfied,

TaSMaE >aUTaaiNa NaMaiNTa to him all living being (bhta) bow down
iNaMNaMa( SvYaMa( AaPa" wv as water by itself [bows] down.
... as water automatically flows downwards
The instructions given by Prahlda:
1414
Pa[ad ovac
TaTSaaDau MaNYae= _SaurvYaR deihNaa& Sada SaMauiGNaiDaYaaMaSad(Ga]haTa( )
ihTvaTMaPaaTa& Ga*hMaNDakU= Pa& vNa& GaTaae YairMaa[YaeTa ))
tat sdhu manye sura-varya dehin sad samudvigna-dhiym a-sad-graht
hitvtma-pta gham andha-kpa vana gato yad dharim rayeta
Pa[ad" ovac ASaurvYaR Prahlda said: O best of the Asuras!

ASaTa(Ga]haTa( Because of accepting the false (a-sat) [bodily identification]
Sada SaMauiGNaiDaYaaMa( deihNaaMa( for those embodied beings (dehin) whose mind is [thus] always full of
anxiety
Tad( SaaDau MaNYae that I consider best,

Yad( that
AaTMaPaaTaMa( ANDakU= PaMa( which is the cause of ones falldown, and a dried up (blind) well (kpa)
... a well which is dried up, causes great misery
Ga*hMa( ihTva [after] giving up [such] household [life]

vNaMa( GaTa" having gone to the forest (vana)
hirMa( Aa[YaeTa one should take shelter of the Lord (Hari).
542
1415
MaiTaNaR k*= Z<ae ParTa" SvTaae va iMaQaae= _i>aPaeTa Ga*hv]TaaNaaMa( )

AdaNTaGaaei>aivRXaTaa& TaiMa& PauNa" PauNaivRTacvR<aaNaaMa( ))
matir na ke parata svato v mitho bhipadyeta gha-vratnm
a-dnta-gobhir viat tamisra puna puna carvita-carvanm
Ga*hv]TaaNaaMa( For those who are attached (avowed) to their home (gha)
AdaNTaGaaei>a" TaiMaMa( ivXaTaaMa( who are entering the darkness (tamisra) [of hell] because of their
uncontrolled (a-dnta) senses (go)
... because they perform sin, being impelled by their uncontrolled senses
PauNa" PauNa" civRTacvR<aaNaaMa(
and who are chewing again and again what is already chewed (carvita)
... to derive taste from a chewed chewing gum
k*= Z<ae MaiTa" Na Ai>aPaeTa [such] inclination (mati) towards the Lord (Ka) does not take place
ParTa" SvTa" iMaQa" va [neither] from [the instruction of] others, [nor] by own or mutual [effort].
... neither from the guru, by own speculation, or from discussions with other common
people
1416
Na Tae ivdu" SvaQaRGaiTa& ih ivZ<au& duraXaYaa Yae bihrQaRMaaiNaNa" )

ANDaa YaQaaNDaEPaNaqYaMaaNaaSTae= _PaqXaTaNTYaaMaudaiMNa ba" ))
na te vidu svrtha-gati hi viu duray ye bahir-arthamnina
andh yathndhair upanyamns te pa-tantym uru-dmni baddh
Yae duraXaYaa" Those who are materialistic-minded

bih"AQaRMaaiNaNa" who give importance (manin) to external [sense-] objects [only]
ANDaE" oPaNaqYaMaaNaa" ANDaa" YaQaa just as blind men (andha), being lead by [other] blind men
... as they are all missing the path
wRXaTaNTYaaMa( odaiMNa
in the strong [karma] bondage (dman rope) made by the Lord

... ropes in the form of the injunctions of the Vedas
a-tanti a string (tanti) [made] by the Lord
Tae AiPa ba" they are also bound.

SvAQaRGaiTaMa( ih ivZ<auMa( The Lord (Viu), who is the object (gati) of their [actual] self-interest
(sva-artha)
... and not svarga
Tae Na ivdu"
they do not know.

1417
k==aEMaar AacreTPa[ajae DaMaaRN>aaGavTaaiNah ) dulR>a& MaaNauz& JaNMa TadPYaDa]uvMaQaRdMa(= = ))

kaumra caret prjo dharmn bhgavatn iha, durlabha mnua janma tad apy a-dhruvam artha-dam
wh Pa[aj" Here [in a human body] a wise man (prja)

>aaGavTaaNa( DaMaaRNa( [his] duties to [please] the Lord
k==aEMaare AacreTa( he should begin [even] in youth (kaumra),
... and not wait with his spiritual life till old age
MaaNauzMa( JaNMa [because] a human birth (janman)

AQaRdMa( dulR>aMa( is valueable [for self-realization] and rare [among all species]
Tad( AiPa ADa]uvMa( and it is also uncertain.
543
... nobody knows its end

1418
Sau%MaEiNd]Yak&= dETYaa dehYaaeGaeNa deihNaaMa( ) SavR}a l>YaTae dEvaQaa du"%MaYaTNaTa"== =))

sukham aindriyaka daity deha-yogena dehinm, sarvatra labhyate daivd yath dukham a-yatnata
dETYaa" O Daityas!
deihNaaMa( dehYaaeGaeNa For [all] embodied beings (dehin), by contact with a body (deha)
AYaTNaTa" dEvaTa( without effort, by destiny (daiva)
... without effort at the present moment, just by ones previous karma
WeiNd]Yak==Ma( Sau%Ma( sensual happiness (sukha)

SavR}a l>YaTae is achieved everywhere (in all species),
YaQaa du"%Ma( just like misery (dukha).
... comes on its own
1419
Pau&Saae vzRXaTa& aYauSTadDa| caiJaTaaTMaNa" ) iNaZf==l& YadSaaE ra}Yaa& XaeTae= _NDa& Pa[aiPaTaSTaMa"== =))
puso vara-ata hy yus tad-ardha cjittmana, niphala yad asau rtry ete ndha prpitas
tama
AaYau" vzRXaTaMa( ih Lifetime is [only] one hundred years

AiJaTaAaTMaNa" Pau&Sa" and of a person (pus) who is not self-controlled
Tad(ADaRMa( c iNaZf==lMa( half (ardha) of it is fruitless,
Yad( ANDaMa( TaMa" Pa[aiPaTa" because, being possessed of thick (blind) darkness (tamas)
... of ignorance
ASaaE ra}YaaMa( XaeTae
he sleeps at night (rtri).

1420
MauGDaSYa baLYae kE= Xaaere ==I@Taae YaaiTa iv&XaiTa" ) JarYaa Ga]STadehSYa YaaTYak==LPaSYa iv&XaiTa"== =))
mugdhasya blye kaiore krato yti viati, jaray grasta-dehasya yty a-kalpasya viati
baLYae MauGDaSYa
In boyhood (blya) when one is a fool

... about what is good and bad
kE= Xaaere ==I@Ta" and in youth (kaiora) when one is playing

iv&XaiTa" YaaiTa twenty [years] pass,
... in each age ten years
JarYaa Ga]STadehSYa Ak==LPaSYa
and when one is without determination, ones body (deha) being seized
by old age (jar)
iv&XaiTa" YaaiTa
[also] twenty [years] pass.

... which leaves a maximum of sixty years, of which half is spent sleeping
1421
Na CYauTa& Pa[q<aYaTaae baYaaSaae= _SauraTMaJaa" ) AaTMaTvaTSavR>aUTaaNaa& iSaTvaidh SavRTa"== =))

na hy acyuta prayato bahv-yso surtma-j, tmatvt sarva-bhtn siddhatvd iha sarvata
ASaurAaTMaJaa" O sons (tma-ja) of Asuras!

SavR>aUTaaNaaMa( AaTMaTvaTa( Because He is the Supersoul of all beings (bhta)
wh SavRTa" iSaTvaTa( and because it can [therefore] be done everywhere
... in space and time, i.e., in every stage of life
ACYauTaMa( Pa[q<aYaTa"
for one who pleases the Lord (Acyuta)
544
Na ih bhuAaYaaSa"
there is no great endeavor.

... young age is not an impediment
545
1422
[qXauk= ovac
vaSaudevk==QaaPa[XNa" Pauza&qNPauNaaiTa ih ) v==ar& Pa[C^k&= [aeTa&STaTPaadSaill& YaQaa== =))
vsudeva-kath-prana purus trn punti hi, vaktra pracchaka rots tat-pda-salila yath
[qXauk= " ovac ukadeva said:

v==arMa( Pa[C^k==Ma( [aeTaNa( The speaker (vakt), inquirer and those who listen
vaSaudevk==QaaPa[XNa" a question on the topic of the Lord (Vsudeva)
}aqNa( PauzaNa( PauNaaiTa ih purifies three [kinds of] persons (purua),
Tad(PaadSaillMa( YaQaa just as the water (salila) from His feet.
... as the Gag purifies the three worlds
Description of autumn in Vndvana:
1423
Xarda NaqrJaaeTPatYaa Naqrai<a Pa[k*= iTa& YaYau" ) >a]aNaaiMav ceTaa&iSa PauNaYaaeRGaiNazevYaa== =))
arad nrajotpatty nri prakti yayu, bhranm iva cetsi punar yoga-nievay
NaqrJaoTPatYaa Xarda By the autumn, which generates lotus flowers (nraja)

Naqrai<a Pa[k*= iTaMa( YaYau" lakes (nra water) attained their natural state (prakti),
... of purity and sweetness
>a]aNaaMa( ceTaa&iSa wv like the minds (cetas) of those fallen (bhraa) [from yoga]
PauNa" YaaeGaiNazevYaa [which become pure] by again practicing yoga.
1424
VYaaeMNaae= _B>a]& >aUTaXaabLYa& >auv" PaMaPaa& MalMa( ) Xarhara[iMa<aa& k*= Z<ae >ai==YaRQaaXau>aMa(= = ))
vyomno bbhra bhta-balya bhuva pakam ap malam, araj jahrrami ke bhaktir
yathubham
VYaaeMNa" AB>a]Ma(
>aUTaXaabLYaMa(
(1) The [stormy rain] clouds of the sky (vyoman)

abbhra (ap-bhra) water-bearer, a cloud; the same as abhra, which has only a different
derivation
(2) the crowded condition of all living beings (bhta)

... which can not go out during the rainy season
>auv" PaMa( (3) the mud (paka) of the earth [on the roads]
APaaMa( MalMa( (4) and the dirt (mala) of lakes
Xard( Jahar the autumn (arad) removed,
... these impurities of the sky, living condition, earth and water
YaQaa k*= Z<ae >ai==" just as devotion (bhakti) to the Lord (Ka)
Aa[iMa<aaMa( AXau>aMa( [removes the respective] trouble for the members of the [four] ramas.
For a brahmacr (student) there is the trouble of menial service in the gurus household
(compared to a cloud), but when the guru sees his bhakti, the disciple is given higher
duties. For a ghastha (householder) there is the trouble of family and social intercourse
(compared to crowded living), but when bhakti arises, he will flee this crowdedness as
an impediment for his bhajana. For a vnaprastha (hermit) there is the trouble of many
prescribed austerities (compared to mud), but when love for the Lord arises, they
become superfluous for him. For a sannys (renunciate) there is the trouble to tolerate
546
material desires (compared to impurities), but when bhakti arises, his heart becomes
pure.
1425
SavRSv& Jalda ihTva ivreJau" Xau>a]vcRSa" ) YaQaa TYaE= z<aa" XaaNTaa MauNaYaae Mau= ik==iLbza"== =))
sarvasva jala-d hitv vireju ubhra-varcasa, yath tyaktaia nt munayo mukta-kilbi
Jalda" SavRSvMa( ihTva
The clouds (jala-da)) [after] giving up everything

... after pouring all their water
Xau>a]vcRSa" ivreJau" with bright effulgence they shone,

YaQaa Mau= ik==iLbza" MauNaYa" just as sinless sages (muni) [shine]
TYa==Wz<aa" XaaNTaa" being free from all desires and [thus] peaceful (nta).
1426
iGarYaae MauMaucuSTaaeYa& Kvica MauMaucu" iXavMa( ) YaQaa jaNaaMa*Ta& k==ale jaiNaNaae ddTae Na va== =))
girayo mumucus toya kvacin na mumucu ivam, yath jnmta kle jnino dadate na v
iGarYa" iXavMa( TaaeYaMa( MauMaucu" [Somewhere] the hills (giri) released their auspicious (iva) water (toya)
Kvicd( Na MauMaucu" and somewhere they did not release [it],
YaQaa jaiNaNa" just as those in knowledge (jnin)
k==ale jaNaAMa*TaMa( ddTae at times (kla) they give transendental knowledge
Na va and [sometimes] not.
... only to someone who is qualified
1427
NaEvaivdN+aqYaMaa<a& Jal& GaaDaJalecra" ) YaQaaYaurNvh& +aYYa& Nara MaU!a" ku= $=uiMbNa"== =))
naivvidan kyama jala gdha-jale-car, yathyur anvaha kayya nar mh kuumbina
GaaDaJalecra" [Fishes, though] living in shallow lakes (jala water)

+aqYaMaa<aMa( JalMa( Na Wv AivdNa( did not at all know (get) that the water was diminishing,
... in autumn the water quickly dries up
la>ae to obtain
YaQaa MaU!a" ku= $=uiMbNa" Nara" just as foolish (mha) men (nara) who are engrossed in their family [do
vid[]...
not know]
AaYau" ANauAhMa( +aYYaMa(
that their life span is diminishing every day.

1428
XaNaE" XaNaEJaRhu" Pa& SQalaNYaaMa& c vqDa" ) YaQaah&MaMaTaa& Daqra" XarqraidZvNaaTMaSau= = ))

anai anair jahu paka sthalny ma ca vrudha, yathha-mamat dhr arrdiv an-tmasu
XaNaE" XaNaE" Gradually

SQalaiNa PaMa( Jahu" all tracts of land (sthala) gave up their mud (paka)
vqDa" AaMaMa( c and plants their unripeness,
YaQaa Daqra" just as wise men (dhra) [give up]
ANa(AaTMaSau XarqrAaidzu AhMa(MaMaTaaMa( egotism and possessiveness (aham-mama.t) towards their
material bodies (arra), etc.
an-tman not the self, not spiritual
547
1429
iNalaMbur>aUtaUZ<aq& SaMaud]" XardaGaMae ) AaTMaNYauParTae SaMYax(= MauiNaVYauRParTaaGaMa"== =))

ncalmbur abht t samudra arad-game, tmany uparate samya munir vyuparatgama
Xard(AaGaMae When autumn (arad) came

iNalAMbu" SaMaud]" the ocean (samudra), its water (ambu) unmoving
TaUZ<aqMa( A>aUTa( became quite,
AaTMaiNa SaMYak(= oParTae [just as,] when the mind (tman) is completely detached
... free from material desires
VYauParTaAaGaMa" MauiNa"
the sage (muni) gives up the Veda (gama) [and becomes quite].
... he gives up the fruitive karma-ka part of the Vedas

1430
ke= dare>YaSTvPaae= _Ga*Nk==zRk= a d*!SaeTaui>a" ) YaQaa Pa[a<aE" vJjaNa& TaiaraeDaeNa YaaeiGaNa"== =))
kedrebhyas tv apo ghan karak dha-setubhi, yath prai sravaj jna tan-nirodhena yogina
ke= dare>Ya" Tau APa" The water [flowing] from the paddy-fields (kedra)
k==zRk= a" d*!SaeTaui>a" AGa*Na( the farmers (karaka) held [it back] with strong dams (setu),
... at the end of the rainy season the water is kept on the fields for the time after the rain
YaQaa YaaeiGaNa" just as yogs

Pa[a<aE" vTa( jaNaMa( [hold back] knowledge (jna) which is flowing [out] through the senses (pra)
... when the senses go out to their sense objects, knowledge of the self diminishes
Tad(iNaraeDaeNa
by controlling those [senses].

... through the process of pratyhra
1431
%MaXaae>aTa iNaMaeRga& XariMalTaark==Ma( ) SatvYau&= YaQaa icta& XaBdb]aQaRdXaRNaMa(= = ))

kham aobhata nirmegha arad-vimala-trakam, sattva-yukta yath citta abda-brahmrtha-daranam
Xard(ivMalTaark==Ma(
Its stars clear (vi.mala) because of the autumn
traka belonging to the stars (tr)
iNaMaeRgaMa( %Ma( AXaae>aTa the cloudless (nir.megha) sky (kha) shone [at night],
YaQaa SatvYau= Ma( ictaMa( just as the mind (citta) which is endowed with goodness (sattva) [shines]
XaBdb]AQaRdXaRNaMa( when it realizes the purport (artha) of the Veda.
abda-brahma sound-brahma, the Supreme in sound form, the Veda
1432
Gaavae Ma*Gaa" %Gaa NaaYaR" PauiZPa<Ya" Xarda>avNa( ) ANvqYaMaaNaa" Svv*zE" f==lErqXai==Yaa wv== =))
gvo mg khag nrya, pupiya aradbhavan, anvyamn sva-vai phalair a-kriy iva
Gaav" Ma*Gaa" %Gaa" NaaYaR"
The [female] cows (go), deer (mga) and birds (khaga), and the women
(nr)
Svv*zE" ANvqYaMaaNaa"
being followed by their males (va)
... for intercourse
Xarda PauiZPa<Ya" A>avNa(
became pregnant because of the autumn,
pupin flowering, blossoming; pupi a blossoming female
f==lE" wRXai==Yaa" wv
as activities for the Lord [become pregnant] with fruits (phala).
548
... through association with the Lord, even without desiring fruits such as dharma,
artha, etc.
1433
odZYaNvairJaaiNa SaUYaaeRTQaaNae ku= MauiNaa ) raja Tau iNa>aRYaa laek= a YaQaa dSYaUiNvNaa Na*Pa== =))
udahyan vrijni sryotthne kumud vin, rj tu nirbhay lok yath dasyn vin npa
Na*Pa O King [Parkit]!

SaUYaRoTQaaNae When the sun (srya) had risen,
vairJaaiNa odZYaNa( all lotuses bloomed (rejoiced)
vri-ja water-born, lotus
ku= Maud( ivNaa
except for the white lotus (kumud),

... which bloomes at night
YaQaa raja Tau iNa>aRYaa" laek= a"
just as all people (loka) [rejoice], being fearless (nir.bhaya) because of a
[virtuous] king
dSYaUNa( ivNaa
except for the thieves.

... which rejoice in the night of lawlessness
549
1434
>aYa& iTaqYaai>aiNaveXaTa" SYaadqXaadPaeTaSYa ivPaYaRYaae= _SMa*iTa" )

TaNMaaYaYaaTaae buDa Aa>aJaeta& >aKTYaEk= YaeXa& GaudevTaaTMaa ))
bhaya dvitybhiniveata syd d apetasya viparyayo smti
tan-myayto budha bhajet ta bhaktyaikayea guru-devattm
wRXaaTa( APaeTaSYa For one who has turned away from the Lord (a)
Tad(MaaYaYaa ASMa*iTa" SYaaTa( by His (the Lords) My will come forgetfulness (a-smti)
... of his real identity
ivPaYaRYa"
[then] misidentification [as body] [and attachment to matter]

viparyaya turning round, change for the worse, misfortune, mistake
iTaqYaAi>aiNaveXaTa" >aYaMa(
[and] from attachment to matter [will come] fear (bhaya).

dvitya-abhinivea adherence to the second, i.e., to material nature which seems to
exist besides and independent of the Lord
ATa" buDa" GaudevTaaAaTMaa
Therefore, a wise man, guided by his guru

guru-devat-tm whose [worshipable] deity is his guru
Wk==Yaa >aKTYaa with unalloyed devotion (bhakti)

TaMa( wRXaMa( Aa>aJaeTa( he should worship that Lord (a).
... by whose My come forgetfulness, etc.
1435
>ai==" PareXaaNau>avae ivri==rNYa}a cEz i}ak== Wk==k= al" )

Pa[PaMaaNaSYa YaQaaXNaTa" SYauSTaui" Paui" +audPaaYaae= _NaugaaSaMa( ))
bhakti parenubhavo viraktir anyatra caia trika eka-kla
prapadyamnasya yathnata syus tui pui kud-apyo nughsam
YaQaa AXNaTa" ANaugaaSaMa( Just as for one who is eating, with each bite
Taui" Paui" +auTa(APaaYa" (1) satisfaction (tui), (2) nourishment (pui) and (3) cessation of hunger
Wz" i}ak==" Wk==k==al" SYau" this triple will come simultaneously,
Pa[PaMaaNaSYa [so] for one who is surrendering
... by performing honestly service to the Lord
>ai==" ParwRXaANau>av" (1) love of God (prema-bhakti), (2) realization of the supreme Lord
ANYa}a c ivri==" and (3) detachment from other things [will come].
1436
SavR>aUTaezu Ya" PaXYaeGavavMaaTMaNa" ) >aUTaaiNa >aGavTYaaTMaNYaez >aaGavTaaetaMa"== =))

sarva-bhteu ya payed bhagavad-bhvam tmana, bhtni bhagavaty tmany ea bhgavatottama
AaTMaNa" >aGavTa(>aavMa( Ones own connection to the Lord (Bhagavn)

Ya" SavR>aUTaezu PaXYaeTa( one who can see [it] in all beings (bhta)
AaTMaiNa >aGaviTa >aUTaaiNa and all beings in the Lord, the soul [of all],
Wz" >aaGavTaotaMa" he is the highest devotee (bhgavata).
1437
wRre TadDaqNaezu bailXaezu izTSau c ) Pa[eMaMaE}aqk*= PaaePae+aa Ya" k==raeiTa Sa MaDYaMa"== =))
vare tad-adhneu blieu dviatsu ca, prema-maitr-kpopek ya karoti sa madhyama
550
wRre Tad(ADaqNaezu
Towards the Lord (vara), His devotees

tad-adhna who is surrendered to him
bailXaezu izTSau c
towards the ignorant and the inimical ones

blia young, childish, ignorant
Ya" Pa[eMaMaE}aqk*= PaaoPae+aa" k==raeiTa
one who has love (prema), friendship (maitr), mercy (kp) and
indifference (respecively),
... i.e., love for the Lord, friendship for the devotees, mercy for those ignorant
(innocent) and indifference for those inimical
Sa" MaDYaMa"
he is a middle-class [devotee].
1438
AcaRYaaMaev hrYae PaUJaa& Ya" [YaehTae ) Na Tae= zu caNYaezu Sa >a==" Pa[ak*= Ta" SMa*Ta"== =))
arcym eva haraye pj ya raddhayehate, na tad-bhakteu cnyeu sa bhakta prkta smta
hrYae For [attaining] the Lord (Hari)

AcaRYaaMa( Wv only in [His] image [in the tempel]
arc worship; image, idol
Ya" PaUJaaMa( [Yaa wRhTae
one who does worship (pj) with faith (raddh)

... not knowing that He is present everywhere
Na Tad(>ae= zu ANYaezu c
and not [worshiping Him] in His devotees (bhakta) and other [beings],
... like cows, brhmaas, fire, etc.
Sa" Pa[ak*= Ta" >a==" SMa*Ta"
he is considered an ordinary devotee.

1439
k==il& Sa>aaJaYaNTYaaYaaR Gau<aja" Saar>aaiGaNa" ) Ya}a SaqTaRNaeNaEv SavRSvaQaaeR= _i>al>YaTae= = ))

kali sabhjayanty ry gua-j sra-bhgina, yatra sakrtanenaiva sarva-svrtho bhilabhyate
Gau<aja" Saar>aaiGaNa" Those who know [its] value (gua) and take [its] essence (sra)
AaYaaR" k==ilMa( Sa>aaJaYaiNTa [such] noblemen (rya) glorify the kali-yuga,
Ya}a SaqTaRNaeNa Wv in which just by glorifying (sakrtana) [the Lords name]
SavRSvAQaR" Ai>al>YaTae all desired results [of the other yugas] are achieved.
... and therefore, they love it
1440
devizR>aUTaaNa*<aa& iPaTa<aa& Na ik==rae NaaYaMa*<aq c raJaNa( )

SavaRTMaNaa Ya" Xar<a& Xar<Ya& GaTaae Mauku= Nd& PairTYa k==TaRMa( ))
devari-bhtpta-n pit na kikaro nyam ca rjan
sarvtman ya araa araya gato mukunda parihtya kartam
raJaNa( O King [Nimi]!

k==TaRMa( PairTYa [After] giving up false ego (karta distinction)
... i.e., after knowing that the Lord is everything
Xar<YaMa( Mauku= NdMa( [then] of the Lord (Mukunda), who can afford shelter
Ya" SavRAaTMaNaa Xar<aMa( GaTa" one who has taken shelter (araa) with all heart,
deviz>aUTaAaNa*<aaMa( iPaTa<aaMa( of the gods (deva), sages (i), creatures (bhta), relatives (pta),
men (n) and forefathers (pit)
AYaMa( Na <aq
he is neither a debtor
Na ik==r" c
551
nor a servant.
... he does not have to pay off such a debt by paca-yaja
1441
k*= iMaivSMaSa&jaNTae raJaNaaMNaae= _iPa YaSYa c ) >aUTaDa]uk(= TaTk*= Tae SvaQa| ik&= ved iNarYaae YaTa"== =))
kmi-vi-bhasma-sajnte rja-nmno pi yasya ca, bhta-dhruk tat-kte svrtha ki veda nirayo yata
YaSYa c raJaNaaMNa" AiPa Even of [a body] who is called king (rjan)

k*= iMaiv$(=>aSMaSa&jaANTae at the end (anta) the designation is worms (kmi), stool (vi) or ashes
(bhasman).
Tad(k*= Tae >aUTaDa]uk(=
One who becomes an enemy to all beings (bhta) for its sake
... for the sake of a temporary body
YaTa" iNarYa" for which [enmity] [the punishment] is hell (niraya)

ik==Ma( SvAQaRMa( ved does he know his self-interest (sva-artha)?
... no, he is a fool
1442
k==Qa& SaeYaMa%<@a >aU" PaUvMaeR PauzEDa*RTaa ) MaTPau}aSYa c PaaE}aSYa MaTPaUvaR v&XaJaSYa va== =))
katha seyam a-kha bh prvair me puruair dht, mat-putrasya ca pautrasya mat-prv vaa-jasya
v
Saa wYaMa( A%<@a >aU" [He thinks:] That same unbounded earth (bh)
Mae (=MaMa=) PaUv" PauzE" Da*Taa which was held by my ancestors
k==QaMa( Mad(PaUvaR how [can it which is now] as it was before me
Mad(Pau}aSYa PaaE}aSYa c v&XaJaSYa va be for my child (putra), grandchild (pautra) and descendants?
1443
Yae Yae >aUPaTaYaae raJaN>auTae >auvMaaeJaSaa ) k==aleNa Tae k*= Taa" SaveR k==QaaMaa}aa" k==QaaSau c== =))
ye ye bh-patayo rjan bhujate bhuvam ojas, klena te kt sarve kathmtr kathsu ca
raJaNa( O King [Parkit]!

Yae Yae >aUPaTaYa" Whichever kings (bhta-pati)
AaeJaSaa >auvMa( >auTae [would] rule the earth (bh) by their power (ojas),
k==QaaSau c k==QaaMaa}aa" mere characters in stories (kath)
kath.mtra one of whom just a narrative is left
Tae SaveR k==aleNa k*= Taa"
they all have been made by time (kla).

1444
d*aTMaiNa JaYae VYaGa]aa*PaaNhSaiTa >aUirYaMa( ) Ahae Maa& iviJaGaqziNTa Ma*TYaae" ==I@Nak==a Na*Paa"== =))
dvtmani jaye vyagrn npn hasati bhr iyam, aho m vijiganti mtyo kranak np
AaTMaiNa JaYae VYaGa]aNa( Na*PaaNa( d*a [After] seeing the kings (npa) busy in conquering her
wYaMa( >aU" hSaiTa Ahae the very earth (bh) laughs: Ah!
... how amazing it is, that ...
Ma*TYaae" ==I@Nak==a" Na*Paa" [These] kings, who are playthings of death (mtyu)
MaaMa( iviJaGaqziNTa desire to conquer me.
... themselves under the control of death, they want to control the earth
552
1445
Yaa& ivSa*JYaEv MaNavSTaTSauTaa ku= h ) GaTaa YaQaaGaTa& Yaue Taa& Maa& JaeZYaNTYabuYa"== =))
y visjyaiva manavas tat-sut ca kurdvaha, gat yathgata yuddhe t m jeyanty a-buddhaya
ku= oh O [Parksit,] best of the Kurus!

YaaMa( ivSa*JYa Wv [The earth continued:] [After] conquering which
MaNav" Tad(SauTaa" c Manus (or men) and their children (suta)
YaQaaAaGaTaMa( GaTaa" have gone (gata) as they came (gata),
... with nothing, still
TaaMa( MaaMa( AbuYa" Yaue JaeZYaiNTa
me, that same [earth] the ignorant (a-buddhi) they will conquer in
fight.
... again and again
1446
MaTk*= Tae iPaTa*Pau}aa<aa& >a]aTa<aa& caiPa ivGa]h" ) JaaYaTae SaTaa& raJYae MaMaTaabceTaSaaMa(= = ))
mat-kte pit-putr bhrt cpi vigraha, jyate hy a-sat rjye mamat-baddha-cetasm
MaMaTaabceTaSaaMa( In whose mind (cetas) the idea of mine is fixed

ASaTaaMa( raJYae in the kingdom (rjya) of [such] evil men (a-sat)
iPaTa*Pau}aa<aaMa( >a]aTa<aaMa( c AiPa even among father (pit) and son (putra), and among brothers
(bhrt)
Mad(k*= Tae ivGa]h" JaaYaTae ih
for my sake conflict (vigraha) arises.

... thus ends the song of the Earth
553
1447
Ya& b]a v<aeNd]d]MaTa" STauNviNTa idVYaE" STavEr(

vedE" SaaPad==MaaePaiNazdEGaaRYaiNTa Ya& SaaMaGaa" )
DYaaNaaviSQaTaTaTaeNa MaNaSaa PaXYaiNTa Ya& YaaeiGaNaae
YaSYaaNTa& Na ivdu" SauraSaurGa<aa devaYa TaSMaE NaMa" ))
ya brahm varuendra-rudra-maruta stunvanti divyai stavair
vedai sga-padakramopaniadair gyanti ya sma-g
dhynvasthita-tadgatena manas payanti ya yogino
yasynta na vidu sursura-ga devya tasmai nama
idVYaE" STavE" With divine (divya) prayers (stava)

YaMa( b]a v<awNd]d]MaTa" whom [even] Brahm, Varua, Indra, iva (Rudra) and the Maruts
STauNviNTa they praise,
stunvanti for stuvanti (?)
SaAPad==MaoPaiNazdE" vedE"
with the Vedas and its Vedgas, pada-phas, krama-phas and
Upaniads
YaMa( SaaMaGaa" GaaYaiNTa to whom the chanters of the Sma-Veda sing,

DYaaNaAviSQaTaTaTaeNa MaNaSaa and with the mind (manas), which
is steadied and absorbed by
meditation (dhyna)
tad-gata directed towards that, absorbed
YaMa( YaaeiGaNa" PaXYaiNTa whom yogs see,

YaSYa ANTaMa( [but] whose ultimate form
anta end, limit, conclusion
SaurASaurGa<aa" Na ivdu" [all these] hosts of gods (deva) and demons (asura) do not know,
TaSMaE devaYa NaMa" to that Lord (deva) my obeisance.
1448
iNaMNaGaaNaa& YaQaa Gaa devaNaaMaCYauTaae YaQaa ) vEZ<avaNaa& YaQaa XaM>au" Paura<aaNaaiMad& TaQaa== =))
nimna-gn yath gag devnm acyuto yath, vaiavn yath ambhu purnm ida tath
iNaMNaGaaNaaMa( YaQaa Gaa
As the Gag is [the best] amongst rivers

nimna-ga which goes (flows) down, a river
devaNaaMa( YaQaa ACYauTa" as the Lord (Acyuta) is amongst the devas

vEZ<avaNaaMa( YaQaa XaM>au" and as iva (ambhu) is amongst devotees (vaiava),
vaiava a devotee of the Lord (Viu)
Paura<aaNaaMa( TaQaa wdMa(
so this [rmad-Bhgavatam] is [best] amongst Puras.
554
1449
[qMaaGavTa& Paura<aMaMal& YaEZ<avaNaa& iPa[Ya&

YaiSMaNPaarMah&SYaMaek= MaMal& jaNa& Par& GaqYaTae )
Ta}a jaNaivraGa>ai==SaihTa& NaEZk==MYaRMaaivZk*= Ta&
TaC^*<vNSauPa#=iNvcar<aParae >aKTYaa ivMauCYaear" ))
rmad-bhgavata puram a-mala yad vaiavn priya
yasmin pramahasyam ekam a-mala jna para gyate
tatra jna-virga-bhakti-sahita naikarmyam vikta
tac chvan supahan vicraa-paro bhakty vimucyen nara
AMalMa( [qMad(>aaGavTaMa( Paura<aMa( The spotless rmad-Bhgavata-Pura

Yad( vEZ<avaNaaMa( iPa[YaMa( which is dear (priya) to the devotees (vaiava),
YaiSMaNa( PaarMah&SYaMa( and in which for liberated souls
Wk==Ma( AMalMa( ParMa( jaNaMa( GaqYaTae non-dual, non-material, spiritual knowledge (jna) is sung,
Ta}a jaNaivraGa>ai==SaihTaMa( in that [Pura], along with jna, detachment (virga) and devotion
(bhakti)
NaEZk==MYaRMa( AaivZk*= TaMa( [the secret of] work without reaction is revealed,
Tad( >aKTYaa Xa*<vNa( SauPa#=Na( [while] hearing and reciting that with devotion (bhakti)
ivcar<aPar" Nar" ivMauCYaeTa( a thoughtful person (nara) becomes liberated.
vicraa-para who is dedicated to consideration
1450
>ave >ave YaQaa >ai==" PaadYaaeSTav JaaYaTae ) TaQaa ku= Zv deveXa NaaQaSTv& Naae YaTa" Pa[>aae= = ))
bhave bhave yath bhakti pdayos tava jyate, tath kuruva devea nthas tva no yata prabho
devwRXa Pa[>aae O supreme Lord and master!

YaQaa >ave >ave So that in every birth (bhava)
... i.e., even if we have to take birth again and again
Tav PaadYaae" >ai==" JaaYaTae

TaQaa ku= Zv please do so,
devotion (bhakti) to Your feet (pda) may arise,
... please give us your mercy
YaTa" TvMa( Na" (=ASMaak==Ma(=) NaaQa"
because You are our protector.

1451
NaaMaSaqTaRNa& YaSYa SavRPaaPaPa[<aaXaNaMa( ) Pa[<aaMaae du"%XaMaNaSTa& NaMaaiMa hir& ParMa(= = ))

nma-sakrtana yasya sarva-ppa-praanam, pramo dukha-amanas ta nammi hari param
YaSYa NaaMaSaqTaRNaMa( The glorification (sakrtana) of whose names (nman)

SavRPaaPaPa[<aaXaNaMa( destroys all sin (ppa)
Pa[<aaMa" du"%XaMaNa" and bowing (prama) [to whom] pacifies all suffering (dukha),
TaMa( ParMa( hirMa( NaMaaiMa to that Supreme Lord (Hari) I bow down.
This ist the last verse of the rmad-Bhgavatam.
555
Hinduism Renunciation
1452
Sau:aSYaaNaNTar& du":a& du":aSYaaNaNTar& Sau:aMa( ) Sau:adu":ae MaNauZYaa<aa& ck]= vTPairvTaRTa"== =))

sukhasynantara dukha dukhasynantara sukham, sukha-dukhe manuy cakravat
parivartata
Sau:aSYa ANaNTarMa( du":aMa( After happiness (sukha) comes distress (dukha)

du":aSYa ANaNTarMa( Sau:aMa( and after distress comes happiness.
MaNauZYaa<aaMa( Sau:adu":ae Happiness and distress of men (manuya)
ck]= vTa( PairvTaRTa" revolve like a wheel (cakra.vat).
1453
Sau%aYa du"%Maae+aaYa SaLPa wh k==iMaR<a" ) SadaPanaeTaqhYaa du"%MaNaqhaYaa" Sau%av*Ta"== =))

sukhya dukha-mokya sakalpa iha karmia, sadpnothay dukham anhy sukhvta
Sau%aYa du"%Maae+aaYa
wh k==iMaR<a" SaLPa"
To get happiness (sukha) and relief (moka) from distress (dukha)

is the desire of those who work (karmin) in this world.
... this is the reason for any endeavor
ANa(wRhaYaa" Sau%Aav*Ta"
[But actually] one who [was] happy from [work] without expectation (an-
h),
h effort, desire
wRhYaa Sada du"%Ma( AaPanaeiTa
with expectation he always gets distress.

1454
SaNTaaez& ParMaaSQaaYa Sau%aQas Sa&YaTaae >aveTa( ) SaNTaaezMaUl&/ ih Sau%& du"%MaUl&/ ivPaYaRYa"== =))
santoa param sthya sukhrth sayato bhavet, santoa-mla hi sukha dukha-mla viparyaya
Sau%AQas One who wants happiness (sukha-arthin)

ParMa( SaNTaaezMa( AaSQaaYa [after] resorting to perfect (para) contentment (santoa)
Sa&YaTa" >aveTa( he should be [self-]controlled (sayata),
Sau:aMa( SaNTaaezMaUlMa( ih [beause] happiness (sukha) is rooted in contentment
ivPaYaRYa" du"%MaUlMa( and discontentment is the root of unhappiness (dukha).
viparyaya the opposite; (here:) discontentment
1455
SaNTaaezTauLYa& DaNaMaiSTa NaaNYaTa(= = )

santoa-tulya dhanam asti nnyat
SaNTaaezTauLYaMa( Equal (tulya) to contentment (santoa)

ANYaTa( DaNaMa( Na AiSTa there is no other (anya) wealth (dhana).
1456
SaMPaaTarMaevaa& dird]a >auaTae Sada ) +auTSvaduTaa& JaNaYaiTa Saa ca!yezu SaudulR>aa== =))
sampannataram evnna daridr bhujate sad, kut svdut janayati s chyeu sudurlabh
SaMPaaTarMa( Wv AaMa( The more excellent (sampanna.tara) food (anna)

dird]a" Sada >auaTae poor men (daridra) always enjoy
+auDa( SvaduTaaMa( JaNaYaiTa [because] hunger (kudh) creates sweetness
svdut (from svdu tasty) sweetness
556
Saa c Aa!yezu SaudulR>aa
and that (hunger) is very rare among the rich (hya).

1457
k*= TaaQa| >aaeiGaNa& MaTva SavaeR riTaParaYa<a" ) la>a& Ga]aMYaSau:aadNYa& riTaTaae NaaNauPaXYaiTa== =))
ktrtha bhogina matv sarvo rati-paryaa, lbha grmya-sukhdanya ratito nnupayati
SavR" riTaParaYa<a" Everyone (sarva) who is devoted to enjoyment (rati)

>aaeiGaNaMa( k*= TaaQaRMa( MaTva considering a sense enjoyer (bhogin) to be blessed
kta-artha who has obtained his object, who is successful, blessed
Ga]aMYaSau:aaTa( riTaTa" besides the enjoyment (rati) of worldly happiness (grmya-sukha)

ANYaMa( la>aMa( Na ANauPaXYaiTa another gain (lbha) he does not see.
1458
JaNaYaNTYaJaRNae du"%& TaaPaYaiNTa ivPaitazu ) MaaehYaiNTa c SaMPataaE k==QaMaQaaR" Sau%avha"== =))

janayanty arjane dukha tpayanti vipattiu, mohayanti ca sampattau katham arth sukhvah
AJaRNae du"%Ma( JaNaYaiNTa In their acquisition (arjana) they cause misery (dukha)
ivPaitazu TaaPaYaiNTa in their loss (vipatti adversity) they give pain
SaMPataaE MaaehYaiNTa c and in prosperity (sampatti) they stupify.
k==QaMa( AQaaR" Sau%Aavha" How bring riches (artha) hapiness (sukha)?
1459
AQaRSYa Pauzae daSaae daSaSTvQaaeR Na k==SYaicTa( )

arthasya puruo dso dsas tv rtho na kasyacit
Pauz" AQaRSYa daSa" Man (purua) is the servant (dsa) of wealth (artha)
AQaR" Tau Na k==SYaicd( daSa" but wealth is the servant of no one.
1460
NaaiC^Tva ParMaMaaRi<a Naak*= Tva k==MaR duZk==rMa( ) NaahTva MaTSYagaaTaqv Pa[aPanaeiTa MahTaq& i[YaMa(= = ))
ncchitv para-marmi nktv karma dukaram, nhatv matsya-ghtva prpnoti mahat riyam
ParMaMaaRi<a Na AiC^Tva Not by refraining from cutting the hearts (marma) of others (para)
duZk==rMa( k==MaR Na Ak*= Tva not by refraining from evil deeds (karman)
MaTSYagaaTaq wv Na AhTva and not by refraining from killing like a fisherman
matsya-ghtin who kills fish, a fisherman
MahTaq& i[YaMa( Pa[aPanaeiTa
one acquires a big fortune.

1461
YaSYaahMaNauGa*aiMa hirZYae TaNa& XaNaE" ) TaTaae= _DaNa& TYaJaNTYaSYa SvJaNaa du"%du"i%TaMa(= = ))

yasyham anughmi hariye tad-dhana anai, tato dhana tyajanty asya sva-jan dukha-dukhitam
YaSYa AhMa( ANauGa*aiMa
[The Lord said:] Whom I favor
... when a devotee has still a bit of material attachment
Tad(DaNaMa( XaNaE" hirZYae
his wealth (dhana) I take slowly away,
... slowly, not to cause suffering
TaTa" ASYa SvJaNaa" and then his relatives (sva-jana)

du"%du"i%TaMa( ADaNaMa( TYaJaiNTa desert that poor man (a-dhana), who suffers one distress (dukha)
after another.
557
1462
ehaYaTaNaNaaXaa DaNaNaaXaa PaaiQaRv ) AaiDaVYaaiDaPa]TaaPaa iNaveRdMauPaGaCîTa== =))

snehyatana-nc ca dhana-nc ca prthiva, dhivydhi-pratpc ca nirvedam upagacchati
iNaveRdadaTMaSaMbaeDa" SaMbaeDaaCâS}adXaRNaMa( ) XaaS}aaQaRdXaRNaad]aJa&STaPa WvaNauPaXYaiTa== =))

nirvedd tma-sambodha sambodhc chstra-daranam, strrtha-darand rjas tapa evnupayati
PaaiQaRv O King!
ehAaYaTaNaNaaXaaTa( c
From the loss (na) of objects of affection (sneha)

... by separation from beloved ones
yatana resting place, object
DaNaNaaXaaTa( c and from loss of wealth (dhana)

AaiDaVYaaiDaPa]TaaPaaTa( c and from anxiety (dhi), disease (vydhi) and pain (pratpa)
iNaveRdMa( oPaGaCîTa [from all these] one attains indifference (nirveda),
... to material enjoyment, at least for the time being
iNaveRdaTa( AaTMaSaMbaeDa" from indifference awakening (sambodha) of the soul (tman)

SaMbaeDaaTa( XaaS}adXaRNaMa( and from awakening understanding of scripture (stra).
raJaNa( O King!
XaaS}aAQaRdXaRNaaTa( From the understanding of the meaning (artha) of scripture
TaPa" Wv ANauPaXYaiTa one understands [the value of] penance (tapas).
1463
SaveR +aYaaNTaa iNacYaa" PaTaNaaNTaa" SaMauC^\Yaa" ) Sa&YaaeGaa ivPa]YaaeGaaNTaa Mar<aaNTa& c JaqivTaMa(= = ))

sarve kaynt nicay patannt samucchray, sayog viprayognt maranta ca jvitam
SaveR iNacYaa" +aYaANTaa" All collections (nicaya) end in destruction (kaya)

SaMauC^\Yaa" PaTaNaANTaa" elevations end with falling (patana)
Sa&YaaeGaa" ivPa]YaaeGaANTaa" unions (sayoga) end with separation (viprayoga, viyoga)
JaqivTaMa( Mar<aANTaMa( c and life (jvita) ends with death (maraa).
1464
SaYae c ivNaaXaaNTae Mar<aaNTae c JaqivTae ) Sa&YaaeGae c ivYaaeGaaNTae k==ae Nau ivPa]<aYaeNMaNa"== =))
sacaye ca vinnte marante ca jvite, sayoge ca viyognte ko nu vipraayen mana
SaYae c ivNaaXaANTae Since collection (sacaya) ends in destruction (vina)

JaqivTae c Mar<aANTae life (jvita) in death (maraa)
Sa&YaaeGae c ivYaaeGaANTae and union (sayoga) in separation (viyoga),
k==ae Nau MaNa" ivPa]<aYaeTa( who should busy (vi.pra.n to turn) the mind (manas)?
1465
AhNYahiNa >aUTaaiNa GaC^NTaqh YaMaalYaMa( ) Xaeza" SQaavriMaCîNTa ik==MaaYaRMaTa" ParMa(= = ))

ahany ahani bhtni gacchantha yamlayam, e sthvaram icchanti kim caryam ata param
AhiNa AhiNa wh >aUTaaiNa Day (ahan) by day creatures (bhta) in this world
YaMaAalYaMa( GaCîNTa go to the abode (laya) of Yamarja,
Xaeza" [but] those who remain
SQaavrMa( wCîNTa want permanence (sthvara stability)
... they want to stay forever
ATa" ik==Ma( ParMa( AaYaRMa(
what is more wonderful (carya) than this (ata)?
558
Dharmarja in disguise of a Yaka had asked Yudhihira: kim caryam what is

[most] wonderful?
1466
wdaNaq& TaavdevaSaaE MaYaa d*" k==Qa& Ma*Ta" ) wiTa k==aleNa iYaTaa& Pa]laPa" ]UYaTae Na*<aaMa(= = ))
idn tvad evsau may da katha mta, iti klena hriyat pralpa ryate nm
wdaNaqMa( TaavTa( Wv Just today

ASaaE MaYaa d*" he was seen by me.
k==QaMa( Ma*Ta" How is he [now] dead?
k==aleNa iYaTaaMa( Na*<aaMa( Of people (n) who are being carried (hriyat) by time (kla)
wiTa Pa]laPa" ]UYaTae such talk (pralpa) is heard.
1467
JaqYaRiNTa== JaqYaRTa"== ke= Xaa== dNTaa== JaqYaRiNTa== JaqYaRTa"== )= =c+au"]ae}ae= =c= =JaqYaeRTae= =Ta*Z<aEk= a= =Na== Tau= =JaqYaRTae= = ))
jryanti jryata ke dant jryanti jryata, caku-rotre ca jryete taik na tu jryate
JaqYaRTa" ke= Xaa" JaqYaRiNTa
Of one growing old (jryat) the hairs (kea) decay

... they become grey
JaqYaRTa" dNTaa" JaqYaRiNTa of one growing old the teeth (danta) decay
c+au"]ae}ae c JaqYaeRTae eyes (cakus) and ears (rotra) will also decay
Ta*Z<aa Wk==a Na Tau JaqYaRTae but the thirst (t) [for enjoyment] alone does not decay.
1468
Yadev ih vaHêTa TaTaae vaHâ Pa[vTaRTae ) Pa[a WvaQaRTa" Saae= _QaaeR YaTaae vaHâ iNavTaRTae ))
yad yad eva hi vcheta tato vch pravartate, prpta evrthata so rtho yato vch nivartate
Yad( Yad( Wv ih vaHêTa Whatever (yad yad) one may desire [to obtain]
TaTa" vaHâ Pa[vTaRTae from that [obtained object] the desire (vch) proceeds (increases).
Sa" Wv AQaRTa" Pa[a" AQaR" Only that object (artha) is factually obtained (prpta)
YaTa" vaHâ iNavTaRTae from which (after obtaining which) the desire returns [satisfied].
Even after obtaining a desired object, the same desire increases, i.e., one did not obtain
the object. A mirage just increases our thirst.
1469
ivlaeKYaEk= aNTa>aUTaaiNa >aUTaaNYaadaE Pa[JaaPaiTa" ) iYa& ce= SvdehaDa| YaYaa Pau&Saa& MaiTaRTaa== =))
vilokyaiknta-bhtni bhtny dau prajpati, striya cakre sva-dehrdha yay pus matir ht
AadaE In the beginning (di) [of creation]

>aUTaaiNa Wk==aNTa>aUTaaiNa ivlaeKYa [after] seeing all beings (bhta) detached (eknta alone)
Pa[JaaPaiTa" SvdehADaRMa( iYaMa( ce= Brahm (Prajpati) made half (ardha) his body (deha) a woman
(str)
YaYaa Pau&SaaMa( MaiTa" Taa
by which (the woman) the mind (mati) of men (pus) was stolen.
... towards procreation
1470
Pau&Sa" iYaa iMaQauNaq>aavMaeTa& TaYaaeiMaRQaae dYaGa]iNQaMaahu" )

ATaae Ga*h+ae}aSauTaaivtaEJaRNaSYa Maaehae= _YaMah&MaMaeiTa ))
pusa striy mithun-bhvam eta tayor mitho hdaya-granthim hu
ato gha-ketra-sutpta-vittair janasya moho yam aha-mameti
Pau&Sa" iYaa" iMaQauNaq>aavMa(
The union of man (pus) and woman (str)
559
mithun-bhva becoming a pair, union
WTaMa( TaYaae" iMaQa" dYaGa]iNQaMa( Aahu"
this is called a mutual knot (granthi) between their hearts
(hdaya),
ATa"
and from this

... this initial illusion expands
Ga*h+ae}aSauTaAaivtaE"
by home (gha), field (ketra), children (suta), relatives (pta) and wealth
(vitta)
AhMa(MaMa wiTa JaNaSYa AYaMa( Maaeh"
comes this illusion (moha) of man (jana) called I (aham) and
mine (mama).
1471
AividTva Sau%& Ga]aMYa& vETa*Z<Ya& NaEiTa PaUz"== =)

a-viditv sukha grmya vaitya naiti prua
Ga]aMYaMa( Sau%Ma( AividTva [After] not having experienced material (grmya) enjoyment (sukha)
PaUz" vETa*Z<YaMa( Na WiTa a person (prua, purua) does not get renunciation.
vaitya freedom from thirst, satiety
1472
Wv& Sv>ar<aak==LPa& TaTk==l}aadYaSTaQaa ) Naaid]YaNTae YaQaaPaUv| k==INaaXaa wv GaaeJarMa(= = ))

eva sva-bharakalpa tat-kalatrdayas tath, ndriyante yath-prva kn iva go-jaram
WvMa( Sv>ar<aAk==LPaMa( Him who is thus unable to maintain them

Tad(k==l}aAadYa" his wife (kalatra) and others
YaQaaPaUvRMa( TaQaa Na Aaid]YaNTae they do not respect [him] so much, as [they did] before,
k==INaaXaa" wv GaaeJarMa( as vile farmers [treat] their old bull.
1473
ku= SauMaSTabk==SYaev e v*taq Tau MaNaiSvNa" ) SaveRza& MaUiDNaR va iTaeiXaqYaeRTa vNae= _Qava ))
kusuma-stabakasyeva dve vtt tu manasvina sarve mrdhni v tihed viryeta vane thav
ku= SauMaSTabk==SYa wv
As for an arrangement of flowers (kusuma)

stabaka quantity, bunch
MaNaiSvNa" e v*taq Tau for the wise (manasvin) there are only two ways to act (vtti)
SaveRzaMa( MaUiDNaR iTaeTa( va either he stays at the head (mrdhan) of all (sarva)
AQava vNae ivXaqYaeRTa or he will wither away in the forest (vana).
... by taking vnaprastha
1474
MaNaSvq iMa]YaTae k==aMa& k==aPaR<Ya& Na Tau GaCîTa ) AiPa iNavaR<aMaaYaaiTa NaaNalae YaaiTa XaqTaTaaMa( ))
manasv mriyate kma krpaya na tu gacchati, api nirvam y ti nnalo yti tatm
MaNaSvq k==aMaMa( iMa]YaTae A wise man (manasvin) will [rather] die at will (kmam)
k==aPaR<YaMa( Na Tau GaCîTa but weakness (krpaya) he does not attain.
iNavaR<aMa( AiPa AaYaaiTa Although it attains extinction (nirva)
ANal" XaqTaTaaMa( Na YaaiTa fire (anala) does not attain coolness (ta.t).
1475
ANTak==ale/ Tau Pauz AaGaTae GaTaSaaSa" ) i^NadSaXae<a SPa*ha& dehe= _Nau Yae c TaMa(= = ))
anta-kle tu purua gate gata-sdhvasa, chindyd a-saga-astrea sph dehe nu ye ca tam
560
ANTak==ale AaGaTae Tau But when death (anta-kla) has come

GaTaSaaSa" Pauz" a person (purua), without fear [of death]
sdhvasa perturbation, panic
ASaXae<a
with the sword of detachment (a-saga)

astra weapon
dehe SPa*haMa( i^NaTa( he should cut off all desire (sph) [to enjoy] in the body (deha)
TaMa( ANau Yae c and all those [attachments to wife, children, etc.] which follow that [body].
Some thoughts of sober persons: What we can not avoid, we must face. Since death is
inevitable, why should we accept a humiliating position for living? It is better to take
the right path, even at the risk of death. A gentleman will never die at home.
1476
DaMaaR:YaaNae XMaXaaNae c raeiGa<aa& Yaa MaiTa>aRveTa( ) Saa SavRdEv iTaeeTk==ae Na MauCYaeTa bNDaNaaTa( ))
dharmkhyne mane ca rogi y matir bhavet, s sarvadaiva tihec cet ko na mucyeta bandhant
DaMaRAa:YaaNae XMaXaaNae c During a religious discourse (khyna) or a cremation (mana)

Yaa MaiTa" >aveTa( the attitude (mati) which [then] exists
raeiGa<aaMa( [or the attitude] of the sick (rogin)
Saa SavRda Wv iTaeTa( ced( if that [attitude] would always remain,
bNDaNaaTa( k==" Na MauCYaeTa then who could not be liberated from bondage (bandhana)?
... but it does not stay
1477
AXaaek&= Xaaek= NaaXaaQa| XaaS}a& XaaiNTak==r& iXavMa( ) iNaXaMYa l>aTae bui& Taa& lBDva Sau:aMaeDaTae= = ))
a-oka oka-nrtha stra nti-kara ivam, niamya labhate buddhi t labdhv sukham edhate
Xaaek= SQaaNaSahai<a >aYaSQaaNaXaTaaiNa c ) idvSae idvSae MaU!MaaivXaiNTa Na Pai<@TaMa(= = ))

oka-sthna-sahasri bhaya-sthna-atni ca, divase divase mham vianti na paitam
AXaaek= Ma( XaaiNTak==rMa( iXavMa(
Which is free from sorrow (a-oka), brings peace (nti) and is
auspicious (iva)
Xaaek= NaaXaAQaRMa( XaaS}aMa( iNaXaMYa
[after] hearing (niamya) such scripture (stra) for removing
sorrow
buiMa( l>aTae one gets [a pure] understanding (buddhi)

TaaMa( lBDva Sau:aMa( WDaTae and after getting that, happiness (sukha) grows (edhate).
idvSae idvSae Day (divasa) by day
Xaaek= SQaaNaSahai<a thousands (sahasra) of causes (sthna) of sorrow (oka)
>aYaSQaaNaXaTaaiNa c and hundreds (ata) of causes of fear (bhaya)
MaU!Ma( AaivXaiNTa enter a fool (mha)
Na Pai<@TaMa( but not a learned man (paita).
1478
Pa[TYa+ae<aaNauMaaNaeNa iNaGaMaeNaaTMaSa&ivda ) AaNTavdSaJjaTva iNa"Saae ivcreidh== =))

pratyakenumnena nigamentma-savid, dy-antavad a-saj jtv nisago vicared iha
Pa[TYa+ae<a ANauMaaNaeNa iNaGaMaeNa By pratyaka, anumna and stra (nigama)

AaTMaSa&ivda by own realization
AaidANTavTa( ASaTa( jaTva
561
after knowing [this world] to be unreal (a-sat) [in the sense of] having
beginning (di) and end (anta)
wh iNa"Sa" ivcreTa(
one should live in this world (iha) without attachment (nisaga).

1479
NaaiSTa== ivaSaMa&= =c+auNaaRiSTa== ivaSaMa&= =f= lMa(= =)= =NaaiSTa== raGaSaMa&= =du":a&= =NaaiSTa== TYaaGaSaMa&= =Sau:aMa(= = ))
nsti vidy-sama cakur nsti vidy-sama phalam, nsti rga-sama dukha nsti tyga-sama
sukham
ivaSaMaMa( c+au" Na AiSTa There is no eye (cakus) like knowledge (vidy)

ivaSaMaMa( f==lMa( Na AiSTa there is no reward (phala fruit) like knowledge
raGaSaMaMa( du":aMa( Na AiSTa there is no distress (dukha) like attachment (rga)
TYaaGaSaMaMa( Sau:aMa( Na AiSTa there is no happiness (sukha) like renunciation (tyga).
1480
Na XaBdXaaS}aai>arTaSYa Maae+aae Na caiPa laek= Ga]h<ae rTaSYa )

Na >aaeJaNaaCâdNaTaTParSYa Na caiPa rMYaavSaQaiPa]YaSYa ))
na abda-strbhiratasya moko na cpi loka-grahae ratasya
na bhojancchdana-tat-parasya na cpi ramy-vasatha-priyasya
Maae+a" Liberation (moka)

Na XaBdXaaS}aAi>arTaSYa
is not for one delighted (abhirata) by grammar

abda-stra science of words, grammar
Na c AiPa laek= Ga]h<ae rTaSYa and not for one fond of worldy gain (loka-grahaa)
Na >aaeJaNaAaCâdNaTaTParSYa not for one fond of (tad-para) food (bhojana) and garments (cchdana)
Na c AiPa rMYaAavSaQaiPa]YaSYa and not for one who loves a charming (ramya) residence
(vasatha).
1481
ik&= Pa]JaYaa k==irZYaaMa"== =) Yaeza& Naae= _YaMaaTMaaYa& laek= wiTa== =)

ki prajay kariyma, ye no yam tmya loka iti
Yaeza" Na" AYaMa( AaTMaa [The sages said:] We, for whom is this Absolute (tman, brahma)
AYaMa( laek= " and [for whom is] this [spiritual] world (loka)
ik==Ma( Pa]JaYaa k==irZYaaMa" wiTa what shall we do with offspring (praj)?
1482
NaEv TYaaGaq Na SaNTauae NaaXaaek= ae Na iNaraMaYa" ) Na iNaivRiDaTSaae Naav*taae NaaPav*taae= _iSTa k==Na== =)
naiva tyg na santuo noko na nirmaya, na nirvidhitso nvtto npavtto sti kacana
>avNTaae= _iPa c ZYaiNTa XaaeciNTa c YaQaa vYaMa(= = ))

bhavanto pi ca hyanti ocanti ca yath vayam
NaEv k==Na TYaaGaq AiSTa
There is never [seen] anyone (kacana) who is [completly] renounced
(tygin)
Na SaNTau" Na AXaaek= " nor one completely satisfied (santua), nor free from grief (a-oka)
Na iNaraMaYa" Na iNaivRiDaTSa" nor free from disease (nir.maya), nor free from the desire
(nir.vidhitsa)
Na Av*ta" Na APav*ta"
nor free from [all] activities (a-vtta), nor inverted (apavtta).
to act
562
... i.e., free from the desire for companionship
>avNTa" AiPa YaQaa vYaMa( Even Yourself, like us

zYaiNTa c XaaeciNTa c rejoice and lament.
Symarami to his guru Kapila.
563
12. Sanskrit Conjugation of Verbs

traditional system
Western system
first person (he)
third person
madhyama-purua middle person (you)
second person
uttama-purua last person ( I )
first person
It is common sense to speak first of him, then of you, and at last of myself. In
Western grammar this order is reversed.
We will use the following number code:
singular
prathama-purua first person (he)
1.1 he
dual
1.2 he two, they two 1.3 he all, they all
madhyama-purua middle person (you) 2.1 you 2.2 you two

uttama-purua last person ( I )
3.1 I
plural
3.2 I two, we two
2.3 you all

3.3 I all, we all
Verbs are derived from dhtus by the process of conjugation, in which suffixes are attached to the dhtus.
E.g., the dhtu bhaj[a]...
SaevaYaaMa( (to serve, worship) becomes in the present tense:
singular
sa bhajati he worships
dual
tau bhajata they two worship
plural
te bhajanti they all worship
tvam bhajasi you worship yuvm bhajatha you two worship yyam bhajatha you all worship
aham bhajmi I worship
vm bhajva we two worship
vayam bhajma we all worship
Examples in the present tense:

he 1.1 (ending -ti or -te)
CîTa he reaches; JahaiTa he abandons; ib>aiTaR he holds; k==raeiTa he does; ku= Tae he does;
l>aTae he obtains; wRhTae he endavors; wR+aTae he sees; AaPNaaeiTa he obtains; AaSTae he remains,
resides; AXNauTae he obtains; Xa==aeiTa he is able; AhRiTa he deserves; AiSTa he is / exists /
becomes; bDNaaiTa he binds; >aJaiTa he serves / worships; >aJaTae he serves / worships; >a]MaiTa
he is reeling; >aviTa he is / exists / becomes; cliTa he moves; criTa he goes; ceTae he acts;
PaXYaiTa he sees; dhiTa he burns; ei he hates; Ga*aiTa he takes; ZYaiTa he rejoices; hriTa
he carries; ihNaiSTa he harms; WiTa he goes; wTae he flickers; JaqviTa he lives; JaaYaTae he
is born; JaaNaaiTa he knows; k==aiTa he desires; k==LPaTae he is able; iMa]YaTae he dies; MaNYaTae he
thinks; MauiTa he is bewildered; NaXYaiTa he perishes; rMaTae he rejoices; Xa*<aaeiTa he hears;
SaTae he engages; SaevTae he serves; Sa*JaiTa he creates; SMariTa he thinks; &SaTae he falls
down; iTaiTa he stands; SaUYaTae he gives birth; }aaYaTae he protects; TauZYaiTa he is satisfied;
TYaJaiTa he abandons; XaaeciTa he laments; vdiTa he speaks; ivXaTae he enters; ivNdiTa he
obtains; ivNdTae he obtains; ivTae he exists; veita he knows; vTaRTae he acts; YaaiTa he attains;
YaTaiTa he endeavors; YaTaTae he endeavors; YauJYaTae he is engaged; Aadtae he takes; AacriTa
564
Aar>aTae he begins; AavTaRTae he returns; A>YaSaUYaiTa he envies; Ai>a>aviTa he

overcomes; Ai>aJaaNaaiTa he understands; Ai>aJaaYaTae he is born; Ai>aNaNdiTa he praises;
AiDaGaCîTa he attains; ANauPaXYaiTa he sees; ANaurJYaTae he is attracted; ANauzTae he engages;
ANauvTaRTae he follows; ATYaeiTa he surpasses; AiTavTaRTae he surpasses; AvaPNaaeiTa he obtains;
AviXaZYaTae he remains; AviTaiTa he stays; AviTaTae he stays; k==zRiTa he pulls; iNabDNaaiTa
he binds; iNaGaCîTa he attains; iNavTaRTae he stops; iNaliTa he moves; PairXauZYaiTa he is
drying up; PaYaRviTaTae he is steady; Pa[JahaiTa he abandons; Pa[>aviTa he becomes manifest;
Pa[YaCîTa he offers; Pa[ZYaiTa he rejoices; Pa[JaaNaaiTa he understands; Pa[lqYaTae he dissolves;
Pa[<aXYaiTa he perishes; Pa[PaTae he surrenders; Pa[vTaRTae he begins; Pa[YaaiTa he departs; Pa[ar>aTae
he begins; Pa[ivlqYaTae he dissolves; Pa[iTaPaTae he attains; Sa&hrTae he withdraws; SaaYaTae he is
born; SaMPaTae he attains; Sa&YaaiTa he attains; SaMaiDaGaCîTa he attains; oiJaTae he fears;
oT==aMaiTa he leaves; oPaEiTa he attains; oPaJaaYaTae he is born; oPaPaTae he attains / exists;
oParMaTae he stops; oPaSaevTae he serves; ivMauiTa he releases; ivMauiTa he is bewildered;
ivNaXYaiTa he perishes; ivPairvTaRTae he revolves
he performs;
they 1.3 (ending -anti or -ante)
ku= vRiNTa they do; l>aNTae they obtain; PaciNTa they cook / digest; wRhNTae they endeavor;
AaPNauviNTa they obtain; AXNaiNTa they eat; >aJaiNTa they serve / worship; >aJaNTae they serve /
worship; >aviNTa they are / exist / become; criNTa they go; i^NdiNTa they cut; CYaviNTa they
fall; PaXYaiNTa they see; d]viNTa they go; Ga*<aiNTa they sound; GaCîNTa they go; hriNTa they
carry; JaaYaNTae they are born; ilMPaiNTa they smear; MaNYaNTae they think; MauiNTa they are
bewildered; NaMaSYaiNTa they bow down; PaTaiNTa they fall; rMaiNTa they rejoice; SaqdiNTa they
despond; SaNTae they engage; iTaiNTa they stand; STauviNTa they praise; TariNTa they cross;
TaPYaNTae they undergo; TauZYaiNTa they are satisfied; vdiNTa they speak; ivXaiNTa they enter;
vTaRNTae they act; VYaQaiNTa they fear; YaaiNTa they attain; YaJaiNTa they worship; YaJaNTae they
worship; YaTaiNTa they endeavor; Ai>aJaaNaiNTa they understand; Ai>aivJvliNTa they are blazing;
ANauPaXYaiNTa they see; ANauiTaiNTa they follow; ANauXaaeciNTa they lament; ANauvTaRNTae they
follow; AiTaTariNTa they cross; AvJaaNaiNTa they deride; iNabDNaiNTa they bind; iNavTaRiNTa they
stop; iNavTaRNTae they stop; Pa[aPNauviNTa they obtain; Pa[aQaRYaNTae they pray; Pa[>aviNTa they become
manifest; Pa[duZYaiNTa they are polluted; Pa[lqYaNTae they dissolve; Pa[<aXYaiNTa they perish; Pa[PaNTae
they surrender; Pa[TaPaiNTa they scorch; Pa[vTaRNTae they begin; Pa[vdiNTa they declare; Pa[ivXaiNTa
they enter; SaM>aviNTa they take birth; oPaJaaYaNTae they are born; oPaYaaiNTa they attain; vq+aNTae
they look at; iviNavTaRNTae they stop
you 2.1 (ending -si, -i or -se)
leilSae you are licking; ddaiSa you give; k==raeiz you do; AXNaaiSa you eat; Xa&SaiSa you
praise; Xa==aeiz you are able; XaKYaSae you endure; AhRiSa you deserve; AiSa you are / exist /
become; >aazSae you speak; b]vqiz you speak; Jauhaeiz you sacrifice; wCîSa you desire;
565
MaNYaSae you think; iTaiSa you stand; TaPaSYaiSa you undergo austerity; vdiSa you speak;
SaMaaPNaaeiz you pervade
I 3.1 (ending -mi)
ddaiMa I give; dDaaiMa I place; PacaiMa I cook / digest; AXNaaiMa I eat; >avaiMa I am / exist /
become; PaXYaaiMa I see; DaarYaaiMa I hold; ZYaaiMa I rejoice; wCâiMa I desire; i+aPaaiMa I
throw; Pa*CâiMa I ask; PauZ<aaiMa I nourish; Sa*JaaiMa I create; TaPaaiMa I heat; vhaiMa I carry;
ivNdaiMa I obtain; ANauPaXYaaiMa I see; >aJaaiMa I serve / worship; iNaGa*aiMa I control; Pa[PaXYaaiMa
I understand; Pa[JaaNaaiMa I understand; Pa[<aXYaaiMa I perish; SaM>avaiMa I take birth; oTSa*JaaiMa
I release; ivdDaaiMa I hold; ivSa*JaaiMa I create
parasmai-pada and tmane-pada
There are two kinds of conjugation parasmai-pada and tmane-pada, which has to do with active and
passive voice. Some dhtus take the parasmai-pada conjugation (P), some dhtus take the tmane-pada
conjugation (A), and some (like bhaj[a]) take both (called ubhaya-pada U).
(1) When the kriy (verb) speaks mainly about the kart (agent), it is called kart-vcya (active voice) or
kartari-prayoga, and the kart is the subject of the sentence. The word order is kart, karma, kriy.
Parasmai-pada dhtus (P) take only parasmai-pada pratyayas for kartari prayoga.
rak[a]...
to protect (P) >>>
the Lord protects the devotee
tmane-pada dhtus (A) take only tmane-pada pratyayas for kartari prayoga.
PaalNae
trai[]...
dev" >a==Ma( r+aiTa
PaalNae to protect (A) >>> dev" >a==Ma( }aaYaTae the Lord protects the devotee
(2) When the kriy speaks mainly about the karma (object), it is called karma-vcya (passive voice) or
karmai-prayoga, and the karma is the subject of the sentence. The word order in this case is karma,
kart, kriy. The karmai-prayoga is always formed with the tmane-pada suffixes, and the particle ya is
inserted.
active voice with parasmai-pada
active voice with tmane-pada
bhajati
bhajata
bhajanti
bhajate
bhajete
bhajante
bhajasi
bhajatha
bhajatha
bhajase
bhajethe
bhajadhve
bhajmi
bhajva
bhajma
bhaje
bhajvahe
bhajmahe
passive voice with tmane-pada

bhajyate
bhajyete
bhajyase bhajyethe
bhajye
bhajyante
bhajyadhve
bhajyvahe bhajymahe
Tenses and moods

We have seen the conjugation of the dhtu bhaj[a] in the present tense. There are six tenses (indicating
kla, time):
acyuta (present); bhtevara, bhtea and adhokaja (three past tenses); blakalki and kalki (two
future tenses)
And there are four moods (indicating artha, purpose):
vidhi (duty or possibility; potential or optative), vidht (imperative), kmapla (benedictive)
and ajita (conditional, for both past and future)
(1) Acyuta
566
This tense is named after Lord Viu, who is a-cyuta never fallen from His position. It is used for
vartamna-kla (present tense).
bhakta devam bhajati the devotee worships the Lord
(2) Vidhi
Vidhi (the regulator, Lord Brahm) is used for vidhi (rule, duty) and sambhvana (possibility). Should
and would / can reflect best these two meanings.
(vidhi:) bhakta devam bhajet the devotee should worship the Lord
(sambhvana:) bhakta devam bhajet the devotee can worship the Lord
(3) Vidht
Vidht (one who disposes mens fate, Lord Brahm) is used for r-vda (blessing) and prera
(impetus, order). There is a strong sense of must.
(r-vda:) devam bhaja may you worship the Lord!
(prera:) devam bhaja please worship the Lord!
(4) Bhtevara
Bhtevara (the vara of the ghosts, Lord iva) is used for an-adyatana-bhta-kla (past, but not of the
same day).
bhakta devam abhajat the devotee worshiped the Lord
(5) Bhtea
Bhtea (the a of the ghosts, Lord iva) is used for bhta-kla (general past). Both these past tenses can
often be identified by the prefixed a.
bhakta devam abhkt the devotee worshiped the Lord
(6) Adhokaja
Adhokaja (one who is beyond the perception of the senses, Lord Viu) is used for past tense, when the
activity is not witnessed by the speaker.
bhakta devam babhja the devotee worshiped the Lord
(7) Kmapla
Kmapla (the protector of kma, or Ka, Lord Balarma) is used for r-vda (blessing).
bhakta devam bhajyt let the devotee worship the Lord!
(8) Blakalki
Blakalki (the young Kalki avatra) is used for arhrtha (merit) and an-adyatana-bhaviyat-kla (future,
but not of the same day).
bhakta devam bhakt the devotee will worship the Lord
(9) Kalki
Kalki (the Kalki avatra) is used for bhaviyat-kla (general future).
bhakta devam bhakyati the devotee will worship the Lord
(10) Ajita
Ajita (one who is not to be conquered, Lord Viu) is used for relations of kraa and krya (cause and
effect).
yadi bhakta devam abhakyat, devam adrakyat had the devotee worshiped the Lord, he would
have seen the Lord; (or:) if the devotee would worship the Lord, he would see the Lord
567
Hinduism Yoga
1483
PaeiNd]YaJala& gaaera& lae>akU= la& SauduSTaraMa( ) MaNYauPaaMaNaaDa*ZYaa& Nadq& TariTa buiMaaNa(= = ))

pacendriya-jal ghor lobha-kl sudustarm, manyu-pakm an-dhy nad tarati buddhimn
PawiNd]YaJalaMa( Having the five senses (indriya) for its waters (jala)
lae>akU= laMa( greed (lobha) for its banks (kla)
MaNYauPaaMa( and anger (manyu) for its mud (paka)
gaaeraMa( SauduSTaraMa( ANaaDa*ZYaaMa( NadqMa( this river (nad) which is furious (ghora), very difficult to cross
(su.dustara) and not to be checked (an-dhya)
buiMaaNa( TariTa
a wise man crosses.

1484
NaaiSTa k==aMaSaMaae VYaaiDaNaaRiSTa MaaehSaMaae irPau"= = ) NaaiSTa k==aePaSaMaae viNaaRiSTa jaNaaTPar& Sau%Ma(= = ))
nsti kma-samo vydhir nsti moha-samo ripu, nsti kopa-samo vahnir nsti jnt para sukham
k==aMaSaMa" VYaaiDa" Na AiSTa There is no disease (vydhi) like lust (kma)

MaaehSaMa" irPau" Na AiSTa there is no enemy (ripu) like illusion (moha)
k==aePaSaMa" vi" Na AiSTa there is no fire (vahni) like anger (kopa)
jaNaaTa( ParMa( Sau%Ma( Na AiSTa and there is no happiness (sukha) higher than [spiritual] knowledge.
1485
[eYa Pa[eYa MaNauZYaMaeTaSTaaE SaMParqTYa ivivNai== Daqr" )

[eYaae ih Daqrae= _i>aPa[eYaSaae v*<aqTae Pa[eYaae MaNdae YaaeGa+aeMaad( v*<aqTae ))
reya ca preya ca manuyam etas tau sampartya vivinakti dhra
reyo hi dhro bhipreyaso vte preyo mando yoga-kemd vte
[eYa" c Pa[eYa" c Welfare (reyas) and pleasure (preyas)

MaNauZYaMa( WTa" approach a man.
eta (from i[]...gatau) they two go
TaaE SaMParqTYa
[After] considering them

sampartya circumambulating
Daqr" ivivNai==
a wise man (dhra) discriminates [them].

vivinakti (from vi.vic[ir] to distinguish)
Ai>aPa[eYaSa" Because of [liberation] being the all around good (abhipreyas)

Daqr" [eYa" ih v*<aqTae the wise man (dhra) chooses reyas alone.
YaaeGa+aeMaaTa( And because of material well-being (yoga-kema)
MaNd" Pa]eYa" v*<aqTae the unintelligent (manda) chooses preyas.
1486
lBa SaudulR>aiMad& bhuSaM>avaNTae MaaNauZYaMaQaRdMaiNaTYaMaPaqh Daqr" )

TaU<a| YaTaeTa Na PaTaedNauMa*TYau Yaavia"[eYaSaaYa ivzYa" %lu SavRTa" SYaaTa( ))
labdhv sudurlabham ida bahu-sambhavnte mnuyam artha-dam a-nityam apha dhra
tra yateta na pated anumtyu yvan nireyasya viaya khalu sarvata syt
AQaRdMa( AiPa
Although meaningful
568
AiNaTYaMa( ANauMa*TYau [but because it is] temporary (a-nitya) and followed by death
wdMa( SaudulR>aMa( MaaNauZYaMa( this rare human body
bhuSaM>avANTae lBa [after] attaining it after many births (sambhava)
wh in this [present life]
YaavTa( Na PaTaeTa( [and only] as long as it does not fall
... afflicted by diseases
Daqr" being wise (dhra)

TaU<aRMa( iNa"[eYaSaaYa YaTaeTa
one should immediately endeavor for liberation (ni.reyas, reyas),

... and not spoil this human birth by endeavors for sense gratification
ivzYa" %lu SavRTa" SYaaTa(
[because] sense gratification (viaya) is there everywhere.

... in all species
1487
iPaTa*hUdRi+a<a" k==<aR otarae devhU" SMa*Ta"== =)

pithr dakia kara uttaro devah smta
di+a<a" k==<aR iPaTa*hU" SMa*Ta" The right ear is called Pith

otar" devhU" the other [through which tma-jna is received] Devah.
1488
Tada d]u" SvPae= _vSQaaNaMa(= = )

tad drau sva-rpe vasthnam
Tada d]u" [When the mind is restrained] then (tad) of the soul (dra seer)
SvPae AvSQaaNaMa( there is resting (avasthna) in its own nature (sva-rpa).
1489
MaMaeiTa bDYaTae JaNTauiNaRMaRMaeiTa ivMauCYaTae= = )

mameti badhyate jantur nirmameti vimucyate
MaMa wiTa JaNTau" bDYaTae With the sense of mine (mama) the living being (jantu) is bound,
iNaMaRMa wiTa ivMauCYaTae without the sense of mine it is liberated.
1490
Maui==ihRTvaNYaQaa Pa& SvPae<a VYaviSQaiTa"== =)

muktir hitvnyath rpa sva-rpea vyavasthiti
ANYaQaa PaMa( ihTva
[After] rejecting a false nature

... being covered by ignorance, identifying as doer and enjoyer
anyath otherwise, falsely
Maui==" SvPae<a VYaviSQaiTa"
liberation (mukti) is existence with ones own nature (sva-rpa).

... as spiritual soul (tm, brahma)
1491
SavaeRPaaiDaiviNaMauR= Ma(= = )
sarvopdhi-vinirmuktam
SavRoPaaiDaiviNaMauR= Ma(
Being completely free from all [false] designation (updhi) or ego.

updhi substitute, appearance, disguise, title
1492
gaNaae YadakR= Pa[>avae ivdqYaRTae c+au" SvPa& rivMaq+aTae Tada )

Yada har oPaaiDaraTMaNaae iJajaSaYaa NaXYaiTa TaRNauSMareTa( ))
569
ghano yadrka-prabhavo vidryate caku sva-rpa ravim kate tad

yad hy ahakra updhir tmano jijsay nayati tarhy anusmaret
AkR= Pa[>av" gaNa"
A cloud (ghana), [itself] a product of the sun (arka)
... and even revealed by the sun, but preventing the sun to be seen by the eye
Yada ivdqYaRTae when it perishes [by the wind]

Tada c+au" SvPaMa( rivMa( wR+aTae then the eye sees the sun, which has the same nature (sva-rpa).
... the eye is made by/of the sun and works with the help of the sun
Yada ih iJajaSaYaa [Similarly,] when by enquiry (jijs)

AaTMaNa" oPaaiDa" Ahar" NaXYaiTa egotism (ahakra),
the [false] identification of the soul, is
destroyed
... which is a product of the sun consciousness (brahma) and revealed by brahma
TaihR ANauSMareTa(
then one can remember.

... then one sees the sun, ones true nature (sva-rpa) as soul (brahma); aha
brahmsmi I am brahma
1493
k==Id*Xa" k==SYa va XaaPaae hirdaSaai>aMaXaRNa" ) A[eYa wva>aaiTa hrerek= aiNTaNaa& >av"== =))
kda kasya v po hari-dsbhimarana, a-raddheya ivbhti harer ekntin bhava
hirdaSaAi>aMaXaRNa" XaaPa"
A curse (pa) which is overcoming (touching) a servant (dsa) of the
Lord (Hari)
k==Id*Xa" k==SYa va
of what kind and whose is it?
... which curse can effect a devotee, and who will curse a devotee?
hre" Wk==aiNTaNaaMa( >av"
A material birth (bhava) of exclusive devotees (ekntin) of the Lord (Hari)
bhava = sasra, that they undergo material existence
A[eYa" wv Aa>aaiTa
seems to be unbelievable (a-raddheya).

Nrada then has to explain the extraordinary circumstances of this singular event.
1494
Na Sa PauNaravTaRTae= = )
na sa punar vartate
Sa" Na PauNa" AavTaRTae
He does not again return.

1495
Yae daraGaarPau}aaaNPa[a<aaiNvtaiMaMa& ParMa( ) ihTva Maa& Xar<a& YaaTaa" k==Qa& Taa&STYau= MauTSahe= = ))
ye drgra-putrptn prn vittam ima param, hitv m araa yt katha ts tyaktum utsahe
darAGaarPau}aAaaNa( For wife (dra), home (agra), children (putra), relatives (pta)
Pa[a<aaNa( ivtaMa( wMaMa( ParMa( life (pra), wealth (vitta), this and the next [world]
ihTva [after] giving up [attachment for them]
Yae MaaMa( Xar<aMa( YaaTaa" those who have attained My shelter (araa),
TaaNa( k==QaMa( TYau= Ma( oTSahe how can I tolerate to give them up?
1496
DaaETaaTMaa Pauz" k*= Z<aPaadMaUl& Na MauiTa ) Mau= SavRPaire= Xa" PaaNQa" SvXar<a& YaQaa== =))
dhauttm purua ka-pda-mla na mucati, mukta-sarva-pariklea pntha sva-araa yath
DaaETaAaTMaa Pauz"
A person (purua) whose heart (tman) is cleansed
570
Mau= SavRPaire= Xa"
being freed from all impurities (pari.klea)

5 kleas: a-vidy (ignorance), asmi.t (egotism), rga (attachment), dvea (aversion),
abhinivea (clinging to matter)
k*= Z<aPaadMaUlMa( Na MauiTa he does not give up the sole of the feet of the Lord (Ka)
PaaNQa" SvXar<aMa( YaQaa as a traveller (pntha) [does not give up] his home (araa shelter).
... on returning from abroad
1497
Yada PaaviTaNTae jaNaaiNa MaNaSaa Sah ) bui Na ivceiTa TaaMaahu" ParMaa& GaiTaMa(= = )
yad pacvatihante jnni manas saha, buddhi ca na viceati tm hu param gatim
Taa& YaaeGaiMaiTa MaNYaNTae iSQaraiMaiNd]YaDaar<aaMa( ))

t yogam iti manyante sthirm indriya-dhram
Pa jaNaaiNa MaNaSaa Sah The five (paca) senses (jna [-indriya]) together with the mind (manas)
Yada AviTaNTae when they cease [to work]
bui" c Na ivceiTa and [when] the intelligence (buddhi) does not stir
TaaMa( ParMaaMa( GaiTaMa( Aahu" that they call the highest state (gati).
TaaMa( YaaeGaMa( wiTa MaNYaNTae That they consider to be samdhi (yoga),
iSQaraMa( wiNd]YaDaar<aaMa( the steady control of the senses (indriya).
This is considered by some to be the first ever mentioning of the term yoga.
1498
YaaeGaaYaae= MaYaa==Pa[ae= a= Na*<aa&= [eYaaeiviDaTSaYaa==)= jaNa&= k= MaR= c= >ai=== NaaePaaYaae=_NYaae= _iSTa==ku= }aicTa(= ))
yogs trayo may prokt n reyo-vidhitsay, jna karma ca bhakti ca nopyo nyo sti kutracit
iNaivR<<aaNaa& jaNaYaaeGaae NYaaiSaNaaiMah k==MaRSau ) TaeZviNaivR<<aictaaNaa& k==MaRYaaeGaSTau k==aiMaNaaMa(= = ))

nirvin jna-yogo nysinm iha karmasu, tev a-nirvia-cittn karma-yogas tu kminm
Na*<aaMa( [eYa"iviDaTSaYaa
With the desire to design the best (reyas) for men (n)
... different means for liberation
MaYaa }aYa" YaaeGaa" Pa[ae= a"
three means (yoga) were declared by Me

... in the karma-, jna- and upsan-kas of the Vedas according to ones
qualification
k==MaR jaNaMa( c >ai==" c
[selfless] action (karman), [spiritual] knowledge (jna) and devotion
(bhakti).
ANYa" oPaaYa" ku= }aicd( Na AiSTa
Another means (upya) does not exist anywhere.
... in any scripture
wh Here (among them)

k==MaRSau iNaivR<<aaNaaMa( for those who are indifferent (nirvia) to [fruitive] activities (karman)
NYaaiSaNaaMa( [thus] renouncing [them]
wh jaNaYaaeGa" there is jna-yoga,
Taezu AiNaivR<<aictaaNaaMa( Tau and for those who are not indifferent to those [activities]
k==aiMaNaaMa( desiring [their fruits]
k==MaRYaaeGa" there is karma-yoga.
1499
Pa[q<aaTau >aGavaNaqXa" k==MaR<aaNaeNa XaaTa" ) k==raeiTa SaTaTa& buya b]aPaR<aiMad& ParMa(= = ))

prtu bhagavn a karmanena vata, karoti satata buddhy brahmrpaam ida param
571
Yaa f==laNaa& SaYaaSa& Pa[ku= YaaRTParMaere ) k==MaR<aaMaeTadPYaahub]RaPaR<aMaNautaMaMa(= = ))

yad v phaln sannysa prakuryt paramevare, karmam etad apy hur brahmrpaam anuttamam
>aGavaNa( wRXa" (1) The Lord and controller

ANaeNa k==MaR<aa XaaTa" Pa[q<aaTau should always be pleased with this work
buya with [this] idea
wdMa( ParMa( b]APaR<aMa( this transcendental offering to the Absolute (brahma-arpaa)
SaTaTaMa( k==raeiTa one should always do.
Yad( va ParMaere (2) Or else, to the Supreme Lord (paramevara)
f==laNaaMa( SaYaaSaMa( Pa[ku= YaaRTa( one should do renunciation (sannysa) of the fruits (phala) [of work].
... by offering [some of] the income to the Lord
WTad( AiPa This also

k==MaR<aaMa( ANautaMaMa( b]APaR<aMa(
a supreme (uttama) offering (arpaa) of works to the Absolute
(brahma)
Aahu"
they (sages) call.

1500
Yad*C^Yaa==MaTk==QaadaE= JaaTa[STau= Ya"==PauMaaNa(= )= Na==iNaivR<<aae= NaaiTaSa==ae= >ai==YaaeGaae=_SYa==iSaid"==))

yad-cchay mat-kathdau jta-raddhas tu ya pumn, na nirvio ntisakto bhakti-yogo sya siddhi-da
Ya" PauMaaNa( Tau Yad*C^Yaa But a person (pus) who, by good luck
Mad(k==QaaAadaE JaaTa[" has developed faith in [the forms of bhakti] beginning with narrations
(kath) about Me
... beginning with hearing (ravaa) and glorifying (krtana) the Lord
Na iNaivR<<a" Na AiTaSa=="
and who is neither indifferent (nirvia) nor overly attached [to work],
... which are qualifications for the other two paths
ASYa >ai==YaaeGa" iSaid"
for him bhakti-yoga gives perfection (liberation). (SB. 11.20.8)

1501
WTaavaNaev laeke= = _iSMaNPau&Saa& DaMaR" Par" SMa*Ta" ) >ai==YaaeGaae >aGaviTa TaaaMaGa]h<aaidi>a"== =))
etvn eva loke smin pus dharma para smta, bhakti-yogo bhagavati tan-nma-grahadibhi
Tad(NaaMaGa]h<aAaidi>a" Beginning with chanting His (the Lords) name (nman)

>aGaviTa >ai==YaaeGa" bhakti-yoga for the Lord (Bhagavn)
AiSMaNa( laeke= in this world (loka)
WTaavaNa( Wv Pau&SaaMa( Par" DaMaR" SMa*Ta" this is said to be the highest duty (dharma) for men (pus).
572
Hinduism Meditation
1502
MailNaae ih YaQaadXaR AaTMajaNaaYa Na +aMa" ) TaQaa ivPa+ak==r<a AaTMajaNaaYa Na +aMa"== =))

malino hi yathdara tma-jnya na kama, tath vipaka-karaa tma-jnya na kama
YaQaa MailNa" ih AadXaR" Just as a dirty mirror (dara)

AaTMajaNaaYa Na +aMa" is not fit for self-knowledge (tma-jna),
TaQaa ivPa+ak==r<a" so an adverse mind (karaa)
AaTMajaNaaYa Na +aMa" is not fit for self-knowledge.
1503
AQa YaaeGaaNauXaaSaNaMa(= = ) YaaeGaitav*itaiNaraeDa"== =)

atha yognusanam, yoga citta-vtti-nirodha
AQa YaaeGaANauXaaSaNaMa( Now a direction (anusana) on Yoga.

YaaeGa" ictav*itaiNaraeDa" Yoga means restraint (nirodha) of the activities (vtti) of the mind (citta).
... of those activities which are impelled by restlessness (rajo-gua) and inertness (tamogua), to achieve sthiti (steadiness) or samprajta (discerned, full consciousness),
which is purity of the mind from the influence of rajo- and tamo-gua
1504
Pa]Maa<aivPaYaRYaivk==LPaiNad]aSMa*TaYa"== =)
prama-viparyaya-vikalpa-nidr-smtaya
Pa]Maa<aivPaYaRYa Knowledge (3 pramas), illusion (viparyaya the opposite of knowledge)

ivk==LPaiNad]aSMa*TaYa" imagination (vikalpa), sleep (nidr) and memory (smti).
... are the 5 vttis; memory is the mere reproduction of the other four impressions, e.g.,
in dreams
1505
A>YaaSavEraGYaa>Yaa& TaiaraeDa"== =)
abhysa-vairgybhy tan-nirodhah
Tad(iNaraeDa"
Their restraint (nirodha)

... the reastraint of those 5 activities (vtti) of the mind
A>YaaSavEraGYaa>YaaMa(
is by practice (abhysa) and detachment (vairgya).

1506
]avqYaRSMa*iTaSaMaaiDaPa]jaPaUvRk= wTarezaMa(= = ) wRrPa]i<aDaaNaaa== =)

raddh-vrya-smti-samdhi-praj-prvaka itarem, vara-praidhnd v
wTarezaMa( For different persons

]avqYaRSMa*iTa [sthiti] comes from faith (raddh), exertion, mindfulness
SaMaaiDaPa]jaPaUvRk= " concentration (samdhi) or discrimination.
wRrPa]i<aDaaNaaTa( va Or from surrender to the Lord (vara).
1507
YaMaiNaYaMaaSaNaPa]a<aaYaaMaPa]TYaaharDaar<aaDYaaNaSaMaaDaYaae= _avaiNa== =)
yama-niyamsana-pryma-pratyhra-dhra-dhyna-samdhayo v agni
YaMaiNaYaMa (1) Restraints (yama), (2) observances (niyama)

AaSaNaPa]a<aaYaaMa (3) posture (sana), (4) regulation of breath (pra-yma)
573
Pa]TYaaharDaar<aa (5) [sense] withdrawel (pratyhra) (6) concentration (dhra)

DYaaNaSaMaaDaYa" (7) meditation (dhyna) and (8) absorption (samdhi)
AaE AaiNa are the eight (aau for aa) limbs (aga) [of yoga].
1508
i}aaTa& SQaaPYa SaMa& Xarqr& dqiNd]Yaai<a MaNaSaa SaiaveXYa )

b]ae@uPaeNa Pa]TareTa ivaNaeTaa&iSa SavaRi<a >aYaavhaiNa ))
trir-unnata sthpya sama arra hdndriyi manas sanniveya
brahmoupena pratareta vidvn srotsi sarvi bhayvahni
i}a"oaTaMa(
[The body] with its three upper parts erect

tri-unnata whose three [parts chest, neck and head] are stretched upwards
XarqrMa( SaMaMa( SQaaPYa [after] (3) holding the body (arra) steady (sama)
wiNd]Yaai<a MaNaSaa id SaiaveXYa (5) [and after] making with the mind (manas) the senses (indriya)
enter into the heart (hd),
SavaRi<a >aYaAavhaiNa aeTaa&iSa
all the dangerous streams (srotas) [of sasra]

bhaya-vaha which brings fear or danger
ivaNa( b]o@uPaeNa Pa]TareTa
the wise (vidvat) should cross with the boat (uupa) of om (brahma).
1509
Pa]a<aaYaaMa" Pa]TYaaharae DYaaNa& Daar<aa TakR= " SaMaaiDa" z@a wTYauCYaTae YaaeGa"== =)
ANaeNa Yada PaXYaNPaXYaiTa KMav<a| k==TaaRrMaqXa& Pauz& b]YaaeiNaMa(= = )
pryma pratyhro dhyna dhra tarka samdhi a-ag ity ucyate yoga
anena yad payan payati rukma-vara kartram a purua brahma-yonim
Pa]a<aaYaaMa" Pa]TYaahar" (4) Breath-control (pryma), (5) [sense-] withdrawel (pratyhra)

DYaaNaMa( Daar<aa (7) meditation (dhyna), (6) concentration (dhra)
TakR= " SaMaaiDa" (8a) contemplation (tarka) and (8b) absorption (samdhi)
tarka reasoning, sa-vikalpaka-samdhi
z@( Aa" wiTa YaaeGa" oCYaTae these six limbs (aga) are called [the process of] Yoga.
Yada ANaeNa PaXYaNa( When seeing by this [yoga],
KMav<aRMa( wRXaMa( PaXYaiTa [then] one sees the Lord (a) of a golden color (vara)
k==TaaRrMa( PauzMa( b]YaaeiNaMa( who is the creator (kart), a person (purua) and
source (yoni) of
brahma.
1510
Ta}aaih&SaaSaTYaaSTaeYab]cYaaRPairGa]ha YaMaa"== =)
tatrhis-satysteya-brahmacaryparigrah yam
Ta}a Aih&SaaSaTYa Among them, non-violence (a-his), truthfulness (satya)

ASTaeYab]cYaRAPairGa]ha" non-stealing (a-steya), continence (brahmacarya) and non-possesiveness
(a-parigraha)
YaMaa"
are the restraints (yama).

1511
XaaEcSaNTaaezTaPa"SvaDYaaYaerPa]i<aDaaNaaiNa iNaYaMaa"== =)
auca-santoa-tapa-svdhyyevara-praidhnni niyam
574
XaaEcSaNTaaezTaPa" Purity (auca), contentment (santoa), austerity (tapas)

SvaDYaaYawRrPa]i<aDaaNaaiNa study (svdhyya) and surrender to the Lord (vara)
iNaYaMaa" are the observances (niyama).
1512
TaSYa vack==" Pa]<av"== =) TaaPaSTadQaR>aavNaMa(= = )

tasya vcaka praava, taj-japas tad-artha-bhvanam
TaSYa vack==" Pa]<av" His (the Lords) sound-manifestation (vcaka) is om (praava).

Tad(JaPa" Tad(AQaR>aavNaMa( Its repetition (japa) and the meditation on its meaning (artha) (i.e., the
Lord) [constitute vara-praidhna].
1513
wJYaaDYaYaNadaNaaiNa TaPa" SaTYa& +aMaa ga*<aa ) Alae>a wiTa MaaGaaeR= _Ya& DaMaRSYaaivDa" SMa*Ta"== =))
ijydhyayana-dnni tapa satya kam gh, a-lobha iti mrgo ya dharmasya-vidha smta
Ta}a PaUvRcTauvRGaaeR dM>aaQaRMaiPa SaeVYaTae ) otarSTau cTauvRGaaeR NaaMahaTMaSau iTaiTa== =))

tatra prva-catur-vargo dambhrtham api sevyate, uttaras tu catur-vargo nmahtmasu tihati
wJYaaADYaYaNadaNaaiNa Sacrificing/ worship (ijy), study (adhyayana), charity (dna)

TaPa" and penance (tapas)
... i.e., the limbs of niyama
SaTYaMa( +aMaa truthfulness (satya), forgiveness (kam)

ga*<aa Alae>a" mercy (gh) and contentment (a-lobha)
... i.e., the limbs of yama
wiTa AYaMa( DaMaRSYa AivDa" MaaGaR" SMa*Ta" this is said to be the eightfold course (mrga) of dharma.
Ta}a PaUvRcTau"vGaR" In it (there) the first fourfold course
dM>aAQaRMa( AiPa SaeVYaTae is also [sometimes] followed from motives of vanity (dambha)
... the rather external niyama could also be practiced by someone as an exhibition
otar" Tau cTau"vGaR" but the latter fourfold course

AMahaTMaSau Na iTaiTa does not exist in those that are not great (a-mahtm).
1514
iSQarSau:aMaaSaNaMa(= = )
sthira-sukham sanam
iSQarSau:aMa( [Any posture which is] steady (sthira) and easy (sukham)
AaSaNaMa( is an sana [in Yoga].
1515
TaiSMaNSaiTa aSaPa]aSaYaaeGaRiTaivCêd" Pa]a<aaYaaMa"== =)

tasmin sati vsa-pravsayor gati-viccheda pryma
TaiSMaNa( SaiTa Being in that [sana]

aSaPa]aSaYaae" GaiTaivCêd" the
stoppage of the movements (gati) of inhalation (vsa) and
exhalation (pravsa)
Pa]a<aaYaaMa"
is breath-regulation (pra-yma).
1516
Pa[a<aSYa XaaeDaYaeNMaaGa| PaUrku= M>ak==reckE= " ) Pa[iTakU= leNa va icta& YaQaa iSQarMaclMa(= = ))
prasya odhayen mrga pra-kumbhaka-recakai, pratiklena v citta yath sthiram a-cacalam
575
MaNaae=_icraTSYaairJa&= =iJaTaaSaSYa== YaaeiGaNa"== )= =vaYviGNa>Yaa&= =YaQaa== laeh&= =DMaaTa&= =TYaJaiTa== vE= =MalMa(= ))
mano cirt syd viraja jita-vsasya yogina, vyv-agnibhy yath loha dhmta tyajati vai malam
PaUrku= M>ak==reckE= "
By praka (pra), kumbhaka and recaka
... by such pryma
Pa[iTakU= leNa va
or the reverse [order]

... first recaka, then kumbhaka and praka
Pa[a<aSYa MaaGaRMa( XaaeDaYaeTa( the paths of pra will be purified,

YaQaa iSQarMa( ictaMa( AclMa( so that the steady mind (citta) is not flickering (a-cacala).
iJaTaaSaSYa YaaeiGaNa" Of a yog who has [thus] conquered breathing (vsa)
MaNa" AicraTa( ivrJaMa( SYaaTa( the mind (manas) becomes quickly pure (vi.raja),
YaQaa vE vaYauAiGNa>YaaMa( DMaaTaMa( just as, when melted (fanned) with air (vyu) and fire (agni)
laehMa( MalMa( TYaJaiTa a metal [like gold] gives up its impurity (mala).
1517
SvivzYaaSaMPa]YaaeGae ictaSYa SvPaaNauk= ar wveiNd]Yaa<aa& Pa]TYaahar"== =)

sva-viaysamprayoge cittasya svarpnukra ivendriy pratyhra
SvivzYaASaMPa]YaaeGae
When they (the senses) are not in contact (samprayoga) with their objects
(viaya)
ictaSYa SvPaANauk= are wv
[because they are] as if imitating the nature (sva-rpa) of the
[controlled] mind (citta)
wiNd]Yaa<aaMa( Pa]TYaahar"
[that] is withdrawel (pratyhra) of the senses (indriya).

1518
deXabNDaitaSYa Daar<aa== =)
dea-bandha cittasya dhra
ictaSYa deXabNDa" The fixation (bandha) of the mind (citta) in [one] place (dea)
Daar<aa is [called] concentration (dhra).
1519
NaaiSTa ivZ<auSaMa& DYaeYa& TaPaae NaaNaXaNaaTParMa( ) NaaSTYaaraeGYaSaMa& DaNYa& NaaiSTa GaaSaMaa SairTa(= = ))
nsti viu-sama dhyeya tapo nnaant param, nsty rogya-sama dhanya nsti gag-sam sarit
ivZ<auSaMaMa( DYaeYaMa( Na AiSTa There is no object of meditation (dhyeya) equal to the Lord (Viu)
Na ANa(AXaNaaTa( ParMa( TaPa" nor a higher austerity (tapas) than fasting (an-aana),
AaraeGYaSaMaMa( DaNYaMa( Na AiSTa there is no fortune (dhanya) equal to health (rogya)
GaaSaMaa SairTa( Na AiSTa and there is no river (sarit) equal to the Gag.
1520
dYaSQaSYa YaaeGaeNa devdevSYa dXaRNaMa(= = )

hdaya-sthasya yogena deva-devasya daranam
YaaeGaeNa By Yoga there is

dYaSQaSYa devdevSYa dXaRNaMa(
vision of Supreme Lord (deva-deva) who is situated in the heart
(hdaya).
1521
Ta}a Pa]TYaYaEk= TaaNaTaa DYaaNaMa(= = )
576
tatra pratyayaikatnat dhynam
Ta}a Pa]TYaYaWk==TaaNaTaa
Continuation of this effort (pratyaya) [of dhra]

ekatna.t the state of attending one object only, concentration
DYaaNaMa(
is called meditation (dhyna).

1522
iSQaTa& v]JaNTaMaaSaqNa& XaYaaNa& va GauhaXaYaMa( ... DYaaYaeTa(= = )

sthita vrajantam sna ayna v guhayam ... dhyyet
iSQaTaMa( v]JaNTaMa( AaSaqNaMa( XaYaaNaMa( va While standing (sthita), walking, sitting or lying down
GauhaAaXaYaMa( ... DYaaYaeTa( one should meditate on [the Lord who is] dwelling in the heart (guh).
1523
TadevaQaRMaa}aiNa>aaRSa& SvPaXaUNYaiMav SaMaaiDa"== =)

tad evrthamtra-nirbhsa svarpa-nyam iva samdhi
AQaRMaa}aiNa>aaRSaMa( When the object [of meditation] alone appears (shines forth)
SvPaXaUNYaMa( wv [and the meditator is] as if devoid of his own identity
Tad( Wv SaMaaiDa" that same [dhyna] is called absorption (samdhi).
1524
TaQaaeKTva YaaeGaMaaSQaaYa JYaaeiTa>aURTaae MahaTaPaa" ) Paura<a& Pauz& ivZ<au& JaGaaMa MaNaSaa ParMa(= = ))
tathoktv yogam sthya jyotir-bhto mah-tap, pura purua viu jagma manas param
... SMairTva devdeveXaMa+ar& ParMa& Pa]>auMa(= = )

smaritv deva-deveam a-kara parama prabhum
JYaaeiTa">aUTa" [Droa,] endued with splendor (jyotis)

MahaTaPaa" and possessed of great ascetic merit (tapas)
TaQaa oKTva [after] speaking thus
YaaeGaMa( AaSQaaYa and [after] taking to meditation (yoga)
devdevwRXaMa( A+arMa( ParMaMa( Pa]>auMa( SMairTva and [after] remembering the Lord (a) of the lords of
lords (deva-deva), the imperishable (a-kara) supreme Master (prabhu), [then]
Paura<aMa( ParMa( PauzMa( ivZ<auMa( to the ancient (pura) supreme Lord Viu
MaNaSaa JaGaaMa he went by the mind (manas).
1525
wTQa& MauiNaSTaUParMaeyviSQaTaae ivjaNad*GvqYaRSauriNDaTaaXaYa" )

SvPaaiZ<aRNaaPaq@y Gaud& TaTaae= _iNal& SQaaNaezu z$(=SaUaMaYaeiTa==Ma" ))
ittha munis tparamed vyavasthito vijna-dg-vrya-surandhitaya
sva-prinpya guda tato nila sthneu asnnamayej jita-klama
wTQaMa( VYaviSQaTa"
Thus being situated

... in meditation on the Lord
ivjaNad*k(= vqYaRSauriNDaTaAaXaYa"
his desires destroyed by the strength (vrya) of the vision of
realization (vijna)
surandhita (su.radh[a] to kill completely) killed; aya resting place; mind; (in
yoga:) the stock of desires stored in the heart
MauiNa" Tau oParMaeTa(
the sage (muni) should retire.

... the yog should refrain from all activities
577
iJaTa==Ma" Having overcome fatigue (klama)

SvPaaiZ<aRNaa GaudMa( AaPaq@y [after] blocking with his heel (pri) the rectum (guda)
... and the mldhra-cakra
TaTa" AiNalMa( then the pra (anila air)

z$(=Sau SQaaNaezu oaMaYaeTa( he should lift through the six cakras (sthna place).
1526
TaPa"SvaDYaaYaerPa]i<aDaaNaaiNa ik]= YaaYaaeGa"== =)

tapa-svdhyyevara-praidhnni kriy-yoga
TaPa"SvaDYaaYawRrPa]i<aDaaNaaiNa
Austerity (tapas), study (svdhyya) and surrender to the Lord
(vara)
ik]= YaaYaaeGa"
[these limbs of niyama] are [called] kriy-yoga.

1527
i==Yaa==Mae<a YaaeGaae= _iPa DYaaiNaNa" SaMPa[vTaRTae= = )

kriy-kramea yogo pi dhynina sampravartate
i==Yaa==Mae<a In the course of kriy-yoga

DYaaiNaNa" YaaeGa" AiPa SaMPa[vTaRTae samdhi (yoga) also arises for the meditator (dhynin).
1528
Na ih TaTku= Xalad*TYa& TadaYaaSaae PaaQaRk= " ) ANTavtvaC^rqrSYa f==lSYaev vNaSPaTae"= = ))

na hi tat kualdtya tad-yso hy aprthaka, antavattvc charrasya phalasyeva vanaspate
Tad( Na ih ku= XalAad*TYaMa(
That is never admired by those who are expert (kuala),

... that engagement in yoga for achieving siddhis
dtya which is to be shown admiration
XarqrSYa ANTavtvaTa(
because, since the body (arra) is subject to destruction
antavat.tva the state of having an end
Tad(AaYaaSa" ih APaaQaRk= "
an endeavor (ysa) for those [siddhis] is useless,
apa.arthaka not giving an object, useless
vNaSPaTae" f==lSYa wv
which is like [an endeavor] for the fruit (phala) of a tree (vanaspati).
... one should endeavor for the stable soul (compared to a tree), and not for the
temporary body (compared to a fruit)
578
Hinduism Initiation
1529
Yaad*XaE" SaiavSaiTa Yaad*Xaa&aePaSaevTae ) Yaad*iGaCê >aivTau& Taad*G>aviTa PaUz"== =))

ydai sannivasati yd copasevate, ydg icchec ca bhavitu tdg bhavati prua
Yaad*XaE" SaiavSaiTa (1) Like those with whom he lives together (sam.nivasati)
Yaad*XaaNa( c oPaSaevTae (2) like those whom he respects (upasevate)
Yaad*k(= c >aivTauMa( wCêTa( and (3) like the one he wants (icchet) to be
Taad*k(= PaUz" >aviTa so a person (prua, purua) becomes.
1530
Xak==$=& PahSTaeNa dXahSTaeNa vaiJaNaMa( ) hSTaq hSTaSahe<a deXaTYaaGaeNa duJaRNaMa(= = ))

akaa paca-hastena daa-hastena vjinam, hast hasta-sahasrea dea-tygena durjanam
Xak==$=& PahSTaeNa
[Keep at bay] a cart by five hasta
1 hasta (cubit) is ca. 0,5m
vaiJaNaMa( dXahSTaeNa a horse by 10 hasta

hSTaq hSTaSahe<a an elephant (hastin) by 1,000 hasta
duJaRNaMa( deXaTYaaGaeNa and a wicked man (durjana) by leaving the country (dea).
1531
Pa]jYaa iNaiTaa DaqraSTaarYaNTYabuDaaNPlvE" ) NaabuDaaSTaarYaNTYaNYaaNaaTMaaNa& va k==QaNa== =))

prajay nicit dhrs trayanty a-budhn plavai, nbudhs trayanty anyn tmna v kathacana
Pa]jYaa iNaiTaa" Daqra" The wise (dhra) who are fixed [in the self] by wisdom (praj)
AbuDaaNa( PlvE" TaarYaiNTa help the ignorant (a-budha) cross with boats (plava),
... to cross with boats of knowledge the ocean of material existence
AbuDaa" [whereas] the ignorant (a-budha)

Na k==QaNa TaarYaiNTa can not in any way (kathacana) help to cross
AaTMaaNaMa( ANYaaNa( va neither themselves nor (what to speak of) others.
1532
iTaiTa+av" k==ai<ak==a" Saud" SavRdeihNaaMa(= = ) AJaaTaXa}av" XaaNTaa" SaaDav" SaaDau>aUz<aa"== =))

titikava kruik suhda sarva-dehinm, ajta-atrava nt sdhava sdhu-bha
SaaDav" Saints (sdhu) are

iTaiTa+av" k==ai<ak==a" tolerant (titiku), merciful (kruika)
Saud" SavRdeihNaaMa( friends (suhd) to all living entities (dehin)
AJaaTaXa}av" XaaNTaa" without enemy (atru) [from their side], peaceful (nta)
SaaDau>aUz<aa" and ornamented with all good (sdhu) qualities.
1533
TaSMaau& Pa[PaeTa iJajaSau" [eYa otaMaMa( )

tasmd guru prapadyeta jijsu reya uttamam
otaMaMa( [eYa" iJajaSau" One who desires to know (jijsu) the ultimate good (reyas)
TaSMaaTa( GauMa( Pa[PaeTa should therefore surrender to a teacher (guru).
1534
TaijaNaaQa| Sa GauMaevai>aGaCêTa(= = )
579
tad-vijnrtha sa gurum evbhigacchet
Tad(ivjaNaAQaRMa( Only to realize that [knowledge]

Sa" GauMa( Wv Ai>aGaCêTa( he should approach a teacher (guru).
1535
AacaYaRvaNPauzae ved= = )
cryavn puruo veda
AacaYaRvaNa( Pauz" ved
One who has a teacher (crya.vat), he knows [the way to liberation].

1536
YaSYa deve Para >ai==YaRQaa deve TaQaa GauraE ) TaSYaETae k==iQaTaa QaaR" Pa[k= aXaNTae MahaTMaNa"== =))
yasya deve par bhaktir yath deve tath gurau, tasyaite kathit hy arth prakante mahtmana
YaSYa deve Para >ai==" Whose transcendental devotion (bhakti) is for the Lord (deva)
YaQaa deve TaQaa GauraE and as for the Lord, so for the teacher (guru),
TaSYa MahaTMaNa" to that great soul (mahtman)
WTae k==iQaTaa" ih AQaaR" these subjects (artha) which have been declared
Pa[k= aXaNTae shine forth.
... they manifest in the heart. This is the last verse of the vetvatara-Upaniad.
1537
oitaTa JaaGa]Ta Pa]aPYa vraiabaeDaTa== =) +aurSYa Daara iNaiXaTaa durTYaYaa== =)

uttihata jgrata prpya varn nibodhata, kurasya dhr niit duratyay
duGa| PaQaSTaTk==vYaae vdiNTa== =)

durga pathas tat kavayo vadanti
vraNa( Pa]aPYa [After approaching a bona fide spiritual master] and obtaining [your] boons (vara)
oitaTa JaaGa]Ta iNabaeDaTa arise, awake, understand!
+aurSYa Daara iNaiXaTaa durTYaYaa [As] a razors (kura) edge is sharp (niita) and hard to cross
Tad( PaQa" duGaRMa( so that path is difficult to tread
k==vYa" vdiNTa sages (kavi) declare.
... because there is no progress without sense-control, austerity
1538
AaTMaNaae GauraTMaEv PauzSYa ivXaezTa" ) YaTPa[TYa+aaNauMaaNaa>Yaa& [eYaae= _SaavNauivNdTae= = ))

tmano guru tmaiva puruasya vieata, yat pratyaknumnbhy reyo sv anuvindate
AaTMaNa" PauzSYa ivXaezTa"
For oneself, especially as a human being

... but in any kind of body
AaTMaa Wv Gau"
oneself can be the teacher (guru),

... even without the instruction of a guru
Yad( ASaaE because he (oneself)

Pa[TYa+aANauMaaNaa>YaaMa( by perception (pratyaka) and logic (anumna)
[eYa" ANauivNdTae can find out liberation (reyas).
1539
Na ek= SMaad( GauraejaRNa& SauiSQar& SYaaTSauPauZk==lMa( ) b]ETadiTaqYa& vE GaqYaTae bhuDaizRi>a"== =))

na hy ekasmd guror jna susthira syt supukalam, brahmaitad a-dvitya vai gyate bahudhribhi
SauiSQarMa( SauPauZk==lMa( jaNaMa(
Very firm (su.sthira) and complete knowledge (jna)
580
Wk==SMaaTa( ih Gaurae" Na SYaaTa(
can not come from only one teacher (guru),

... but one should take instructions from everyone and everything, using ones good
sense
WTad( AiTaqYaMa( vE b] [because] this Absolute (brahma), [although] one without a second
izi>a" bhuDaa GaqYaTae is described by the sages (i) in many ways.
1540
AaicNaaeiTa Ya" XaaaQaRMaacare SQaaPaYaTYaiPa ) SvYaMaacrTae YaSMaadacaYaRSTaeNa k==IiTaRTa"== =))

cinoti ya strrtham cre sthpayaty api, svayam carate yasmd cryas tena krtita
Ya" XaaAQaRMa( AaicNaaeiTa He who collects the meaning (artha) of scripture (stra)
Aacare SQaaPaYaiTa AiPa and also establishes it in his behavior (cra)
YaSMaaTa( SvYaMa( AacrTae because he behaves accordingly himself
TaeNa AacaYaR" k==IiTaRTa" therefore he is known (praised) as crya.
... so crya comes from cra
1541
Gaub]Ra GauivRZ<auGauRdeRvae Maher" ) Gau" Saa+aaTPar& b] TaSMaE [qGaurve NaMa"== =))

gurur brahm gurur viur gurur devo mahevara, guru skt para brahma tasmai r-gurave nama
Gau" b]a The teacher (guru) is Brahm

Gau" ivZ<au" Gau" dev" Maher" the teacher is Viu, the teacher is Lord iva (Mahevara)
Gau" Saa+aaTa( ParMa( b] the teacher is directly the Supreme Absolute (brahma).
... a bona fide spiritual master represents the Lord or the Absolute
TaSMaE [qGaurve NaMa"
To that teacher my obeisance (namas).

1542
AjaNaiTaiMaraNDaSYa jaNaaNaXalak==Yaa ) c+auNMaqilTa& YaeNa TaSMaE [qGaurve NaMa"== =))

a-jna-timirndhasya jnjana-alkay, cakur unmlita yena tasmai r-gurave nama
AjaNaiTaiMarANDaSYa c+au"
The eyes of one blind (andha) by the darkness (timira) of ignorance (a-
jna)
... the one who prays thus, refers to himself
YaeNa jaNaANaXalak==Yaa oNMaqilTaMa(
by whom they were opened with the torchlight of knowledge
(jna)
TaSMaE [qGaurve NaMa"
to that blessed teacher (guru) my obeisance (namas).

1543
Gaurvae bhv" SaiNTa iXaZYaivtaaPahark==a" ) dulR>a" SaudeRiv iXaZYaSaNTaaPahark=="= = ))

guravo bahava santi iya-vittpahrak, durlabha sad-gurur devi iya-santpa-hraka
iXaZYaivtaAPahark==a" Who take away the wealth (vitta) of the disciple (iya)
bhv" Gaurv" SaiNTa there are many [such] gurus.
deiv O Dev!
iXaZYaSaNTaaPahark==" One who takes away the disciples suffering (santpa)
SaTa(Gau" dulR>a" [such] a true (sat) guru is rare.
1544
AXa==STau >aveTSaaDaub]Rcarq c iNaDaRNa" ) VYaaiDaTaae dev>a== v*a Naarq PaiTav]Taa== =))

a-aktas tu bhavet sdhur brahmacr ca nirdhana, vydhito deva-bhakta ca vddh nr pati-vrat
581
AXa==" Tau SaaDau" >aveTa( An unable man (a-akta) becomes a holy man (sdhu)
iNaDaRNa" b]carq c a poor man (nir.dhana) [becomes] a celibate (brahmacr)
... he has no money to found a family and thus takes the religious vow of no marriage
VYaaiDaTa" dev>a==" c a sick man (vydhita) [becomes] a devotee (bhakta) of the Lord (deva)
v*a Naarq PaiTav]Taa and an old woman (nr) [becomes] loyal to her husband (pati).
1545
vedEivRhqNaa Pa#=iNTa Xaa& Xaae<a hqNaa Paura<aPaa#=a" )

Paura<ahqNaa" k*= iz<aae >aviNTa >a]aSTaTaae >aaGavTaa >aviNTa ))
vedair vihn ca pahanti stra strea hn ca pura-ph
pura-hn kio bhavanti bhras tato bhgavat bhavanti
vedE" ivhqNaa" c XaaMa( Pa#=iNTa Those without Vedas read [dharma-] stra
Xaae<a hqNaa" c Paura<aPaa#=a" those without stra read Pura
Paura<ahqNaa" k*= iz<a" >aviNTa those without Pura become farmers
>a]a" TaTa" >aaGavTaa" >aviNTa and when ruined (bhraa) they then become devotees (bhgavata).
1546
TaYaaevRTSarvaSaeNa jaTaaNYaaeNYaSv>aavYaae" ) GauTaa iXaZYaTaa ceiTa NaaNYaQaEveiTa iNaYa"== =))

tayor vatsara-vsena jtnyonya-svabhvayo, gurut iyat ceti nnyathaiveti nicaya
vTSarvaSaeNa By their living [together] for one year (vatsara)

TaYaae" jaTaANYaaeNYaSv>aavYaae" both their natures (sva-bhva) are mutually understood (jta)
... the natures of the prospective teacher and disciple
GauTaa iXaZYaTaa c wiTa i.e., [their] being teacher (guru.t) and disciple (iya.t).
Na ANYaQaa Wv There is no other way
wiTa iNaYa" this is ascertained.
1547
jaNaeNa ik]= YaYaa vaiPa Gau" iXaZYa& Parq+aYaeTa( ) Sa&vTSar& TadDa| va TadDa| va Pa]YaTNaTa"== =))
jnena kriyay vpi guru iya parkayet, savatsara tad-ardha v tad-ardha v prayatnata
Sa&vTSarMa( Tad(ADaRMa( va Tad(ADaRMa( va
For one year (savatsara), six months, or [at least] three
months
tad-ardham half of it
jaNaeNa ik]= YaYaa va AiPa by his knowledge (jna) and also activity (kriy)
Gau" iXaZYaMa( Pa]YaTNaTa" Parq+aYaeTa( the teacher (guru) should test the disciple (iya) carefully.
1548
GauraerPYavilSYa k==aYaaRk= aYaRMaJaaNaTa" ) oTPaQaPa[iTaPaaSYa PairTYaaGaae ivDaqYaTae= = ))

guror apy avaliptasya krykryam a-jnata, utpatha-pratipannasya paritygo vidhyate
AvilSYa If he is polluted
k==aYaRAk==aYaRMa( AJaaNaTa" ignorant about duty (krya) and non-duty (a-krya)
oTPaQaPa[iTaPaaSYa and going the wrong path (utpatha)
Gaurae" AiPa PairTYaaGa" ivDaqYaTae the rejection (parityga) even of ones guru is ordained.
582
1549
GauNaR Sa SYaaTSvJaNaae Na Sa SYaaiTPaTaa Na Sa SYaaNaNaq Na Saa SYaaTa( )

dEv& Na TaTSYaaa PaiTa Sa SYaaa MaaecYae" SaMauPaeTaMa*TYauMa( ))
gurur na sa syt sva-jano na sa syt pit na sa syj janan na s syt
daiv na tat syn na pati ca sa syn n mocayed ya samupeta-mtyum
Ya" SaMauPaeTaMa*TYauMa( Na MaaecYaeTa(
One who can not liberate a person in sasra,
samupeta-mtyu who has attained [sasra which is characterized by] death
Sa" Gau" Na SYaaTa( he should not become a guru

Sa" SvJaNa" Na SYaaTa( he should not become a relative (sva-jana)
Sa" iPaTaa Na SYaaTa( he should not become a father (pit)
Saa JaNaNaq Na SYaaTa( she (such a woman) should not become a mother (janan)
Tad( dEvMa( Na SYaaTa( that [deva] should not become a deity (daiva)
Sa" PaiTa" c Na SYaaTa( and he should not become a husband (pati).
1550
idVYa& jaNa& YaTaae daTku= YaaRTPaaPaSYa SaYaMa( ) TaSMaaq+aeiTa Saa Pa[ae= a deiXakE= STatvk==aeivdE"= = ))
divya jna yato dadyt kuryt ppasya sakayam, tasmd dkseti s prokt deikais tattva-kovidai
YaTa" idVYaMa( jaNaMa( daTa( Because it can give spiritual (divya) knowledge (jna)
PaaPaSYa SaYaMa( ku= YaaRTa( and can cause the destruction of sin (ppa),
TaSMaaTa( Saa dq+aa wiTa Pa[ae= a therefore it is called dk
Tatvk==aeivdE" deiXakE= " by learned (tattva-kovidas) guides (deika).
1551
YaQaa k==aNaTaa& YaaiTa k==a&SYa& rSaivDaaNaTa" ) TaQaa dq+aaivDaaNaeNa iJaTv& JaaYaTae Na*<aaMa(= = ))
yath kcanat yti ksya rasa-vidhnata, tath dk-vidhnena dvijatva jyate nm
YaQaa rSaivDaaNaTa" Just as by the method of alchemy

k==a&SYaMa( k==aNaTaaMa( YaaiTa bell-metal (ksya n.) attains goldhood (kcana.t),
TaQaa dq+aaivDaaNaeNa so by the method (vidhna) of initiation (dk)
Na*<aaMa( iJaTvMa( JaaYaTae there results reformation for men (n).
dvijatva twiceborn-hood, the state of being a brhmaa, reformation
1552
TaaPa" Pau<@\& TaQaa NaaMa MaN}aae YaaGa PaMa" ) AMaq ih Pa Sa&Sk==ara" ParMaEk= aiNTaheTav"== =))
tpa pura tath nma mantro yga ca pacama, am hi paca saskr paramaiknti-hetava
TaaPa" Pau<@\Ma( TaQaa NaaMa Atonement (tpa), dedication (pura) and prayer (nman)
MaN}a" YaaGa" c PaMa" meditation (mantra) and worship (yga, yaja) as fifth
AMaq ih Pa Sa&Sk==ara" these five sacraments (saskra)
ParMaWek= aNTaheTav" are causes (hetu) of exclusive dedication.
1553
TaaPaaidPaSa&Sk==arq NaveJYaak==MaRk= ark== " ) AQaRPak==iviPa[ae Maha>aaGavTa" SMa*Ta"== =))

tpdi-paca-saskr navejy-karma-kraka, artha-pacaka-vid vipro mah-bhgavata smta
TaaPaAaidPaSa&Sk==arq One who has performed paca-saskra beginning with (1) tpa
Nav wJYaak==MaRk==ark== " and does the nine (nava) activities of worship (ijy)
583
... deity worship (arcana), mantra recitation (mantra-pahana), meditation (yoga),

sacrifice (yga), prayer (vandana), glorification of the holy name (nma-sakrtana),
service (sev), marking with the Lords symbols, and honoring (rdhana) others
AQaRPak==ivd(
and knows the five objects (artha-pacaka)

... the Lord (bhagavn), His abode (pada), His paraphernalia (dravya), His mantra, and
the soul (jvtm)
ivPa[" Maha>aaGavTa" SMa*Ta"
[such] a brhmaa is to be known as a great devotee (bhgavata).
584
Hinduism Mantra
1554
vS}ae<aaCâidTak==r&= =di+a<a&= =Ya"== Sada== JaPaeTa(= = )= =TaSYa== SYaaTSaf==l&= =JaaPYa&= =TaqNaMaf==l&= =SMa*TaMa(= = ))
vastrecchdita-kara dakia ya sad japet, tasya syt sa-phala jpya tad-dhnam a-phala
smtam
vS}ae<a AaCâidTak==rMa( His hand covered by cloth (vastra)

di+a<aMa( and facing south
Ya" Sada JaPaeTa( one who [thus] always chants,
TaSYa JaaPYaMa( Saf==lMa( SYaaTa( his chanting (japya) will be successful (sa-phala),
Tad(hqNaMa( Af==lMa( SMa*TaMa( without this it is known to be fruitless (a-phala).
1555
XaNaE" XaNaEriTaSPa& Na d]uTa& Na ivliMbTaMa( ) Na NYaUNa& NaaiTair&= va JaPa& ku= YaaRiNae idNae= = ))
anai anair atispaa na druta na vilambitam, na nyna ntirikta v japa kuryd dine dine
XaNaE" XaNaE" AiTaSPaMa( Gently and distinctly

Na d]uTaMa( Na ivliMbTaMa( neither quickly nor slowly
Na NYaUNaMa( Na AiTair==Ma( va neither less nor more
idNae idNae JaPaMa( ku= YaaRTa( regularly one should do japa.
1556
i}aivDaae JaPaYaj" SYaataSYa Tatv& iNabaeDaTa ) vaick==aPYauPaa&Xau MaaNaSa i}aDaak*= iTa"== =))
tri-vidho japa-yaja syt tasya tattva nibodhata, vcika cpy upu ca mnasa ca tridh-kti
JaPaYaj" i}aivDa" SYaaTa( The japa-yaja is threefold,

TaSYa TatvMa( iNabaeDaTa please understand its principle (tattva):
vaick==" c AiPa oPaa&Xau" c MaaNaSa" c (1) uttering (vcika), (2) murmuring (upu) and (3)
mental (mnasa)
i}aDaak*= iTa"
are the three forms.

1557
iviDaYajaPaYajae iviXaae dXai>aGauR<aE" ) oPaa&Xau" SYaaC^TaGau<a" Saahae MaaNaSa" SMa*Ta"== =))

vidhi-yajj japa-yajo viio daabhir guai, upu syc chata-gua shasro mnasa smta
iviDaYajaTa( Than a regular sacrifice (yaja)

JaPaYaj" dXai>a" Gau<aE" iviXa" a (1) [vcika] japa-yaja is ten times better,
oPaa&Xau" XaTaGau<a" SYaaTa( (2) upu is a hundred times [better]
MaaNaSa" Saah" SMa*Ta" and (3) mnasa is known to be thousandfold [better].
1558
YaNMaqMaa&SYa& SYaadi" Sa&SPa*XaeTa(= = )

yad yan mmsya syd adbhi saspet
Yad( Yad( MaqMaa&SYaMa( SYaaTa( Whatever may be doubtful (mmsya) [in purity]
Ai" Sa&SPa*XaeTa( should be sprinkled (touched) with water.
1559
aTva== PaqTva== TaQaa== >auKTva== SPa*a== cEv= =iJaaetaMaa"== )= =ANaeNa== iviDaNaa== ivPa]= =AacaNTa"== XauicTaaiMaYaaTa(= =))
sntv ptv tath bhuktv spv caiva dvijottam, anena vidhin vipra cnta ucitm iyt
585
iJaaetaMaa" O brhmaas!
aTva TaQaa PaqTva [After] bathing and drinking
>auKTva SPa*a c Wv eating and touching [an impure object]
AacaNTa" ivPa]" a brhmaa (vipra) who has done camana (canta)
ANaeNa iviDaNaa by this process (vidhi) [of camana]
XauicTaaMa( wYaaTa( he will attain purity (uci.t).
1560
Gae c YaMauNae cEv Gaaedavir SarSviTa ) NaMaRde iSaNDaae k==aveir Jale= _iSMaNSaiiDa& ku= = = ))
gage ca yamune caiva godvari sarasvati, narmade sindho kveri jale smin sannidhi kuru
Gae c YaMauNae c Wv O Gag, Yamun

Gaaedavir SarSviTa Godvar, Sarasvat
NaMaRde iSaNDaae k==aveir Narmad, Sindhu and Kver!
AiSMaNa( Jale SaiiDaMa( ku= Please assemble in this water!
1561
p APaiv}a"== Paiv}aae= =va== SavaRvSQaa&= =GaTaae=_iPa== va== )= =Ya"== SMareTPau<@rqk==a+a&= =Sa== baa>YaNTar" Xauic"==))
a-pavitra pavitro v sarvvasth gato pi v, ya smaret puarkka sa bhybhyantara uci
APaiv}a" Paiv}a" va Whether purified (pavitra) or not purified (a-pavitra)

SavRAvSQaaMa( GaTa" AiPa va or having even gone through every condition (avasth) [of life]
Ya" Pau<@rqk==A+aMa( SMareTa( one who can remember the lotus-eyed Lord (Puarka-aka),
Sa" baA>YaNTar" Xauic" he is externally (bahya) and internally (abhyantara) pure (uci).
1562
DaaETaax(= iga]Paai<aracMYa SaPaiv}a odx(= Mau%" ) k*= TaSvak==rNYaaSaae MaN}aa>Yaa& vaGYaTa" Xauic"== =))
dhautghri-pir camya sapavitra uda-mukha, kta-svga-kara-nyso mantrbhy vg-yata uci
DaaETaAx(= iga]Paai<a" Having washed feet (aghri) and hands (pi)

AacMYa Xauic" [after] performing camana [and thus] being pure
SaPaiv}a" with a ring of kua grass (called pavitra)
... on the ring finger of each hand
odk(= Mau%" [after sitting down] facing the north

vak(= YaTa" being silent
MaN}aa>YaaMa( k*= TaSvAk==rNYaaSa" having performed nysa of the limbs and hands with mantras, ...
1563
GaaePaYaeevTaaiMaa& GaaePaYaeuMaaTMaNa" ) GaaePaYae iNaJa& MaN}a& GaaePaYaeiaJaMaailk==aMa(= = ))

gopayed devatm i gopayed gurum tmana, gopayec ca nija mantra gopayen nija-mlikm
waMa( devTaaMa( GaaePaYaeTa( One should hide ones worshipable deity (devat, ita-deva)
AaTMaNa" GauMa( GaaePaYaeTa( one should hide ones guru
iNaJaMa( MaN}aMa( c GaaePaYaeTa( one should hide ones mantra
GaaePaYaeTa( iNaJaMaailk==aMa( and one should hide ones rosary (mlik, ml).
... keeping it in a bag
1564
NaaeEJaRPYa& buDa" ku= YaaRTSaaiv}YaSTau ivXaezTa" )

noccair japya budha kuryt svitryas tu vieata
586
Na oE" JaPYaMa( buDa" ku= YaaRTa( A wise man should not do japa aloud (uccai),
Saaiv}Ya" Tau ivXaezTa" especially Gyatr [mantras].
svitrya f. 1.3 svitr
1565
Yad*C^Yaa [uTa& MaN}a& ^leNaaQa bleNa va ) Pa}ae iSQaTa& c GaaQaa& c JaNaYaeNaQaRk= Ma(= = )
yadcchay ruta mantra chalentha balena v, patre sthita ca gth ca janayed yady an-arthakam
Yaid Yad*C^Yaa [uTaMa( MaN}aMa( A mantra when heard at random

^leNa AQa bleNa va or obtained by stratagem (chala) or force (bala) [from a guru]
Pa}ae iSQaTaMa( c GaaQaaMa( c or [found] written on a leaf (patra) or [heard] as song (gth)
ANaQaRk= Ma( JaNaYaeTa( it will be useless (an-arthaka).
1566
NaETadcq<aRv]Taae= _DaqTae= = )
naitad a-cra-vrato dhte
Acq<aRv]Ta"
[Make sure that] one who is not initiated

cra-vrata who has practiced the vow
WTad( Na ADaqTae
does not study this [Upaniad].

1567
Wza& >aUTaaNaa& Pa*iQavq rSa"== =) Pa*iQaVYaa AaPaae rSa"== =) APaaMaaezDaYaae rSa"== =) AaezDaqNaa& Pauzae rSa"== =)
e bhtn pthiv rasa, pthivy po rasa, apm oadhayo rasa, oadhn puruo rasa
PauzSYa vaGa]Sa"== =) vac Ga]Sa"== =) c" SaaMa rSa"== =) SaaMNa oqQaae rSa"== =)
puruasya vg rasa, vca g rasa, ca sma rasa, smna udgtho rasa
WzaMa( >aUTaaNaaMa( rSa" Pa*iQavq The essence (rasa) of [all] these beings (bhta) is earth (pthiv)
Pa*iQaVYaa" rSa" AaPa" the essence of earth is water (ap)
APaaMa( rSa" AaezDaYa" the essence of water is plants (oadhi)
AaezDaqNaaMa( rSa" Pauz" the essence of plants is man (purua)
PauzSYa rSa" vak(= the essence of man is speech (vc)
vac" rSa" k(= the essence of speech is the g-Veda
c" rSa" SaaMa the essence of the g-Veda is the Sma-Veda
SaaMNa" rSa" oqQa" and the essence of the Sma-Veda is om (udgtha).
1568
vaGaev KPa]a<a" SaaMa== =) ... TadeTaiNMaQauNaMaaeiMaTYaeTaiSMaa+are Sa&Sa*JYaTae= = )

vg eva k pra sma, ... tad etan mithunam om ity etasminn akare sasjyate
Yada vE iMaQauNaaE SaMaaGaC^Ta AaPaYaTaae vE TaavNYaaeNYaSYa k==aMaMa(= = )

yad vai mithunau samgacchata payato vai tv anyonyasya kmam
AaPaiYaTaa h vE k==aMaaNaa& >aviTa Ya WTadev& ivaNa+arMauqQaMauPaaSTae= = )

payit ha vai kmn bhavati ya etad eva vidvn akaram udgtham upste
vak(= Wv k(= Pa]a<a" SaaMa Speech (vc) is the g-Veda, breath (pra) is the Sma-Veda. ...
Tad( WTad( iMaQauNaMa( This same pair (mithuna)
AaeMa( wiTa WTaiSMaNa( A+are Sa&Sa*JYaTae is joined into this syllable (akara) om.
Yada vE iMaQauNaaE SaMaaGaC^Ta" Whenever a couple comes together
TaaE ANYaaeNYaSYa k==aMaMa( AaPaYaTa" vE they surely fulfill each others desire (kma).
587
WTad( WvMa( ivaNa( Knowing it thus

Ya" A+arMa( oqQaMa( oPaaSTae one who worships the syllable om (udgtha)
k==aMaaNaaMa( AaPaiYaTaa h vE >aviTa he becomes an obtainer (payit) of desires.
1569
TaeNaeYa& }aYaq iva vTaRTae= = ) AaeiMaTYaa]avYaiTa== =) AaeiMaiTa Xa&SaiTa== =) AaeiMaTYauaYaiTa== =)

teneya tray vidy vartate, om ity rvayati, om iti asati, om ity udgyati
TaeNa wYaMa( }aYaq iva vTaRTae By that [om] [the study of] this Vedic science (vidy) proceeds:
AaeMa( wiTa Aa]avYaiTa Saying om one recites
AaeMa( wiTa Xa&SaiTa saying om one praises
AaeMa( wiTa oaYaiTa and saying om one sings.
1570
Pa]<avaa" SavRMaN}aa"== =)
praavdy sarva-mantr
SavRMaN}aa" Pa]<avAaa"
All mantras begin with om (praava).

1571
AaeiMaiTa b]= = ) AaeiMaTaqd& SavRMa(= = )

om iti brahma, om itda sarvam
AaeMa( wiTa b] Om is brahma.

AaeMa( wiTa wdMa( SavRMa( Om is this all.
1572
TaSYa vack==" Pa]<av"== =)

tasya vcaka praava
TaSYa vack==" Pa]<av"
His (the Lords) sound-manifestation (vcaka) is om (praava).

1573
Pa[<av& hqr& ivaTSavRSYa id Sa&iSQaTaMa( ) SavRVYaaiPaNaMaaE&k= ar& MaTva Daqrae Na XaaeciTa== =))
praava hvara vidyt sarvasya hdi sasthitam, sarva-vypinam aukra matv dhro na ocati
Pa[<avMa( ih wRrMa( ivaTa( The om (praava) one should know to be the Lord (vara)
SavRSYa id Sa&iSQaTaMa( who is situated in the heart (hd) of all (sarva).
SavRVYaaiPaNaMa( Aae&k= arMa( MaTva [After] knowing om (okra) as all-pervading
Daqr" Na XaaeciTa the wise man (dhra) does not lament.
1574
>aU>auRv" SauviriTa va WTaaiSTaae VYaaTaYa"== =)

bhr bhuva suvar iti v ets tisro vyhtaya
>aU" >auv" Sauv" wiTa va Bh, bhuva and sva (suva)

WTaa" iTa" VYaaTaYa" these are the three utterances (vyhti).
1575
Ak==ar& caPYauk= ar& c Mak==ar& c Pa]JaaPaiTa" ) ved}aYaaiarduhd( >aU>auRv" SvirTaqiTa c== =))
a-kra cpy u-kra ca ma-kra ca prajpati, veda-trayn niraduhad bhr bhuva svar itti ca
Ak==arMa( c AiPa ok==arMa( c Mak==arMa( c The letters a (a-kra), u and ma

>aU" >auv" Sv" wTaqiTa c as well as [the vyhtis] bh, bhuva and sva
Pa]JaaPaiTa" ved}aYaaTa( iNarduhTa( the Lord (prajpati) extracted from the three Vedas.
588
... as their essence

nir.aduhat (from nir.duh[a]) he extracted
1576
Na GaaYa}Yaa" Par& JaPYa& Na VYaaiTaSaMa& huTaMa(= = )

na gyatry para japya na vyhti-sama hutam
Na GaaYa}Yaa" ParMa( JaPYaMa( There is no better [mantra] for japa than the Gyatr
Na VYaaiTaSaMaMa( huTaMa( and there is no [mantra] for sacrifice equal to the Vyhti.
1577
SaivTaa== devTaa== YaSYaa== Mau:aMaiGNaiS}aDaa== iSQaTa"== )= =ivaiMa}a== izX^Ndae= =GaaYa}aq== Saa== iviXaZYaTae= = ))
savit devat yasy mukham agnis tridh sthita, vivmitra i chando gyatr s viiyate
YaSYaa" devTaa SaivTaa Whose deity (devat) is the sun (Savit)

Mau:aMa( AiGNa" i}aDaa iSQaTa" [at whose] mouth (mukha) is situated the threefold (tridh) fire (agni)
iz" ivaiMa}a" whose author (i sage) is Vivmitra
^Nd" GaaYa}aq and whose meter (chandas) is the Gyatr meter
Saa iviXaZYaTae that [Brahma-gyatr] is best.
1578
TaTSaivTauvRre<Ya& >aGaaeR devSYa DaqMaih== =) iDaYaae Yaae Na" Pa]caedYaaTa(= = )

tat savitur vareya bhargo devasya dhmahi, dhiyo yo na pracodayt
This verse from g-Veda 3.62.10 is said to be the oldest known prayer of mankind. It is
a meditation on Savit (who sets in motion), the divinity of the sun, Srya-Nryaa.
His effulgence (bharga 2.1 n. bhargas) shall inspire the intelligence (dhiya 2.3 f.
dh) of the worshiper. In ukla-yajur-Veda 36.3 the mantra is preceeded by om and the
mah-vyhtis bhr, bhuva and sva.
1579
SaVYaaiTa& SaPa]<ava& GaaYa}aq& iXarSaa Sah== =) i}aPa#e=daYaTaPa]a<a" Pa]a<aaYaaMa" Sa oCYaTae= = ))

sa-vyhti sa-praav gyatr iras saha, tri-pahed yata-pra pryma sa ucyate
SaVYaaiTaMa( SaPa]<avaMa( With the Vyhtis,

iXarSaa Sah and with the iro-mantra (iras)
with the om (praava)
iro-mantra the mantra at the head of the Gyatr
AaYaTaPa]a<a" with a long (yata extended) breath

GaaYa}aqMa( i}aPa#e=Ta( one should thrice (tri) recite (pahet) the Gyatr
Sa" Pa]a<aaYaaMa" oCYaTae that is called pryma.
1580
AaPaae JYaaeTaq rSaae= _Ma*Ta& b] >aU>auRv" SvraeMa(= = )

po jyot raso mta brahma bhr bhuva svar om
[The iro-mantra:]
AaeMa( The om is
AaPa" JYaaeTaq rSa" AMa*TaMa( b] water (ap), light (jyoti), taste (rasa), immortality (amta) and brahma
>aU" >auv" Sv" the physical (bhr), mental (bhuvas) and intellectual sphere (svar).
1581
Aae&k= ar"== ParMaae= =MaN}aSTa&= =JaPTva== caMarae= =>aveTa(= =)= =GaaYa}aq== ParMaae= =MaN}aSTa&= =JaPTva== >aui==Maui==>aak(= = =))
okra paramo mantras ta japtv cmaro bhavet, gyatr paramo mantras ta japtv bhukti-mukti-bhk
Aae& NaMaae NaaraYa<aaYa MaN}a" SavaRQaRSaaDak==" ) Aae& NaMaae >aGavTae vaSaudevaYa SavRd"== =))
589
o namo nryaya mantra sarvrtha-sdhaka, o namo bhagavate vsudevya sarvada
Aae&k= ar" ParMa" MaN}a" Om is the best mantra,

TaMa( JaPTva c AMar" >aveTa( [after] repeating it one becomes immortal.
GaaYa}aq ParMa" MaN}a" The Gyatr is the best mantra
TaMa( JaPTva >aui==Maui==>aak(= [after] repeating it one attains enjoyment (bhukti) [here] and liberation
(mukti) [there].
p NaMaae NaaraYa<aaYa O namo nryaya

MaN}a" SavRAQaRSaaDak==" this mantra supplies all needs.
p NaMaae >aGavTae vaSaudevaYa O namo bhagavate vsudevya
SavRd" [this mantra] gives everything.
1582
==I& k*= Z<aaYa GaaeivNdaYa GaaePaqJaNav>aaYa Svaha== =)

kl kya govindya gop-jana-vallabhya svh
1583
==I& k==aMadevaYa ivhe PauZPaba<aaYa DaqMaih== =) Taaae= _Na" Pa]caedYaaTa(= = )

kl kma-devya vidmahe pupa-bya dhmahi, tan no naga pracodayt
1584
AhiNaRXa& JaPaeSTau MaN}aq iNaYaTaMaaNaSa"== =) Sa PaXYaiTa Na SaNdehae GaaePaveXaDar& hirMa(= = ))

ahar-nia japed yas tu mantr niyata-mnasa, sa payati na sandeho gopa-vea-dhara harim
iNaYaTaMaaNaSa" MaN}aq A wise man (mantrin), his mind controlled

Ya" Tau Ah"iNaXaMa( JaPaeTa( who chants [gopla-mantra] day and night
Sa" GaaePaveXaDarMa( hirMa( PaXYaiTa he sees the Lord (Hari) dressed as a cowherd boy (gopa)
Na SaNdeh" there is no doubt (sandeha).
590
Hinduism Bhakti
1585
SaurzeR ivihTaa Xaae hirMauiXYa Yaa i==Yaa ) SaEv >ai==iriTa Pa[ae= a TaYaa >ai==" Para >aveTa(= =))
surare vihit stre harim uddiya y kriy, saiva bhaktir iti prokt tay bhakti par bhavet
Saurze O Nrada, sage among the devas (sura)!

Yaa i==Yaa That activity (kriy) which is
Xaae ivihTaa hirMa( oiXYa prescribed in scripture and aimed at the [satisfaction of the] Lord (Hari),
Saa Wv >ai==" wiTa Pa[ae= a that is called (1) service ([sdhana-] bhakti),
TaYaa Para >ai==" >aveTa( and by that comes (2) transcendental love (par bhakti).
1586
Saa >ai==" SaaDaNa& >aav" Pa]eMa ceiTa i}aDaaeidTaa== =)

s bhakti sdhana bhva prema ceti tridhodit
SaaDaNaMa( >aav" Pa]eMa c wiTa Sdhana-, bhva- and prema-bhakti

Saa >ai==" i}aDaa oidTaa that bhakti is said to be threefold.
1587
Pa]aYaita& Tau ParMa& Pa]PaitaSTaSYa ke= vlMa(= = )

pryacitta tu parama prapattis tasya kevalam
ParMaMa( Pa]aYaitaMa( Tau And the highest atonement (pryacitta)

TaSYa ke= vlMa( Pa]Paita" is surrender to Him only.
1588
SaTSa" ke= Xave >ai==GaRaM>aiSa iNaMaNaMa( ) ASaare %lu Sa&Saare }aqi<a Saarai<a >aavYaeTa( ))
sat-saga keave bhaktir gagmbhasi nimajjanam, a-sre khalu sasre tri sri bhvayet
SaTa(Sa" ke= Xave >ai==" Saintly association (sat-saga), devotion (bhakti) to the Lord (Keava)
GaaAM>aiSa iNaMaNaMa( and bathing in the water (ambhas) of the Gag
ASaare %lu/ Sa&Saare in the actually useless material world (sasra)
}aqi<a Saarai<a >aavYaeTa( [these] three essences (sra) should be meditated upon.
1589
>aGavi==hqNaSYa JaaiTa" Xaa& JaPaSTaPa" ) APa[a<aSYaev dehSYa Ma<@Na& laek= rNaMa(= = ))

bhagavad-bhakti-hnasya jti stra japas tapa, a-prasyeva dehasya maana loka-rajanam
>aGavTa(>ai==hqNaSYa Of one without devotion (bhakti) to the Lord (Bhagavn)

JaaiTa" XaaMa( JaPa" TaPa" [all his good] birth (jti), learning (stra), recitation (japa) and austerity
(tapas),
APa[a<aSYa dehSYa is of a lifeless body (deha)

laek= rNaMa( Ma<@NaMa( wv like a decoration (maana), [although] pleasing to the world.
1590
aE >aUTaSaGaa laeke= = _iSMaNdEv AaSaur Wv c ) ivZ<au>a==" SMa*Taae dEv AaSaurSTaiPaYaRYa"== =))

dvau bhta-sargau loke smin daiva sura eva ca, viu-bhakta smto daiva suras tad-viparyaya
AiSMaNa( laeke= In this world (loka)

aE >aUTaSaGaa there are two creations (sarga) of beings (bhta)
dEv" AaSaur" Wv c godly (daiva) and demoniac (sura).
591
ivZ<au>a==" dEv" SMa*Ta" A devotee (bhakta) of the Lord (Viu) is called daiva
Tad(ivPaYaRYa" AaSaur" his opposite [is called] sura.
1591
SaLPa& c TaQaa daNa& iPaTa*devacRNaaidk==Ma( ) ivZ<auMaN}aaePaidea ku= YaaRTku= XaDaar<aMa(= = ))

sakalpa ca tath dna pit-devrcandikam, viu-mantropadiha cen na kuryt kua-dhraam
ivZ<auMaN}aoPaid" ced( When instructed into the Viu-mantra,

SaLPaMa( c TaQaa daNaMa( ku= XaDaar<aMa( [then, which is accompanied by] sakalpa, dna and wearing
kua
iPaTa*devAcRNaaAaidk==Ma( worship etc. of pits and devas

Na ku= YaaRTa( one should not do.
1592
YaQaa Da*Tva XauNa" PauC^& TaTauRiMaCêTSairTPaiTaMa(= = )

yath dhtv una puccha tartum icchet saritpatim
XauNa" PauC^Ma( Da*Tva [After] grasping the tail (puccha) of a dog (van)
YaQaa SairTa(PaiTaMa( TaTauRMa( wCêTa( as someone wants to cross the ocean (sarit-pati lord of rivers), ...
1593
TYaKTvaMa*Ta& Sa MaU!aTMaa >aue halahl& ivzMa(= = )

tyaktvmta sa mhtm bhukte hlhala viam
Sa" MaU!aTMaa That fool (mha, mhtm)

AMa*TaMa( TYaKTva [after] giving up nectar (amta)
halahlMa( ivzMa( >aue he takes hlhala poison.
1594
Sa heMaraiXaMauTSa*JYa Paa&XauraiXa& iJaga*+aiTa== =)

sa hema-rim utsjya pu-ri jighkati
heMaraiXaMa( oTSa*JYa [After] rejecting a pile (ri) of gold (hema)

Sa" Paa&XauraiXaMa( iJaga*+aiTa he accepts a heap of ashes (pu).
1595
AadaE [a TaTa" SaaDauSaae= _Qa >aJaNai==Yaa ) TaTaae= _NaQaRiNav*ita" SYaataTaae iNaa icSTaTa"== =))
dau raddh tata sdhu-sago tha bhajana-kriy, tato nrtha-nivtti syt tato nih rucis tata
AQaaSai==STaTaae >aavSTaTa" Pa[eMaa>YaudiTa ) SaaDak==aNaaMaYa& Pa[eM<a" Pa[adu>aaRve >aveT==Ma"== =))

athsaktis tato bhvas tata prembhyudacati, sdhaknm aya prema prdurbhve bhavet krama
AadaE [a First there is (1) faith (raddh)

TaTa" SaaDauSa" then (2) association with saints (sdhu-saga)
AQa >aJaNai==Yaa then (3) performance (kriy) of regulated service/ worship (bhajana)
TaTa" ANaQaRiNav*ita" SYaaTa( then there will be (4) cessation (nivtti) of bad habits (anartha)
TaTa" iNaa TaTa" ic" AQa AaSai==" then (5) steadiness (nih), then (6) taste (ruci), then (7)
attachment (sakti)
TaTa" >aav" TaTa" Pa[eMa A>YaudiTa then (8) emotion (bhva), and then rises (9) love (prema)
SaaDak==aNaaMa( for practitioners (sdhaka)
592
AYaMa( Pa[eM<a" Pa[adu>aaRve ==Ma" >aveTa(
this is the order (krama) in the appearance (prdurbhva) of love
(prema).
1596
vaGv*& }aaYaTae ]a MaNaaev*& c >aarTa ) ]av*& vax(= MaNaSaq Na k==MaR }aaTauMahRiTa== =))
vg-vddha tryate raddh mano-vddha ca bhrata, raddh-vddha v-manas na karma trtum
arhati
>aarTa O Yudhihira!
]a Faith
vak(= v*Ma( k==MaR }aaYaTae saves a ceremony (karman) destroyed (vddha) by [wrong] speech (vc)
MaNa"v*Ma( c or [wrong] thoughts (manas),
vak(= MaNaSaq [but correct] speech and mind
]av*Ma( Na }aaTauMa( AhRiTa are not able to save [a ceremony] destroyed by [a want of] faith.
1597
MahaPa[Saade GaaeivNde NaaMab]i<a vEZ<ave ) SvLPaPau<YavTaa& raJaiNvaSaae NaEv JaaYaTae= = ))

mah-prasde govinde nma-brahmai vaiave, svalpa-puya-vat rjan vivso naiva jyate
raJaNa( O King!
MahaPa[Saade GaaeivNde
In [the potency of] mah-prasda, the Lord (Govinda)
mah-prasda great kindness or present, an article which has been offered on the
altar and is thus held sacred
NaaMab]i<a vEZ<ave in the holy name (nma-brahmai) and devotees (vaiava)

SvLPaPau<YavTaaMa( for one without [even] a very little (su.alpa) piety (puya)
ivaSa" Na Wv JaaYaTae faith (vivsa) [in those things] never develops.
1598
ANTa"XauibRih"XauiSTaPa"XaaNTYaadYaSTaQaa ) AMaq Gau<aa" Pa[PaNTae hirSaevai>ak==aiMaNaaMa(= = ))

nta-uddhir bahi-uddhis tapa-nty-dayas tath, am gu prapadyante hari-sevbhikminm
ANTa"Xaui" bih"Xaui" Internal and external purity (uddhi)

TaPa"XaaiNTaAadYa" TaQaa austerity (tapas), peacefulness (nta), etc.
hirSaevaAi>ak==aiMaNaaMa( for those with a desire to do service (sev) to the Lord (Hari)
AMaq Gau<aa" Pa[PaNTae these qualities (gua) manifest.
1599
YaQaaiGanNaa heMa Mal& JahaiTa DMaaTa& PauNa" Sv& >aJaTae c PaMa( )

AaTMaa c k==MaaRNauXaYa& ivDaUYa Mai==YaaeGaeNa >aJaTYaQaae MaaMa( ))
yathgnin hema mala jahti dhmta puna sva bhajate ca rpam
tm ca karmnuaya vidhya mad-bhakti-yogena bhajaty atho mm
YaQaa AiGanNaa DMaaTaMa( Just as, when heated by fire (agni)

heMa MalMa( JahaiTa gold (heman) gives up its impurity (mala)
... and not by other processes, like washing
hema 1.1 n. heman, dhmtam hema
PauNa" SvMa( PaMa( >aJaTae c and again gains its natural beauty (rpa),
Mad(>ai==YaaeGaeNa [so] by bhakti-yoga unto Me
AaTMaa c k==MaRANauXaYaMa( ivDaUYa
593
so the living being, [after] removing the resultant [contamination] of
karma
AQaae MaaMa( >aJaiTa
then it worships Me.

... and attains Me, which is its natural position
1600
+aaiNTarVYaQaRk= alTv& ivri==MaaRNaXaUNYaTaa ) AaXaabNDa" SaMauTk==<#=a NaaMaGaaNae Sada ic"== =))

kntir a-vyartha-klatva viraktir mna-nyat, -bandha samutkah nma-gne sad ruci
AaSai==STau<aa:YaaNae Pa[qiTaSTaSaiTaSQale ) wTYaadYaae= _Nau>aava" SYauJaaRTa>aavax(= ku= re JaNae= = ))

saktis tad-gukhyne prtis tad-vasati-sthale, ity-dayo nubhv syur jta-bhvkure jane
+aaiNTa" AVYaQaRk==alTvMa( Forbearance (knti), not wasting time

ivri==" MaaNaXaUNYaTaa detachment (virakti), no pride (mna)
AaXaabNDa" SaMauTk==<#=a confidence, eagerness (samutkah)
-bandha band of hope
NaaMaGaaNae Sada ic" a steady taste (ruci) for chanting the name (nman) [of the Lord]
Tad(Gau<aAa:YaaNae AaSai==" attraction (sakti) to descriptions (khyna) of His qualities (gua)
Tad(vSaiTaSQale Pa[qiTa" attraction (prti) for a place (sthala) where He resides
... a temple or a holy place
JaaTa>aavAx(= ku= re JaNae in a person (jane) in which the sprout (akura) of bhva has appeared
wiTaAadYa" ANau>aava" SYau" these [nine] symptoms will manifest.
1601
MaaNaaMaXaiNaNa*R<aa& Narvr" q<aa& SMarae MaUiTaRMaaNa(

GaaePaaNaa& SvJaNaae= _SaTaa& i+aiTa>auJaa& XaaSTaa SviPa}aae" iXaXau" )
Ma*TYau>aaeRJaPaTaeivRra@ivduza& Tatv& Par& YaaeiGaNaa&
v*Z<aqNaa& PardevTaeiTa ividTaae r& GaTa" SaaGa]Ja" ))
mallnm aanir n nara-vara str smaro mrtimn
gopn sva-jano sat kiti-bhuj st sva-pitro iu
mtyur bhoja-pater vir a-vidu tattva para yogin
vn para-devateti vidito raga gata sgraja
MaaNaaMa( AXaiNa" For the wrestlers (malla) [in raudra-rasa] as lightning (aani)
Na*<aaMa( Narvr" for [ordinary] men (nara) [in adbhuta] as extraordinary person (nara)
q<aaMa( MaUiTaRMaaNa( SMar" for women (str) [in mdhurya] as incarnate Cupid (smara)
GaaePaaNaaMa( SvJaNa" for cowherds (gopas) [in sakhya mixed with hsya] as their relative (sva-jana)
ASaTaaMa( i+aiTa>auJaaMa( XaaSTaa for impious kings [in vra] as punisher (st)
kiti-bhuj who rules the earth, a king
SviPa}aae" iXaXau"
>aaeJaPaTae" Ma*TYau"
for his parents (sva-pit) [in vtsalya-rasa with krua] as child (iu)
for Kasa [in bhaynaka] as death (mtyu)

bhoja-pati king of the Bhojas, Kasa
AivduzaMa( ivra$=( for the unintelligent, worldly-minded [in bbhatsa] as universal form (vir)
YaaeiGaNaaMa( ParMa( TatvMa( for the jns (yogin) [in nta] as Absolute Truth
v*Z<aqNaaMa( PardevTaa for the Vis [in dsya] as supreme [worshipable] Deity
594
wiTa ividTa" thus perceived

SaAGa]Ja" rMa( GaTa" He (Ka) entered the arena (raga) together with His brother [Balarma].
... when He returned to Mathur, having been invited by Kasa
1602
Xa*<vTaa& Svk==Qaa" k*= Z<a" Pau<Ya[v<ak==ITaRNa" ) NTa"SQaae >ad]ai<a ivDauNaaeiTa SauTSaTaaMa(= = ))

vat sva-kath ka puya-ravaa-krtana, hdy anta-stho hy a-bhadri vidhunoti suht satm
Pau<Ya[v<ak==ITaRNa" Hearing and chanting about Whom give piety (puya)

SaTaaMa( Saud( k*= Z<a" the Lord (Ka), benefactor of [His] devotees (sat)
Svk==Qaa" Xa*<vTaaMa( ANTa"SQa" ih being present in the heart of those hearing His narrations (kath)
id A>ad]ai<a ivDauNaaeiTa He removes impurities in the heart (hd).
... subtle impressions (vsan) in the mind
1603
Naah& iTaaiMa vEku= <#e= YaaeiGaNaa& dYaezu va ) Ya}a GaaYaiNTa Ma==a" Ta}a iTaaiMa Naard== =))
nha tihmi vaikuhe yogin hdayeu v, yatra gyanti mad-bhakt tatra tihmi nrada
Naard O Nrada!
vEku= <#e= YaaeiGaNaaMa( dYaezu va In the spiritual world (vaikuha) or in the hearts (hdaya) of yogs
AhMa( Na iTaaiMa I do not stay,
... even this is not as sure as ...
Ya}a Mad(>a==a" GaaYaiNTa [but] where My devotees (bhakta) sing [My glories]
Ta}a iTaaiMa there I stay.
1604
SMaTaRVYa" SaTaTa& ivZ<auivRSMaTaRVYaae Na JaaTauicTa( ) SaveR iviDaiNazeDaa" SYaureTaYaaerev ik==ra"== =))

smartavya satata viur vismartavyo na jtucit, sarve vidhi-niedh syur etayor eva kikar
ivZ<au" SaTaTaMa( SMaTaRVYa" The Lord (Viu) is always to be remembered

Na JaaTauicd( ivSMaTaRVYa" and at no time (jtu.cid) He is to be forgotten
SaveR iviDaiNazeDaa" all [other] rules (vidhi) and prohibitions (niedha)
WTaYaae" Wv ik==ra" SYau" should be servants (kikara) of these two alone.
1605
Sa haiNaSTaNMahiC^d]& Sa Maaeh" Sa c iv>a]Ma" ) YaNMauhUTa| +a<a& vaiPa vaSaudev& Na icNTaYaeTa(= = ))

sa hnis tan mahac chidra sa moha sa ca vibhrama, yan muhrta kaa vpi vsudeva na cintayet
MauhUTaRMa( +a<aMa( va AiPa For a short time (muhrta) or even a moment (kaa)
Yad( vaSaudevMa( Na icNTaYaeTa( that one does not remember the Lord (Vsudeva),
Sa" haiNa" Tad( MahTa( i^d]Ma( that is a [real] loss (hni), great fault (chidra)
Sa" Maaeh" Sa" c iv>a]Ma" illusion (moha) and mistake (vibhrama).
1606
AYaaeDYaa== MaQaura== MaaYaa== k= aXaq== k= aq== viNTak==a= =)= =Paurq== aravTaq== cEv= =SaETaa Maae+adaiYak==a"== ))
ayodhy mathur my k kch hy avantik, pur dvrvat caiva saptait moka-dyik
AYaaeDYaa MaQaura MaaYaa Ayodhy, Mathur, My-pur (identified as modern Haridwar)

k==aXaq k==aq ih AviNTak==a K (modern Benares), Kc-pura, Ujjayin (Avantik, modern Ujjain)
aravTaq Paurq c Wv and the city (pur) of Dvrak (Dvrvat)
Sa WTaa Maae+adaiYak==a" these seven [holy cities] give liberation (moka).
595
... plus Jaganntha Pur, Pukara, Kuruketra, Naimia, ...

1607
vNa& Tau Saaitvk==ae vaSaae Ga]aMaae raJaSa oCYaTae ) TaaMaSa& UTaSadNa& Maiake= Ta& Tau iNaGauR<aMa(= = ))
vana tu sttviko vso grmo rjasa ucyate, tmasa dyta-sadana man-niketa tu nirguam
vNaMa( Tau Saaitvk==" vaSa" oCYaTae A forest (vana) is said to be a residence (vsa) in goodness (sttvika)
Ga]aMa" raJaSa" a village [or city is a residence] in passion (rjasika)
UTaSadNaMa( TaaMaSaMa( a gambling house [is a residence] in ignorance (tmasa, tmasika)
Mad(iNake= TaMa( Tau iNaGauR<aMa( but a temple is beyond the material qualities (nir.gua).
mad-niketa my residence
1608
XaElq daMaYaq laEhq lePYaa le:Yaa c SaEk= Taq ) MaNaaeMaYaq Mai<aMaYaq Pa[iTaMaaivDaa SMa*Taa== =))
ail drumay lauh lepy lekhy ca saikat, manomay maimay pratima-vidh smt
XaElq daMaYaq laEhq
Made of stone, made of wood (dru), made of metal

aila (from il stone) made of stone, carved stone or the lagrma-il; lauha
(from loha metal)
lePYaa le:Yaa c SaEk= Taq
modelled of earth, painted, made of [colored] sand
saikata (from sikat sand)
MaNaaeMaYaq Mai<aMaYaq made in the mind (manas) and made of jewels (mai)
Pa[iTaMaa AivDaa SMa*Taa an image (pratim) is said to be of eight kinds.
1609
XauiNYaaSaaidPaUvaRk==MaRiNavaRhPaUvRk= Ma( ) AcRNa& TaUPacara<aa& SYaaNMaN}ae<aaePaPaadNaMa(= = ))

uddhi-nysdi-prvga-karma-nirvha-prvakam, arcana tpacr syn mantreopapdanam
XauiNYaaSaAaid
Purification ([bhta]-uddhi) [of all articles], spiritualization (nysa) [of the body],
etc.
PaUvaRk==MaRiNavaRhPaUvRk= Ma(
preceded by the performance of [such] preliminary (prvga) rituals
(karman)
MaN}ae<a oPacara<aaMa( oPaPaadNaMa(
the offering (upapdana) of articles of worship (upacra) with a
mantra
... 64 upacras (items of worship) such as sana, padya, and snna
AcRNaMa( Tau SYaaTa(
this is worship (arcana).

1610
SaUYaaeR= _iGanb]aR<aa Gaavae vEZ<av" %& MalMa( ) >aUraTMaa SavR>aUTaaiNa >ad] PaUJaaPadaiNa Mae= = ))
sryo gnir brhma gvo vaiava kha maruj jalam, bhr tm sarva-bhtni bhadra pj-padni me
>ad] O fortunate [Uddhava]!

SaUYaR" AiGan" The sun (srya) [by Vedic hymns like the Gyatr], fire (agni) [by oblations in yajas]
b]a<aa" Gaav" brhmaas [by tithya, hospitality], cows (go) [by feeding them]
vEZ<av" %Ma( a devotee [by giving honor], ether (kha) [by dhyna, meditation]
MaTa( JalMa( wind (marut) [by understanding the importance of pra], water (jala) [by offering water
and flowers into water]
>aU" AaTMaa earth (bh) [by mantras, nysa], the own body (tman) [by sustaining it properly]
SavR>aUTaaiNa and all beings (bhta) [by equal vision]
596
Mae PaUJaaPadaiNa
[these] are the places of worshiping Me [in everything].

1611
NaMaSk==ar" SMa*Taae Yaj" SavRYajezu caetaMa" ) NaMaSk==are<a cEke= Na SaaaeNa hir& v]JaeTa(= = ))
namaskra smto yaja sarva-yajeu cottama, namaskrea caikena sgena hari vrajet
NaMaSk==ar" Yaj" SMa*Ta" Namaskra is considered a sacrifice (yaja)

SavRYajezu c otaMa" and even the best (uttama) among all sacrifices.
Wke= Na SaAaeNa NaMaSk==are<a c By a single namaskra with aga
hirMa( v]JaeTa( one can attain the Lord (Hari).
1612
AhariNav*taaNaa& ke= Xavae Na ih dUrGa" ) AharYau= aNaa& ih MaDYae PavRTaraXaYa"== =))

ahakra-nivttn keavo na hi dra-ga, ahakra-yuktn hi madhye parvata-raya
AhariNav*taaNaaMa( For those whose false ego (ahakra) has stopped (nivtta)
ke= Xav" Na ih dUrGa" the Lord (Keava) is never far,
AharYau= aNaaMa( ih but for those endowed (yukta) with ahakra
MaDYae PavRTaraXaYa" groups (ri) of mountains (parvata) are in between.
1613
JaNMaaNTarSahezu YaSYa SYaaNMaiTarqd*Xaq ) daSaae= _h& vaSaudevSYa SavaRNlaek= aNSaMaureTa(= = ))

janmntara-sahasreu yasya syn matir d, dso ha vsudevasya sarvn lokn samuddharet
AhMa( vaSaudevSYa daSa" I am a servant (dsa) of the Lord (Vsudeva)

JaNMaANTarSahezu after thousands of births (janman)
YaSYa wRd*Xaq MaiTa" SYaaTa( whose resolution is thus,
SavaRNa( laek= aNa( SaMaureTa( he can deliver all (sarva) the worlds (loka).
1614
PaircYaaRPara" ke= icTPa[aSaadeZvev XaerTae ) MaNauZYaiMav Ta& d]u& VYavhTau| c bNDauvTa( ))

paricary-par kecit prsdev eva erate, manuyam iva ta drau vyavahartu ca bandhuvat
TaMa( MaNauZYaMa( wv d]uMa( In order to see Him (the Lord) like a human (manuya)
bNDauvTa( VYavhTauRMa( c and to behave like a friend (bandhu.vat)
PaircYaaRPara" ke= icd( some who are dedicated to attending (paricary) [the Deity]
Pa[aSaadezu Wv XaerTae even sleep in tempels (prsda).
1615
ke= NaaiPa deveNa id iSQaTaeNa YaQaa iNaYau= ae= _iSMa TaQaa k==raeiMa== =)
kenpi devena hdi sthitena yath niyukto smi tath karomi
id iSQaTaeNa ke= NaaiPa deveNa By a certain Lord (deva) residing in the heart (hd)
YaQaa iNaYau= " AiSMa as I am directed [by Him]
TaQaa k==raeiMa so I am acting.
1616
icNTaa& ku= YaaRa r+aaYaE iv==ITaSYa YaQaa PaXaae" ) TaQaaPaRYaNhraE deh& ivrMaedSYa r+a<aaTa(= = ))
cint kuryn na rakyai vikrtasya yath pao, tathrpayan harau deha viramed asya rakat
iv==ITaSYa PaXaae" r+aaYaE For the protection (rak) of [ones] sold (vikrta) animal (pau)
YaQaa icNTaaMa( Na ku= YaaRTa( as one should not worry,
597
... as the former owner can happily cease to worry for it
TaQaa dehMa( hraE APaRYaNa( similarly, [while] offering ones body (deha) unto the Lord (Hari)
ASYa r+a<aaTa( ivrMaeTa( one can refrain from its protection (rakaa).
1617
Sa vE MaNa" k*= Z<aPadarivNdYaaevRca&iSa vEku= <#=Gau<aaNauv<aRNae )

k==raE hreMaRiNdrMaaJaRNaaidzu [uiTa& ck==araCYauTaSaTk==QaaedYae ))
sa vai mana ka-padravindayor vacsi vaikuha-gunuvarane
karau harer mandira-mrjandiu ruti cakrcyuta-sat-kathodaye
Mauku= NdilalYadXaRNae d*XaaE Ta*TYaGaa}aSPaXaeR= _SaMaMa( )

ga]a<a& c TaTPaadSaraeJaSaaEr>ae [qMataulSYaa rSaNaa& TadiPaRTae ))
mukunda-liglaya-darane dau tad-bhtya-gtra-spare ga-sagamam
ghra ca tat-pda-saroja-saurabhe rmat-tulasy rasan tad-arpite
PaadaE hre" +ae}aPadaNauSaPaR<ae iXarae zqke= XaPadai>avNdNae )

k==aMa& c daSYae Na Tau k==aMak==aMYaYaa YaQaaetaMaaek= JaNaa[Yaa riTa" ))
pdau hare ketra-padnusarpae iro hkea-padbhivandane
kma ca dsye na tu kma-kmyay yathottamaloka-janray rati
k*= Z<aPadArivNdYaae" In [meditating on] the lotus-feet of the Lord (Ka)

Sa" vE MaNa" ck==ar he (Ambara) engaged (cakra) [his] mind (manas),
vca&iSa vEku= <#=Gau<aANauv<aRNae [his] words (vc) [he engaged] in describing the qualities of the Lord
(Vaikuha)
k==raE hre" MaiNdrMaaJaRNaAaidzu
[his] hands (kara) in [sevice] like cleaning the tempel (mandira) of
the Lord (Hari)
[uiTaMa( ACYauTaSaTa(k==QaaodYae
[his] hearing in the beginning (udaya) of the pious narrations (kath)
about the Lord (Acyuta)
d*XaaE Mauku= NdilAalYadXaRNae
[his] eyes in seeing the deity (liga) and tempel (laya) of the Lord
(Mukunda)
laya place
ASaMaMa( Tad(>a*TYaGaa}aSPaXaeR
[his] sense of touch in touching (spara) the feet of the Lords
devotees
aga-sagama contact (sagama) of his body, the sense of touch; bhtya servant of
the Lord, a devotee
ga]a<aMa( c [qMaTa(TaulSYaa" Tad(PaadSaraeJaSaaEr>ae
[his] nose (ghra) in the fragrance (saurabha) of
Tulas [placed] on the Lords lotus-feet
rSaNaaMa( Tad(AiPaRTae [his] tongue (rasan) in [eating food] offered to Him

PaadaE hre" +ae}aPadANauSaPaR<ae [his] legs (pda) in visiting pilgrimage sites of the Lord (Hari)
anusarpaa going after, visiting
iXar" zqke= XaPadAi>avNdNae [his] head (iras) in saluting the feet of the Lord (Hkea),
k==aMaMa( c daSYae and [his any] offering (kma) [he made] in servitude (dsya)
598
... offerings of articles like garlands and food
Na Tau k==aMak==aMYaYaa not with the desire (kmy) for sense gratification (kma)
YaQaa otaMaaek= JaNaAa[Yaa riTa" [but] as to get bhakti (rati), whose residence (raya) is in the
devotees (jana) of the Lord (Uttamaloka).
599
Hinduism The Holy Name

1618
MaaDavae MaaDavae vaic MaaDavae MaaDavae id ) SMariNTa SaaDav" SaveR SavRk= aYaeRzu MaaDavMa(= = ))
mdhavo mdhavo vci mdhavo mdhavo hdi, smaranti sdhava sarve sarva-kryeu mdhavam
MaaDav" MaaDav" vaic [The name of] the Lord (Mdhava) is [constantly] in their speech (vc)
MaaDav" MaaDav" id [the name of] the Lord (Mdhava) is [constantly] in their heart (hd)
SaveR SaaDav" [thus] all the saints (sdhu)
SavRk==aYaeRzu MaaDavMa( SMariNTa remember the Lord (Mdhava) in all activities (krya).
1619
SatvXauik==r& NaaMa NaaMa jaNaPa]d& SMa*TaMa( ) MauMau+aU<aa& Maui==Pa]d& k==aiMaNaa& SavRk= aMadMa(= = ))
sattva-uddhi-kara nma nma jna-prada smtam, mumuk mukti-prada kmin sarva-kmadam
NaaMa SatvXauik==rMa( SMa*TaMa(
Nma is known as purifyer of our existence
... nma means glorifying the holy name
NaaMa jaNaPa]dMa( nma gives spiritual knowledge (jna)

MauMau+aU<aaMa( Maui==Pa]dMa( for those who desire liberation (mumuku) he gives liberation (mukti)
k==aiMaNaaMa( SavRk==aMadMa( and for those who have [material] desires (kmin) he fulfills all
desires
(kma).
1620
Pau<@rqk==a+aGaaeivNdMaaDavadq& Ya" SMareTa( ) TaSYa SYaaNMal& SavRk= MaaRdaE ivgNaNaaXaNaMa(= = ))

puarkka-govinda-mdhavd ca ya smaret, tasya syn magala sarva-karmdau vighna-nanam
Pau<@rqk==a+aGaaeivNdMaaDavAadqNa( c [Names of the Lord] like Puarikka, Govinda and Mdhava

Ya" SMareTa( for one who remembers [those],
TaSYa MalMa( SYaaTa( his will be all auspiciousness (magala)
SavRk==MaRAadaE ivgNaNaaXaNaMa( and destruction of obstacles (vighna) in all his activities (karman).
1621
MaN}aTaSTaN}aTaiX^d]& deXak==alahRvSTauTa" ) Sav| k==raeiTa iNaiX^d]MaNauSaqTaRNa& Tav== =))

mantratas tantrata chidra dea-klrha-vastuta, sarva karoti nichidram anusakrtana tava
MaN}aTa" TaN}aTa" i^d]Ma( [Any] fault from [improper] mantra, ritual (tantra)
deXak==alAhRvSTauTa" place (dea), time (kla), recipient (arha) and [used] objects (vastu)
... in a yaja
Tav ANauSaqTaRNaMa( [O Lord!] Your glorification

SavRMa( iNaiX^d]Ma( k==raeiTa makes everything (sarva) faultless.
1622
MaMa== NaaMaaiNa== laeke= = _iSMaNa(= =[Yaa== YaSTau= =k= ITaRYaeTa(= =)= =TaSYaaParaDak==ae$=qSTau= =+aMaaMYaev= =Na Sa&XaYa"== ))
mama nmni loke smin raddhay yas tu krtayet, tasypardha-kos tu kammy eva na saaya
Ya" Tau AiSMaNa( laeke= One who in this world (loka)

MaMa NaaMaaiNa [Yaa k==ITaRYaeTa( glorifies my names (nman) with faith (raddh),
TaSYa AParaDak==ae$=q" Tau +aMaaiMa Wv millions of his [previous] offenses (apardha) I forgive,
600
Na Sa&XaYa"
there is no doubt (saaya).

1623
SaaeTYa& PaairhaSYa& va STaae>a& helNaMaev va ) vEku= <#=NaaMaGa]h<aMaXaezagahr& ivdu"= = ))

sketya prihsya v stobha helanam eva v, vaikuha-nma-grahaam aegha-hara vidu
SaaeTYaMa( PaairhaSYaMa( va Whether as indication (sketya) [of something else], for fun (prihsya)
STaae>aMa( helNaMa( Wv va in jubilation (stobha, hurrah) or disrespect (helana)
vEku= <#=NaaMaGa]h<aMa( chanting (grahaa taking) the name (nman) of the Lord (Vaikuha)
AXaezAgahrMa( ivdu" is known to destroy all sins (agha).
1624
Sak*= duairTa& YaeNa hirirTYa+arYaMa( ) b" Pairk==rSTaeNa Maae+aaYa GaMaNa& Pa[iTa== =))
sakd uccrita yena harir ity akara-dvayam, baddha parikaras tena mokya gamana prati
hir" wiTa A+arYaMa( The two syllables ha-ri

YaeNa Sak*= Ta( oairTaMa( by whom they are pronounced [even] once,
Maae+aaYa GaMaNaMa( Pa[iTa for walking towards liberation (moka)
TaeNa b" Pairk==r" by him the girdle is bound.
1625
rMaNTae YaaeiGaNaae= _NaNTae SaTYaaNaNde icdaTMaiNa ) wiTa raMaPadeNaaSaaE Par& b]ai>aDaqYaTae= = ))

ramante yogino nante satynande cid-tmani, iti rma-padensau para brahmbhidhyate
ANaNTae icTa(AaTMaiNa SaTYaAaNaNde
In endless (an-anta), spiritual (cit) and true (satya) pleasure
(nanda)
YaaeiGaNa" rMaNTae yogs delight

wiTa raMaPadeNa thus by the word rma
ASaaE ParMa( b] Ai>aDaqYaTae this Supreme Absolute (brahma) is addressed.
1626
raMa raMaeiTa raMaeiTa rMae raMae MaNaaerMae ) SahNaaMai>aSTauLYa& raMaNaaMa vraNaNae= = ))

rma rmeti rmeti rame rme mano-rame, sahasra-nmabhis tulya rma-nma varnane
vraNaNae
O beautiful [Durg]!
varnan (vara-nan) a lady whose face (nana) is lovely; iva addressing Durg
raMa raMaeiTa raMaeiTa Rma, Rma, Rma

MaNa"rMae raMae rMae [thus] I delight (rame) in the charming [word] rma.
mano-rama delight for the mind
raMaNaaMa SahNaaMai>a" TauLYaMa(
[One] name (nman) of Rma is equal (tulya) to thousand [other]
names.
1627
NaaMa icNTaaMai<a" k*= Z<aETaNYarSaivGa]h" ) PaU<aR" Xauae iNaTYaMau= ae= _i>aaTvaaaMaNaaiMaNaae"= = ))

nma cint-mai ka caitanya-rasa-vigraha, pra uddho nitya-mukto bhinnatvn nma-nmino
NaaMaNaaiMaNaae" Ai>aaTvaTa(
Because there is no difference between the Lord and His name (nman)
nmin who has the name
k*= Z<a" NaaMa icNTaaMai<a" the name ka is a wish [-fulfilling] gem (mai)
cETaNYarSaivGa]h" the embodiment (vigraha) of transcendental taste (rasa)
PaU<aR" Xau" iNaTYaMau= "
601
complete (pra), pure (uddha) and always liberated (mukta).

1628
SahNaaMNaa& Pau<YaaNaa& i}arav*tYaa Tau YaTf==lMa( ) Wk==av*tYaa Tau k*= Z<aSYa NaaMaEk&= TaTPa[YaCîTa== =))
sahasra-nmn puyn trir vtty tu yat phalam, ekvtty tu kasya nmaika tat prayacchati
Pau<YaaNaaMa( SahNaaMNaaMa(
Of the pious thousand names [of the Lord]
... in the Viu-sahasra-nma-stotra
i}a" Aav*tYaa Tau
by a three times repetition

vtti turning, going round
Yad( f==lMa( whatever is the result (phala fruit),

Wk==Ma( k*= Z<aSYa NaaMa one name (nman) of Ka
Tad( Wk==Aav*tYaa Tau Pa[YaCîTa gives that by one repetition.
1629
]qk*= Z<a GaaeivNd hre Maurare he NaaQa NaaraYa<a vaSaudev )

iJae iPabSvaMa*TaMaeTadev GaaeivNd daMaaedr MaaDaveiTa ))
r-ka govinda hare murre he ntha nryaa vsudeva
jihve pibasvmtam etad eva govinda dmodara mdhaveti
he ]qk*= Z<a GaaeivNd hre Maurare O Ka, Govinda, Hari, Murari

NaaQa NaaraYa<a vaSaudev Lord (ntha), Nryaa, Vsudeva
GaaeivNd daMaaedr MaaDav wiTa Govinda, Dmodara, Mdhava!
iJae O [my] tongue (jihv)!
WTad( Wv AMa*TaMa( iPabSv Please drink only this nectar (amta)!
1630
ik==Maek&= dEvTa& laeke= ik&= vaPYaek&= ParaYa<aMa( ) STauvNTa" k&= k==MaCaRNTa" Pa]aPNauYauMaaRNava" Xau>aMa(= = ))
kim eka daivata loke ki vpy eka paryaam, stuvanta ka kam arcanta prpnuyur mnav
ubham
k==ae DaMaR" SavRDaMaaR<aa& >avTa" ParMaae MaTa" ) ik&= JaPaNMauCYaTae JaNTauJaRNMaSa&SaarbNDaNaaTa(= = ))

ko dharma sarva-dharm bhavata paramo mata, ki japan mucyate jantur janma-sasrabandhant
... Wz Mae SavRDaMaaR<aa& DaMaaeR= _iDak==TaMaae MaTa" ) YaKTYaa Pau<@rqk==a+a& STavErceRar" Sada== =))
ea me sarva-dharm dharmo dhikatamo mata, yad bhakty puarkka stavair arcen nara sad
laeke= ik==Ma( Wk==Ma(= dEvTaMa( [Yudhihira asked:] In this world, what is the highest Divinity (daivata)?
ik==Ma( va AiPa Wk==Ma( ParaYa<aMa( What is the highest refuge (paryaa)?
k==Ma( STauvNTa" k==Ma( ACaRNTa" By praising and worshiping whom
MaaNava" Xau>aMa( Pa]aPNauYau" men (mnava) will get [most] benefit (ubha)?
SavRDaMaaR<aaMa( k==" ParMa" DaMaR" >avTa" MaTa" What is the supreme dharma of all dharma in your
opinion?
ik==Ma( JaPaNa( Reciting what

JaNTau" JaNMaSa&SaarbNDaNaaTa( MauCYaTae
a living being is freed from the bondage (bandhana) of birth
(janman) and rebirth (sasra)? ...
Yad( Nar" Sada >aKTYaa
[Bhma answered:] That a man (nara) always with devotion (bhakti)
602
Pau<@rqk==a+aMa( STavE" AceRTa( should worship the Lord (Puarka) with prayers (stava),
Wz" SavRDaMaaR<aaMa( AiDak==TaMa" DaMaR" this is the highest dharma of all dharma
Mae MaTa" in my opinion.
1631
GaeYa& GaqTaaNaaMaSah& DYaeYa& ]qPaiTaPaMaJaMa(= = ) NaeYa& SaaNaSae icta& deYa& dqNaJaNaaYa c ivtaMa(= = ))
geya gt-nma-sahasra dhyeya rpati-rpam ajasram, neya sajjana-sage citta deya dna-janya
ca vittam
GaqTaaNaaMaSahMa( GaeYaMa( Bhagavad-gt and Viu-sahasra-nma-stotram should be recited (sung)

]qPaiTaPaMa( AJaMa( DYaeYaMa( the form (rpa) of the Lord should be meditated upon
r-pati master of Lakm, the Lord
ictaMa( SaaNaSae NaeYaMa(
the mind (citta) should be applied in the association (saga) of saintly people
(sat-jana)
ivtaMa( c dqNaJaNaaYa deYaMa(
and wealth (vitta) should be given to poor people.

1632
p Xau= aMbrDar& ivZ<au& XaiXav<a| cTau>auRJaMa( ) Pa[SaavdNa& DYaaYaeTSavRivganaePaXaaNTaYae= = ))

uklmbara-dhara viu ai-vara catur-bhujam, prasanna-vadana dhyyet sarva-vighnopantaye
Xau= AMbrDarMa( ivZ<auMa( On the Lord (Viu), who has a white (ukla) garment (ambara)
XaiXav<aRMa( cTau>auRJaMa( Pa[SaavdNaMa( the lustre of the moon, four arms, and who looks graciously
SavRivganoPaXaaNTaYae DYaaYaeTa( [on that Lord] one should meditate to appease all obstacles.
1633
p iv& ivZ<auvRz$(=k= arae >aUTa>aVYa>avTPa[>au" ) >aUTak*= UTa>a*avae >aUTaaTMaa >aUTa>aavNa"== =))

viva viur vaa-kro bhta-bhavya-bhavat-prabhu, bhta-kd bhta-bhd bhvo bhttm bhtabhvana
ivMa( ivZ<au" vz$(=k==ar" >aUTa>aVYa>avTa(Pa]>au" >aUTak*= Ta( >aUTa>a*Ta( >aav"

>aUTaAaTMaa >aUTa>aavNa"
[Names of the Lord:]
1634
Na deXak==alavSQaaTMaXauyaidk==MaPae+aTae= = )
na dea-klvasthtma- uddhy-dikam apekate
deXak==alAvSQaa Place (dea), time (kla), circumstances (avasth)

AaTMaXauiAaidk==Ma( purity (uddhi) of the body (tman), etc.
Na APae+aTae He (the holy name) does not consider.
1635
ATa" [qk*= Z<aNaaMaaid Na >aved( Ga]aiMaiNd]YaE" ) SaevaeNMau%e ih iJaadaE SvYaMaev Sfu= rTYad"== =))
ata r-ka-nmdi na bhaved grhyam indriyai, sevonmukhe hi jihvdau svayam eva sphuraty ada
ATa" [qk*= Z<aNaaMaAaid
[Although] the name (nman), etc., of the Lord (Ka)
...nma-gua-rpa-ll
wiNd]YaE" Ga]aMa( Na >aveTa( is not perceptible (grhya) by the senses (indriya),

iJaAadaE SaevaoNMau%e ih [but] in one engaged in [His] service (sev), beginning with his tongue
(jihv)
... service beginning with chanting
Ad" SvYaMa( Wv Sfu= riTa
it (ada) manifests itself.
603
1636
Aak*= i" k*= TaceTaSaa& SauMaNaSaaMaua$=Na& ca&hSaaMa(

Aac<@alMaMaUk= laek= Saul>aae vXYa Maui==i[Ya" )
Naae dq+aa& Na c SaiT==Yaa& Na c PaurYaa| MaNaaGaq+aTae
MaN}aae= _Ya& rSaNaaSPa*Gaev f==liTa [qk*= Z<aNaaMaaTMak==" ))
ki kta-cetas sumanasm uccana chasm
calam a-mka-loka-sulabho vaya ca mukti-riya
no dks na ca sat-kriy na ca puracary mang kate
mantro ya rasan-spg eva phalati r-ka-nmtmaka
k*= TaceTaSaaMa( SauMaNaSaaMa( Aak*= i"
It is an attraction for the intelligent (kta-cetas) and well-disposed
(sumanas)
A&hSaaMa( oa$=NaMa( c and an annihilator (uccana) for sins (ahas)

Aac<@alMa( AMaUk= laek= Saul>a" it is easy to obtain for everyone who is not mute (mka), including
calas
Maui==i[Ya" vXYa" c
it is the controller of the opulence of liberation (mukti)
(?) or: mukti-riyo vaya (a-vaya)
Naae dq+aaMa( Na c SaTa(i==YaaMa( Na c PaurYaaRMa(
and neither dk, nor sat-kriy, nor puracary
... initiation, pious acts and introductory rites, which are necessary before chanting
other mantras
MaNaak(= wR+aTae it [even] slightly considers (sees)

AYaMa( [qk*= Z<aNaaMaAaTMak==" MaN}a" this mantra, consisting of the name of Ka
rSaNaaSPa*k(= Wv f==liTa fructifies simply by touching the tongue (rasan).
1637
SYaaTk*= Z<aNaaMacirTaaid iSaTaaPYaivaiPataaePaTarSaNaSYa Na raeick==a Nau )

ik==NTvadradNauidNa& %lu SaEv Jaua Svaq ==MaaviTa TadMaUlhN}aq ))
syt ka-nma-caritdi-sitpy a-vidy-pittopatapta-rasanasya na rocik nu
kintv dard anudina khalu saiva ju svdv kramd bhavati tad-gada-mla-hantr
k*= Z<aNaaMacirTaAaid Kas name (nman), activities (carita), etc.

iSaTaa AiPa SYaaTa( although it is [sweet like] candy
sita white; sit white sugar, candy
AivaiPataoPaTarSaNaSYa
[but] for one whose tongue is afflicted by the jaundice of ignorance (a-
vidy)
pitta bile, jaundice
Na raeick==a Nau
[this candy] is not palatable.

... because when one is afflicted by a disease like jaundice, which increases pitta, sugar
tastes bitter
ik==NTau AadraTa( ANauidNaMa( %lu Jaua
But, when taken (jut) carefully and regularly
... and to eat candy is a treatment for such a disease
Saa Wv ==MaaTa( Svaq >aviTa
that same [candy] becomes gradually tasty (svdu, svdv)
604
Tad(GadMaUlhN}aq
and the utter destroyer of that disease (gada).

1638
Ta*<aadiPa SauNaqceNa TaraeriPa SaihZ<auNaa ) AMaaiNaNaa MaaNadeNa k==ITaRNaqYa" Sada hir"== =))
td api suncena taror api sahiun, a-mnin mna-dena krtanya sad hari
Ta*<aaTa( AiPa SauNaqceNa
By one who is humble even like grass (ta)
su.nca very low
Tarae" AiPa SaihZ<auNaa and tolerant even like a tree (taru)

AMaaiNaNaa MaaNadeNa not proud (a-mnin), [but] giving honor (mna)
hir" Sada k==ITaRNaqYa" the Lord (Hari) can perpetually be glorified.
1639
ANYae k*= TaYauGae DaMaaRS}aeTaaYaaMaPare MaTaa" ) aPare ANYa Wvae= a" k==lavNYae Pa[k= IiTaRTaa"== =))
anye kta-yuge dharms tretym apare mat, dvpare anya evokt kalv anye prakrtit
k*= TaYauGae ANYae DaMaaR" MaTaa" In satya-yuga (kta) there are other [religious] duties (dharma) prescribed
}aeTaaYaaMa( APare aPare ANYae Wv o==a" in tret-yuga others, in Dvpara-yuga others
k==laE ANYae Pa[k= IiTaRTaa" and in kali-yuga other [duties] are prescribed.
1640
k*= Tae YayaYaTaae ivZ<au& }aeTaaYaa& YaJaTaae Ma%E" ) aPare PaircYaaRYaa& k==laE Tairk==ITaRNaaTa(= = ))
kte yad dhyyato viu trety yajato makhai, dvpare paricaryy kalau tad dhari-krtant
Yad( k*= Tae ivZ<auMa( DYaaYaTa"
What is [the result] in satya-yuga (kta) for one meditating on the Lord
(Viu)
}aeTaaYaaMa( Ma%E" YaJaTa" in tret-yuga for one sacrificing with yaja

aPare PaircYaaRYaaMa( and in dvpara-yuga in worship (paricary),
Tad( k==laE hirk==ITaRNaaTa( that is in kali-yuga [the result] from praising the Lord (Hari).
... in His name
1641
hirNaaMaPara Yae c hirk==ITaRNaTaTPara" ) hirPaUJaaPara Yae c Tae k*= TaaQaaR" k==laE YauGae= = ))
hari-nma-par ye ca hari-krtana-tatpar, hari-pj-par ye ca te ktrth kalau yuge
Yae hirNaaMaPara" c Those who are dedicated to the name (nman) of the Lord (Hari)
hirk==ITaRNaTaTPara" dedicated to the glorification (krtana) of the Lord
Yae hirPaUJaaPara" c and those who are dedicated to the worship (pj) of the Lord,
Tae k*= TaaQaaR" k==laE YauGae they are accomplished in kali-yuga.
1642
gaaere k==ilYauGaPa[ae SavRDaMaRivviJaRTaa" ) vaSaudevPara MaTYaaRSTae k*= TaaQaaR Na Xa&XaYa"== =))

ghore kali-yuga-prpte sarva-dharma-vivarjit, vsudeva-par martys te ktrth na aaya
gaaere k==ilYauGaPa[ae When the dreadful (ghora) kali-yuga has come

SavRDaMaRivviJaRTaa" [then] being free from all [other] religious duties (dharma)
... which are no longer feasible for all
vaSaudevPara" MaTYaaR" those mortals (martya) who surrender to the Lord (Vsudeva),
Tae k*= TaaQaaR" Na Xa&XaYa" they are accomplished, no doubt (saaya).
605
1643
hreNaaRMa hreNaaRMa hreNaaRMaEv ke= vlMa( ) k==laE NaaSTYaev NaaSTYaev NaaSTYaev GaiTarNYaQaa== =))
harer nma harer nma harer nmaiva kevalam, kalau nsty eva nsty eva nsty eva gatir anyath
hre" NaaMa hre" NaaMa The name (nman) of the Lord (Hari), the name of the Lord
hre" NaaMa Wv ke= vlMa( only the name of the Lord
k==laE ANYaQaa GaiTa" in kali-yuga another path (gati)
Na AiSTa Wv Na AiSTa Wv Na AiSTa Wv does not exist, does not exist, does not exist.
1644
k==ledaeRziNaDae raJaaiSTa ek= ae MahaNGau<a" ) k==ITaRNaadev k*= Z<aSYa Mau= Sa" Par& v]JaeTa(= = ))
kaler doa-nidhe rjann asti hy eko mahn gua, krtand eva kasya mukta-saga para vrajet
raJaNa( O King!
daeziNaDae k==le" Of the kali-yuga, which is an ocean (nidhi) of faults (doa)
Wk==" MahaNa( Gau<a" AiSTa ih exists indeed one great quality (gua)
k*= Z<aSYa k==ITaRNaaTa( Wv just from glorification (krtana) of the Lord (Ka)
Mau= Sa" ParMa( v]JaeTa( becoming free from attachment (saga), one attains the Supreme.
1645
k==laE k*= TaYauGa& TaSYa k==ilSTaSYa k*= Tae YauGae ) YaSYa ceTaiSa GaaeivNdae dYae YaSYa NaaCYauTa"== =))
kalau kta-yuga tasya kalis tasya kte yuge, yasya cetasi govindo hdaye yasya ncyuta
YaSYa ceTaiSa GaaeivNd" In whose heart (cetas) is the Lord (Govinda)

TaSYa k==laE k*= TaYauGaMa( for him [even] in kali-yuga is satya-yuga (kta),
yugam 1.1 n. yuga
YaSYa dYae Na ACYauTa" and in whose heart (hdaya) the Lord (Acyuta) is not [present]
TaSYa k*= Tae YauGae k==il" for him [even] in satya-yuga (kta) there is kali-yuga.
1646
k*= Taaidzu Pa[Jaa raJaNk==laivCîNTa SaM>avMa(= = )

ktdiu praj rjan kalv icchanti sambhavam
raJaNa( O King!
k*= TaAaidzu Pa[Jaa" The people in [the first three yugas] beginning with satya-yuga (kta)
k==laE SaM>avMa( wCîNTa desire a birth (sambhava) in kali-yuga.
606
Hinduism Pure Bhakti

1647
SavaeRPaaiDaiviNaMauR&= TaTParTveNa iNaMaRlMa( ) zqke= <a zqke= XaSaevNa& >ai==CYaTae= = ))

sarvopdhi-vinirmukta tat-paratvena nirmalam, hkea hkea-sevana bhaktir ucyate
SavRoPaaiDaiviNaMauR= Ma(
Which is completely free from all designations
updhi replacement, attribute, designation, title
Tad(ParTveNa iNaMaRlMa( being purified (nir.mala) by surrender to Him (the Lord)

zqke= <a zqke= XaSaevNaMa( [such] service (sevana) to the Lord (Hkea) with [ones] senses (hka)
hkea (hka-a) master of the senses, name of the Lord
>ai==" oCYaTae
is called [uttam] bhakti.

1648
ANYaai>alaizTaaXaUNYa& jaNak==MaaRNaav*TaMa( ) AaNaukU= LYaeNa k*= Z<aaNauXaqlNa& >ai==taMaa== =))

anybhilit-nya jna-karmdy-an-vtam, nuklyena knulana bhaktir uttam
ANYaAi>alaizTaaXaUNYaMa( Which is free (nya) from other desires

jaNak==MaRAaidANa(Aav*TaMa( and not covered by jna, karma, etc.
... by conceptions of liberation, heavenly reward [or yogic perfections], etc.
AaNaukU= LYaeNa k*= Z<aANauXaqlNaMa(
[such] practice (anulana) of [service to] the Lord with [only] what is
favorable
nuklya (from anukla favorable, suitable) suitability
otaMaa >ai=="
[is called] uttam bhakti.

1649
Tatae= _Nauk= MPaa& SauSaMaq+aMaa<aae >auaNa WvaTMak*= Ta& ivPaak==Ma( )

aGvPaui>aRivRdDaaMaSTae JaqveTa Yaae Maui==Pade Sa daYa>aak(= ))
tat te nukamp susamkamo bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namaste jveta yo mukti-pade sa dya-bhk
Tad( Tae ANauk= MPaaMa( SauSaMaq+aMaa<a"
Therefore, while awaiting Your mercy (anukamp)

... because jna is very difficult to achieve, not endeavoring for jna
AaTMak*= TaMa( ivPaak==Ma( >auaNa" Wv
[meanwhile] enduring his own karma

... not endeavoring to counteract it by pryacitta (atonement)
vipka ripening, effect; result of karma
d(vak(= vPaui>aR" Tae NaMa" ivdDaNa(
offering obeisance (namas) to You with heart (hd), words (vc) and
body (vapus)
... i.e., engaging in the processes of sdhana-bhakti, beginning with hearing
Ya" JaqveTa one who lives [thus],

Sa" Maui==Pade daYa>aak(= he is a heir to the [supreme] abode of liberation (mukti).
1650
Xa*<vNSau>ad]ai<a rQaaPaa<aeJaRNMaaiNa k==MaaRi<a c YaaiNa laeke= )

GaqTaaiNa NaaMaaiNa TadQaRk= aiNa GaaYaiNvlae ivcredSa" ))
607
van subhadri rathga-per janmni karmi ca yni loke

gtni nmni tad-arthakni gyan vilajjo vicared a-saga
Wv&v]Ta" SviPa[YaNaaMak==ITYaaR JaaTaaNauraGaae d]uTaicta oE" )

hSaTYaQaae raeidiTa raEiTa GaaYaTYauNMaadva*TYaiTa laek= ba" ))
eva-vrata sva-priya-nma-krty jtnurgo druta-citta uccai
hasaty atho roditi rauti gyaty unmdavan ntyati loka-bhya
YaaiNa laeke= GaqTaaiNa Which are celebrated (gta) in this world (loka)
Sau>ad]ai<a Tad(AQaRk= aiNa and are auspicious and indicative of Him (the Lord)
rQaaPaa<ae" JaNMaaiNa k==MaaRi<a NaaMaaiNa c [those] births (janman), activities (karman) and names
(nman) of the Lord
rathga (ratha-aga) chariot-part, a wheel; rathga-pi in whose hand is the
cakra, name of the Lord
Xa*<vNa( GaaYaNa( [while] hearing and singing [them]

ivl" ASa" ivcreTa( one should wander without shyness and attachment (a-saga).
WvMa(v]Ta" Behaving thus
SviPa[YaNaaMak==ITYaaR by chanting the name of his beloved [Lord]
JaaTaANauraGa" d]uTaicta" having his love awakened and heart melted (druta)
oNMaadvTa( laek= ba" as if possessed, not caring for the world
loka-bhya outside of the world or society
oE" hSaiTa AQaae raeidiTa
he [sometimes] loudly laughs and [sometimes] cries
... he laughs when considering how the Lord comes under the control of an exalted
devotees love, cries when lamenting his separation from the Lord
raEiTa GaaYaiTa Na*TYaiTa
roars, sings and dances.

1651
vaGGada d]vTae YaSYa icta& dTYa>aq+<a& hSaiTa Kvic )

ivl oaYaiTa Na*TYaTae c Mai==Yau= ae >auvNa& PauNaaiTa ))
vg gadgad dravate yasya citta rudaty abhka hasati kvacic ca
vilajja udgyati ntyate ca mad-bhakti-yukto bhuvana punti
Gada vak(=
His words stammering (gadgada)

... out of love of God
YaSYa ictaMa( d]vTae he whose heart (citta) is melting,

A>aq+<aMa( diTa he repeatedly cries
Kvicd( hSaiTa c and sometimes laughs,
ivl" oaYaiTa Na*TYaTae c and being without shyness, he sings loudly and dances
Mad(>ai==Yau= " >auvNaMa( PauNaaiTa [such] a person with love of God (bhakti) purifies the world.
1652
e= XagNaq Xau>ada Maae+algauTaak*= TSaudulR>aa ) SaaNd]aNaNdivXaezaTMaa [qk*= Z<aak==izR<aq c Saa ))

klea-ghn ubha-d moka-laghut-kt-sudurlabh, sndrnanda-vietm r-kkari ca s
Saa e= XagNaq Xau>ada
That [pure bhakti] (1) destroys suffering (klea), (2) gives fortune (ubha)
608
Maae+algauTaak*= Ta(SaudulR>aa
(3) makes liberation (moka) [appear] insignificant, (4) is very rare
(su.dur.labha)
SaaNd]AaNaNdivXaezaTMaa (5) is characterized by intense (sndra) bliss (nanda)

[qk*= Z<aAak==izR<aq c (6) and attracts the Lord (Ka).
1653
d*[uTaa>Yaa& YaTPaaPa& JaaNaaPYaaTMaNaae= _ihTaMa( ) k==raeiTa >aUYaae ivvXa" Pa[aYaitaMaQaae k==QaMa(= = ))

da-rutbhy yat ppa jnann apy tmano hitam, karoti bhyo vivaa pryacittam atho katham
KviciavTaRTae= _>ad]aTKvicriTa TaTPauNa" ) Pa[aYaitaMaQaae= _PaaQa| MaNYae ku= rXaaEcvTa(= = ))

kvacin nivartate bhadrt kvacic carati tat puna, pryacittam atho prtha manye kujara-aucavat
... Pa[aYaitaaiNa cq<aaRiNa NaaraYa<aParax(= Mau%Ma( ) Na iNaZPauNaiNTa raJaeNd] Sauraku= M>aiMavaPaGaa"== =))
pryacittni crni nryaa-par-mukham, na nipunanti rjendra sur-kumbham ivpag
Sak*= NMaNa" k*= Z<aPadarivNdYaaeiNaRveiXaTa& Tau<araiGa YaEirh )

Na Tae YaMa& PaaXa>a*Ta Ta$=aNSvPNae= _iPa PaXYaiNTa ih cq<aRiNaZk*= Taa" ))
sakn mana ka-padravindayor niveita tad-gua-rgi yair iha
na te yama pa-bhta ca tad-bhan svapne pi payanti hi cra-nikt
d*[uTaa>YaaMa(
[Parkit asked:] By seeing and hearing

... seeing that a criminal is punished by the king and criticized by people, and hearing
about future punishment in hell
PaaPaMa( AaTMaNa" AihTaMa( JaaNaNa( AiPa
although [thus] knowing that sin (ppa) is ones enemy (a-
hita)
Yad( ivvXa" >aUYa" k==raeiTa
but being helpless one does it again,
... after performing atonement, but being unable to restrain sinful desires
AQaae Pa[aYaitaMa( k==QaMa(
then how is atonement (pryacitta) possible?

... when it does not root out the sinful desire
Kvicd( A>ad]aTa( iNavTaRTae Sometimes one refrains from what is inauspicious (a-bhadra)
Kvicd( Tad( PauNa" criTa sometimes one does it again,
AQaae Pa[aYaitaMa( APaaQaRMa( MaNYae therefore I consider atonement (pryacitta) as useless (apa.artha)
ku= rXaaEcvTa( like an elephants bath (auca). ...
After bathing, the elephant throws dust on his body.
raJaeNd] [ukadeva replied:] O King [Parkit]!

cq<aaRiNa Pa[aYaitaaiNa [All kinds of] observed atonements (pryacitta)
NaaraYa<aParax(= Mau%Ma( one who is averse to the Lord (Nryaa)
park-mukha whose face is turned away
Na iNaZPauNaiNTa they do not purify [him] completely,

AaPaGaa" Sauraku= M>aMa( wv as [even many] rivers [can not purify] a pot (kumbha) of wine (sur).
pa-ga current of water, river
YaE" wh Those by whom in this world

Tad(Gau<araiGa MaNa" the [bee-like] mind (manas), being attracted to His (the Lords) qualities (tad-gua)
k*= Z<aPadArivNdYaae" Sak*= Ta( iNaveiXaTaMa( has been made to enter [even] once (sakt) the lotus of the
Lords feet
609
... and drink the nectar
cq<aRiNaZk*= Taa" ih
[because] they have [thus completely] observed atonement

nikta cure, atonement
YaMaMa( PaaXa>a*Ta" Tad(>a$=aNa( c Yamarja and his rope-carrying (pa-bht) soldiers (bhaa)
SvPNae AiPa Tae Na PaXYaiNTa they do not see even in dream (svapna).
1654
TaESTaaNYagaaiNa PaUYaNTae TaPaaedaNav]Taaidi>a" ) NaaDaMaRJa& Ta*dYa& TadPaqXaax(= iga]SaevYaa== =))

tais tny aghni pyante tapo-dna-vratdibhi, ndharma-ja tad-dhdaya tad apghri-sevay
TaE" TaPa"daNav]TaAaidi>a"
By those [atonements], like austerities (tapas) [of fasting], charity (dna)
and vows (vrata) [of japa]
TaaiNa AgaaiNa PaUYaNTae those sins (agha) are destroyed,

Na ADaMaRJaMa( Tad(dYaMa( but not their core (hdaya heart), born from [the performance of] sin;
... not the subtle form of those sins performed, called saskra
wRXaAx(= iga]SaevYaa Tad( AiPa
[but] by service (sev) to the feet of the Lord (a) even that [is
destroyed].
1655
APa[arBDaf==l& PaaPa& kU= $=& bqJa& f==laeNMau%Ma( ) ==Mae<aEv Pa[lqYaeTa ivZ<au>ai==rTaaTMaNaaMa(= = ))

a-prrabdha-phala ppa ka bja phalonmukham, krameaiva pralyeta viu-bhakti-rattmanm
ivZ<au>ai==rTaAaTMaNaaMa( Of those who are engaged in devotion (bhakti) to the Lord (Viu)
kU= $=Ma( bqJaMa( f==loNMau%Ma( [in the form of] the total stock (ka), seed (bja) and sprout (phalaunmukha)
PaaPaMa( APa[arBDaf==lMa(
[all such] sinful (ppa) reaction (phala) which has not yet commenced (a-
prrabdha)
==Mae<a Wv Pa[lqYaeTa
will gradually be desroyed.

1656
daezbuyae>aYaaTaqTaae iNazeDaaa iNavTaRTae ) Gau<abuya c ivihTa& Na k==raeiTa YaQaa>aRk= "= = ))

doa-buddhyobhaytto niedhn na nivartate, gua-buddhy ca vihita na karoti yathrbhaka
o>aYaATaqTa"
One who has transcended (surpassed) both (ubhaya)

... the conceptions of good and bad
iNazeDaaTa( iNavTaRTae refrains [naturally] from what is forbidden (niedha)

Na daezbuya and not with a conception (buddhi) that it is bad (doa),
ivihTaMa( c k==raeiTa and he [naturally] does what is enjoined
Na Gau<abuya not with a conception that it is good,
A>aRk= " YaQaa just like a child.
1657
YaSYaaiSTa >ai==>aRGavTYaik==Naa SavERGauR<aESTa}a SaMaaSaTae Saura"== =)

yasysti bhaktir bhagavaty akican sarvair guais tatra samsate sur
>aGaviTa Aik==Naa >ai=="
Desireless (a-kicana without anything) devotion (bhakti) to the Lord
(Bhagavn)
YaSYa AiSTa
one who has [such devotion],
610
SavER" Gau<aE" Saura" the devas (sura) with all [good] qualities [like dharma, jna and vairgya]
Ta}a SaMaaSaTae reside there (in him).
1658
YaeNaaicRTaae hirSTaeNa TaiPaRTaaiNa JaGaNTYaiPa ) rJYaiNTa JaNTavSTa}a JaMaa" SQaavra AiPa== =))
yenrcito haris tena tarpitni jaganty api, rajyanti jantavas tatra jagam sthvar api
YaeNa hir" AicRTa" He by whom the Lord (Hari) is worshiped,

TaeNa JaGaiNTa AiPa TaiPaRTaaiNa by him [all] the worlds (jagat) are also satisfied (tarpita)
jaganti (1.3 m. jagat)
JaMaa" SQaavra AiPa JaNTav" and all creatures (jantu), the moving and even the unmoving [plants]
Ta}a rJYaiNTa are attached [in love] to him.
1659
hir>ai==MahadeVYaa" SavaR MauKTYaaidiSaYa" ) >au= YaauTaaSTaSYaae$=k= avdNauv]Taa"== =))

hari-bhakti-mah-devy sarv muktydi-siddhaya, bhuktaya cdbhuts tasy ceakvad anuvrat
SavaR" Maui==AaidiSaYa" All yogic perfections (siddhi), like liberation (mukti), etc.
AuTaa" >au= Ya" c and all wonderful enjoyments (bhukti)
TaSYaa" hir>ai==MahadeVYaa" of that great goddess (dev) of love of God (Hari)
ce$=k= avd( ANauv]Taa" they are followers (anuvrata) like maid servants (ceak).
1660
YaSYa >ai==>aRGaviTa hraE iNa"[eYaSaere ) iv==I@Taae= _Ma*TaaM>aaeDaaE ik&= +aud]E" %aTak==aedkE= "= = ))
yasya bhaktir bhagavati harau nireyasevare, vikrato mtmbhodhau ki kudrai khtakodakai
iNa"[eYaSawRre >aGaviTa hraE In Lord Viu (Hari), the giver (vara lord) of liberation
YaSYa >ai==" for one who has devotion (bhakti),
AMa*TaAM>aaeDaaE iv==I@Ta" for him who is [thus] playing in an ocean (ambhodhi) of nectar (amta)
ik==Ma( +aud]E" %aTak==odkE= " what is the use of small ditch-waters.
1661
Maui&= ddaiTa k==ihRicTSMa Na >ai==YaaeGaMa(= = )

mukti dadti karhicit sma na bhakti-yogam
k==ihRicd( Sometimes
Maui==Ma( ddaiTa SMa He (the Lord) gave liberation (mukti)
Na >ai==YaaeGaMa( [but] not bhakti.
1662
jaNaTa" Saul>aa Maui==>auRi==YaRjaidPau<YaTa" ) SaeYa& SaaDaNaSaahEhRir>ai==" SaudulR>aa== =))

jnata sulabh muktir bhuktir yajdi-puyata, seya sdhana-shasrair hari-bhakti sudurlabh
Maui==" jaNaTa" Saul>aa Liberation (mukti) is easy to obtain by spiritual knowledge (jna)
>aui==" YajAaidPau<YaTa" and [so is future heavenly] enjoyment (bhukti) by piety (puya) like yaja,
etc.
Saa wYaMa( hir>ai==" [but] this very love of God (Hari)

SaaDaNaSaahE" SaudulR>aa is very difficult to obtain by thousands of [such] means (sdhana).
611
1663
k*= Z<a>ai==rSa>aaivTaa MaiTa" k]= IYaTaa& Yaid ku= Taae= _iPa l>YaTae )
Ta}a laELYaMaiPa MaULYaMaek= l& JaNMak==aei$=Sauk*= TaENaR l>YaTae ))
ka-bhakti-rasa-bhvit mati kryat yadi kuto pi labhyate
tatra laulyam api mlyam ekala janma-koi-suktair na labhyate
k*= Z<a>ai==rSa>aaivTaa MaiTa"
Ones consciousness (mati) absorbed (bhvita) into the mellow (rasa)
of love of God (Ka)
Yaid ku= Ta" AiPa k]= IYaTaaMa( if [this] can be obtained somewhere
l>YaTae it should be purchased.
Ta}a Wk==lMa( MaULYaMa( laELYaMa( AiPa And for this the only price (mlya) is eagerness (laulya)
JaNMak==aei$=Sauk*= TaE" Na l>YaTae it is not obtained by the pieties (sukta) of millions of births.
1664
Sau:a& vEziYak&= b]aMaEr& ceiTa TaiT}aDaa== =)

sukha vaiayika brhmam aivara ceti tat tridh
vEziYak==Ma( b]aMa( WerMa( c
From material enjoyment, liberation and devotion

vaiayika relating to via (sense gratification); brhma relating to brahma (spirit);
aivara relating to a (the Lord)
wiTa Tad( Sau:aMa( i}aDaa
thus that happiness (sukha) is threefold.

1665
b]aNaNdae >avedez ceTParaDaRGau<aqk*= Ta" ) NaEiTa >ai==Sau%aM>aaeDae" ParMaa<auTaulaMaiPa ))

brahmnando bhaved ea cet parrdha-gu-kta, naiti bhakti-sukhmbhodhe paramu-tulm api
Wz" b]AaNaNd" This spiritual bliss [of liberation]

ParaDaRGau<aqk*= Ta" >aveTa( ced( if it would be multiplied (gu-kta) with the highest number (parrdha)
>ai==Sau%AM>aaeDae" ParMaa<auTaulaMa( AiPa equal even to an atom (paramu) of the ocean (ambhodhi)
of happiness (sukha) of bhakti
ambhodhi (ambha-dhi) water-receptacle, ocean; tul balance, [equal] measure
Na WiTa
it does not become.

1666
>ai==revENa& NaYaiTa== =) >ai==revENa& dXaRYaiTa== =) >ai==vXa" Pauz"== =) >ai==rev >aUYaSaq== =)

bhaktir evaina nayati, bhaktir evaina darayati, bhakti-vaa purua, bhaktir eva bhyas
>ai==" Wv
>ai==" Wv
>ai==vXa"
>ai==" Wv
WNaMa( NaYaiTa Only bhakti reaches Him

WNaMa( dXaRYaiTa only bhakti reveals Him
Pauz" the Lord (purua) is controlled by bhakti
>aUYaSaq only bhakti is greater [than His control].
1667
YaQaa vaTarQaae ga]a<aMaav*e GaNDa AaXaYaaTa( ) Wv& YaaeGarTa& ceTa AaTMaaNaMaivk==air YaTa(= = ))
yath vta-ratho ghram vkte gandha ayt, eva yoga-rata ceta tmnam avikri yat
YaQaa vaTarQa" GaNDa" As odor (gandha), whose chariot (ratha) is air (vta)
AaXaYaaTa( ga]a<aMa( Aav*e reaches from [its] source (aya) the nose (ghra),
... as odor automatically catches the sense of smell
612
WvMa( YaaeGarTaMa( Aivk==air Yad( ceTa"
similarly, that heart (cetas), which is engaged in yoga and
[thus] pure
a-vikrin which is without change or alteration
AaTMaaNaMa(
[catches] the Lord (tm).
613
Hinduism Prayers
1668
b]ae MauhUTaeR oTQaaYa icNTaYaedaTMaNaae ihTaMa(= = ) Gau& ivZ<au& NaMaSk*= TYa MaaTar& iPaTar& TaQaa== =))
brhme muhrte utthya cintayed tmano hitam, guru viu namasktya mtara pitara tath
b]ae MauhUTaeR oTQaaYa [After] getting up before sunrise (during the sacred time)
GauMa( ivZ<auMa( MaaTarMa( iPaTarMa( TaQaa NaMaSk*= TYa and [after] offering obeisance to his teacher (guru),
the Lord (Viu), mother (mt) and father (pit)
AaTMaNa" ihTaMa( icNTaYaeTa(
one should think of his own [spiritual] welfare.

1669
k==aESaLYaaSauPa[JaaraMa PaUvaR SaNDYaa Pa[vTaRTae ) oita NarXaadURl k==TaRVYa& dEvMaaik==Ma(= = ))

kausaly-supraj-rma prv sandhy pravartate, uttiha nara-rdla kartavya daivam hnikam
k==aESaLYaaSauPa[JaaraMa
O Rma, good child of [mother] Kausaly!
or kausaly supraj rma (?)
PaUvaR SaNDYaa Pa[vTaRTae The first sandhy starts.

NarXaadURl oita O tiger (rdla) among men (nara), get up !
Aaik==Ma( dEvMa( k==TaRVYaMa( Your daily (hnika) religious rite (daiva) should be performed.
1670
oitaaeita GaaeivNd oita Ga@Ja ) oita k==Malak==aNTa }aElaeKYa& Mal& ku= = = ))

uttihottiha govinda uttiha garua-dhvaja, uttiha kamal-knta trailokya magala kuru
GaaeivNd oita oita O Lord, protector of the earth, get up!

Ga@Ja oita O Lord, on whose banner is Garua, get up!
k==Malak==aNTa oita O Lord, beloved of Lakm (Kamal), get up!
}aElaeKYaMa( MalMa( ku= Please create auspiciousness (magala) for the three worlds.
1671
k==raGa]e vSaTae l+Maq" k==rMaDYae SarSvTaq ) k==rMaUle Tau GaaeivNd" Pa]>aaTae k==rdXaRNaMa(= = ))
kargre vasate lakm kara-madhye sarasvat, kara-mle tu govinda prabhte kara-daranam
k==rAGa]e l+Maq" vSaTae On the fingers (foremost part of the hand) resides Lakm
k==rMaDYae SarSvTaq on the palm (middle of the hand) Sarasvat
k==rMaUle Tau GaaeivNd" and on the wrist (basis of the hand) the Lord (Govinda)
Pa]>aaTae k==rdXaRNaMa( [thus should be] the vision of the hand in the morning.
1672
SaMaud]vSaNae deiv PavRTaSTaNaMai<@Tae ) ivZ<auPaiTNa NaMaSTau>Ya& PaadSPaXa| +aMaSv Mae= = ))

samudra-vasane devi parvata-stana-maite, viu-patni namas tubhya pda-spara kamasva me
SaMaud]vSaNae deiv O Goddess (dev) [Earth], whose garment is the oceans (samudra)
PavRTaSTaNaMaiNdTae decorated with a bosom (stana) of mountains (parvata)
ivZ<auPaiTNa Tau>YaMa( NaMa" O spouse of the Lord (Viu), my obeisance (namas) to You!
Mae PaadSPaXaRMa( +aMaSv Please forgive my touching You with the feet (pda).
1673
SaaDau vaSaaDau va k==MaR YadacirTa& MaYaa ) TaTSav| >aGaviNvZ<aae Ga*ha<aaraDaNa& ParMa(= = ))

sdhu vsdhu v karma yad yad carita may, tat sarva bhagavan vio ghrdhana param
614
>aGavNa( ivZ<aae O Lord Viu!

SaaDau va ASaaDau va Whether good (sdhu) or not good (a-sdhu)
Yad( Yad( k==MaR MaYaa AacirTaMa( whatever work (karman) was done by me,
Tad( SavRMa( ParMa( AaraDaNaMa( Ga*ha<a please accept all that as [if it were]
transcendental worship
(rdhana).
1674
TvMaev MaaTaa c iPaTaa TvMaev TvMaev bNDau Sa:aa TvMaev )

TvMaev iva d]iv<a& TvMaev TvMaev Sav| MaMa devdev ))
tvam eva mt ca pit tvam eva tvam eva bandhu ca sakh tvam eva
tvam eva vidy dravia tvam eva tvam eva sarva mama deva-deva
devdev O Lord of lords!

TvMa( Wv MaaTaa TvMa( Wv iPaTaa c You alone are [my] mother (mt) and father (pit)
TvMa( Wv bNDau" TvMa( Wv Sa:aa c You alone are [my] relative (bandhu) and friend (sakhi)
TvMa( Wv iva TvMa( Wv d]iv<aMa( You alone are [my] knowledge (vidy) and wealth (dravia)
TvMa( Wv MaMa SavRMa( You alone are my everything (sarva).
1675
XaaNTaak==ar& >auJaGaXaYaNa& PaNaa>a& SaureXa& ivaDaar& GaGaNaSad*Xa& Maegav<a| Xau>aaMa( )

l+Maqk==aNTa& k==MalNaYaNa& YaaeiGa>a*d( DYaaNaGaMYa& vNde ivZ<au& >av>aYahr& SavRlaekE= k= NaaQaMa( ))
ntkra bhujaga-ayana padma-nbha surea vivdhra gagana-sada megha-vara
ubhgam
lakm-knta kamala-nayana yogi-bhd dhyna-gamya vande viu bhava-bhaya-hara sarvalokaika-ntham
XaaNTaAak==arMa( >auJaGaXaYaNaMa(
Who is the form (kra) of peace, lying on the snake [Ananta]
bhuja-ga going in curves, a snake
PaNaa>aMa( SaurwRXaMa( with a lotus-navel, Lord of the devas (sura)

ivAaDaarMa( GaGaNaSad*XaMa( upholder of the world (viva), like the sky (gagana)
Maegav<aRMa( Xau>aAMa( of the color of a [rain-] cloud (megha), with beautiful limbs (aga)
l+Maqk==aNTaMa( k==MalNaYaNaMa( beloved (knta) of Lakm, with lotus-eyes
YaaeiGa>a*Ta( DYaaNaGaMYaMa( maintainer of the yogs, to be approached by meditation (dhyna)
>av>aYahrMa( SavRlaek= Wk==NaaQaMa( who takes the fear (bhaya) of material existence (bhava), and is
the only master (ntha) of all the worlds (loka)
ivZ<auMa( vNde
[that] Lord (Viu) I praise.

1676
vNde vN& SadaNaNd& vaSaudev& iNarNaMa( ) wiNdraPaiTaMaaaidvrdeXavrPa[dMa(= = ))

vande vandya sadnanda vsudeva nirajanam, indir-patim dydi-varadea-varapradam
vNMa( vaSaudevMa( vNde I praise (vande) the praiseworthy (vandya) Lord (Vsudeva)
Sada AaNaNdMa( iNarNaMa( who is always (sad) blissfull (nanda) and pure (nir.ajana)
wiNdraPaiTaMa( who is the lord (pati) of Lakm (Indir)
AaaidvrdeXavrPa[dMa(
615
and who is boon-giver (vara-prada) to gods (dy-di) who are [themselves]
chief (a) among boon-givers (vara-da).

1677
la>aSTaeza& JaYaSTaeza& ku= TaSTaeza& Para>av" ) YaezaiMaNdqvrXYaaMaae dYaSQaae JaNaadRNa"== =))

lbhas te jayas te kutas te parbhava, yem indvara-ymo hdaya-stho janrdana
wNdqvrXYaaMa" JaNaadRNa" The Lord (Janrdana), who is dark (yma) like a blue lotus
YaezaMa( dYaSQa" in whose heart (hdaya) He stays,
TaezaMa( la>a" TaezaMa( JaYa" for them there is [all] gain (lbha) and victory (jaya),
ku= Ta" TaezaMa( Para>av" how can be defeat (parbhava) for them?
1678
Ahae PaMahae XaqlMahae XaaiSTarhae dYaa ) Ahae SauiNaMaRla +aaiNTarhae Satv& Gau<aa hre"= = ))
aho rpam aho lam aho stir aho day, aho sunirmal kntir aho sattva gu hare
Ahae
Ahae
Ahae
Ahae
hre" PaMa( Ahae XaqlMa( Wonderful are the Lords (Hari) form (rpa) and nature
XaaiSTa" Ahae dYaa wonderful are His rule and mercy (day)
SauiNaMaRla +aaiNTa" wonderful are His purity and tolerance (knti)
SatvMa( Gau<aa" wonderful are His existence (sattva) and qualities (gua).
1679
YauvTaqNaa& YaQaa YaUiNa YaUNaa& c YauvTaaE YaQaa ) MaNaae= _i>arMaTae TaNMaNaae= _i>arMaTaa& TviYa== =))
yuvatn yath yni yn ca yuvatau yath, mano bhiramate tadvan mano bhiramat tvayi
YaQaa YauvTaqNaaMa( MaNa" As the mind (manas) of girls (yuvat)

YaUiNa Ai>arMaTae [naturally] takes pleasure in a boy (yuvan)
YaQaa YaUNaaMa( c YauvTaaE and as [the mind] of boys [does] in a girl,
TaTa( MaNa" TviYa Ai>arMaTaaMa( may [my] mind similarly take pleasure in You!
1680
i[Yaae iNavaSaae YaSYaaer" PaaNaPaa}a& Mau%& d*XaaMa( ) bahvae laek= PaalaNaa& Saara<aa& PadaMbuJaMa(= = ))
riyo nivso yasyora pna-ptra mukha dm, bhavo loka-pln srag padmbujam
YaSYa Mau%Ma( d*XaaMa( PaaNaPaa}aMa(
Whose face (mukha) is a drinking-cup for the eyes

... a cup filled with the nectar of His beauty
or" i[Ya" iNavaSa" [whose] chest (ura) is the residence (nivsa) of Lakm (r)
bahv" laek= PaalaNaaMa( [whose] arms (bhu) [are the residence] of the devas
loka-pla protector of the world, deva
PadAMbuJaMa( Saara<aaMa(
[and whose] lotus feet [are the residence] of bees/devotees.

1681
YaCâEciNa"Sa*TaSairTPa[vraedke= Na TaqQaeRNa MaUDNYaRiDak*= TaeNa iXav" iXavae= _>aUTa( )

DYaaTauMaRNa"XaMalXaEliNaSa*vJa]&
DYaaYaeir&
>aGavTar<aarivNdMa( ))
yac-chauca-nista-sarit-pravarodakena trthena mrdhny adhiktena iva ivo bht
dhytur mana-amala-aila-nisa-vajra dhyyec cira bhagavata cararavindam
MaUiDNaR AiDak*= TaeNa Having taken it on his head (mrdhan)

TaqQaeRNa Yad(XaaEciNa"Sa*TaSairTa(Pa[vrodke= Na by the holy (trtha) Gag water (udaka), gone forth
(nista) from the washing water of which [feet]
sarit-pravara most excellent river (sarit), the Gag
616
The water which washed the feet of the Lord came down as the celestial Gag and iva
held its fall on earth with his matted hair.
iXav" iXav" A>aUTa( iva became accomplished (iva auspicious),

DYaaTau" MaNa"XaMalXaEliNaSa*vJa]Ma( [and which act like] a thunderbolt (vajra) hurled (nisa) on the
mountain (aila) of sin (amala) in the mind of the meditator (dhyt),
>aGavTa" cr<aArivNdMa( on [those] lotus feet of the Lord (Bhagavn)

icrMa( DYaaYaeTa( one should meditate for a long time.
1682
Sa otaMaaek= MahNMau%CYauTaae >avTPadaM>aaeJaSauDaak==<aaiNal" )

SMa*iTa& PauNaivRSMa*TaTatvvTMaRNaa& ku= YaaeiGaNaa& Naae ivTarTYal& vrE" ))
sa uttamaloka mahan-mukha-cyuto bhavat-padmbhoja-sudh-kanila
smti punar vismta-tattva-vartman kuyogin no vitaraty ala varai
otaMaaek= O Lord (Uttamaloka)!

MahTa(Mau%CYauTa" [Which has] fallen from the mouth (mukha) of a great soul (mahat)
... which is heard from a devotee
Sa" >avTa(PadAM>aaeJaSauDaak==<aAiNal"
such a breeze (anila) of a nectar-particle (sudh-kaa) from
Your lotus feet

... i.e., even a breeze (from far) of a little hari-kath
ivSMa*TaTatvvTMaRNaaMa( ku= YaaeiGaNaaMa( Na"
of us fallen yogs, by whom the true path (vartman) has been
forgotten
SMa*iTaMa( PauNa" ivTariTa
it again restores the memory (smti).
... of our true identity as tm
vrE" AlMa(
There is no use of other benedictions (vara).

... besides hearing such kath
1683
Na vE JaNaae JaaTau k==QaNaav]JaeNMauku= NdSaeVYaNYavd Sa&Sa*iTaMa( )

SMarNMauku= Ndax(= ga]yuPaGaUhNa& PauNaivRhaTauiMaCêa rSaGa]hae JaNa" ))
na vai jano jtu kathacanvrajen mukunda-sevy anyavad aga sastim
smaran mukundghry-upaghana punar vihtum icchen na rasa-graho jana
A O beloved [Vysa]!
Mauku= NdSaevq JaNa" A person (jana) who serves the Lord (Mukunda)
JaaTau k==QaNa at any time and somehow
... in any bad birth
Sa&Sa*iTaMa( ANYavTa( Na vE Aav]JaeTa(
he does certainly not undergo material existence (sasti) like
others.
... like karms
rSaGa]h" JaNa" [Because] a person with taste [for bhakti]

Mauku= NdAx(= iga]oPaGaUhNaMa( PauNa" SMarNa( remembering again [and again] the embrace of Mukundas feet
upaghana hiding, clasping, embracing
ivhaTauMa( Na wCêTa(
617
will not desire to give up [those feet].

1684
SaMaai[Taa Yae PadPavv& MahTPad& Pau<YaYaXaae Maurare" )

>avaMbuiDavRTSaPad& Par& Pad& Pad& Pad& YaiPada& Na TaezaMa( ))
samrit ye pada-pallava-plava mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada pada pada yad vipad na tem
MahTa(PadMa( [Which boat is] the shelter of great souls

Pau<YaYaXa" Maurare" PadPavvMa( the boat (plava) of the lotus feet of the Lord (Murri), whose fame
purifies
... the boat (plava) to cross sasra; whose narrations purify the mind
pallava blossom; plava boat
Yae SaMaai[Taa" those who take complete shelter [of that boat],
TaezaMa( >avAMbuiDa" vTSaPadMa( for them the ocean (ambudhi) of material existence (bhava) is [like]
the hoof-print of a calf (vatsa)
... like the water in a hoof-print of a calf, so easy to cross
ParMa( PadMa( [and theirs is] the supreme abode

Na Yad( PadMa( PadMa( ivPadaMa( and not [the abode] of miseries (vipad) at every step.
1685
WTaa& Sa AaSQaaYa ParaTMaiNaaMaDYaaiSaTaa& PaUvRTaMaEMaRhizRi>a" )

Ah& TairZYaaiMa durNTaPaar& TaMaae Mauku= Ndax(= iga]iNazevYaEv ))
et sa sthya partma-nihm adhysit prvatamair maharibhi
aha tariymi duranta-pra tamo mukundghri-nievayaiva
WTaaMa( ParaTMaiNaaMa( AaSQaaYa After accepting (sthya) this transcendental faith (partma-nih)
PaUvRTaMaE" MahizRi>a" ADYaaiSaTaaMa( which was established (adhysita) by ancient sages (mahari)
Sa" AhMa( I, that very person
Mauku= NdAx(= iga]iNazevYaa Wv simply by worship (niev) of the feet (aghri) of the Lord (Mukunda)
mukun-da who gives liberation
durNTaPaarMa( TaMa" TairZYaaiMa
will cross the insurmountable ignorance (tamas).

1686
TaSYaarivNdNaYaNaSYa PadarivNdik==Lk==iMa[TaulSaqMak==rNdvaYau" )
ANTaGaRTa" Svivvre<a ck==ar Taeza& Saae>aMa+arJauzaMaiPa ictaTaNvae" ))
tasyravinda-nayanasya padravinda-kijalka-mira-tulas-makaranda-vyu
antar-gata sva-vivarea cakra te sakobham akara-jum api citta-tanvo
TaSYa ArivNdNaYaNaSYa Of that lotus-eyed [Lord]

PadArivNdik==Lk==iMa[TaulSaqMak==rNdvaYau" the air (vyu) with the fragrance of Tulas [buds],
mixed with the saffron of [His] lotus feet
kijalka saffron; (here:) the toes of His feet compared to the saffron of a lotus;
makaranda honey, fragrance
Svivvre<a ANTa"GaTa"
[that air] having entered [the heart] through their nose
618
A+arJauzaMa( AiPa TaezaMa(
for those [Kumras], although they were devoted (ju) to the brahma (a-
kara)
... an impersonal conception of the Absolute
ictaTaNvae" Saae>aMa( ck==ar
it created an agitation of body (tanu) and mind (citta).

... in the form of the hair standing on end and transcendental bliss
1687
k*= Z<a TvdqYaPadPaJaParaNTaMaEv Mae ivXaTau MaaNaSaraJah&Sa" )

Pa[a<aPa[Yaa<aSaMaYae k==f= vaTaiPataE" k==<#=avraeDaNaivDaaE SMar<a& ku= TaSTae ))
ka tvadya-pada-pakaja-pajarntam adyaiva me viatu mnasa-rja-hasa
pra-praya-samaye kapha-vta-pittai kahvarodhana-vidhau smaraa kutas te

Mae (=MaMa=) MaaNaSaraJah&Sa"
The royal swan (hasa) of my mind
rja-hasa royal swan
TvdqYaPadPaJaParANTaMa( inside the cage (pajara) of Your lotus feet

A Wv ivXaTau may it immediately enter!
... as a swan likes to play between the stems of lotus flowers
Pa[a<aPa[Yaa<aSaMaYae
At the time of death
pra-praya departure of the life air, death
k==f= vaTaiPataE" k==<#=AvraeDaNaivDaaE
in a state (vidhi) where the throat (kaha) is choked up by [a
disorder of the doas] kapha, pitta and vyu (vta)

... and the mind is thus completely disturbed
ku= Ta" Tae (=Tav=) SMar<aMa(
how is Your remembrance (smaraa) [possible]?

1688
Yae Tau TvdqYacr<aaMbuJak==aeXaGaNDa& iJaga]iNTa k==<aRivvrE" [uiTavaTaNaqTaMa( )

>aKTYaa Ga*hqTacr<a" ParYaa c Taeza& NaaPaEiz NaaQa dYaaMbuhaTSvPau&SaaMa( ))
ye tu tvadya-carambuja-koa-gandha jighranti kara-vivarai ruti-vta-ntam
bhakty ghta-caraa paray ca te npaii ntha hdaymburuht sva-pus
NaaQa O Lord!
[uiTavaTaNaqTaMa( Carried by the air (vta) of the Vedas (ruti)
TvdqYacr<aAMbuJak==aeXaGaNDaMa( the fragrance (gandha) of the bud (koa) of Your lotus feet (caraaambuja)
Yae Tau k==<aRivvrE" iJaga]iNTa those who smell [it] through the ear-holes,
TaezaMa( SvPau&SaaMa( dYaAMbuhaTa( from the lotus heart (hdaya) of those Your devotees (sva-pus)
ParYaa >aKTYaa Ga*hqTacr<a" c [You] whose feet are [thus] captured by transcendental devotion
(bhakti)
Na APaEiz
You do not depart.
619
1689
i[Ya" k==aNTaa" k==aNTa" ParMaPauz" k==LPaTarvae d]uMaa >aUiMaiNTaaMai<aGa<aMaYaq TaaeYaMaMa*TaMa( )

k==Qaa GaaNa& Naa$y& GaMaNaMaiPa v&Xaq iPa[YaSa%q icdaNaNd& JYaaeiTa" ParMaiPa TadaSvaMaiPa c ))
riya knt knta parama-purua kalpa-taravo drum bhmi cint-mai-gaamay toyam amtam
kath gna nya gamanam api va priya-sakh cid-nanda jyoti param api tad svdyam api ca
Sa Ya}a +aqraiBDa" viTa Saur>aq>Ya SauMahaiaMaezaDaaR:Yaae va v]JaiTa Na ih Ya}aaiPa SaMaYa" )

>aJae eTaqPa& TaMahiMah Gaaelaek= iMaiTa Ya& ivdNTaSTae SaNTa" i+aiTaivrlcara" k==iTaPaYae ))
sa yatra krbdhi sravati surabhbhya ca su-mahn nimerdhkhyo v vrajati na hi yatrpi samaya
bhaje vetadvpa tam aham iha golokam iti ya vidantas te santa kiti-virala-cr katipaye
k==aNTaa" i[Ya" [Where there are] female lovers (knt) who are [all] goddesses of fortune (r)
k==aNTa" ParMaPauz" and [their] lover (knta) is the supreme Lord
d]uMaa" k==LPaTarv" [where all] trees (druma) are desire trees (taru)
>aUiMa" icNTaaMai<aGa<aMaYaq the earth (bhmi) is made of multitudes (gaa) of wish [-fulfilling] gems
(mai)
TaaeYaMa( AMa*TaMa( the water (toya) is nectar (amta)

k==Qaa GaaNaMa( [all] conversation (kath) is singing
GaMaNaMa( AiPa Naa$yMa( even walking is dancing
v&Xaq iPa[YaSa%q the flute (va) is a dear friend
JYaaeiTa" icTa(AaNaNdMa( the light (jyotis) is sentient bliss (nanda)
Tad( ParMa( AiPa AaSvaMa( AiPa c and all that is also transcendental and enjoyable,
... all that light, or all that which exists
Ya}a Saur>aq>Ya" c where from cows (called Surabh/Surabhi)

Sa" SauMahaNa( +aqrAiBDa" viTa flows that great (su.mahat) ocean of milk (kra)
... wherein that abode is situated
iNaMaezADaRAa:Ya" va and the amount (khy) of half a moment (nimea)

Ya}a SaMaYa" AiPa Na ih v]JaiTa where even [that amount of] time (samaya) never passes,
... i.e., time is not broken into past (destruction), present (existence) and future
(creation)
i+aiTaivrlcara" k==iTaPaYae Tae SaNTa"
and those few (katipaya) saints (sat) who rarely wander this
world (kiti)
YaMa( wh Gaaelaek= Ma( wiTa ivdNTa" which [only] they know in this world as Goloka,
TaMa( eTaqPaMa( AhMa( >aJae that [land of] vetadvpa I worship.
veta-dvpa white island, the spiritual world, also called Vaikuha
620
13. Sanskrit Dhtu List

Pini gives a list of about 2,300 dhtus, of which we have selected about 1,000. We have marked in bold some prominent
dhtus.
aa...SaMaagaaTae [this dhtu forms verbs and words] in [the sense of] distribution >>> [the conjugation begins with:] sa
aayati he distributes
asa...SaMaagaaTae to distribute >>> sa asayati
ak[a]...ku= i$=laYaa&
GaTaaE to move tortuously >>> sa akati
ak[i]...l+a<ae to mark >>> sa akate

ak[]...VYaaaE
SaaTae c to pervade; put together >>> sa akati, ...
ag[i]...GaTYaQaaR" to go >>> sa agati

agha...PaaPak==r<ae to do wrong, sin >>> sa aghayati
agh[i]...GaiTaAa+aePae
) GaTYaa+aePaae veGaGaiTaGaRTYaarM>aae va to go fast; begin >>> sa aghate
ak[a]...l+a<ae to mark >>> sa akayati

aj[a]...GaTaaE
+aePa<ae c to go; throw >>> sa ajati

ac[u]...GaiTaPaUJaNaYaae" to go; worship >>> sa acati
aj[]...VYai==Ma]+a<ak==aiNTaGaiTazu to make visible; annoint; beautify; go >>> sa anakti, ...
a[a]...GaTaaE to go (wander) >>> sa aati, ...
at[a]...SaaTaTYaGaMaNae to go constantly >>> sa atati
ad[a]...>a+a<ae to eat >>> sa atti
an[a]...Pa[a<aNae to breath >>> sa aniti; tman self
andha...d*yuPagaaTae to become blind >>> sa andhayati
abhr[a]...GaTaaE to go >>> sa abhrati
am[a] 1P...GaTaaE to go >>> sa amati
am[a] 10P...raeGae to be sick >>> sa mayati
ay[a]...GaTaaE to go >>> sa ayati, ...
arc[a]...PaUJaaYaaMa( to worship, honor >>> sa arcati; arcana, arc worship
arj[a] 1P...ARNae to earn >>> sa arjati
arj[a] 10P...Pa[iTaYaTNae to make complete (acquire) >>> sa arjayati
artha...oPaYaaaYaaMa( to request, beg >>> sa arthayate; artha purpose, wealth; prrthan prayer
ard[a] 1P...GaTaaE YaacNae c to go; beg >>> sa ardati
ard[a] 10A...ih&SaaYaaMa( to harm >>> sa ardayati, ...
arh[a]...PaUJaaYaaMa( to be worthy, fit, able >>> sa arhati
av[a]...PaalNae to protect >>> sa avati
a[a]...>aaeJaNae to eat, enjoy >>> sa anti; mahana all-devouring
a[]...VYaaaE to pervade, heap >>> sa anute
as[a] 1U...GaTaaE dqiPTaAadaNaYaae to go; shine; take >>> sa asati
as[a] 2P...>auiv to be, exist >>> sa asti; sat existent, good; satya truth; sattva existence, goodness
as[u]...+aePa<ae to throw >>> sa asyati; abhysa practice
ah[i]...GaTaaE to go >>> sa ahate
ch[i]...AaYaaMae to lengthen >>> sa chati
ndola...calNae to swing >>> sa ndolayati
p[]...VYaaPTaaE to reach, obtain >>> sa pnoti (with pra.: prpnoti); prpti acquisition
s[a]...oPaveXaNae
ivMaaNaTaaYaa& c to sit; be present >>> sa ste; sana seat
i...GaTaaE to go >>> sa ayati

i[k]...SMar<ae to think, remember >>> sa adhyeti
i[]...ADYaYaNae to study >>> sa adhte
i[]...GaTaaE to go >>> sa eti; anvaya sequence
ikh[a]...GaTYaQaaR" to go >>> sa ekhati, ...
ig[i]...GaTYaQaaR" to go, flicker >>> sa igati, ...
id[i]...ParMaEYaeR to lord >>> sa indati
[i]indh[]...dqaE to shine, kindle >>> sa indhe
il[a]...Pa[er<ae to send >>> sa elayati
iv[i]...VYaaaE to pervade >>> sa invati
i[a]...GaTaaE to go >>> sa iyati
i[u]...wCâYaaMa( to wish, desire >>> sa icchati; icch wish, desire
...GaTaaE to go >>> sa ayati
...GaiTaVYaaiPa[JaNaNak==aiNTaASaNa%adNaezu to go; pervade; procreate, desire, throw, eat >>> sa eti
k[a]...dXaRNae to see >>> sa kate; apek expectation; upek neglect; park test; pratk waiting for
kh[i]...GaTYaQaaR" to go >>> sa khati
[a]...STauTaaE to praise >>> sa ie
r[a] 2A...GaTaaE
k==MPaNae c to go; shake >>> sa rte

r[a] 10P...Pa[er<ae to send >>> sa rayati
ry[a]...wRZYaaRYaaMa( to envy >>> sa ryati
[a]...WeYaeR to lord >>> sa e
h[a]...ceavaH^Yaae" to endeavor; desire >>> sa hate
uk[a]...SaecNae to sprinkle >>> sa ukati
ukh[a]...GaTYaQaaR" to go >>> sa okhati
uc[a]...SaMavaYae to gather together >>> sa ucyati
ucch[]...ivvaSae to finish, abandon >>> sa ucchati
uch[i]...oHê to gather >>> sa uchati
ujjh[a]...oTSaGaeR to leave >>> sa ujjhati
und[]...e= dNae to wet >>> sa unatti
umbh[a]...PaUr<ae to fill >>> sa umbhati
ubj[a]...AaJaRve to make straight >>> sa ubjati
ubh[a]...PaUr<ae to fill >>> sa ubhati
urv[]...ih&SaaQaaR" to harm >>> sa urvati
u[a]...dahe to burn >>> sa oati
na...Pairha<ae to lessen >>> sa nayati
y[]...TaNTauSaNTaaNae to weave, sew >>> sa yate
621
622
rj[a]...blPa[a<aYaae"
Daar<ae to be strong, live >>> sa rjayati
ru[]...AaCâdNae to cover >>> sa roti, ...

[a]...JaaYaaMa( to be ill >>> sa ati
h[a]...ivTakeR= to conjecture >>> sa hate
...GaTaaE
Pa[aPa<ae c to go; get >>> sa cchati, ...

cch[a]...GaiTawiNd]YaPa[lYaMaUiTaR>aavezu to go; fail in faculties; congeal >>> sa cchati
dh[u]...v*aE to grow, prosper >>> sa dhyati, ...
ej[]...k==MPaNae to tremble >>> sa ejati
edh[a]...v*aE to grow >>> sa edhate
oja...SaaMaQYaeR to be able >>> sa ojati
o[]...APaNaYaNae to take away >>> sa oati
ka[e]...vzaRAavr<aYaae" to rain; cover >>> sa kaati
kah[i]...Xaaeke= to be anxious >>> sa kahate
ka[i]...TauzaPak==r<ae to separate the chaff >>> sa kaati, ...
katth[a]...AaTMaagaaYaaMa( to praise oneself >>> sa katthate
katha...vaKYaPa[bNDae to tell >>> sa kathayati; kath narration, story
kap[i]...clNae to move, shake >>> sa kampate; kapi monkey; anukamp mercy
kam[u]...k==aNTaaE ) k==aiNTairCâ to desire >>> sa kmayate; kma desire
kala...GaTaaE SayaNae c to go; count >>> sa kalayati
kav[]...v<aeR to paint, describe >>> sa kavate
ka[a]...ih&SaaYaaMa( to harm, scratch >>> sa kaati
kas[a]...GaTaaE to go >>> sa kasati
kas[i]...GaiTaXaaSaNaYaae" to go; destroy >>> sa kaste, ...
kk[i]...k==aaYaaMa( to desire >>> sa kkati; kk expectation
k[]...dqPTaaE to shine >>> sa kate; praka light
ks[]...k==aSaraeGaXaBde to cough >>> sa ksate
kit[a]...iNavaSae raeGaAPaNaYaNae Sa&XaYae c to dwell; cure; doubt >>> sa ketati
ku...XaBde to sound (hum) >>> sa kauti
ku[]...XaBde to sound >>> sa kavate, ...
kuc[a] 1P...k==aEi$=LYae to be crooked (cheat) >>> sa kocati
kuc[a] 6P...Saaece to contract, withdraw >>> sa kucati
kuc[a]...k==aEi$=LYaaALPaq>aavYaae" to make crooked, be crooked; lessen >>> sa kucati
ku[a]...k==aEi$=LYae to be crooked >>> sa kuati
ku[a]...êdNae to cut >>> sa kuayati
kua...AaMaN}a<ae to invite >>> sa kuayati
kuts[a]...Av+aePa<ae to blame >>> sa kutsayate
kuth[a]...PauTaq>aave to become putrid >>> sa kuthyati
kuth[i]...ih&SaaSax(= e= XaYaae" to harm; suffer >>> sa kunthati
kunth[a]...Sax(= e= Xae to suffer >>> sa kuthnti
623
kup[a]...k==aePae to be angry >>> sa kupyati

kumra...k]= I@aYaaMa( to play >>> sa kumrayati
ku[a]...iNaZk==zeR to take out >>> sa kuti
kusm[a]...ku= SMaYae to smile rudely >>> sa kusmayate
kuha...ivSMaaPa<ae to surprise >>> sa kuhayate
k[]...XaBde to sound >>> sa kuvate, ...
kj[a]...AVYae
= XaBde to sound >>> sa kjati

k[a]...APa[Saade to displease >>> sa kayate
krd[a]...k]= I@aYaaMa( to play >>> sa krdate
k[]...ih&SaaYaaMa( to harm >>> sa koti, ...
[u]k[] 8U...k==r<ae to do >>> sa karoti, ...; kart doer; karma, kriy work; kraa cause; krya effect, duty; kara
hand; karaa instrument; anukaraa imitation; vykaraa explanation, grammar
kt[] 6P...êdNae to cut >>> sa kntati
kp[]...SaaMaQYaeR to be able >>> sa kalpate; kalpa imagination, creation, day of Brahm
kv[i]...iJagaa&SaaYaaMa( to seek to kill, hurt >>> sa koti
k[a]...TaNaUk= r<ae to cut into shape (become lean) >>> sa kyati
k[a]...ivle%Nae
attracts
Aak==zR<ae c to draw, plough; attract >>> sa karati, ...; ki ploughing, agriculture; ka one who
k...iv+aePae to throw >>> sa kirati

[u]k[]...ih&SaaYaaMa( to harm >>> sa kti
kt[a]...Sa&XaBdNae to glorify >>> sa krtayati; krti glory; krtana glorification
kai...XaBde to sound >>> sa kyati
knu[]...XaBde to sound >>> sa knunti, ...
kny[]...XaBde
oNde c to sound; be wet >>> sa knyate

krath[a]...ih&SaaYaaMa( to harm >>> sa krathati, ...
krad[i] 1A...vE= ve to grieve >>> sa krandate
krad[i] 1P...AaaNae raedNae c to call; cry >>> sa krandati
kram[u]...Paadiv+aePae to walk >>> sa kramate, ...
[u]kr[]...d]VYaiviNaMaYae to exchange (buy, sell) >>> sa krti
kr[]...ivhare to play >>> sa krati
kruc[a]...k==aEi$=LYaALPaq>aavYaae" to make/be crooked; lessen >>> sa krucati
krudh[a]...k]= aeDae to be angry >>> sa krudhyati
kru[a]...AaaNae to call out, cry >>> sa kroati
klam[u]...GlaNaaE to be tired >>> sa klmyati
klid[]...Aad]s>aave to be wet >>> sa klidyati
kli[a]...oPaTaaPae to suffer >>> sa kliyate
kli[]...ivbaDaNae to torment >>> sa klinti
klv[]...ADaayeR to be timid >>> sa klvate
kle[a]...baDaNae to torment >>> sa kleate
kva[a]...XaBde to sound (hum, trinkle) >>> sa kvaati
624
kvath[e]...iNaZPaake= to boil, decoct >>> sa kvathati

ka[u]...ih&SaaYaaMa( to harm >>> sa kaoti, ...
kam[]...SahNae to tolerate, forgive >>> sa kamate, ...; kam forgiveness
kar[a]...SalNae to flow, perish >>> sa karati
kal[a]...XaaEce to wash >>> sa klayati (with pra.: praklayati)
ki 1P...+aYae to decay >>> sa kayati
ki 6P...iNavaSaGaTYaae" to dwell; go >>> sa kiyati
ki[u]...ih&SaaYaaMa( to harm >>> sa kioti, ...
kip[a]...Pa[er<ae to send, throw >>> sa kipati, ...
kv[]...Made to be drunk >>> sa kbate
[u]ku...XaBde to sound (cough, sneeze) >>> sa kauti
kud[ir]...SaMPaez<ae to pound >>> sa kuatti, ...
kudh[a]...bu>au+aaYaaMa( to be hungry >>> sa kudhyati
kubh[a]...SalNae to be agitated >>> sa kobhate, ...
kur[a]...ivle%Nae to draw, scratch (make lines) >>> sa kurati
kai...+aYae to diminish, decay >>> sa kyati
ku...TaeJaNae to sharpen >>> sa kauti
kmy[]...ivDaUNaNae to tremble >>> sa kmyate
[i]kvid[]...SNaehNae
MaaecNae c to love, melt (be oily); release >>> sa kvedate, ...
khaj[i]...GaiTavEk= LYae to limp >>> sa khajati

kha[a]...>aede to break >>> sa khayati
kha[i] 1A...MaNQae to churn >>> sa khaate
kha[i] 10P...>aede to break >>> sa khaayat
khan[u]...Avdar<ae to dig >>> sa khanati
khav[a]...>aUiTaPa[adu>aaRve to come forth, be born again >>> sa khaunti
khd[]...>a+a<ae to eat >>> sa khdati
khid[a] 4,7A...dENYae to be distressed (be humble) >>> sa khidyate
khid[a] 6P...PairgaaTae to strike >>> sa khindati
khur[a]...êdNae to cut >>> sa khurati
khel[]...ivhare to play >>> sa khelati; kheli play; rati-kheli amorous pastime
khol[]...GaiTaPa[iTagaaTae to limp >>> sa kholati
khy...Pa[k= QaNae to tell >>> sa khyti; vykhy explanation
ga[a]...SayaNae to count >>> sa gaayati
gad[a]...VYa==aYaa&
vaic to speak >>> sa gadati
gad...devXaBde to thunder >>> sa gadayati

gam[]...GaTaaE to go (with .: to come) >>> sa gacchati; gati movement, goal
garj[a]...XaBde to sound (roar) >>> sa garjati, ...
gard[a]...XaBde to sound >>> sa gardati, ...
gardh[a]...Ai>ak==aaYaaMa( to crave >>> sa gardhayati
garv[a]...dPaeR to be proud >>> sa garvati
garh[a]...ku= TSaaYaaMa( to criticize >>> sa garhate
gal[a] 1P...AdNae
Xa&SaNae c to eat; praise >>> sa galati

gal[a] 10A...v<ae to flow >>> sa galayate
galbh[a]...DaayeR to be bold >>> sa galbhate
galh[a]...ku= TSaaYaaMa( to criticize >>> sa galhate
gavea...MaaGaR<ae to seek >>> sa gaveayati, ...
g[]...GaTaaE to go >>> sa gte
gdh[]...Pa[iTaaYaaMa( ) TalSPaXaR wTYaQaR" to establish, stand >>> sa gdhate
gh[]...ivlae@Nae to stir (dive) >>> sa ghate
gu...PaurqzaeTSaGaeR to pass stool >>> sa guvati
guj[a]...XaBde to sound >>> sa gujati
guj[i]...AVYa==XaBde to sound (hum, buzz) >>> sa gujati
gumph[a]...Ga]NQae to string together >>> sa gumphati
gup[a]...GaaePaNaku= TSaNaYaae" to protect; condemn >>> sa jagupsate
gup[]...r+a<ae to protect (conceal) >>> sa gopati
guph[a]...Ga]NQae to string together >>> sa guphati
gur[]...oMae to endeavor >>> sa gurate
guh[]...Sa&vr<ae to cover >>> sa gohati; guhya secret
gr[a]...oMae to endeavor >>> sa grayate
gr[]...ih&SaaYaaMa( to harm >>> sa gryate
g...ivjaNae to know >>> sa grayate
gdh[u]...Ai>ak==aaYaaMa( to crave >>> sa gdhyati
gha...Ga]h<ae to take >>> sa ghayate
g 6P...iNaGar<ae to swallow >>> sa girati, ...
g 9U...XaBde to sound, praise >>> sa gti
gai...XaBde to sound, sing >>> sa gyati; gna, gt song
goma...oPalePaNae to smear, anoint >>> sa gomayati
grath[i]...k==aEi$=LYae to be crooked >>> sa granthate
granth[a]...SaNd>aeR to put together (arrange in regular series) >>> sa granthti
gras[a]...Ga]h<ae to take >>> sa grsayati
gras[u]...AdNae to eat >>> sa grasate
grah[a]...oPaadaNae to take >>> sa ghti, ...; graha taking, planet; anugraha favour; nigraha check
gruc[u]...STaeYak==r<ae to steal >>> sa grocati
gruc[u]...GaTaaE to go >>> sa grucati
glas[u]...AdNae to eat >>> sa glasate
gluc[u]...STaeYak==r<ae to steal >>> sa glocati
gluc[u]...GaTaaE to go >>> sa glucati
glep[]...dENYae to be distressed (be poor, tremble) >>> sa glepate
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glai...hzR+aYae to be sad, fade >>> sa glyati

gha[a] 1A...ceaYaaMa( to endeavor >>> sa ghaate
gha[a] 10P...SaaTae to put together >>> sa ghayati
gha[a]...clNae to move >>> sa ghaate, ...
ghas[]...AdNae to eat >>> sa ghasati
ghi[i]...Ga]h<ae to take >>> sa ghiate
ghu[a] 1A...PairvTaRNae to return >>> sa ghoate
ghu[a] 6P...Pa[iTagaaTae to strike >>> sa ghuati
ghu[a]...>a]Ma<ae to go around >>> sa ghoate, ...
ghur[a]...>aqMaaQaRXaBdYaae" to frighten; sound >>> sa ghurati
ghu[ir]...XaBde to sound >>> sa ghoati, ...
ghr[a]...>a]Ma<ae to go around >>> sa ghrate, ...
gh[u]...SazeR to rival (grind) >>> sa gharati
ghr...GaNDaaePaadaNae to smell >>> sa jighrati
u[]...XaBde to sound >>> sa avate
caks[]...dqaE to shine >>> sa caksti
cak[i]...VYa==aYaa&
vaic to speak >>> sa cae
cac[u]...GaTaaE to go >>> sa cacati

ca[a]...>aedNae to break >>> sa cayati
ca[i]...k==aePae to be angry >>> sa caate, ...
cad[i]...AaadNae
dqaE c to be glad; shine >>> sa candati
cam[u]...AdNae to eat (sip) >>> sa camati, ...

car[a]...GaTaaE to go, move >>> sa carati; cara which moves; cra behavior
carc[a] 1P...Pair>aaz<ae to speak (discuss) >>> sa carcati
carc[a] 10A...ADYaYaNae to study >>> sa carcayati
carv[a]...AdNae to eat >>> sa carvati
cal[a]...k==MPaNae to move, shake >>> sa calati; cacala unsteady
caha...AalaecNae to look (inspect) >>> sa cahati, ...
cy[]...PaUJaaiNaXaaMaNaYaae" to worship; discern >>> sa cyati
ci[]...cYaNae to collect >>> sa cinoti, ...
ci[a]...Pa[eZYae to send >>> sa ceati
cit[a]...Sa&vedNae to think, perceive, be conscious >>> sa cetayate
cit[i]...icNTYaaMa( to think, remember >>> sa cintayati, ...; cint anxiety
cit[]...Sa&jaNae
) Sa&jaNa& iNad]aidivGaMaae jaNaMaa}a& c to be awake; be aware >>> sa cetati; citta, cetas consciousness
citra...ic}aqk==r<ae ) k==daicXaRNae c to to paint, sometimes: to see >>> sa citrayati
cu[a]...>aavk==r<ae to dally >>> sa cuati
cud[a]...Pa[er<aaAa+aePaYaae" to send; throw (impell) >>> sa codayati
cup[a]...MaNdaYaa& GaTaaE to move slowly >>> sa copati
cub[i]...vSa&YaaeGae to kiss >>> sa cumbati
cur[a]...STaeYae to steal >>> sa corayati; cora thief
cul[a]...iNaMaNae to plunge >>> sa colayati
cull[a]...>aavk==r<ae to dally >>> sa cullati
cr[]...dahe to burn >>> sa cryate
cr[a]...Paez<ae to grind >>> sa crayati
c[a]...PaaNae to drink >>> sa cati
ce[a]...ceaYaaMa( to endeavor, act >>> sa ceate
cyu[]...GaTaaE to go, fall >>> sa cyavate
cyut[ir]...AaSaecNae to flow, trickle >>> sa cyotati
chad[a]...Aavr<ae to cover >>> sa chdayati
chad[i]...Aavr<ae to cover >>> sa chandayati
chad[ir]...OJaRNae
) OJaRNa& Pa[a<aNa& blNa& va to breath, be strong >>> sa chadati

chada...d*yuPagaaTae to become blind >>> sa chdayati
chard[a]...vMaNae to vomit >>> sa chardayati
chid[ir]...EDaqk==r<ae to divide into two >>> sa chinatti, ...
chidra...k==<aR>aedNae to perforate the ears >>> sa chidrayati
chup[a]...Sa&SPaXaeR to touch >>> sa chupati
chur[a]...êdNae to cut >>> sa churati
cheda...EDaqk==r<ae to divide into two >>> sa chedayati
cho...êdNae to cut >>> sa chyati
jak[a]...>a+ahSaNaYaae" to eat; laugh >>> sa jakiti
ja[a]...SaaTae to put together (clot) >>> sa jaati
jan[]...Pa[adu>aaRve to be born >>> sa jyate; jana creature, man; janma birth; jti birth, class
jap[a]...VYa==aYaa& vaic MaaNaSae c to speak, mutter; meditate >>> sa japati
jabh[a]...Gaa}aivNaaMae to yawn >>> sa jambhate
jam[u]...AdNae to eat (sip) >>> sa jamati
jalp[a]...VYa==aYaa& vaic to speak (prattle) >>> sa jalpati
jas[u] 4P...Maae+a<ae to liberate >>> sa jasyati
jas[u] 10P...Taa@Nae to strike (slight) >>> sa jsayati
jg...iNad]a+aYae to be awake >>> sa jgarti
ji...JaYae to conquer >>> sa jayati; jaya, vijaya victory; parjaya defeat; Ajita who is unconquered
jv[a]...Pa[a<aDaar<ae to live >>> sa jvati; jva living entity; jvana life, water
ju[]...Pa[qiTaSaevNaYaae" to please; serve >>> sa juate
jr[]...Jaq<aeR to grow old >>> sa jryate
jbh[i]...Gaa}aivNaaMae to yawn >>> sa jmbhate
j...vaYaaehaNaaE to grow old >>> sa jrayati
jap[a]...AvbaeDaNaMaar<aTaaez<aiNaXaaMaNaezu to understand; kill; please; sharp >>> sa japayati
j 9U...AvbaeDaNae to know >>> sa jnti; jna knowledge
j 10P...iNaYaaeJaNae to command, direct >>> sa jpayati; j order
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jvar[a]...raeGae to be sick (be hot with fever or passion) >>> sa jvarati

jval[a]...dqaE to shine, kindle >>> sa jvalati
ak[i]...bNDaNae to bind >>> sa akayati
al[a]...vE= VYae to grieve (be confused) >>> sa alati
k[]...GaTYaQaR" to go >>> sa kate
val[a]...vE= VYae to grieve (be confused) >>> sa valati
i[]...ivhaYaSaa
GaTaaE to fly >>> sa ayate

[]...ivhaYaSaa GaTaaE to fly >>> sa iyate
hauk[]...GaTYaQaR" to go >>> sa haukate
tak[i]...k*= C^\JaqvNae ) Aax(= PaUVvRSTvaTae to live in distress >>> sa takati
tak[a] 1P...Sa&vr<ae to cover >>> sa takati
tak[] 5P...TaNaUk= r<ae to cut into shape (make thin, wound) >>> sa takati
ta[a]...AagaaTae to strike, beat >>> sa tayati
tatr[i]...ivSTaar<ae to spread >>> sa tantrayati
tan[u]...ivSTaare to spread, pervade >>> sa tanoti, ...
tap[a]...SaNTaaPae WeYaeR va to heat, burn; lord >>> sa tapati, tapyate; tapas, tapasya austerity
tam[u]...GlaNaaE to be tired >>> sa tmyati
tark[a]...dqPTYaQaR" to shine >>> sa tarkayati
tarj[a]...SaNTaRNae to threaten, condemn >>> sa tarjati, ...
tal[a]...Pa[iTaaYaaMa( to establish >>> sa tlayati
tas[i]...Alare to adorn >>> sa tasayati
ty[]...ivSTaar<aPaalNaYaae" to spread; protect >>> sa tyate
tij[a]...iNaXaaNae +aMaaYaa& c to sharpen; tolerate >>> sa tejate, ...; teja sharpness, brilliance; titik tolerance
tim[a]...Aad]s>aave to be wet >>> sa timyati
tra...k==MaRSaMaaaE to finish >>> sa trayati
tu[a]...oPahNaNae to tear, kill >>> sa toati, ...
tu[]...>aNae to break >>> sa toati
tuttha...Aavr<ae to cover >>> sa tutthayati
tud[a]...VYaQaNae to give pain, strike >>> sa tudati
turv[]...ih&SaaQaaR" to harm >>> sa turvati, ...
tul[a]...oNMaaNae to weight, measure >>> sa tolati
tu[a]...TauaE to be satisfied >>> sa tuyati; tui, toaa satisfaction
tus[a]...XaBde to sound >>> sa tosati
tr[]...Tvr<aih&SaYaae" to make haste; hurt, kill >>> sa tryate
tl[a]...iNaZk==zeR to draw out (weight) >>> sa tlati
t[a]...TauaE to be satisfied >>> sa tati
t[u]...AdNae to eat (grase) >>> sa toti, ...
tp[a]...Pa[q<aNae to please, be satisfied >>> sa tpyati, ...
[i]t[]...iPaPaaSaaYaaMa( to to be thirsty, wish >>> sa tyati
629
th[a]...ih&SaaYaaMa( to harm >>> sa tehi

t...PlvNaTar<aYaae" to swim; cross >>> sa tarati; avatra who descends, incarnation
tyaj[a]...haNaaE to abandon >>> sa tyajati; tyga renunciation; tyg renunciate
trap[]...laYaaMa( to feel shame >>> sa trapate
tras[]...oeGae to fear >>> sa trasyati, ...
tru[a]...êdNae to cut >>> sa truati, ...
trai[]...PaalNae to protect >>> sa tryate
tvak[]...TaNaUk= r<ae to cut into shape >>> sa tvakati
[i]tvar[]...SaM>a]Mae to hurry >>> sa tvarate
tvi[a]...dqaE to shine >>> sa tveati
tsar[a]...^GaTaaE to proceed with fraud >>> sa tsarati
da[a]...d&XaNae to bite >>> sa daati
dak[a]...Xaqga]aQaeR to go in speed, be expert >>> sa dakate
daa...d<@iNaPaaTae to punish, fine, subdue >>> sa daayati
dad[a]...daNae to give >>> sa dadate
dadh[a]...Daar<ae to hold (give) >>> sa dadhate
dam[u]...oPaXaMae to control, tame >>> sa dmyati
dambh[u]...dM>ae to cheat, hurt >>> sa damnoti
day[a]...daNaGaiTaih&SaadaNaezu
r+a<ae c to give; go; injure; take; protect >>> sa dayate
daridr...duGaRTaaE to fare bad >>> sa daridrti

dal[a]...ivXar<ae to split (open, expand) >>> sa dalati
da[i]...d&XaNae to bite >>> sa daayati, ...
das[i]...d&XaNae
dXaRNae c to bite, see >>> sa dsayate, ...

das[u]...oPa+aYae to perish >>> sa dasyati
dah[a]...>aSMaqk==r<ae to burn to ashes >>> sa dahati
[u]d[]...daNae to give >>> sa dadti; dna charity
d[]...daNae to give >>> sa yacchati
dn[a]...Av%<@Nae to cut >>> sa dnati
d[p]...lv<ae to cut >>> sa dti
d[]...daNae to give >>> sa dati, ...
div[u] 4P...k]= I@aivJaqiGazaVYavharuiTaSTauiTak==aiNTaGaiTazu to play; desire to win; deal; shine; praise; desire; go >>> sa
dvyati; divya divine, heavenly; deva one who shines or enjoys, demigod
div[u] 10P...MadRNae to rub >>> sa devayati
div[u] 10A...PairkU= JaNae to cause to lament >>> sa devayate
di[a]...daNae
AajaPaNae k==QaNae c to give; instruct; narrate >>> sa diati; di (dik) direction; upadea instruction
dih[a]...Pa[lePae to smear >>> sa degdhi
d[]...+aYae to diminish, decay >>> sa dyate
dk[a]...MaaE<@ywJYaaoPaNaYaNaiNaYaMav]TaadeXaezu to shave; sacrifice; give the sacred tread; practice self restrain; teach
religion >>> sa dkate; dk initiation
dp[]...dqaE to shine, kindle >>> sa dpyate
630
[u]du...oPaTaaPae to suffer (afflict, burn) >>> sa dunoti

dukha...TaiT==YaaYaaMa( to be unhappy >>> sa dukhayati
du[a]...vEk*= TYae
) vEk*= TYa& Xauy>aav" to be bad >>> sa duyati; doa fault
duh[a]...Pa[PaUr<ae to milk, yield >>> sa dogdhi, ...

d[]...PairTaaPae to suffer >>> sa dyate
d[]...Aadre to respect >>> sa dyate
dp[a]...GaVveR to be proud >>> sa dpyati
dbh[] 6P...Ga]NQae to string together >>> sa dbhati
dbh[] 10P...>aYae to fear >>> sa darbhayati, ...
d[ir]...Pa[e+a<ae to see >>> sa payati; di, darana vision
dh[i]...v*aE to grow >>> sa darhati
d...ivdar<ae to split >>> sa dti
de[]...PaalNae to protect >>> sa dayate
dev[]...devNae to play, lament >>> sa devate
dai[p]...XaaeDaNae to purify >>> sa dyati
do...Av%<@Nae to cut >>> sa dyati
dyut[a]...dqaE to shine >>> sa dyotate
dram[a]...GaTaaE to go >>> sa dramati
dr...ku= TSaaYaa&
GaTaaE ) iNaPaUvaeR iNad\aYaaMa( to go bad, be spoiled; with ni.: to sleep >>> sa drti
dru...GaTaaE to go, flow >>> sa dravati

druh[a]...iJagaa&SaaYaaMa( to seek to kill, hurt (have hatred) >>> sa druhyati
dr[]...ih&SaaYaaMa( to harm >>> sa drti
drai...SvPane to sleep >>> sa dryati, ...
dvi[a]...APa[qTaaE to hate >>> sa dvei, ...; dvea hatred
[u]dh[]...Daar<aPaaez<aYaae" to hold; nourish >>> sa dadhti, ...; vidhi prescription; samdhi holding the mind
dhv[u]...GaiTaXauyae" to go, run; purify (cleanse) >>> sa dhvati
dhi...Daar<ae to hold >>> sa dhiyate
dhiv[i]...Pa[q<aNae to please (delight) >>> sa dhinoti
dh[]...ANaadre to disrespect >>> sa dhyate
dhu[]...k==MPaNae to tremble >>> sa dhunoti, ...
dhuk[a]...SaNdqPaNaJaqvNae= XaNaezu to kindle; live; suffer >>> sa dhukate
dhurv[]...ih&SaaQaaR" to harm >>> sa dhrvati
dh[]...k==MPaNae to tremble, shake >>> sa dhnoti
dhp[a]...SaNTaaPae to heat (smoke) >>> sa dhpyati
dh[]...AvSQaaNae to stay >>> sa dhriyate
dh[]...Daar<ae to hold, support >>> sa dharati; dharma religion
dh[a]...Pa[hSaNae to offend, overcome >>> sa dharayati, ...
[i]dh[]...Pa[aGaL>Yae to be bold, confident, be proud >>> sa dhoti
dhe[]...PaaNae to drink (suck) >>> sa dhayati
631
dhor[]...GaiTacaTauYaeR to trot >>> sa dhorati

dhm...XaBdaiGanSa&YaaeGaYaae" to blow (a horn or fire) >>> sa dhamati
dhyai...icNTaaYaaMa( to think, meditate >>> sa dhyyati; dhyna meditation
dhruv[a]...GaiTaSQaEYaRYaae" to go; be fixed >>> sa dhruvati
dhvan[a]...XaBde to sound >>> sa dhvanati
dhvas[u]...ADa"
PaTaNae to fall down >>> sa dhvasate
na[a]...Na*TaaE to dance, act >>> sa naati

nad[a]...AVYae=
XaBde to sound >>> sa nadati

nad[a]...dqPTYaQaR" to shine >>> sa ndayati
[u]nad[i]...SaMa*aE to be glad >>> sa nandati; nanda delight
nam[a]...Pa[Tve XaBde c to bow, be humble; sound >>> sa namati; nama obeisances
nay[a]...GaTaaE r+a<ae c to go; protect >>> sa nayate
nard[a]...XaBde to sound >>> sa nardati
na[a]...AdXaRNae to disappear, perish >>> sa nayati; na, vinana destruction
nth[]...YaaaoPaTaaPaWeYaRAaXaq"zu Pa[YaTNae c to ask; harass; be master: bless; endeavor >>> sa nthati
ndh[]...YaaaoPaTaaPaWeYaRAaXaq"zu Pa[YaTNae c to ask; harass; be master: bless; endeavor >>> sa ndhate
nik[a]...cuMbNae to kiss >>> sa nikati
nij[ir]...XauaE to purify, wash >>> sa nikte
ni[a]...SaMaaDaaE to meditate >>> sa neati
nik[a]...PairMaa<ae to measure, weight >>> sa nikayate
nis[i]...cuMbNae to kiss >>> sa niste
n[]...Pa[aPa<ae to reach, take, lead (with .: to bring) >>> sa nayati; netra which is leading, eye; nti (good) conduct
nl[a]...v<aeR to paint (dark) >>> sa nlati
nu...STauTaaE to praise >>> sa nauti
nud[a]...Pa[er<ae to send, throw, impell >>> sa nudati
n...STavNae to praise >>> sa nuvati
nt[]...Gaa}aiv+aePae to dance, act >>> sa ntyati; ntya, nartaka dance, drama
ned[]...ku= TSaaSaiak==zRYaae" to criticize; approach >>> sa nedati
[u]pac[a]...Paake= to cook, digest >>> sa pacati
pac[i] 1A...VYa==Ik==r<ae to make clear >>> sa pacate
pac[i] 10P...ivSTaarvcNae to spread >>> sa pacayati
pa[a]...ivSTaare to spread >>> sa paati
pah[a]...VYa==aYaa& vaic to speak, read, study >>> sa pahati; paha study; pha lesson
pa[i]...GaTaaE to go >>> sa paate
pa[a]...VYavhare STauTaaE c to do business, bet; praise >>> sa paate
pat[]...GaTaaE to go, fall >>> sa patati; patita fallen
path[e]...GaTaaE to go >>> sa pathati
path[i]...GaTaaE to go >>> sa panthayati
pad[a]...GaTaaE to go >>> sa padyate, ...; pda foot; sampad wealth
632
pan[a]...VYavhare
STauTaaE c to do business, bet; praise >>> sa panyati
para...hirTa>aave to make green >>> sa parayati

pard[a]...ku= iTSaTae
XaBde ) APaaNaXaBd wTYaQaR" to break wind >>> sa pardate

palpla...lvNaPavNaYaae" to cut; wash >>> sa palplayati
pa[a]...bNDaNae to bind >>> sa payati, ...
pa[a]...GaTaaE ) ANauPaeNd]aTa( to go >>> sa paayati
pas[i]...NaaXaNae to destroy; sa pasayati, pasati
p...PaaNae to drink >>> sa pibati; ptra by which drinking is done, cup, or any receptacle; udapna well
p...r+a<ae to protect >>> sa pti
pra...k==MaRSaMaaaE to finish >>> sa prayati
pl[a]...r+a<ae to protect (govern) >>> sa playati; go-pla cowherd
pij[i]...ih&SaaYaaMa( to harm >>> sa pejayati, ...
pi[i]...SaaTae to put together >>> sa piate, ...
pi[]...SaU<aRNae to grind >>> sa pinai
pis[]...GaTaaE to go (extend) >>> sa pesati
p[]...PaaNae to drink >>> sa pyate
p[a]...AvGaahNae du"%ik]= YaaYaa& c to press; give pain >>> sa payati
pv[a]...SQaaELYae to be fat >>> sa pvati
pu[a]...Xau>ae ) k==MaRi<a to do pious or holy deeds >>> sa puati
puth[i]...ih&SaaYaaMa( to harm >>> sa punthati
pur[a]...AGa]GaMaNae to precede >>> sa purati
pul[a]...MahTve to be great >>> sa polati
pu[a]...PauaE to nourish >>> sa poati; pui, poaa nourishment
pup[a]...ivk==SaNae to open, blossom >>> sa pupyati
p...PavNae to purify >>> sa pavate
pj[a]...PaUJaaYaaMa( to worship, honor >>> sa pjayati; pj worship
py[]...ivXar<ae duGaRNDae c to split; putrify >>> sa pyate
pr[]...AaPYaaYaNae to fill, be full >>> sa pryate; prim the day of full moon
pl[a]...SaaTae to put together >>> sa plati
p[a]...v*aE to grow (nourish) >>> sa pati
p 5P...Pa[qTaaE to please >>> sa poti
p 10P...PaUr<ae to fill >>> sa prayati, ...
p[]...VYaaYaaMae to be active >>> sa vypriyate
pc[a]...Sa&YaMaaNae to restrain, bind >>> sa parcayati
pc[]...SaMPakeR= to come in contact >>> sa pakti
p...PaalNaPaUr<aYaae" to protect, nourish; fill >>> sa piparti, ...
pai...Xaaez<ae to dry >>> sa pyati
[o]pyy[]...v*aE to grow >>> sa pyyate
pyai[]...v*aE to grow >>> sa pypate
pracch[a]...jqPSaaYaaMa( to ask >>> sa pcchati; prana question
prath[a]...Pa[:YaaNae to become famous >>> sa prayate
pr...PaUr<ae to fill >>> sa prti
pr[]...Pa]qTaaE to please, be satisfied >>> sa pryate
pr[]...TaPaR<ae to please, delight >>> sa prti, ...; prti love; priya beloved
pru...GaTaaE to go (move, jump) >>> sa pravate
pru[u]...dahe to burn >>> sa proati
prekhola...calNae to swing >>> sa prekholayati
proth[]...PaYaaRaE
) PaYaaRi" PaU<aRTaa SaaMaQYa| va to be full, be able >>> sa prothati
plu[]...GaTaaE to go, jump, swim >>> sa plavate

plu[a]...dahe to burn >>> sa ploati
ps...>a+a<ae to eat >>> sa psti
pha[a]...GaTaaE to go >>> sa phaati
phal[a]...iNaZPataaE to be fruitful >>> sa phalati; phala fruit
[i]phal[]...ivXar<ae to split (open, expand) >>> sa phalati
phull[a]...ivk==SaNae to open, blossom >>> sa phullati
badh[a]...bNDaNae
iNaNdaYaa& c to bind; criticize >>> sa badhate, bbhatsate
bandh[a]...bNDaNae to bind >>> sa badhnti; sambandha relation

bal[a]...Pa[a<aNae to breath >>> sa balati, ...
bdh[]...ivlae@Nae to stir (oppress, torment) >>> sa bdhate
bja...bqJaaDaaNae to take the seed, conceive >>> sa bjayati
bukk[a]...>az<ae to bark >>> sa bukkati, ...
budh[a]...AvGaMaNae to understand, know >>> sa budhyate
budh[ir]...baeDaNae to know, be awake >>> sa bodhati, ...; budha (Buddha) a wise man; buddhi intelligence
bh[a]...v*aE
XaBde c to grow; sound >>> sa barhati; bhat great; brahma the great, sound
bh[i]...v*aE XaBde c to grow; sound >>> sa bhati
br[]...VYa==aYaa& vaic to speak >>> sa bravti
bhak[a]...AdNae to eat >>> sa bhakati
bhaj[a] 1U...SaevaYaaMa( to serve, worship >>> sa bhajati; bhakta devotee; bhakti devotion; bhajana worshiping
bhaj[a] 10P...iv[a<aNae to give, divide >>> sa bhjayati; bhaga opulence; bhga division
bha[i] 1A...PairhaSae to jest >>> sa bhaate
bha[i] 10P...Pa[Taar<ae to cheat >>> sa bhaayati, ...
bha[a]...XaBde to sound (speak, call) >>> sa bhaati
bhaj[o]...AaMaRNae to break >>> sa bhanakti
bharts[a]...SaNTaJaRNae to threaten, condemn >>> sa bhartsayate
bhal[a]...ivPa<ae ) iNaPaUVvR dXaRNae to deform; see >>> sa bhlayate
bha[a]...>aTSaRNae ) ku= u= riNaivXaez wTYaQaR" to threaten (bark) >>> sa bhaati
bh...dqaE to shine >>> sa bhti
bhj[a]...Pa*Qa==r<ae to divide, distribute >>> sa bhjayati
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bhm[a]...k]= aeDae to be angry >>> sa bhmate, ...

bh[a]...VYa==aYaa&
vaic to speak >>> sa bhate; bh language; bhaa talk; sambhaa conversation
bhs[]...dqaE to shine >>> sa bhsate; bhsvn sun

bhiks[a]...YaaaYaaMa( to beg >>> sa bhikate
bhid[ir]...ivdar<ae to split, break >>> sa bhinatti
[i]bh...>aYae to fear >>> sa bibheti, ...; bh, bhti, bhaya fear
bhuj[a]...PaalNaA>YavharYaae" (with P:) to protect, govern; (with A:) eat, enjoy, experience >>> sa bhunakti, bhukte;
bhojana meal; bhokt enjoyer
bhuj[o]...k==aEi$=LYae to be crooked >>> sa bhujati
bh 1P...SataaYaaMa( to be, exist, become >>> sa bhavati; bhva existence, mood; prabhva influence
bh 10P...Pa[aaE to obtain, reach >>> sa bhvayate
bh[a]...Alare to adorn >>> sa bhati, ...; bhaa ornament
bh[]...>ar<ae to support >>> sa bharati
[u]bh[]...Daar<aPaaez<aYaae" to hold; nourish >>> sa bibharti, ...
bhj[]...>aRNae to fry >>> sa bharjate
bh[u]...ADa"
PaTaNae to fall down >>> sa bhyati

bhra[u]...ADa" PaTaNae to fall down >>> sa bhraate
bhram[u]...clNae to move, roam >>> sa bhramati, ...
bhrasj[a]...Paake= to cook (fry) >>> sa bhjjati
bhrj[]...dqaE to shine >>> sa bhrjate
[u]bhrj[]...dqaE to shine >>> sa bhrjate
[u]bhr[]...dqaE to shine >>> sa bhrate
bhr...>ar<ae to support >>> sa bhrti, ...
bhre[]...clNae to move (go) >>> sa bhreati
[u]bhl[]...dqaE to shine >>> sa bhlate
mah[a]...iNavaSae to dwell >>> sa mahati
ma[i]...>aUzaYaaMa( to adorn >>> sa maati, ...
ma[a]...XaBde to sound (murmur) >>> sa maati
matr[i]...Gau>aaz<ae to speak confidentially >>> sa mantrayate, ...; mantra advice; mantr advisor
math[e]...ivlae@Nae to stir >>> sa mathati
mad[a]...Ta*iYaaeGae to please >>> sa mdayate
mad[]...hzeR to rejoice >>> sa mdyati, ...
man[a] 4A...baeDaNae to know, think >>> sa manyate; mana mind; mati thought, opinion; anumna inference
man[a] 10A...STaM>ae to be proud >>> sa mnayate; mna pride
manth[a]...ivlae@Nae to stir >>> sa manthati
[u]masj[o]...XauaE to purify (bath, immerse) >>> sa majjati
mah[a]...PaUJaaYaaMa( to worship, honor >>> sa mahati
mah[i]...v*aE to grow >>> sa mahate
m...MaaNae to measure >>> sa mti
m[]...MaaNae to measure >>> sa mimte, ...
mn[a]...PauJaaYaaMa( to worship, honor >>> sa mnati, ...; mna, sammna honor
mrg[a]...ANvez<ae to seek >>> sa mrgayati, ...
[u]mi[]...Pa[+aePa<ae to throw, scatter >>> sa minoti
[i]mid[]...SNaehNae to love, melt >>> sa medate, ...
mil[a]...Sae to come together, meet >>> sa milati; mela meeting
mira...SaMPakeR= to come in contact (mix) >>> sa mirayati
mi[a]...SPaDaaRYaaMa( to rival, look at >>> sa mirayati
mih[a]...SaecNae to sprinkle (make water) >>> sa mehati
m...GaTaaE to go >>> sa myayati, ...
m[] 4A...ih&SaaYaaMa( to harm >>> sa myate
m[] 9U...ih&SaaYaaMa( to harm >>> sa mnti, ...
ml[a]...iNaMaez<ae to twinkle, fade, disappear >>> sa mlati
muc[]...Maae+a<ae to release >>> sa mucati, ...; mukti liberation
mu[a]...Pa[MaRNae to crush >>> sa moati
mu[i] 1P...%<@Nae to shave >>> sa muati
mu[i] 1A...MaaRNae to clean >>> sa muate
mud[a]...hzeR to rejoice >>> sa modate
murv[]...bNDaNae to bind >>> sa mrvati
mu[a]...STaeYae to steal >>> sa moati
muh[a]...vEicTYae to be bewildered >>> sa muhyati; moha, vimoha illusion
mtra...Pa[v<ae to pour forth (urinate) >>> sa mtrayati
mrcch[]...MaaehSaMauC^\aYaYaae" to lack awareness; grow >>> sa mrcchati
ml[a] 1P...Pa[iTaaYaaMa( to establish (root) >>> sa mlati; mla root; mlya value
ml[a] 10P...raeh<ae to plant >>> sa mlati
m[a]...STaeYae to steal >>> sa mati
m[]...Pa[a<aTYaaGae to die >>> sa mriyate; mtyu, maraa death
mk[a]...SaaTae to put together (rub) >>> sa mkati
mg[a]...ANvez<ae to seek, hunt >>> sa mgyati, ...
mj[]...XauaE to wash, purify >>> sa mri, ...
m[a]...Sau%Nae to rejoice >>> sa mati
md[a]...+aaede to press, pound, rub >>> sa mardhati
m[a]...AaMaXaRNae
) AaMaXaRNa& SPaXaR" ivMaXaR" AalaecNa& c to touch, consider, reflect >>> sa mati
m[a]...SahNae to tolerate >>> sa myati, ...

me[]...Pa[iTadaNae to exchange >>> sa mayate
medh[]...MaeDaaih&SaYaae" to know; kill >>> sa medhati
mok[a]...ASaNae to stop, cease >>> sa mokayati; moka liberation
mn...A>YaaSae to study, repeat >>> sa manati
mrak[a]...Ma]+a<ae to anoint >>> sa mrakayati, ...
mrad[a]...MaRNae to crush >>> sa mradate
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mluc[u]...GaTaaE to go >>> sa mlucati

mlecch[a]...APaXaBde to speak impurely >>> sa mlecchati, ...
mlai...k==aiNTa+aYae to fade >>> sa mlyati
yak[a]...PaUJaaYaaMa( to worship, honor >>> sa yakayati
yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu to worship; associate; sacrifice; give >>> sa yajati; yaja sacrifice
yat[a]...iNak==aroPaSk==arYaae"
) iNar Pa[iTadaNae to torture; encourage >>> sa ytayati
yat[]...Pa[YaTNae to endeavor >>> sa yatate; yatna, prayatna endeavor

yantr[i]...SaaecNae to restrain, bind >>> sa yantrayati, ...
yabh[a]...MaEQauNae to cohabitate >>> sa yabhati
yam[a] 1P...oParMae to restrain >>> sa yacchati; yama, niyama restraint
yam[a] 10P...Pairvez<ae to cover, surround >>> sa yamayati
yam[u] 10P...ih&SaaYaaMa( to harm >>> sa ymayati
yas[u]...Pa[YaTNae to endeavor >>> sa yasyati
y...Pa[aaE to attain, go >>> sa yti; anuyy follower
[u]yc[]...YaaaYaaMa( to beg >>> sa yyati; yc petition
yu 2P...iMa[<aAiMa[<aYaae" to mix; separate >>> sa yauti
yu[] 9...bNDaNae to bind >>> sa yanti
yuj[a] 4A...SaMaaDaaE to meditate >>> sa yujyate
yuj[a] 10P...Sa&YaMaNae to restrain >>> sa yojayati, ...
yuj[ir]...YaaeGae to join, engage, gain >>> sa yunakti, ...
yudh[a]...SaMPa[hare to fight >>> sa yudhyate; yudha fight
rak[a]...PaalNae to protect >>> sa rakati; rakaa protection
raca...Pa[iTaYaTNae to make complete (compose) >>> sa racayati
ra[a]...Pair>aaz<ae to speak (call out, roar) >>> sa raati
ra[a]...XaBde to sound (ring, shout) >>> sa raati
raj[a]...raGae to dye, be attached to >>> sa rajati, ..., rajyati, ...; rga attachment; vairgya renunciation
rad[a]...ivle%Nae to draw, scratch (split) >>> sa radati
radh[a]...Sa&raDaaE
ih&SaaYaa& c to accomplished; kill, hurt >>> sa radhyati

rap[a]...VYa==aYaa& vaic to speak >>> sa rapati
rabh[a]...ra>aSYae to act rashly, begin, desire >>> sa rabhate; rambha commencement
rabh[i]...Gava& XaBde to moo >>> sa rambhate
ram[u]...k]= I@aYaaMa( to play, rejoice >>> sa ramate; rma who gives joy; rati joy, attachment
ray[a]...GaTaaE to go >>> sa rayate
ras[a] 1P...XaBde to sound (praise) >>> sa rasati
ras[a] 10P...AaSvadNaSNaehNaYaae" to taste; love >>> sa rasayati; rasa juice, taste, feeling, beauty, essence
rah[a]...TYaaGae to abandon >>> sa rahati, ...
rah[i]...GaTaaE to go >>> sa rahati
r...daNae to give >>> sa rti
rj[]...dqaE to shine >>> sa rjate
rdh[a]...Sa&iSaaE to accomplish >>> sa rdhnoti
rig[i]...GaTYaQaaR" to go >>> sa tigati
ric[a]...ivYaaeJaNaSaMPacNaYaae" to separate; mix, join >>> sa recayati,...
ric[ir]...ivrecNae to purge, empty, evacuate >>> sa riakti, ...
ri[a]...ih&SaaYaaMa( to harm >>> sa riati
ri[a]...ih&SaaYaaMa( to harm >>> sa reati
r...vaYaaehaNaaE
rez<ae c ) rez<a& v*k= iNa" to grow old; howl >>> sa riti
r[]...v<ae to ooze >>> sa ryate

ru...XaBde to sound >>> sa rauti
ruc[a]...dqaE to shine (like) >>> sa rocate
ruj[a]...ih&SaaYaaMa( to harm >>> sa rojayati
ruj[o]...>ae to break >>> sa rujati
rud[ir]...A[uivMaaecNae to cry >>> sa roditi
rudh[ir]...Aavr<ae to enclose, oppose >>> sa ruaddhi
ru[a]...ih&SaaYaaMa( to harm >>> sa ruati
ru[a] 1,4P...ih&SaaYaaMa( to harm >>> sa roati, ...
ru[a] 10P...raeze to be angry >>> sa roayati
ruh[a]...JaNMaiNa
Pa[adu>aaRve c to be born, manifested >>> sa rohati
rka...PaaZYae to be rough >>> sa rkayati

rpa...Paik]= YaaYaaMa( to form, represent on stage >>> sa rpayati; rpa form
rebh[]...XaBde to sound (speak) >>> sa rebhate
lak[a] 10P...dXaRNaA==Yaae" to see; mark >>> sa lakayati; lakaa characteristic
lak[a] 10A...AalaecNae to look (inspect) >>> sa lakayate
lag[i]...GaTaaE to go >>> sa lagati
lag[e]...Sae to contact >>> sa lagati
lagh[i] 1P...AiTa==MYa
GaTaaE to go beyond >>> sa laghati
lagh[i] 1A...GaTYaQaR" to go (cross) >>> sa laghate

[o]laj[]...v]q@aYaaMa( to feel bashful >>> sa lajate
laja...Pa[k= aXaNae to appear, shine >>> sa lajayati, ...
la[a] 1P...ivlaSae to play, sport >>> sa laati
la[a] 10P...oPaSaevaYaaMa(
) GaaErvaidrihTaeNa Pa[qiTaYaaeGaeNa Saeva oPaSaeva to serve with love, caress >>> sa layati
[o]la[i]...oT+aePae ) AaedNaubNDaae_YaMa( to throw >>> sa laayati, ...
lap[a]...VYa==aYaa& vaic to speak, whisper >>> sa lapati
lab[i]...Av&SaNae to fall >>> sa lambate
[u]labh[a]...Pa[aaE to obtain >>> sa labhate; lbha gain
lal[a]...wRPSaaYaaMa( to desire to obtain >>> sa llayate
la[a]...k==aNTaaE to desire >>> sa laati
las[a]...k]= I@aYaaMa( to play (shine, embrace) >>> sa lasati
[o]lasj[]...v]q@aYaaMa( to feel bashful >>> sa lajjate
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l...daNae to give >>> sa lti

lgh[]...SaaMaQYaeR to be able >>> sa lghate
lch[i]...l+a<ae to mark >>> sa lchati
likh[a]...ivle%Nae to draw, scratch; write >>> sa likhati; lekhana writing
lig[i]...GaTYaQaaR" to go >>> sa ligati
lip[a]...oPadehe to smear >>> sa limpati
li[a]...ALPaq>aave to decrease >>> sa liyati
lih[a]...AaSvadNae to taste, lick >>> sa lehi, ...
l 9P...ez<ae to embrace, adhere, melt >>> sa lnti
l 10U...d]vqk==r<ae to melt >>> sa layati, ...; laya, pralaya annihilation
l[]...ez<ae to embrace, adhere, melt >>> sa lyate
luc[a]...APaNaYaNae to take away >>> sa lucati
lu[a] 1P...ivlae@Nae to stir (roll) >>> sa loati
lu[a] 1A...Xaaek= aidNaa
PaTaNae to be dejected, faint >>> sa loate
lu[i]...STaeYae to steal >>> sa luati, ...

luh[a] 1A...Xaaek= aidNaa
PaTaNae to be dejected, faint >>> sa lohate
luh[a] 4P...ivlae@Nae to stir >>> sa luhati

luh[a]...STaeYae to steal >>> sa luhayati
lup[]...êdNae to cut >>> sa lumpati
lubh[a]...GaayeR to be greedy >>> sa lubhyati
l[]...êdNae to cut >>> sa lunti, ...
lok[] 1A...dXaRNae to see >>> sa lokate
lok[] 10U...dqPTYaQaR" to shine >>> sa lokayati
loc[] 1A...dXaRNae to see >>> sa locate
loc[] 10U...dqPTYaQaR" to shine >>> sa locayati
vak[i]...k==aEi$=LYae to be crooked >>> sa vakate
vac[a]...Pair>aaz<ae to speak >>> sa vakti; vc (vk) speech; vaktra mouth; pravacana discourse
vaj[a]...GaTaaE to go >>> sa vajati
vac[u] 1P...GaTaaE to go >>> sa vacati
vac[u] 10A...Pa[lM>aNae to cheat >>> sa vacayate, ...
va[a]...iv>aaJaNae to divide >>> sa vaayati
va[i]...iv>aaJaNae to divide >>> sa vaati, ...
vad[a] 10P...SaNdeXavcNae to inform, communicate >>> sa vdayati, ...
vad[a] 1P...VYa==aYaa&
vaic to speak >>> sa vadati

vad[i]...Ai>avadNaSTauTYaae" to offer respects; glorify >>> sa vandate; vandana praise
van[a]...XaBde SaM>a==aE c to sound; serve, honour >>> sa vanati, ...
van[u]...YaacNae to beg >>> sa vanute, ...
[u]vap[a]...bqJaTaNTauSaNTaaNae to sow, propagate >>> sa vapati
[u]vam[a]...oir<ae to vomit >>> sa vamati
vara...wRPSaaYaaMa( to desire to obtain >>> sa varayati
varc[a]...dqaE to shine >>> sa varcate
vara...v<aRik]= YaaivSTaarGau<avcNaezu to paint; delineate; extend; praise >>> sa varayati; vara color, class
vardh[a]...êdNaPaUr<aYaae" to cut; fill >>> sa vardhayati
valg[a]...GaTYaQaaR" to go >>> sa valgati
valbh[a]...>aaeJaNae to eat, enjoy >>> sa valbhate
va[a]...k==aNTaaE to desire >>> sa vai
vas[a] 1P...iNavaSae to dwell, live >>> sa vasati; nivsa residence
vas[a] 2A...AaCâdNae to cover, dress >>> sa vaste; vastra by which covering is done, cloth
vah[a]...Pa[aPa<ae to reach, carry, flow >>> sa vahati
vah[i]...v*aE to grow >>> sa vahate
v...vaYauGaTaaE to blow >>> sa vti
vch[i]...wCâYaaMa( to desire >>> sa vchati
v[]...iTara&
NaaE to sound (said of animals) >>> sa vyate

vsa...Gau<aaNTaraDaaNae to perfume, incense, spice >>> sa vsayati
vic[ir]...Pa*QaG>aave to divide, distinguish >>> sa vinakti, ...
vicch[a]...GaTaaE to go >>> sa vicchati
vij[ir]...Pa*QaG>aave to divide, distinguish >>> sa vevekti
[o]vij[]...>aYaclNaYaae" to fear; tremble >>> sa vijate, ...
vid[a] 2P...jaNae to know >>> sa vetti; Veda knowledge
vid[a] 4A...SataaYaaMa( to be, exist >>> sa vidyate
vid[a] 7A...ivcar<ae to consider, discuss, meditate on >>> sa vinte
vid[a] 10A...vedNaaAa:YaaNaiNavaSaezu to feel; tell; dwell >>> sa vedayate
vid[]...la>ae to obtain >>> sa vindati, ...
vidh[a]...ivDaaNae Taa@Nae_iPa to pierce; beat >>> sa vidhati
vi[a]...Pa[veXaNae to enter (with upa.: to sit) >>> sa viati; pravea entry
vi[]...VYaaaE to pervade >>> sa veveti, ...
v...GaTaaE Pa[JaNak==aiNTaASaNa%adNaezu to go; procreate; desire; throw; eat >>> sa veti
vra...iv==aNTaaE to be powerful, valiant >>> sa vrayati
bu[a]...MaNae to sink, immerse >>> sa buati
v[]...SaM>a==aE to serve, worship >>> sa vte
v[] 5U...vr<ae to select, cover >>> sa voti, ...
v[] 10U...Aavr<ae to cover >>> sa vrayati
vj[]...vJaRNae to abandon, avoid >>> sa varjati, ...
vt[u] 1A...vTaRNae to happen, act >>> sa vartate; vtti action; pravtti prevail, natural course; nivtti recede, vanish
vt[u] 4A...vr<ae to choose >>> sa vtyate
vdh[u] 1A...v*aE to grow >>> sa vardhate; vddhi growth
vdh[u] 10P...dqPTYaQaR" to shine >>> sa vardhayati
v[u]...SaecNae to sprinkle (rain) >>> sa varati
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vh[ir]...v*aE
XaBde c to grow, sound >>> sa vhati, ...
vh[]...oMae to endeavor >>> sa vhati

v...vr<ae to choose (cover) >>> sa vti
ve[]...TaNTauSaNTaaNae to sew, weave >>> sa vayati
[u]vep[]...clNae to move, tremble >>> sa vepate
vela...k==alGa<aNae to count the time >>> sa velayati
vell[a]...GaTaaE to go >>> sa vellati
ve[a]...veNae to surround >>> sa veate
[o]vai...Xaaez<ae to dry >>> sa vyati
vyac[a]...VYaaJaqk==r<ae to cheat >>> sa vicati
vyath[a]...>aYaclNaYaae" to fear; be perturbed >>> sa vyathate
vyadh[a]...Taa@Nae to strike (pierce) >>> sa vidhyati
vyay[a] 1U GaTaaE to go >>> sa vyayati
vyaya 10...ivtaSaMauTSaGaeR to expend money >>> sa vyyayati
vye[]...Sa&vr<ae to cover >>> sa vyayati
vraj[a]...GaTaaE to go >>> sa vrajati; Vraja area where the cows roam
vraa...Gaa}aivcU<aRNae to wound, hurt >>> sa vraayati
[o]vrac[]...êdNae to cut >>> sa vcati
vr 9P...vr<ae to choose >>> sa vriti
vr[] 4A...vr<ae to choose >>> sa vryate
vr...laYaaMa( to feel shame >>> sa vryati
vru[a]...MaNae to sink, immerse >>> sa vruati
as[u]...ih&SaaYaa&
STauTaaE c to harm; praise >>> sa asati
ak[a]...+aMaaYaaMa( to endure >>> sa akyate

ak[i]...XaaYaaMa( to doubt >>> sa akate
ak[]...Xa==aE to be able >>> sa aknoti; akti energy
ah[a]...kE= Tave to cheat >>> sa ahati
ad[]...XaaTaNae to perish (fall) >>> sa yate
ap[a]...Aa==aeXae to curse, swear >>> sa apati, ...
am[a] 10A...AalaecNae to look (inspect) >>> sa mayate
am[u] 4P...oPaXaMae to be pacified >>> sa myati; nti peace
a[a]...PluTaGaTaaE to jump >>> sa aati
as[u]...ih&SaaYaaMa( to harm >>> sa asati; astra weapon
[]...agaaYaaMa( to praise >>> sa ate
n[a]...TaeJaNae to sharpen >>> sa sati
s[u] 2P...ANauiXaaE to instruct, govern >>> sa sti; stra scripture; sana instruction, rule; iya disciple
i[]...iNaXaaNae to sharpen (excite, be attentive) >>> sa inoti, ...
ik[a]...ivaePaadaNae to learn >>> sa ikate; ik the teaching
igh[i]...Aaga]a<ae to smell >>> sa ighati
ij[i]...>aUz<aNaaE to tinkle >>> sa ikte
i[a]...ASaVvaeRPaYaaeGae
) ivPaUVvaeR _iTaXaYae to leave remaining; with vi.: to excel >>> sa eayati, eati ..., vieati
i[]...ivXaez<ae to distinguish, separate >>> sa viinai, (pass.) viyate (he is distinguished)

[]...SvPane to sleep, lie down >>> sa ete
k[]...SaecNae to sprinkle >>> sa kate
l[a] 1P...SaMaaDaaE to meditate >>> sa lati
la 10P...oPaDaar<ae to practice repeatedly >>> sa layati, ...
uc[a]...Xaaeke= to grieve, lament >>> sa ocati; oka grieve
uc[ir]...PaUTaq>aave to wet, be clean >>> sa ucyati
uh[i]...Xaaez<ae to dry >>> sa uhayati
udh[a]...XaaEce to wash, purify >>> sa udhyati; uddha pure
undh[a]...XauaE to purify >>> sa undhati
umbh[a]...Xaae>aaQaeR to shine (be splendid, be happy) >>> sa umbhati
ubh[a]...dqaE to shine >>> sa ubhati
u[a]...Xaaez<ae to dry >>> sa uyati
ra...iv==aNTaaE to be powerful, valiant >>> sa rayate
rp[a]...MaaNae to measure >>> sa rpayati
l[a]...JaaYaaMa( to be ill >>> sa lati
dh[u]...APaaNaXaBde to break wind >>> sa ardhati
...ih&SaaYaaMa( to harm, tear to pieces >>> sa ti
ev[]...SaevNae to serve >>> sa evate
ai...Paake= to cook >>> sa yati
o...TaNaUk= r<ae to cut into shape, sharpen >>> sa yati
o[]...laEihTYae to be red >>> sa oati
au[]...GaVveR to be proud >>> sa auati
cyut[ir]...+ar<ae to ooze >>> sa cotati
yai[]...GaTaaE to go (move) >>> sa yyate
ra[a]...daNae to give >>> sa raati, ...
rath[i]...XaEiQaLYae to loosen, liberate >>> sa ranthate
ratha...daEBbRLYae to be weak >>> sa rathayati
ranth[a]...SaNd>aeR to put together (arrange) >>> sa rathnti
ram[u]...TaPaiSa
%ede c to perform austerities; feel pain >>> sa rmyati; rama labour; virama rest
r...Paake= to cook >>> sa rti

ri[]...SaevaYaaMa( to serve, take shelter >>> sa rayati; raya shelter
r[]...Paake= to cook >>> sa rti, ...
ru...[v<ae to hear, obey >>> sa oti; ruti, ravaa hearing; rotra ear
rai...Paake= to cook >>> sa ryati
latha...daEbRLYae to be weak >>> sa lathati
lgh[]...STauTaaE to praise >>> sa lghate
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li[a]...AailNae to embrace >>> sa liyati

lok[]...SaaTae to put together (versify) >>> sa lokate
vas[a]...Pa[a<aNae to breath >>> sa vasiti; vsa breath; vivsa confidence
[u][o]vi...GaiTav*yae" to go; grow >>> sa vayati
vit[]...v<aeR to paint (white) >>> sa vetate
hiv[u]...iNarSaNae
) iNarSaNa& QaUTk==ar" to spit >>> sa hvati
vak[a]...GaTYaQaR" to go >>> sa vakate

sagrma...Yaue to fight >>> sa sagrmayate
sac[a]...SaMavaYae to gather together >>> sa sacati
saj[a]...Sae to embrace, stick >>> sa sajati; saga attachment, association
satra...SaNTaiTaik]= YaaYaaMa(
) iNavaRhe iNaSTaark==MaRi<a veTYaQaR" to spread, extend >>> sa satrayate

sad[]...ivSar<aGaiTaAvSaadNaezu to grieve; go; be weary, throw down >>> sa sdate
san[a]...SaM>a==aE to divide >>> sa sanati
san[u]...daNae to give (worship) >>> sa sanoti
sabhja...Pa[qiTaSaevNaYaae" to please; serve (honor) >>> sa sabhjayati
sasj[a]...GaTaaE to go, engage >>> sa sajjati, ...
sah[a] 1A...MazR<ae to tolerate >>> sa sahate; utsaha enthusiasm
sdh[a]...Sa&iSaaE to accomplish >>> sa sdhnoti; sdhana practice; sdhu saintly person
sntv[a]...SaaMaPa[YaaeGae to appease, console >>> sa sntvayati
sma...SaaNTvNae to conciliate, console >>> sa smayati
si[]...bNDaNae to bind >>> sa sinoti, ...
sic[a]...+ar<ae to sprinkle >>> sa sicati
sidh[u] 1P...GaTYaaMa( to go >>> sa sedhati
sidh[u] 4P...Sa&raaE to succeed >>> sa sidhyati; siddhi success
sidh[]...Xaae MaaLYae c to command; do good >>> sa sedhati
siv[u]...TaNTauSaNTaaNae to sew >>> sa svyati
su...Pa[Save to permit, possess power >>> sa savati, ...
su[]...Ai>azve ) Ai>azv" SaNDaaNa& MalSNaaNa& va to press out; bath, as an auspicious rite >>> sa sunoti, ...
sukha...TaiT==YaaYaaMa( to be happy >>> sa sukhayati, ...
s[]...Pa[ai<aGa>aRivMaaecNae to give birth >>> sa syate, ...
sca...PaEXauNYae to inform, spy >>> sa scayati
stra...AvMaaecNae ) AvMaaecNa& veNaMa( to bind >>> sa strayati
sd[a]...+a<aNae ) +a<aNa& ih&Saa to strike, wound >>> sa sdate, ...
s...GaTaaE to go >>> sa sarati, ...; sasra transmigration
sj[a]...ivSaGaeR to let loose, create >>> sa sjati; sarga, si creation
sp[]...GaTaaE to go (creep) >>> sa sarpati
sev[]...SaevNae to serve >>> sa sevate; sev service
so...ANTak==MaRi<a to finish >>> sa syati
skand[ir]...GaiTaXaaez<aYaae" ) GaiTar}a S%lNaMa( to fall; dry >>> sa skandate
skabh[i]...Pa[iTabNDae to hinder >>> sa skambhate
sku[]...AaPlvNae to jump >>> sa skunti, ...
skud[i]...AaPlvNae
) AaPlvNa& PluTaGaiTa" to jump (lift) >>> sa skundate

skhal[a]...clNae ) clNa& ivCYauiTa" to move fall (stamble) >>> sa skhalati
stag[e]...Sa&vr<ae to cover >>> sa stagati
stan[a]...XaBde to sound (thunder) >>> sa stanati
stana...devXaBde to thunder >>> sa stanayati
stambh[u]...raeDaNae Daar<ae c to obstruct; support >>> sa stabhnoti
stim[a]...Aad]s>aave to be wet >>> sa stimyati, ...
stm[a]...Aad]s>aave to be wet >>> sa stmyati
stu[]...STauTaaE to praise >>> sa stauti; stava, stuti, stotra glorification, poem
stup[a]...SaMauC^\aYae to collect >>> sa stupyati
stubh[u]...STaM>ae to stop >>> sa stobhati
stp[a]...SaMauC^\aYae to collect (erect) >>> sa stpyati
st[]...AaCâdNae to cover >>> sa stoti, ...
st[]...AaCâdNae to cover >>> sa stti, ...
stena...caEYaeR to steal >>> sa stenayati
stai...veNae to surround (cover, adorn) >>> sa styati
stoma...agaaYaaMa( to praise >>> sa stomayati
styai...XaBdSaaTaYaae" to sound; put together >>> sa styyati
sthal[a]...SQaaNae to stand >>> sa sthalati
sth...SQaaNae to stand (with ud.: to stand up) >>> sa tihati, ...; sthiti situation
sthla...Pairv*&h<ae to become stout, grow fat >>> sa sthlayate
sn...XaaEce to wash (bath) >>> sa snti
snih[a]...Pa[qTaaE to please, stick >>> sa snihyati, ...
snu...Pa[v<ae to pour forth >>> sa snauti
snuh[a]...oir<ae to vomit >>> sa snuhyati
spad[i]...ik==ilNae to shake a little, beat >>> sa spandate
spardh[a]...SazeR ) SazR" SPaaR to rival (envy, emulate, compete) >>> sa spardhate
spa[a]...baDaNaSPaXaRNaYaae" to destroy; spy, perceive clearly >>> sa spaati, ...
sp[a]...Sa&SPaXaeR to touch >>> sa spati; spara touch
sph[a]...wRPSaaYaaMa( to desire to obtain >>> sa sphayati
sphy[]...v*aE to grow >>> sa spharati
sphi[a]...ih&SaaYaaMa( to harm >>> sa sphiayati
sphu[a] 1A...ivk==SaNae to open, blossom >>> sa sphoate
sphu[a] 10P...>aedNae to break >>> sa sphoayati
sphu[ir]...ivSar<ae to blossom split >>> sa sphoati
sphur[a]...Sfu= r<ae to throb >>> sa sphurati
[u][o]sphrj[]...vJa]iNaZPaeze ) vJa]iNagaaeRze to thunder >>> sa sphrjati
643
644
smi[]...wRzd(hSaNae to smile >>> sa smayate

sm...icNTaaYaaMa( to think, remember >>> sa smarati; smti memory; smaraa remembering
sm...AaDYaaNae to long for >>> sa smarayati
syand[]...Pa[v<ae to pour forth >>> sa syandate
srambh[u]...ivaSae to entrust >>> sa srambhate
sras[u]...ADa"
PaTaNae to fall down >>> sa srasate

sriv[u]...GaiTaXaaez<aYaae" to go; dry >>> sa srvyati
sru...GaTaaE to go, flow >>> sa sravati
svad[a]...AaSvadNae to taste >>> sa svadate
svan[a]...XaBde to sound >>> sa svanati
svaj[a]...PairZve to embrace >>> sa svajate
[i]svap...XaYae to lie down, sleep >>> sa svapiti
svara...Aa+aePae to blame >>> sa svarayati
svard[a]...AaSvadNae to taste >>> sa svardate
svd[a]...AaSvadNae ) AaSvadNa& rSaaePaadaNa& ic to taste; to like >>> sa svdate
[i]svid[] 1A...SNaehNae MaaecNae c to love, melt (be annointed); release >>> sa svedate
[i]svid[] 4P...Gaa}aPa[+ar<ae to sweat >>> sa svidyati
sv...XaBdoPaTaaPaYaae" to sound; pain >>> sa svarati
hah[a]...blaTk==are to treat with violence >>> sa hahati
had[a]...PaurqzaeTSaGaeR to pass stool >>> sa hadate
han[a]...ih&SaaGaTYaae" to strike, kill; go >>> sa hanti
hay[a]...GaTaaE to go >>> sa hayati
hal[a]...ivle%Nae to draw, scratch (plow) >>> sa halati
has[e]...hSaNae to laugh >>> sa hasati
[o]h[k]...TYaaGae to abandon >>> sa jahti; hni loss
[o]h[]...GaTaaE to go >>> sa jihte
hi...GaTaaE v*aE c to go; grow >>> sa hinoti
hikk[a]...ih==aYaaMa( to hic-up >>> sa hikkati
hi[i]...ANaadre GaTaaE c to disrespect; go >>> sa hiate
his[i]...ih&SaaYaaMa( to harm >>> sa hinasti, ... >>> his violence
hu...vaE daNae to offer in the fire, sacrifice >>> sa juhoti; hotra, homa sacrifice
h[]...hr<ae to carry, remove >>> sa harati; Hari Viu, Hara iva; hra accepting, eating; vihra sporting
h[a]...TauaE to rejoice >>> sa hyati; hara joy
he[]...ANaadre to disrespect >>> sa heate
he[]...AXaBde to neigh >>> sa heate
hnu[]...APaNaYaNae to take away (hide) >>> sa hnute
hras[a]...XaBde ALPaq>aave= _iPa to sound, become short >>> sa hrasati; hrasva short
hrd[a]...AVYae= = XaBde to sound >>> sa hrdate
hr...laYaaMa( to feel shame (be modest) >>> sa jihreti
hrch[a]...laYaaMa( to feel shame >>> sa hrcchati
hld[]...AVYae= =
XaBde Sau%e c to sound; be happy >>> sa hldate; hlda, prahlda, hldin pleasing, pleasure
hval[a]...clNae to move (shake) >>> sa hvalati, ...

hve[]...SPaDaaRYaa&
XaBde c to compete; sound, call >>> sa hvayati
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646
14. Sanskrit Suffixes

As in English, we can apply prefixes to the dhtus. Prefixes specify or change the original meaning. For example, from the
dhtu h[]...hr<ae (to remove) one can derive meanings like prahra (striking), hra (eating), sahra (destroying), vihra
(sporting) and parihra (abandoning).
The different functions of prefixes are classified as:
(1) altering: gacchati he goes; .gacchati he comes
(2) qualifying: dhvati he runs; pra.dhvati he runs fast
(3) following: gacchati he goes; nir.gacchati he goes
ati. (by sandhi aty.) very, beyond; sa ati.gacchati he goes beyond; aty.adbhuta very wonderful
adhi. (adhy.) above, more; sa adhi.gacchati he goes above, attains; adhy.aka above-eye, supervisor
anu. (anv.) after, along; sa anu.gacchati he goes after, follows; anu.gm a follower
apa. away (opp. to upa.), bad; sa apa.gacchati he goes away; apa.rdh bad honor, insult
abhi. (abhy.) towards, near to, intensity; sa abhi.gacchati he goes near, approaches; abhita near, on both/all sides
ava. under, down, away; sa ava.gacchati he goes down, understands; ava.tra who descents
[]. near, towards; opposite sense before verbs of motion; sa .gacchati he comes; .hra bringing near, taking food
ud. (ut.) up, upwards, upon, over, out from; sa ut.tihati he stands up; ud.bhava creation, birth
upa. near (opp. to apa.), towards, at, under, down; sa upa.gacchati he approaches; upsana sitting near [to be at hand
for service], worship
dur. (du., du., du., dus.) hard, difficult, bad (opp. to su.); dur.buddhi bad intelligence, evilmindedness
ni. down, below; sa ni.gacchati he settles down, attains; ni.graha holding down, restraint
nir. (ni., ni., ni., nis.) out of, away, without; sa ni.calati he slips off; nir.jala without water
par. beyond, away, back; par.jaya defeat
pari. (pary.) round, further, fully, opposite to; sa pari.uyati he dries completely; pari.krama circumambulation
pra. foreward, very much (praka-rpea), away, before; sa pra.ayati he perishes completely; pra.sda satisfaction
prati. (praty.) towards, back again; sa prati.gacchati he returns; prati.kra counteraction
vi. (vy.) apart, distinct, reverse (opp. to sam.); sa vi.sjati he creates; vi.jna special knowledge, experience
sam. (sa., sa., sa., sa., san.) together with, full (opp. to vi.); sa sa.harati he withdraws [completely]; sa.s.kta
made perfect, Sanskrit
su. (sv.) well, thorough, very, beautiful (opp. to dur.); sa su.prasdati he becomes very satisfied; su.kti good activity,
piety
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15. Sanskrit Word List Gt

This is a list of all the words in the Bhagavad-gt, explaining their derivation.
There are basically three kinds of words:
(1) undeclinable words (avyaya)
A}a atra avyaya here, in this place, at this time, in this matter; ...
(2) declinable words, both in their undeclined form
... as we find them in a dictionary or in word-compounds
A&Xa
aa (from aa...SaMaagaaTae=) portion, part, particle
and their declined forms
A&Xa" aa 1.1 m. aa
aa is the first case singular of the masculine (m.) word aa
case
singular dual plural
(1) pratham
1.1
1.2 1.3 subject
(2) dvity
2.1
2.2
2.3
object: to ...
(3) tty
3.1
3.2
3.3
instrument: with ...
(4) caturth
4.1
4.2
4.3
beneficiary or purpose: for ...
(5) pacam
5.1
5.2
5.3
source or cause: from ...
(6) ah
6.1
6.2
6.3
relationship: of ...
(7) saptam
7.1
7.2
7.3
place or time: in ...
(8) sambodhana
8.1
8.2
8.3
addressing: O ...
(3) verbs
Aku= vRTa akurvata bhtevara 1.3 ([u]k[]...k==r<ae=) they did

akurvata is the past tense (bhtevara), first person (he, they) plural of the word root [u]k[]
(1)
acyuta
present tense: he does
(2)
vidhi
rule or possibility: he should do
(3)
vidht
order or blessing: he must do
(4)
bhtevara
past tense (not same day): he did
(5)
bhtea
past tense: he did
(6)
adhokaja
past tense (not witnessed): he did
(7)
kmapla
blessing: let it be done
(8)
blakalki
future tense (not same day): he will do
(9)
kalki
future tense: he will do
(10)
ajita
cause and effect: if ... then
All this terminology you find in the beginning of the book.

At the same time we introduce new tables of declension (see 18. Tables)
Table 1 has already been introduced as our standard paradigm in the second chapter.
Table 2 was also introduced then, with the word putra. The declension of words that contain one of the cerebrals r, or , will
be influenced: the n in the two endings -ena and -nm changes to the cerebral .
648
A a the negation a- has six meanings, including absence and diminution

A&Xa aa (from aa...SaMaagaaTae=) portion, part, particle
A&Xa" aa 1.1 m. aa
dev"
A&Xau au (aa...SaMaagaaTae=) a filament, minute particle, point; an array, sunbeam
devMa(
A&XauMaaNa( aumn 1.1 m. aumat (au + .mat[u]) having au (a ray); radiant
deveNa
A&XaeNa aena 3.1 m. aa
devaYa
Aku= vRTa akurvata bhtevara 1.3 ([u]k[]...k==r<ae ) they did
A+a aka eye; 8.1 m. aka; other words for eye: locana, nayana, netra, caku, aki, di devaTa(
Ai+a aki eye
devSYa
AiGNa agni fire
deve
AiGNa" agni 1.1 m. agni
he dev
AiGNazu agniu 7.3 m. agni
AGNaaE agnau 7.1 m. agni
AGa] agra first, beginning; prominent, best; front, surface; tip, point; uppermost, top;
(as in:) blgra (bla-_agra) tip of the hair; agra-ja first-born, an elder
raMa"
brother
AGa]Ma( agram 2.1 n. agra
raMaMa(
AGa]e agre 7.1 n. agra
raMae< a
AGa]e<a agrea 3.1 n. agra
raMaaYa
Aga agha bad, dangerous; sinful, impure; sin (other words for sin: ppa, ppm,
kilbia, kalmaa, kalua), impurity; pain, suffering; (as in:) an-agha who is raMaaTa(
sinless; 8.1 m. agha
raMaSYa
AgaMa( agham 2.1 n. agha
A aga a limb of the body; limb, member; any division or department (as in raMae
vedga); anything secondary
he raMa
AaiNa agni 2.3 n. aga
1. deva m.
devaE
devaE
deva>YaaMa(
deva>YaaMa(
deva"
devaNa(
devE"
deve>Ya"
deva>YaaMa(
devYaae"
devYaae"
he devaE
deve>Ya"
devaNaaMa(
devezu
he deva"
2. rma m.
raMaaE
raMaaE
raMaa>YaaMa(
raMaa>YaaMa(
raMaa"
raMaaNa(
raMaE"
raMae>Ya"
raMaa>YaaMa(
raMaYaae"
raMaYaae"
he raMaaE
raMae>Ya"
raMaa<aaMa(
raMaezu
he raMaa"
AE" agai 3.3 n. aga

ACYauTa acyuta (a-cyuta; cyu[]...GaTaaE + .[k]ta) who is not fallen, failing, name of Ka; 8.1 m. acyuta
AJaMa( ajasram avyaya (a-jasram) perpetually
AiJaNa ajina the hairy skin of an antelope or a tiger
Ail" ajali 1.1 m. ajali slightly hollowed joined palms; a reverent posture usually translated as folded hands
A<aqYaa&SaMa( aysam 2.1 m. ayas (aya, from au) more small
A<aae" ao 5.1 m. au fine, minute, atomic; an atom of matter
ATa" ata (atas) avyaya (idam + .tas[i]) from this, than this, (time:) from now; (cause:) therefore
AiTaTariNTa atitaranti acyuta 1.3 (ati.t to cross) they cross
AiTaNaqcMa( atincam 2.1 n. atinca very low
AiTaMaaiNaTaa atimnit 1.1 f. atimnit (.t[p]) excessive pride
AiTairCYaTae atiricyate acyuta pass. 1.1 (ati.ric[ir] to surpass) he surpasses
AiTavTaRTae ativartate acyuta 1.1 (ati.vt[u] 1A to surpass) he surpasses
AiTaSvPNa atisvapna excessive sleep
ATaqTa" atta 1.1 m. atta (ati.i[] to pass; + .[k]ta) surpassed
649
ATaqTYa attya avyaya (ati.i[] to pass; + .ya[p]) [after] surpassing

ATaqiNd]YaMa( atndriyam 2.1 n. atndriya (ati.indriya) beyond the senses, transcendental
ATaqv atva avyaya exceedingly
ATYauTaMa( atyadbhutam 2.1 n. atyadbhuta (ati.adbhuta) very wonderful
ATYaNTa atyanta (ati.anta) beyond limit, very much
ATYaNTaMa( atyantam 2.1 n. atyanta (ati.anta) beyond limit, unlimited
ATYaQaRMa( atyartham avyaya (ati.artham) very much
ATYaXNaTa" atyanata 6.1 m. atyanat (ati.a[a] to eat too much; + .[]at[]) [while] overeating
ATYauiC^\TaMa( atyucchritam 2.1 n. atyucchrita (ati.ud.ri[] to raise very much; + .[k]ta) very much raised
ATYauZ<a atyua (ati.a) very hot
ATYaeiTa atyeti acyuta 1.1 (ati.i[] to surpass) he surpasses
A}a atra avyaya here, in this place, at this time, in this matter; atra and iha (here) can also refer to this world, this life;
(as opp. to:) amutra there, in the other world, in the life to come
AQa atha avyaya now, then, moreover, rather, certainly, but, else, what? how else?
AQava athav avyaya or else
AQaae atho avyaya (same as atha) now, next, likewise, therefore
AdSa( adas kanma that
AuTaMa( adbhutam 2.1 m. n. adbhuta wonderful
A adya avyaya now, today
ADa" adha (adhas) avyaya downward
ADaMa adhama lowest
ADaMaa" adham 1.3 m. adhama
ADaMaaNa( adhamn 2.3 m. adhama
ADaMaaMa( adhamm 2.1 f. adham (adhama + .[p])
AiDak==" adhika 1.1 m. adhika much
AiDak==Tar" adhikatara 1.1 m. adhikatara (.tara) more
AiDak==Ma( adhikam 2.1 m. adhika
AiDak==ar" adhikra 1.1 m. adhikra (adhi.kra) to place above, authority,
claim, jurisdiction, privilege, right;
qualification; (as in:) adhikrin (adhikr) who has the right or qualification
AiDaGaCîTa adhigacchati acyuta 1.1 (adhi.gam[] to go over, attain) he attains

AiDadEvTaMa( adhidaivatam 1.1 n. adhidaivata presiding deity
AiDadEvMa( adhidaivam 2.1 m. 1.1 n. adhidaiva presiding deity
AiDaPa adhipa ruler, king
AiDaPaMa( adhipam 2.1 m. adhipa
AiDaPaa" adhip 1.3 m. adhipa
AiDa>aUTaMa( adhibhtam 1.1 n. adhibhta presiding over matter
AiDaYaj adhiyaja presiding over sacrifices
AiDaYaj" adhiyaja 1.1 m. adhiyaja
AiDaYajMa( adhiyajam 2.1 m. adhiyaja
AiDaaNaMa( adhihnam 1.1 n. adhihna abode, residence, resting place, base, position
650
AiDaaYa adhihya avyaya (adhi.sth to preside over; + .ya[p]) [after] presiding over
ADYa+ae<a adhyakea 3.1 m. adhyaka supervisor
ADYaYaNaE" adhyayanai 3.3 n. adhyayana study
ADYaaTMa adhytma residing over the self, the self, spiritual
ADYaaTMaMa( adhytmam 1.1, 2.1 n. adhytma
ADYaaYa" adhyya 1.1 m. adhyya lesson, lecture, discourse; chapter; reading
ADYaeZYaTae adhyeyate kalki 1.1 (adhi.i[] to study) he will study
ANaNTa ananta (an-anta) who is unlimited, another name of ea, ea-nga, Ananta-ea; name of Viu
ANaNTarMa( anantaram avyaya (an-antara) without interval, after, immediately
ANaNTaivJaYaMa( anantavijayam 2.1 m. anantavijaya (ananta-vijaya) endless victory, name of a conch
ANaYaae" anayo 6.2 n. idam
ANal anala fire
ANal" anala 1.1 m. anala
ANaleNa analena 3.1 m. anala
ANaqk==Ma( ankam 2.1 n. anka army
ANauk= MPaa anukamp (anu.kap[i] to move, shake, feel compassion) compassion
ANauGa]h anugraha favor, kindness
ANauGa]haYa anugrahya 4.1 m. anugraha
ANauicNTaYaNa( anucintayan 1.1 m. anucintayat (anu.cit[i] to contemplate; + .[]at[]) [while] contemplating
ANauiTaiNTa anutihanti acyuta 1.3 (anu.sth to follow) they follow
ANaudXaRNaMa( anudaranam 1.1 n. anudarana (anu.d[ir] to look at, consider) consideration
ANauPaXYaiTa anupayati acyuta 1.1 (anu.d[ir] to look at, consider) he sees
ANauPaXYaiNTa anupayanti acyuta 1.3 (anu.d[ir] to look at, consider) they see
ANauPaXYaaiMa anupaymi acyuta 3.1 (anu.d[ir] to look at, consider) I see
ANauPa[Paaa" anuprapann 1.3 m. anuprapanna (anu.pra.pad[a] to follow; + .[k]ta) followed
ANaubNDa anubandha connection, result, consequence
ANaubNDaMa( anubandham 2.1 m. anubandha
ANaubNDaqiNa anubandhni 1.3 n. anubandhin (-anubandhi) which results
ANaubNDae anubandhe 7.1 m. anubandha
ANau>aav anubhva experience, authority, dignity, nobility
ANau>aavaNa( anubhvn 2.3 m. anubhva
ANauMaNTaa anumant 1.1 m. anumant (anumant, .t[n])
ANaurJYaTae anurajyate acyuta 1.1 (anu.ranj[a] to be attracted, love) he is attracted
ANauPaa anurp 1.1 f. anurp (anurpa + .[p]) according to nature
ANaulePaNaMa( anulepanam 2.1 n. anulepana anointing
ANauvTaRTae anuvartate acyuta 1.1 (anu.vt[u] to act after, follow) he follows
ANauvTaRNTae anuvartante acyuta 1.3 (anu.vt[u] to act after, follow) they follow
ANauvTaRYaiTa anuvartayati acyuta caus. 1.1 (anu.vt[u] to act after, follow) he carries out
ANauivDaqYaTae anuvidhyate acyuta pass. 1.1 (anu.vi.[u]dh[] to hold) he is placed
651
ANauXaaiSaTaarMa( anusitram 2.1 m. anusit (anusit, anu.s[u] to instruct, govern) controller

ANauXau[uMa anuuruma adhokaja 3.3 (anu.ru to hear in tradition, learn) we learned
ANauXaaeciNTa anuocanti acyuta 1.3 (anu.uc[a] to lament) they lament
ANauXaaeicTauMa( anuocitum avyaya (anu.uc[a] to lament; + .tum[u]) to lament
ANauzTae anuajjate acyuta 1.1 (anu.sasj[a] to go after, engage) he engages
ANauSaNTaTaaiNa anusantatni 1.3 n. anusantata (anu.sam.tan[u] to spread; + .[k]ta) spread, extended
ANauSMar anusmara vidht 2.1 (anu.sm to remember) you must remember
ANauSMarNa( anusmaran 1.1 m. anusmarat (anu.sm to remember; + .[]at[]) [while] remembering
ANauSMareTa( anusmaret vidhi 1.1 (anu.sm to remember) he should remember
ANaek= aneka (an. + eka) not one, many
ANaek= Daa anekadh (aneka + .dh) manifold
ANaeNa anena 3.1 m. n. idam
ANTa anta end, limit; ascertainment, conclusion; death (other words for death: pralaya, na, mtyu, maraa, nidhana); (as
in:) an-anta endless, boundless, unlimited, eternal (other words for eternal: vata, nitya)
ANTa"
anta (antar) avyaya (or in compound) within, between, amongst; (as in:) antartm (anta-tm) inner feeling,
heart, mind; anta-karaa inner sense, mind, heart; antarjyotis (anta-jyoti) inner light, being enlightened;
1.1 m. anta
ANTaMa( antam 2.1 m. 1.1, 2.1 n. anta

ANTar antara interior, near (other words for near: sampa, nikaa, antika); distant; interval, difference; space
ANTarMa( antaram 1.1, 2.1 n. antara
ANTare antare avyaya in between
ANTarezu antareu 7.3 m. antara
ANTavTa( antavat (anta + .vat[u]) having an end; limited, temporary; 1.1 n. antavat
ANTavNTa" antavanta 1.3 m. antavat
ANTaa ant (anta + .[p])
ANTaa" ant 1.3 f. ant
ANTaaMa( antm 2.1 f. ant
AiNTake= antike 7.1 n. antika proximity
ANTae ante 7.1 m. anta
ANTYa antya last, final
Aa anna (ad[a]...>a+a<ae to eat; + .[k]ta) eaten; food, grain, esp. boiled rice; (as in:) anna-pra feeding rice, the
saskra of putting rice into a childs mouth for the first time
AaMa( annam 2.1 n. anna

AaaTa( annt 5.1 n. anna
ANYa anya kanma other, different; other than, opposed to; another, another person; (as in:) anyatas (anyata) from
another, elsewhere; on the other side, on the contrary; anyatra elsewhere (in place or time); otherwise; except,
without; anyath otherwise; an-anya no other, unaloyed, exclusive, not devoted to anyone else
ANYa" anya 1.1 m. anya

ANYaTa( anyat 1.1, 2.1 n. anya
ANYaTa" anyata (anyatas) avyaya (anya + .tas[i]) from another, otherwise
ANYa}a anyatra avyaya (anya + .tra) in another place (or manner), elsewhere
ANYaQaa anyath avyaya (anya + .th) in another manner, otherwise
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ANYada anyad avyaya (anya + .d) at another time

ANYaMa( anyam 2.1 m. anya
ANYaYaa anyay 3.1 f. any
ANYaa any (anya + .[p])
ANYaa" any 1.3 m. anya
ANYaaNa( anyn 2.3 m. anya
ANYaaiNa anyni 2.3 n. anya
ANYaaMa( anym 2.1 f. any
ANYae anye 1.3 m. anya
ANYaeNa anyena 3.1 m. anya
ANYae>Ya" anyebhya 5.3 m. anya
ANvXaaec" anvaoca bhtevara 2.1 (anu.uc[a] to lament) you lamented
AiNvC^ anviccha vidht 2.1 (anu.i[u] to seek for) you must seek
AiNvTa anvita (anu.i[] to go along; + .[k]ta) endowed with
AiNvTa" anvita 1.1 m. anvita
AiNvTaMa( anvitam 2.1 m. anvita
AiNvTaa" anvit 1.3 m. anvita
APa( ap water(s) (used only in pl.); other words for water: jala, vri, salila, paya, jvana, ambha, toya, pnya, nra, kra,
ambu
APaNauaTa( apanudyt vidhi 1.1 (apa.nud[a] to remove) he would remove

APaMaaNaYaae" apamnayo 7.2 m. apamna disrespect
APar apara kanma (from apa.) later, lower, other, different
AParMa( aparam 2.1 m. 1.1 n. apara
AParSPar aparaspara (apara-s.para) each other, mutual
APara apar 1.1 f. apar (apara + .[p])
AParai<a apari 2.3 n. apara
AParaNa( aparn 2.3 m. apara
APare apare 1.3 m. apara
APaXYaTa( apayat bhtevara 1.1 (d[ir]...Pa[e+a<ae to see) he saw
APaTa apahta (apa.h[] to carry away; + .[k]ta) carried away, attracted, stolen
APaaNa apna (apa.an[a] to breath down) the downward breath, inhalation
APaaNaMa( apnam 2.1 m. apna
APaaNae apne 7.1 m. apna
APaaNaaE apnau 2.2 m. apna
APaaiYaNa" apyina 1.3 m. apyin (apy) which is going
APaav*TaMa( apvtam 2.1 n. apvta (apa..v[] 5U to uncover, open; + .[k]ta) opened
AiPa api avyaya also, even, moreover, besides, assuredly, surely; (as in:) cpi (ca_api) moreover; yady api even if,
although; tathpi (tath_api) nevertheless
APae+a apeka (apa.k[a] to look away) looking around, consider, expect

APae+a" apeka 1.1 m. apeka
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APae+Ya apekya avyaya (apa.k[a] to look away, consider; + .ya[p]) [after] considering
APaaehNaMa( apohanam 1.1 n. apohana taking away, forgetting
APYaYa apyaya entering, dissolution
APYaYaaE apyayau 1.2 m. apyaya
APSau apsu 7.3 f. ap water(s)
Ab]vqTa( abravt bhtevara 1.1 (br[]...VYa==aYaa& vaic to speak) he spoke
A>avTa( abhavat bhtevara 1.1 (bh...SataaYaaMa( to be, become) he was, existed, became
A>aazTa abhata bhtevara 1.1 (bh[a]...VYa==aYaa& vaic to speak) he spoke
Ai>ak]= Ma abhikrama (abhi.kram to step near, approach) undertaking, beginning
Ai>aJaNavaNa( abhijanavn 1.1 m. abhijanavat (.vat[u]) having abhijana (family); noble
Ai>aJaaTa abhijta (abhi.jan[] to be born; + .[k]ta) born
Ai>aJaaTa" abhijta 1.1 m. abhijta
Ai>aJaaTaSYa abhijtasya 6.1 m. abhijta
Ai>aJaaNaiNTa abhijnanti acyuta 1.3 (abhi.j to understand) they understand
Ai>aJaaNaaiTa abhijnti acyuta 1.1 (abhi.j to understand) he understands
Ai>aJaaYaTae abhijyate acyuta 1.1 (abhi.jan[] to be born) he is born
Ai>aTa" abhita (abhitas) avyaya (abhi towards; + .tas[i]) near, on both/all sides, before and after
Ai>aDaaSYaiTa abhidhsyati kalki 1.1 (abhi.[u]dh[] to explain, name) he will explain
Ai>aDaqYaTae abhidhyate acyuta pass. 1.1 (abhi.[u]dh[] to explain, name) he is called
Ai>aNaNdiTa abhinandati acyuta 1.1 (abhi.[u]nad[i] to please, praise) he praises
Ai>aPa[v*ta" abhipravtta 1.1 m. abhipravtta (abhi.pra.vt[u] to start to act, be engaged; + .[k]ta) engaged
Ai>a>aviTa abhibhavati acyuta 1.1 (abhi.bh to overcome, predominate) he overcomes
Ai>a>avaTa( abhibhavt 5.1 m. abhibhava rise
Ai>a>aUYa abhibhya avyaya (abhi.bh to overcome; + ya[p]) [after] overcoming
Ai>aMaaNa" abhimna 1.1 m. abhimna self-conceit, pride
Ai>aMau%a" abhimukh 1.3 m. abhimukha facing towards; approaching
Ai>aYau= abhiyukta applied, intent on, absorbed; diligent, versed in
Ai>aYau= aNaaMa( abhiyuktnm 6.3 m. abhiyukta
Ai>ar+aNTau abhirakantu vidht 1.1 (abhi.rak[a] to protect on all sides) you must carefully protect
Ai>ari+aTa abhirakita (abhi.rak[a] to protect on all sides; + .[k]ta) well-protected
Ai>ari+aTaMa( abhirakitam 1.1 n. abhirakita
Ai>arTa" abhirata 1.1 m. abhirata (abhi.ram[u] to engage; + .[k]ta) engaged
Ai>aivJvliNTa abhivijvalanti acyuta 1.3 (abhi.vi.jval[a] to blaze) they are blazing
Ai>aZv" abhivaga 1.1 m. abhivaga identification
Ai>aSaNDaaYa abhisandhya avyaya (abhi.sam.[u]dh[] to hold, aim at; + .ya[p]) [after] aiming at, desiring
ANai>aeh" anabhisneha 1.1 m. an-abhisneha without affection
Ai>aihTaa abhihit 1.1 f. abhihit (abhi.[u]dh[] to name; + .[k]ta + .[p]) named
A>YaiDak==" abhyadhika 1.1 m. abhyadhika surpassing, greater
A>YaNauNaadYaNa( abhyanundayan 1.1 m. abhyanundayat (abhi.anu.nad[a] to sound all around; caus. + .[]at[]) [while]
causing to vibrate
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A>YaNTar abhyantara (abhi.antara) interior, inside

A>YaCYaR abhyarcya avyaya(abhi.arc[a] to worship; + .ya[p]) [after] worshiping
A>YaSaNaMa( abhyasanam 1.1 n. abhyasana reaching; practicing
A>YaSaUYak==a" abhyasyak 1.3 m. abhyasyaka who is envious
A>YaSaUYaiTa abhyasyati acyuta 1.1 (abhi.asya to envy) he envies
A>YaSaUYaNTa" abhyasyanta 1.3 m. abhyasyat (abhi.asya + .[]at[]) [while] envying
A>YahNYaNTa abhyahanyanta bhtevara pass. 1.3 (abhi.han[a] to strike at, sound an instrument) they were sounded
A>YaaSa abhysa (abhi.as[u] to throw towards, concentrate, practice) discipline; repeated reading, study; any practice;
(as in:) abhysa-yoga repeated withdrawel of the mind from sense objects and concentration in meditation
A>YaaSaaTa( abhyst 5.1 m. abhysa

A>YaaSae abhyse 7.1 m. abhysa
A>YaaSaeNa abhysena 3.1 m. abhysa
A>YauTQaaNaMa( abhyutthnam 1.1 n. abhyutthna (abhi.ud.sth to stand up) rising
A>a]Ma( abhram 1.1 n. abhra water bearer, a cloud
AMaq am 1.3 m. adas
AMau}a amutra avyaya there, in the other world
AMa*Ta amta (a-mta) not dead, immortality; nectar (conferring immortality), ambrosia; anything sweet; other words for
nectar: sudh, pya
AMa*TaTvaYa amtatvya 4.1 n. amtatva (amta + .tva) the state of immortality, liberation
AMa*TaMa( amtam 2.1 n. amta
AMbr ambara clothes, garment; (as in:) ptmbara (wearing yellow)
AMbu ambu water
AM>aSa( ambhas (ambha) water
AM>aSaa ambhas 3.1 n. ambhas
AM>aiSa ambhasi 7.1 n. ambhas
AMl amla sour, acid
AYaNa ayana walking; path, road; way, course, manner; (as in:) uttaryaa (uttara-_ayana) the northern path, the suns
path north of the equator; Rmyaa (rma-_ayana) the ways of Rma; here it means a path of entrance into the
army, a strategic position; other words for path: patha, vartma, mrga, sti
AYaNaMa( ayanam 1.1 n. ayana

AYaNaa" ayan 1.3 m. ayana
AYaNaezu ayaneu 7.3 n. ayana
AYaMa( ayam 1.1 m. idam
Air ari enemy; other words for enemy: ripu, vair, sapatna, ari, dviat, durhda, vipaka, amitra, atru, paripanth
AicRTauMa( arcitum avyaya (arc[a]...PaUJaaYaaMa( to worship, honor; + .tum[u]) to worship
AJauRNa arjuna white (other words for white: ukla, ubhra, uci, sita, gaura, pu); who is pure in actions, Arjuna
AJauRNaMa( arjunam 2.1 m. arjuna
AJauRNaYaae" arjunayo 6.2 m. arjuna
AQaR artha (artha...oPaYaaaYaaMa( to request, beg) aim, purpose, cause (other words for cause: hetu, kraa), motive;
advantage, utility (as in dharma-artha-kma); thing, object; indriyrtha or sense object; wealth (other words for
wealth: vitta, vasu, dravya), property, opulence, money; wanting, needing anything; sense, meaning, notion; (as in:)
artha-kma desirous of wealth; artha.vat possessing wealth or meaning, wealthy; meaningful; fitting; real;
655
prrthan (pra.arthan) desire, request; prayer (other words for prayer: stava, stotra); if the word artha is at the
end of a samsa (as in saj-artham) with the meaning for the sake of and it takes the form of artham, then it is
considered as avyaya
AQaR" artha 1.1 m. artha

AQaRvTa( arthavat 1.1 n. arthavat (artha + .vat[u]) heaving meaning, useful
AQaaRTa( artht 5.1 n. artha
AQaaRNa( arthn 2.3 m. artha
AQaaRYa arthya 4.1 m. artha
AQas arth 1.1 m. arthin (-arth) who wants
AQasYaMa( arthyam 1.1 n. arthya (from artha) intended for
AQaeR arthe 7.1 m. artha
AQaeR>Ya" arthebhya 5.3 m. artha
AQaeRzu artheu 7.3 m. artha
APaR<aMa( arpaam 1.1, 2.1 n. arpaa offering; or that by which the act of offering is done
AiPaRTa arpita (...GaTaaE Pa[aPa<ae c caus. + .[k]ta) caused to go, given
AYaRMaa aryam 1.1 m. aryaman (aryam) Aryam, one of the dityas and chief of the Pits
AhRiTa arhati acyuta 1.1 (arh[a]...PaUJaaYaaMa( to be worthy, fit, able) he deserves, he should
AhRiSa arhasi acyuta 2.1 (arh[a]...PaUJaaYaaMa( to be worthy, fit, able) you deserve, you should
AhR arha deserving
AhaR" arh 1.3 m. arha
Aha arhau 2.2 m. arha
AlSa" alasa 1.1 m. alasa (a-lasa) inactive
ALPa alpa small, minute, trifling, little
ALPaMa( alpam 1.1 n. alpa
AvGaC^ avagaccha vidht 2.1 (ava.gam[] to go down, understand) you must understand
AvGaMaMa( avagamam 1.1 n. avagama (ava.gam[] to go down, under-stand) understanding
AvJaaNaiNTa avajnanti acyuta 1.3 (ava.j to deride) they deride
AvjaTaMa( avajtam avyaya (ava.j to despise; + .[k]ta) despised, despisingly
AviTaiTa avatihati acyuta 1.1 (ava.sth to stay) he stays
AviTaTae avatihate acyuta 1.1 (ava.sth to stay) he stays
AviNa avani earth (other words for earth: pthv, bh, bhmi, dhar, dharitr, kiti, vasudh, vasundhar, medin, mah); (as
in:) avani-pla earth-protector, king
Av>aaeDa avabodha (ava.budh[ir] to know, be awake) waking

AvbaeDaSYa avabodhasya 6.1 m. avabodha
AvrMa( avaram 1.1 n. avara (from ava. down) low, inferior; posterior, younger
Avlaek= YaNa( avalokayan 1.1 m. avalokayat (ava.lok[] to see; + .[]at[]) [while] seeing
AvXa" avaa 1.1 m. avaa (a-vaa) not according to the wish, unwillingly
AviXaZYaTae avaiyate acyuta 1.1 (ava.i[a] to leave remaining) he remains
Av>Ya avaabhya avyaya (ava.stambh[u] to hold; + .ya[p]) [after] holding
AvSaadYaeTa( avasdayet vidhi caus. 1.1 (ava.sad[] to sink down) he should lower
AvSQaaTauMa( avasthtum avyaya (ava.sth to stay; + .tum[u]) to stay
656
AviSQaTa avasthita (ava.sth to stay; + .[k]ta) situated, arrayed

AviSQaTa" avasthita 1.1 m. avasthita
AviSQaTaMa( avasthitam 2.1 m. avasthita
AviSQaTaa" avasthit 1.3 m. avasthita
AviSQaTaaNa( avasthitn 2.3 m. avasthita
AvaPTa avpta (ava.p[] to obtain; + .[k]ta) obtained
AvaMa( avptam 2.1 n. avpta
AvaVYaMa( avptavyam 2.1 n. avptavya (ava.p[] to obtain; + .tavya) to be obtained
AvauMa( avptum avyaya (ava.p[] to obtain; + .tum[u]) to obtain
AvaPNaaeiTa avpnoti acyuta 1.1 (ava.p[] to obtain) he obtains
AvaPYa avpya avyaya (ava.p[] to obtain; + .ya[p]) [after] obtaining
AvaPYaTae avpyate acyuta pass. 1.1 (ava.p[] to obtain) he is obtained
AvaPSYaQa avpsyatha kalki 2.3 (ava.p[] to obtain) you all will obtain
AvaPSYaiSa avpsyasi kalki 2.1 (ava.p[] to obtain) you will obtain
Ave+ae aveke acyuta 3.1 (ava.k[a] to look at) I look at
Ave+Ya avekya avyaya (ava.k[a] to look at; + .ya[p]) [after] considering
AXaNa aana (a[a]...>aaeJaNae=) eating, consuming; food
AXaNa" aana 1.1 m. aana
AXaezTa" aeata (aeatas) avyaya (a-ea + .tas[i]) without remainder, completely
AXaez aea (a-ea) without remainder, complete, all; other words for all: sarva, viva, ktsna, samasta, samagra, sakala,
pra, a-khaa, a-khila, nikhila
AXaezai<a aei 2.3 n. aea

AXaeze<a aeea avyaya (a-ea) without remainder, completely
AXNaTa( anat (a[a]...>aaeJaNae + .[]at[]) [while] eating
AXNaTa" anata 6.1 m. anat
AXNaNa( anan 1.1 m. anat
AXNaiNTa ananti acyuta 1.3 (a[a]...>aaeJaNae=) they eat
AXNaaiMa anmi acyuta 3.1 (a[a]...>aaeJaNae=) I eat
AXNaaiSa ansi acyuta 2.1 (a[a]...>aaeJaNae=) you eat
AXNauTae anute acyuta 1.1 (a[]...VYaaaE=) he obtains
AXMaNa( aman (am) a stone, rock; a precious stone
A]u aru a tear
A[aEzMa( arauam bhtea 3.1 (ru...[v<ae to hear, obey) I heard
ATQa avattha under which horses (ava) are standing, the Avattha tree
ATQa" avattha 1.1 m. avattha
ATQaMa( avattham 2.1 m. avattha
ATQaaMaa avatthm 1.1 m. avatthman who stands like a horse, Avatthm
AaNaaMa( avnm 6.3 m. ava horse
AiNaaE avinau 1.2, 2.2 m. avin (av) an Av, Avin-kumra
ADaa aadh avyaya eightfold
657
AiSa asi acyuta 2.1 (as[a]...>auiv=) you are, exist, become

AiSaTa" asita 1.1 m. asita Asita
AiSaNaa asin 3.1 m. asi sword
ASau asu breath, life; (as in:) gatsu (gata-_asu) whose life has gone, dead
ASaUNa( asn 2.3 m. asu
ASaUYa" asya 1.1 m. asya finding fault, envious
ASaUYaTa( asyat (nma-dhtu asya + .[]at[]) [while] finding fault
ASaUYaNTa" asyanta 1.3 m. asyat
ASaUYave asyave 4.1 m. asyu who finds fault, who is envious
ASaaE asau 1.1 m. adas
AiSTa asti acyuta 1.1 (as[a]...>auiv=) he is, exists, becomes
ASTau astu vidht 1.1 (as[a]...>auiv=) he must be, exist, become
ASMad( asmad kanma (last person) I
ASMadqYaE" asmadyai 3.3 m. asmadya (from asmad) our
ASMaak==Ma( asmkam 6.3 asmad
ASMaaTa( asmt 5.1 n. idam
ASMaaNa( asmn 2.3 asmad
ASMaai>a" asmbhi 3.3 asmad
AiSMa asmi acyuta 3.1 (as[a]...>auiv=) I am, exist, become
AiSMaNa( asmin 7.1 m. idam
ASYa asya 6.1 m. n. idam
ASYaaMa( asym 7.1 f. idam
Ah&vadq ahavd 1.1 m. ahavdin (ahavd) who is egoistic
Ah" aha 1.1, 2.1 n. ahan (aha) day; other words for day: dina, divasa, vsara
Ahar ahakra (aham-_kra) I-maker, the conception of ones individuality, ego; (esp.) false ego, egotism, pride
Ahar" ahakra 1.1 m. ahakra
AharMa( ahakram 2.1 m. ahakra
AharaTa( ahakrt 5.1 m. ahakra
Ahare<a ahakrea 3.1 m. ahakra
Ahx(= k*= Ta" ahakta 1.1 m. ahakta egoistic
AhMa( aham 1.1 asmad
Ahae aho avyaya Ah!
Aak==r" kara 1.1 m. kara one who distributes abundantly; abundance, multitude, mine
Aak==aiNa( kkin (kk) who expects
Aak==aii>a" kkibhi 3.3 m. kkin
Aak==aI kk 1.1 m. kkin
Aak==ar kra form; (as opp. to) nirkra having no form
Aak==aXa ka (k[]...dqPTaaE=) viewing; a free or open space; the ether, sky, atmosphere; (in phil.) the ether element
Aak==aXaMa( kam 1.1 n. ka
658
Aaku= l kula (same as vykula) perturbed

Aak*= iTa kti shape, appearance; a well-formed shape
Aak*= TaqiNa ktni 2.3 n. kti
Aa:YaaTaMa( khytam 1.1 n. khyta (.khy to tell; + .[k]ta) told
Aa:Yaaih khyhi vidht 2.1 (.khy to tell) you must tell
AaGaCêTa( gacchet vidhi 1.1 (.gam[] to come) he should come
AaGaTa gata (.gam[] to come; + .[k]ta) having come
AaGaTaMa( gatam 2.1 n. gata
AaGaTaa" gat 1.3 m. gata
AaGaMae game 7.1 m. gama arrival, advent
AacrTa( carat (.car[a] to behave, perform; + .[]at[]) [while] performing
AacrTa" carata 6.1 m. carat
AacriTa carati acyuta 1.1 (.car[a] to behave, perform) he performs
AacrNa( caran 1.1 m. carat
Aacar cra (car[a]...GaTaaE=) behavior, (esp.) good behavior, precept
Aacar" cra 1.1 m. cra
AacaYaR crya (from cra) who knows and teaches cra, the precept, a preceptor; 8.1 m. crya
AacaYaRMa( cryam 2.1 m. crya
AacaYaaR" cry 1.3 m. crya
AacaYaaRNa( cryn 2.3 m. crya
AaJYaMa( jyam 1.1 n. jya ghee
Aa!y" hya 1.1 m. hya wealthy
AaTaTaaiYaNa" tatyina 2.3 m. tatyin (taty) (.tan[u]...ivSTaare to spread) aggressor
AaiTa tiha vidht 2.1 (.sth to attain, resort) you must resort to
AaTQa ttha acyuta opt. for bravsi with a past sense 2.1 (br[]...VYa==aYaa& vaic=) you spoke
AaTMa tma (in compound for:) tman
AaTMak== tmaka of the nature of, full of
AaTMak==" tmaka 1.1 m. tmaka
AaTMak==Ma( tmakam 1.1, 2.1 n. tmaka
659
AaTMaNa(
tman (tm) (variously derived) the spirit, Brahman; the self, individual
soul; Supersoul (Param-tm); essence, nature, character; (in samsa:)
tma, (as in:) tma-tattva the category or truth of the soul; 8.1 m. tman
16. tman m.
AaTMaa
AaTMaaNaMa(
AaTMaNaa
AaTMaNae
AaTMaaNaaE
AaTMaaNaaE
AaTMa>YaaMa(
AaTMa>YaaMa(
AaTMaaNa"
AaTMaNa"
AaTMai>a"
AaTMa>Ya"
AaTMaNa" tmana 6.1 m. tman

AaTMaNaa tman 3.1 m. tman
AaTMaNaaMa( tmanm 6.3 m. tman
AaTMaiNa tmani 7.1 m. tman
AaTMaNa" AaTMa>YaaMa( AaTMa>Ya"
AaTMai>a" tmabhi 3.3 m. tman
AaTMaNa" AaTMaNaae" AaTMaNaaMa(
AaTMavTa( tmavat (tm + .vat[u]) having tm (the self), situated in the self
AaTMavNTaMa( tmavantam 2.1 m. tmavat
AaTMaiNa AaTMaNaae" AaTMaSau
AaTMavaNa( tmavn 1.1 m. tmavat
he= =AaTMaNa( he= =AaTMaaNaaE he= =AaTMaaNa"
AaTMaa tm 1.1 m. tman
AaTMaaNa" tmna 1.3 m. tman
AaTMaaNaMa( tmnam 2.1 m. tman
AaiTMak==a tmik 1.1 f. tmik (fem. for tmaka)
AaTYaiNTak==Ma( tyantikam 2.1 n. tyantika (from atyanta) unlimited, infinite; final; entire, universal
Aadtae datte acyuta 1.1 (.[u]d[] to take) he takes
AadYa" daya 1.3 m. di
AadXaR" dara 1.1 m. dara (.d[ir] to show) a copy, ideal, mirror
Aaid di beginning, origin, original; beginning with, et cetera; (as in:) dyanta (di-_anta) beginning and end; di-purua
original person, the Lord; janmdi (janma-_di) beginning with birth, birth etc.; 1.1 n. di
Aaid" di 1.1 m. di
AaidTYa ditya son of Aditi, name of Vivasvn, the sun-god; the sun (other words for sun: sra, srya, ravi, bhskara,
arka, vibhvasu, tapana, savit)
AaidTYavTa( dityavat avyaya (ditya + .vat[i]) like the sun

AaidTYaa" dity 1.3 m. ditya
AaidTYaaNa( dityn 2.3 m. ditya
AaidTYaaNaaMa( ditynm 6.3 m. ditya
AaidTvaTa( ditvt 5.1 n. ditva (di + .tva) being with a beginning
AaidMa( dim 2.1 m. di
Aaidzu diu 7.3 n. di
Aadq d 2.2 m. di
AadqNa( dn 2.3 m. di
AadqiNa dni 1.3, 2.3 n. di
AadaE dau 7.1 m. di
Aa dya (from di) being the first, original, primeval
AaMa( dyam 2.1 m. 1.1, 2.1 n. dya
AaDaTSv dhatsva vidht 2.1 (.[u]dh[] to hold, place) you must hold (concentrate)
AaDaaYa dhya avyaya (.[u]dh[] to hold, place; + .ya[p]) [after] placing
AaiDaPaTYaMa( dhipatyam 2.1 n. dhipatya supremacy
660
AaNak== naka a drum

AaNaNaMa( nanam 2.1 m. nana mouth
AaPa" pa 1.3 f. ap
AaPaa panna (.pad to attain; + .[k]ta) attained
AaPaaMa( pannam 2.1 m. panna
AaPaaa" pann 1.3 m. panna
AaPaUYaR prya avyaya (.p to protect, nourish; fill; + .ya[p]) [after] filling
AaPaUYaRMaa<aMa( pryamam 2.1 m. pryama (.p to fill; pass. + .[]na) [while] being filled
AauMa( ptum avyaya (p[]...VYaaPTaaE + .tum[u]) to obtain
AaPNauYaaMa( pnuym vidhi 3.1 (p[]...VYaaPTaaE=) I would obtain
AaPNauviNTa pnuvanti acyuta 1.3 (p[]...VYaaPTaaE=) they obtain
AaPNaaeiTa pnoti acyuta 1.1 (p[]...VYaaPTaaE=) he obtains
Aab] brahma (.brahma) upto brahma; (as in:) brahma-bhuvana brahma-loka
Aa>ar<aMa( bharaam 2.1 n. bharaa
Aa>aaSa bhsa (.bhs[] to shine) the appearence, semblance, reflection
Aa>aaSaMa( bhsam 1.1 n. bhsa
AaMaYaMa( mayam 1.1, 2.1 n. maya sickness, disease; (as in:) an-maya free from fault, pure, transcendental
AaYaaMa yma control; (as in:) pryma (pra-_yma) breath control
AaYaaSaMa( ysam 1.1 n. ysa exertion
AaYau" yu 1.1 m. yus (-yu) life
AaYauDa yudha weapon
AaYauDaMa( yudham 2.1 n. yudha
AaYauDaaNaaMa( yudhnm 6.3 n. yudha
Aar>aTae rabhate acyuta 1.1 (.rabh[a] to begin) he begins
Aar>YaTae rabhyate acyuta pass. 1.1 (.rabh[a] to begin) it begins
AarM>a rambha (.rabh[a] to begin) undertaking, attempt, beginning, commencement (same as prrambha); effort,
exertion; (similarly: pra..rabh[a] + .[k]ta) prrabdha commenced, (as in:) prrabdha-karma a reaction (karman)
which has already started
AarM>a" rambha 1.1 m. rambha

AarM>aa" rambh 1.3 m. rambha
AarM>aaTa( rambht 5.1 m. rambha
AaraDaNaMa( rdhanam 2.1 n. rdhana (.rdh[a] to worship) worship
AaraDYa rdhya (.rdh[a] to worship + .ya) to be worshipped
AaraMa" rma 1.1 m. rma delight, pleasure
Aa+aae" ruruko 6.1 m. ruruku (from .ruh[a] to ascend) who desires to ascend
Aa! rha (.ruh[a] to ascend; + .[k]ta) ascended
Aa!" rha 1.1 m. rha
Aa!SYa rhasya 6.1 m. rha
Aa!aiNa rhni 2.3 n. rha
AaraeGYa rogya (from a-roga non-disease) health
Aaraeh
661
roha (from .ruh[a] to ascend) ascending; (as in:) roha-panth the ascending path, inductive method; (opp.
to:) avaroha-panth the descending path, deductive method
AaJaRvMa( rjavam 1.1 n. rjava straight, honest, sincere; simplicity, straightforwardness, honesty, sincerity
AaTaR" rta 1.1 m. rta (. to reach, fall into; + .[k]ta) fallen into (misfortune), afflicted, distressed
AaYaR rya (. to go up) noble, wise; nobility; as such it is not the name of a race (who supposedly invaded India from
Central Asia), but a person endowed with noble qualities
AalYaMa( layam 2.1 n. laya abode, place

AavYaae" vayo 6.2 asmad
AavTaRTae vartate acyuta 1.1 (.vt[u] to act reverse, return) he returns
AaviTaRNa( vartin (vart, .vt[u] to act reverse, return) who/which returns
AaviTaRNa" vartina 1.3 m. vartin
Aavh vaha (.vah[a] to carry near) bringing, carrying
Aavh" vaha 1.1 m. vaha
AaivXYa viya avyaya (.vi[a] to enter; + .ya[p]) [after] entering
Aaiv via (.vi[a] to enter; + .[k]ta) entered, filled with
Aaiv" via 1.1 m. via
AaivMa( viam 2.1 m. via
Aav*Ta vta (.v[] 5U to cover; + .[k]ta) covered
Aav*Ta" vta 1.1 m. vta
Aav*TaMa( vtam 1.1 n. vta
Aav*Taa vt 1.1 f. vt (vta + .[p])
Aav*Taa" vt 1.3 m. vta
Aav*ita vtti (.vt[u] to act reverse, return) return
Aav*itaMa( vttim 2.1 f. vtti
Aav*TYa vtya avyaya (.v[] 5U to cover; + .ya[p]) [after] covering
AaveiXaTa veita (.vi[a] to enter; caus. + .[k]ta) caused to enter
AaveXYa veya avyaya (.vi[a] to enter; caus. + .ya[p]) [after] causing to enter
Aaiv]YaTae vriyate acyuta pass. 1.1 (.v[] 5U to cover) he is covered
AaXa a eater; (as in:) hutaa (huta-_a) oblation-eater, fire
AaXaYa aya resting-place, seat, place, abode; thought, intention, mind, heart
AaXaYaaTa( ayt 5.1 m. aya
AaXaa wish, hope
AaXaa" 1.3 m. a (from ) who has hope
AaiXaNa( in (, a[a]...>aaeJaNae to eat, enjoy) one who eats, enjoys; (as in:) ia-_in one who eats remnants
AaiXaNa" ina 1.3 m. in
AaXaq 1.1 m. in
AaXau u avyaya quickly, immediately, soon
AaYaR carya wonder; other words for wonder: vismaya, adbhuta, citra
AaYaRvTa( caryavat avyaya (carya + .vat[i]) as a wonder
AaYaaRi<a caryi 2.3 n. carya
662
Aa[Ya" raya 1.1 m. raya (.ri[] to take shelter) shelter

Aa[YaeTa( rayet vidhi 1.1 (.ri[] to take shelter) he would take shelter
Aai[Ta rita (.ri[] to take shelter + .[k]ta) taken shelter, surrendered
Aai[Ta" rita 1.1 m. rita
Aai[TaMa( ritam 2.1 m. rita
Aai[Taa" rit 1.3 m. rita
Aai[TYa ritya avyaya (.ri[] to take shelter; + .ya[p]) [after] taking shelter
AaaSaYaaMaaSa vsaymsa adhokaja caus. 1.1 (.vas[a] to breath freely) he caused to breath freely, he consoled
AaSa== sakta (.saj[a] to stick; + .[k]ta) attached
AaSaMa( sagam 2.1 m. saga (from .saj[a] to stick) attachment
AaSaNa sana (s[a]...oPaveXaNae ivMaaNaTaaYaa& c=) sitting down; seat, place; sitting posture (there are 84 sanas, like
padmsana lotus-seat); (as in:) sihsana (siha-sana) lions-seat, kings-seat, a throne
AaSaNaMa( sanam 2.1 n. sana

AaSaNae sane 7.1 n. sana
AaSaMa( sam bhtevara 3.1 (as[a]...>auiv=) I existed
AaSaa sdya avyaya (.sad[] to settle down, attain; + .ya[p]) [after] attaining
AaSaqTa sta vidhi 1.1 (s[a]...oPaveXaNae ivMaaNaTaaYaa& c=) he should sit
AaSaqNa sna (s[a]...oPaveXaNae ivMaaNaTaaYaa& c=) being situated
AaSaqNa" sna 1.1 m. sna
AaSaqNaMa( snam 2.1 m. sna
AaSaur sura (from asura demon) demoniac
AaSaur" sura 1.1 m. sura
AaSaurMa( suram 2.1 m. sura
AaSaura" sur 1.3 m. sura
AaSaurq sur (sura + .[p])
AaSaurq sur 1.1 f. sur
AaSaurqMa( surm 2.1 f. sur
AaSaurqzu suru 7.3 f. sur
AaiSTaKYaMa( stikyam 1.1 n. stikya (from asti there is) the conviction that there is God, belief in God, faithfulness,
religiosity, piety
AaSTae ste acyuta 1.1 (s[a]...oPaveXaNae ivMaaNaTaaYaa& c=) he remains, resides

AaSQaaYa sthya avyaya (.sth to attain, resort; + .ya[p]) [after] resorting to
AaiSQaTa sthita (.sth to attain, resort; + .[k]ta) resorted to
AaiSQaTa" sthita 1.1 m. sthita
AaiSQaTaa" sthit 1.3 m. sthita
Aah ha acyuta opt. for bravti with a past sense 1.1 (br[]...VYa==aYaa& vaic=) he spoke
Aahve have 7.1 m. hava battle
Aahar hra (.h[] to carry near) taking (esp. food), food; (as in:) atyhra (ati.hra) over-eating
Aahar" hra 1.1 m. hra
Aahara" hr 1.3 m. hra
663
Aahu" hu acyuta opt. for bruvanti with a past sense 1.3 (br[]...VYa==aYaa& vaic=) they spoke
Aahae ho avyaya or
w+vak==ve ikvkave 4.1 m. ikvku Ikvku
wTae igate acyuta 1.1 (ig[i]...GaTYaQaaR"=) he flickers
wC^ iccha vidht 2.1 (i[u]...wCâYaaMa(=) you must desire
wC^Ta( icchat (i[u]...wCâYaaMa( + .[]at[]) [while] desiring
wC^Na( icchan 1.1 m. icchat
wCîSa icchasi acyuta 2.1 (i[u]...wCâYaaMa(=) you desire
wCâ icch 1.1 f. icch (from i[u]...wCâYaaMa(=) wish, desire
wCâiMa icchmi acyuta 3.1 (i[u]...wCâYaaMa(=) I desire
wC^NTa" icchanta 1.3 m. icchat
wJYaTae ijyate acyuta pass. 1.1 (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu=) he is offered
wJYaYaa ijyay 3.1 f. ijy sacrifice, worship
wJYaa" ijy 1.3 m. ijya worshiper
wTa" ita (itas) avyaya (idam + .tas[i]) from this, hereafter
wTar" itara 1.1 m. kanma itara another
wiTa iti avyaya thus; (as in:) iti uktv [after] speaking thus; iti is used to close a quotation; paya iti uvca look! he
said
wdMa( idam kanma (first person) he, this; 1.1, 2.1 n. idam
wdaNaqMa( idnm avyaya now
wNd] indra (from id[i]...ParMaEYaeR=) lord, king
wNd]" indra 1.1 m. indra
wNd]a<aaMa( indrm 6.3 m. indra
wiNd]Ya indriya (related to indra) power, force; faculty of sense, sense organ; (as in:)
jnendriya (jna-indriya) sense of knowledge (perception) of which there
are five (ear, skin, eye, tongue, nose); karmendriya (karma-indriya) sense of
work (activity) of which there are also five (speech, hand, foot, genital and
anus); above these ten senses is the mind as inner sense
wiNd]Ya" indriya 1.1 m. indriya

wiNd]YaSYa indriyasya 6.1 n. indriya
wiNd]Yaa<aaMa( indriym 6.3 n. indriya
wiNd]Yaai<a indriyi 1.3, 2.3 n. indriya
wiNd]Yae>Ya" indriyebhya 5.3 n. indriya
wiNd]YaE" indriyai 3.3 n. indriya
wMaMa( imam 2.1 m. idam
wMaa" im 1.3, 2.3 f. idam
wMaaNa( imn 2.3 m. idam
wMaaMa( imm 2.1 f. idam
wMae ime 1.3 m. idam
wMaaE imau 1.2 m. idam
wYaMa( iyam 1.1 f. idam
3. kula n.
ku= lMa(
ku= lMa(
ku= leNa
ku= laYa
ku= le
ku= le
ku= la>YaaMa(
ku= la>YaaMa(
ku= laiNa
ku= laiNa
ku= lE"
ku= le>Ya"
ku= laTa(
ku= lSYa
ku= le
he= =ku= l
ku= la>YaaMa(
ku= lYaae"
ku= lYaae"
he= =ku= le
ku= le>Ya"
ku= laNaaMa(
ku= lezu
he= = ku= laiNa
664
wv iva avyaya like

wzui>a" iubhi 3.3 m. iu arrow
w ia (i[u]...wCâYaaMa( + .[k]ta) desired; or (when derived from yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu + .[k]ta)
worshiped, (as in:) ia-deva ones worshiped or favourite lord
w" ia 1.1 m. ia
wMa( iam 1.1 n. ia
wa" i 1.3 m. ia
waNa( in 2.3 m. ia
wa iv avyaya (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu + .[k]tv) [after] worshiping
wZvaSa ivsa (iu-_sa) arrow-throwing, a bow; another word for arrow: ba; other words for bow: dhanu, cpa
wZvaSa" ivsa 1.1 m. ivsa
wZvaSaa" ivs 1.3 m. ivsa
wh iha avyaya here, in this life
wR+a<a kaa (k[a]...dXaRNae to see) a look, view, aspect, sight; eye
wR+a<aMa( kaam 2.1 m. kaa
wR+aTae kate acyuta 1.1 (k[a]...dXaRNae=) he sees
wR@yMa( yam 2.1 m. ya ([a]...STauTaaE to praise; + .ya) to be praised
wRd*k(= dk 2.1 n. d (dk, from idam) such
wRd*XaMa( dam 1.1, 2.1 n. da (from idam) such
wRPSauNaa psun 3.1 m. psu who desires to obtain
wRXa a (from [a]...WeYaeR=) lord, god; 8.1 m. a
wRXa" a 1.1 m. a
wRXaMa( am 2.1 m. a
wRXaeNa ena 3.1 m. a
wRr vara (from [a]...WeYaeR=) lord, god; (as in:) mahevara (mah-vara) great lord, the Lord, name of iva; 8.1 m.
vara
wRr" vara 1.1 m. vara

wRrMa( varam 2.1 m. 1.1 n. vara
wRraTa( vart 5.1 m. vara
wRhTae hate acyuta 1.1 (h[a]...ceavaH^Yaae"=) he endavors
wRhNTae hante acyuta 1.3 (h[a]...ceavaH^Yaae"=) they endeavor
o== ukta (vac[a]...Pair>aaz<ae + .[k]ta) spoken, called, designated
o==" ukta 1.1 m. ukta
o==Ma( uktam 1.1, 2.1 n. ukta
o==a ukt (ukta + .[p])
o==a" ukt 1.3 m. ukta or f. ukt
oa uktv avyaya (vac[a]...Pair>aaz<ae=) [after] speaking
oGa] ugra terrible
oGa]Ma( ugram 2.1 n. ugra
oGa]a" ugr 1.3 f. ugr (ugra + .[p])
665
oGa]E" ugrai 3.3 n. ugra

oE" uccai avyaya loudly
oE"[vSaMa( uccairavasam 2.1 m. uccairavas (-rav) long eared, or neighing aloud, the horse Uccairav
oiC^Ma( ucchiam 1.1 n. ucchia (ud.i[a] to leave remaining; + .[k]ta) left remaining [by others]
oCâez<aMa( ucchoaam 2.1 n. ucchoaa (ud.u[a] to dry up) which is drying up
oCYaTae ucyate acyuta pass. 1.1 (vac[a]...Pair>aaz<ae=) he is said, called
oTa uta avyaya (like api, for the sake of emphasis:) also, and, even, moreover
oT==aMaiTa utkrmati acyuta 1.1 (ud.kram[u] to step out, leave) he leaves
oT==aMaNTaMa( utkrmantam 2.1 m. utkrmat (ud.kram[u] to step out, leave; + .[]at[]) [while] leaving
otaMa uttama (ud. up, over, above + .tama; see uttara) most high, highest, greatest, best (opp. to adhama); (as in:)
uttama-loka who is of excellent fame, name of God; uttamga (uttama-aga) the highest part [of the body],
the head; 8.1 m. uttama
otaMa" uttama 1.1 m. uttama

otaMaMa( uttamam 2.1 m. 1.1, 2.1 n. uttama
otaMaaMa( uttamm 2.1 f. uttam (uttama + .[p])
otaMaaEJaa" uttamauj 1.1 m. uttamaujas (uttama-_ojas) supreme strength, Uttamauj
otar uttara (ud. + .tara) more high, higher, greater, better (opp. to adhara); northern, left hand side; later, following,
future; answer, reply; result, consequence; remainder, excess; (as in:) uttarottara (uttara-uttara:) more and more
oita uttiha vidht 2.1 (ud.sth to stand up) you must stand up
oTQaMa( uttham 1.1 n. uttha (from ud.sth to rise) risen
oiTQaTaa utthit 1.1 f. utthit (ud.sth to rise; + .[k]ta + .[p]) risen
oTSaa utsanna (ud.sad[] to decline; + .[k]ta) declined
oTSaadNa utsdana (ud.sad[] to decline) destroying, destruction
oTSaaNTae utsdyante acyuta caus. pass. 1.3 (ud.sad[] to decline) they are caused to decline
oTSaah utsha (ud.sah[a] to tolerate) resolution, effort, enthusiasm
oTSaqdeYau" utsdeyu vidhi 1.3 (ud.sad[] to decline) they would decline
oTSa*JaaiMa utsjmi acyuta 3.1 (ud.sj[a] to let loose, create) I release
oTSa*JYa utsjya avyaya (ud.sj[a] to let loose; + .ya[p]) [after] letting loose
od uda (same as udaka) water
odk== udaka water
odke= udake 7.1 n. udaka
odPaaNae udapne 7.1 n. udapna (uda-pna) a well
odr udara belly, abdomen, stomach, womb
odrMa( udaram 2.1 n. udara
odara" udr 1.3 m. udra high, exalted; great, best; noble, generous; upright, honest; liberal, gentle, munificient;
sincere, proper; unperplexed; exciting; active, energetic; (derived:) audrya generosity, nobility, magnanimity;
liberality
odaSaqNa udsna (ud.s[a] to sit above) sitting above, indifferent, neutral; being neither a friend nor enemy
odaSaqNa" udsna 1.1 m. udsna
odaSaqNavTa( udsnavat avyaya (udsna + .vat[i]) like neutral
odahr<a udharaa (ud..h[] to set up, declare, illustrate) illustration, example
666
odaTa udhta (ud..h[] to set up, declare, illustrate; + .[k]ta) declared

odaTa" udhta 1.1 m. udhta
odaTaMa( udhtam 1.1 n. udhta
odaTYa udhtya avyaya (ud..h[] to set up, declare, illustrate; + .ya[p]) [after] declaring
oiXYa uddiya avyaya (ud.di[a] to aim at; + .ya[p]) [after] aiming at
oeXaTa" uddeata (uddeatas) avyaya (uddea indication; + .tas[i]) as indication
oreTa( uddharet vidhi 1.1 (ud.h[] to carry up) he should raise
ov udbhava generation, origin
ov" udbhava 1.1 m. udbhava
ovMa( udbhavam 2.1 m. udbhava
oTa udyata (ud.yam[a] to raise; + .[k]ta) raised
oTaa" udyat 1.3 m. udyata
oMYa udyamya avyaya (ud.yam[a] to raise; + .ya[p] [after] raising
oiGNa udvigna (ud.[o]vij[] to fear; tremble; + .[k]ta) shaken, agitated, terrified
oiJaTae udvijate acyuta 1.1 (ud.[o]vij[] to fear; tremble) he fears
oiJaeTa( udvijet vidhi 1.1 (ud.[o]vij[] to fear; tremble) he should fear
oeGaE" udvegai 3.3 m. udvega (ud.[o]vij[] to fear; tremble) trembling, agitation
oiNMazNa( unmian 1.1 m. unmiat (ud.mi[a] to open the eyes; + .[]at[]) [while] opening the eyes
oPak==ar upakra help, assistence, benefit, service, favor
oPak==air<ae upakrie 4.1 m. upakrin (upakr) who gives in return, a benefactor
oPaJaaYaTae upajyate acyuta 1.1 (upa.jan[] to be born consequently) he is born
oPaJaaYaNTae upajyante acyuta 1.3 (upa.jan[] to be born consequently) they are born
oPaJauiTa upajuhvati acyuta 1.3 (upa.hu to offer in the fire, sacrifice) they sacrifice
oPade+YaiNTa upadekyanti kalki 1.3 (upa.di[a] to instruct) they will instruct
oPadeXa upadea (from di[a]...daNae AajaPaNae k==QaNae c=) pointing out; instruction
oPad]a upadrat 1.1 m. upad (upadra, .t[n]) the observer
oPaDaarYa upadhraya vidht caus. 2.1 (upa.dh[] to hold as, consider) you must consider
oPaiNazd( upaniad (upa. ) sitting close to the teacher; secret meaning; the mystery which underlies external affairs, a
secret meaning; a class of philosophical writings in the Vedas, and the source of Vednta philosophy
oPaiNazTSau upaniatsu 7.3 m. upaniad

oPaPaitazu upapattiu 7.3 f. upapatti accrual
oPaPaTae upapadyate acyuta 1.1 (upa.pad[a] to attain, exist) he attains, exists
oPaPaaMa( upapannam 2.1 n. upapanna (upa.pad[a] to attain, exist; + .[k]ta) attained
oPa>aaeGa upabhoga enjoyment
oPaMaMa( upamam 1.1 n. upama comparison
oPaMaa upam comparison, similarity; 1.1 f. upam
oPaYaaiNTa upaynti acyuta 1.3 (upa.y to attain) they attain
oParTaMa( uparatam 2.1 m. uparata (upa.ram[u] to desist; + .[k]ta) desisted
oParMaTae uparamate acyuta 1.1 (upa.ram[u] to stop) he stops
oParMaeTa( uparamet vidhi 1.1 (upa.ram[u] to stop) he should stop
oPal>YaTae upalabhyate acyuta pass. 1.1 (upa.[u]labh[a] to perceive) he is perceived

oPailPYaTae upalipyate acyuta pass. 1.1 (upa.lip[a] to smear) he is smeared
oPaivXYa upaviya avyaya (upa.vi[a] to sit down; + .ya[p]) [after] sitting down
oPaSaMYa upasagamya avyaya (upa.sam.gam[] to go near; + .ya[p]) [after] approaching
oPaSaevTae upasevate acyuta 1.1 (upa.sev[] to serve) he serves
oPaSQae upasthe 7.1 m. upastha a seat
oPahTa upahata damaged, affected, misled
oPahNYaaMa( upahanyam vidhi 3.1 (upa.han[a] to strike at, harm) I would harm
oPaTa upahta (upa.h[] to carry near, offer; + .[k]ta) offered
oPaTaMa( upahtam 2.1 n. upahta
oPaaYaTa" upyata (upyatas) avyaya (upya means; + .tas[i]) through a means
oPaaivXaTa( upviat bhtevara 1.1 (upa..vi[a] to enter [any state], sit down) he sat down
oPaai[Taa" uprit 1.3 m. uprita (upa..ri[] to take shelter; +.[k]ta) taken shelter
oPaai[TYa upritya avyaya (upa..ri[] to take shelter; + .ya[p]) [after] taking shelter
oPaaSaTae upsate acyuta 1.3 (upa.s[a] to sit near, be at hand for service, attend upon, worship) they worship
oPaaSaNaMa( upsanam 1.1 n. upsana attending
oPaaSaNaa upsan (upa.s[a] to sit near, be at hand for service, attend upon, worship) worship
oPaeTa upeta (upa.i[] to go near, attain; + .[k]ta) attained, endowed
oPaeTa" upeta 1.1 m. upeta
oPaeTaa" upet 1.3 m. upeta
oPaeTYa upetya avyaya (upa.i[] to go near, attain; + .ya[p]) [after] attaining
oPaEiTa upaiti acyuta 1.1 (upa.i[] to go near, attain) he attains
oPaEZYaiSa upaiyasi kalki 2.1 (upa.i[] to go near, attain) you will attain
o>a ubha kanma both
o>aYaae" ubhayo 6.2 m. 6.2, 7.2 f. ubh
o>aa ubh (ubha + .[p])
o>ae ubhe 2.2 n. ubha
o>aaE ubhau 1.2, 2.2 m. ubha
orGaaNa( uragn 2.3 m. uraga (ura-ga) breast-going, serpent; a Nga
o uru broad, great
oLbeNa ulbena 3.1 n. ulba a cover, envelope; the vulva, womb
ovac uvca adhokaja 1.1 (vac[a]...Pair>aaz<ae to speak) he spoke
oXaNaa uan 1.1 m. uanas (uan) Uan, mostly identified as ukrcrya
oizTva uitv avyaya (vas[a] 1P...iNavaSae to dwell, live; + .[k]tv) [after] dwelling
oZ<a ua warm, hot, the hot season; passionate; pungent, sharp
OJaR" rja (rjas, rj[a]...blPa[a<aYaae" Daar<ae=) strength, power
OiJaRTaMa( rjitam 1.1 n. rjita (rj[a]...blPa[a<aYaae" Daar<ae + .[k]ta) strong, powerful, excellent, noble, glorious
OR rdhva upwards, onward
ORMa( rdhvam avyaya upwards, onward
667
668
OZMaPaa"

map 1.3 m. mapa (ma-pa) imbibing the steam [of hot food], i.e., they take the food so long as it is hot;
name of a particular group of Pits
k(= k 1.1 m. c (k) g-Veda

CîTa cchati acyuta 1.1 (...GaTaaE Pa[aPa<ae c or from cch[a]) he reaches
TaMa( tam 2.1 n. ta proper, right, fit, able, honest, true; respected, enlightened; (-am) fixed or settled order, law, rule;
divine law or truth; truth in general
TaUNaaMa( tnm 6.3 m. tu any fixed time, the right time, esp. for rituals; a period, season
Tae te avyaya without, except
Ma( ddham 2.1 n. ddha (dh[u]...v*aE to grow, prosper; + .[k]ta) grown, prosperous
z>a abha bull; the best of any kind; (as in:) bharatarabha (bharata-abha) best of the descendants of Bharata; 8.1
m. abha
zYa" aya 1.3 m. i

iz i sage or seer; there are sages among the devas (devaris like Nrada), among hir"
brhmaas (brahmaris like Vasiha) and among kings (rjaris like Nimi, who was
hirMa(
directly instructed by his father Ikvku)
iz" i 1.1 m. i
hir<aa
izi>a" ibhi 3.3 m. i
hrYae
zq<aaMa( m 6.3 m. i
hre"
zqNa( n 2.3 m. i
Wk== eka kanma one; alone, solitary, single, once; little, small; identical; the first one hre"
(of two or many); unique, singular, chief, excellent; (as in:) eka-kla same time,
simultaneous; eka-bhakti devotion to only one, faithfulness; ekgra (eka-agra) hraE
one-pointed, attentive; ekat, ekatva oneness, union, identity; ekad once; aneka not one, many, much; (derived:) aikya oneness, harmony
he hre
Wk==" eka 1.1 m. eka
Wk==}a ekatra avyaya (eka + .tra) in one place; together, simultaneous
Wk==Tv ekatva (eka + .tva) oneness
Wk==TvMa( ekatvam 2.1 n. ekatva
Wk==TveNa ekatvena 3.1 n. ekatva
Wk==da ekad avyaya (eka + .d) at one time, once
Wk==Daa ekadh avyaya (eka + .dh) simply, singly; (as in:) an-ekadh in many ways
Wk==Ma( ekam 2.1 m. 1.1, 2.1 n. eka
Wk==Yaa ekay 3.1 f. ek
Wk==iSMaNa( ekasmin 7.1 n. eka
Wk==a ek 1.1 f. ek (eka + .[p])
Wk==ak==I ekk 1.1 m. ekkin (ekk, from eka) who is alone
Wk==aNTaMa( ekntam avyaya (eka-anta) solely, only, extremely
Wke= eke 1.3 m. eka
Wke= Na ekena 3.1 m. eka
4. hari m.
hrq
hrq
hir>YaaMa(
hir>YaaMa(
hrYa"
hrqNa(
hiri>a"
hir>Ya"
hir>YaaMa(
hYaaeR"
hYaaeR"
he hrq
hir>Ya"
hrq<aaMa(
hirzu
he hrYa"
669
25. etad m.
WTad( etad kanma (first person) he, this; 1.1, 2.1 n. etad
WTaYaae" etayo 6.2 m. etad
Wz"
WTaaE
WTae
WTaSYa etasya 6.1 m. etad
WTaMa(WNaMa( WTaaE
WTaaNa(
WTaaNa( etn 2.3 m. etad
WTaeNa
WTaa>YaaMa( WTaE"
WTaaiNa etni 1.3, 2.3 n. etad
WTaSMaE
WTaa>YaaMa( WTae>Ya"
WTaaMa( etm 2.1 f. etad
WTaSMaaTa(
WTaa>YaaMa( WTae>Ya"
WTaavTa( etvat 1.1 n. etvat this much
WiTa eti acyuta 1.1 (i[]...GaTaaE to go) he goes
WTaSYa
WTaYaae" WTaezaMa(
WTae ete 1.3 m. 1.2, 2.2 f. etad
WTaiSMaNa(
WTaYaae" WTaezu
WTaeNa etena 3.1 m. etad
WTaezaMa( etem 6.3 m. etad
WTaE" etai 3.3 m. n. etad
WDaa&iSa edhsi 2.3 n. edhas (edha) fuel, firewood
WNaMa( enam 2.1 m. etad
WNaaMa( enm 2.1 f. etad
Wi>a" ebhi 3.3 m. idam
W>Ya" ebhya 4.3, 5.3 m. idam
Wv eva avyaya certainly; (as in:) caiva (ca_eva) and also; tvam eva you alone; spvaiva (sptv_eva) by merely
touching; iti vadann eva (vadan_ eva) at the very moment of saying so; jvann eva (jvan_eva) while still living
WvMa(
evam avyaya thus; (in the sense of:) in this way, in such a manner, such; (as in:) evam uktv [after] speaking thus;
eva-rpa, eva-vidha of such a form, of such a kind
Wz" ea 1.1 m. etad

Wza e 1.1 f. etad
WzaMa( em 6.3 m. idam
WZYaiTa eyati kalki 1.1 (i[]...GaTaaE to go) he will go
WZYaiSa eyasi kalki 2.1 (i[]...GaTaaE to go) you will go
Wek= aiNTak==SYa aikntikasya 6.1 n. aikntika (from eknta) exclusive
WeravTaMa( airvatam 2.1 m. airvata Airvata, name of Indras elephant
WerMa( aivaram 2.1 m. n. aivara majestic
WeYaR aivarya ([a]...WeYaeR to lord) supremacy, power; supernatural power, like the siddhis (aiman, laghiman, etc.) or
omniscience
AaeJaSaa ojas 3.1 n. ojas (oja) strength, energy

AaeMa( om avyaya the syllable om
AaezDaq" oadh 2.3 f. oadhi plant, herb
AaEPaMYa aupamya (upam comparison, similarity) the state of similarity
AaEPaMYaeNa aupamyena 3.1 n. aupamya
AaEzDaMa( auadham 1.1 n. auadha (from oadhi) herbs or grains
670
26. kim m.
k==" ka 1.1 m. kim
k==id( kaccid avyaya (kad + .cid) is it that?
k=="
k==aE
ke=
k==TarTa( katarat 1.1 n. kanma katarat who or which of two
k==Ma(
k==aE
k==aNa(
k==QaMa( katham avyaya (kim + .th) in which manner?, how?
ke= Na
k==a>YaaMa( kE= "
k==QaYa kathaya vidht 2.1 (katha...vaKYaPa[bNDae to tell) you must tell
k==SMaE k==a>YaaMa( ke= >Ya"
k==QaYaTa( kathayat (katha...vaKYaPa[bNDae to tell; + .[]at[]) [while] telling
k==SMaaTa( k==a>YaaMa( ke= >Ya"
k==QaYaTa" kathayata 5.1 m. kathayat
k==QaYaNTa" kathayanta 1.3 m. kathayat
k==SYa k==Yaae" ke= zaMa(
k==QaiYaZYaiNTa kathayiyanti kalki 1.3 (katha...vaKYaPa[bNDae to tell) they will tell
k==iSMaNa( k==Yaae" ke= zu
k==QaiYaZYaaiMa kathayiymi kalki 3.1 (katha...vaKYaPa[bNDae to tell) I will tell
k==da kad avyaya (kim + .d) at what time?, when?
k==daicd( kadcid avyaya (kad + .cid) at any time
k==NdPaR" kandarpa 1.1 m. kandarpa Kandarpa, name of Kma (Cupid)
k==iPa kapi ape, monkey; (as in:) kapi-dhvaja monkey banner; other words for monkey: markaa, vnara
k==iPal" kapila 1.1 m. kapila Kapiladeva, the son of Kardama Muni and Devahti
k==Ma( kam 2.1 m. kim
k==Mal kamala lotus; (as in:) kamalapatrka (kamala-patra-aka) who has eyes (aka) like the petals (patra) of a lotus
k==r kara doing, making, causing; hand
k==r" kara 1.1 m. kara
k==r<aMa( karaam 1.1 n. karaa instrument
k==rMa( karam 1.1 n. kara
k==ral karla opening wide, gaping; formidable, dreadful
k==ralMa( karlam 2.1 n. karla
k==ralaiNa karlni 2.3 n. karla
k==irZYaiTa kariyati kalki 1.1 ([u]k[]...k==r<ae=) he will do
k==irZYaiSa kariyasi kalki 2.1 ([u]k[]...k==r<ae=) you will do
k==irZYae kariye kalki 3.1 ([u]k[]...k==r<ae=) I will do
k==<a" karua 1.1 m. karua compassionate
k==raeiTa karoti acyuta 1.1 ([u]k[]...k==r<ae=) he does
k==raeiMa karomi acyuta 3.1 ([u]k[]...k==r<ae=) I do
k==raeiz karoi acyuta 2.1 ([u]k[]...k==r<ae=) you do
k==raE karau 1.2 m. kara
k==<aR kara ear; Kara
k==<aR" kara 1.1 m. kara
k==<aRMa( karam 2.1 m. kara
k==TaRVYa kartavya ([u]k[]...k==r<ae + .tavya) to be done, duty (same as krya)
k==TaRVYaMa( kartavyam 1.1 n. kartavya
k==TaRVYaaiNa kartavyni 1.3 n. kartavya
671
10. kart m.
k==TaaR kart 1.1 m. kart
k==TaaRrMa( kartram 2.1 m. kart
k==TaaR
k==TaaRraE k==TaaRr"
k==TauRMa( kartum avyaya ([u]k[]...k==r<ae + .tum[u]) to do k==TaaRrMa( k==TaaRraE k==TaRNa(
k==Ta*R kart (kart) ([u]k[]...k==r<ae + .t[n]) the doer
k==}aaR
k==Ta*R>YaaMa( k==Ta*Ri>a"
k==Ta*RTv karttva (kart + .tva) doership
k==}aeR
k==Ta*R>YaaMa( k==Ta*R>Ya"
k==Ta*RTvMa( karttvam 2.1 n. karttva
k==TauR" k==Ta*R>YaaMa( k==Ta*R>Ya"
k==Ta*RTve karttve 7.1 n. karttva
k==}aeR kartre 4.1 m. kart
k==TauR" k==}aaeR"
k==TaR<aaMa(
k==MaR karma 1.1, 2.1 n. karman
k==TaRir k==}aaeR"
k==Ta*Rzu
k==MaR<a" karmaa 6.1 m. n. karman
he k==TaR" he k==TaaRraE he k==TaaRr"
k==MaR<aa karma 3.1 n. karman
k==MaR<aaMa( karmam 6.3 m. n. karman
k==MaRi<a karmai 7.1 n. karman
k==MaRNa( karman (karma, from [u]k[]...k==r<ae=) activity, work, duty; the object of an k==MaR
activity, product, result, effect; an inevitable result, fate; (as in:) karma-phala
the fruit of activity; karma-vda the philosophy of karma (action and reaction in k==MaR
the field of work); (also from [u]k[]...k==r<ae=): kara hand; karaa
k==MaR<aa
instrument; adhikaraa substratum; anukaraa imitation; vykaraa
explanation, grammar; kraa cause; krya effect, duty; adhikra authority; k==MaR<ae
vikra transformation; kart (kart) doer; karmin (karm) worker, fuitive
worker; kta done; well done; kti activity, (as in:) sukti (virtue) and dukti
(sin); kriy work
k==MaR<a"
k==MaR<a"
k==MaRi<a
he k==MaR
18. karman n.
k==MaR<aq
k==MaR<aq
k==MaR>YaaMa(
k==MaR>YaaMa(
k==MaaRi<a
k==MaaRi<a
k==MaRi>a"
k==MaR>Ya"
k==MaR>YaaMa(
k==MaR<aae"
k==MaR<aae"
he= =k= MaR<aq
k==MaR>Ya"
k==MaR<aaMa(
k==MaRSau
he= =k= MaaRi<a
k==MaRi>a" karmabhi 3.3 n. karman

k==MaRSau karmasu 7.3 n. karman
k==MaaR karm 1.1 m. karman
k==MaaR<a" karma 1.3 m. karman
k==MaaR<aMa( karmam 2.1 m. karman
k==MaaRi<a karmi 1.3, 2.3 n. karman
k==iMaR>Ya" karmibhya 5.3 m. karmin (karm) karma-yog
k==zRiTa karati acyuta 1.1 (k[a]...ivle%Nae Aak==zR<ae c=) he pulls
k==zRYaNTa" karayanta 1.3 m. karayat (k[a]...ivle%Nae Aak==zR<ae c caus. + .[]at[]) [while] pulling, torturing
k==lYaTaaMa( kalayatm 6.3 m. kalayat (kala...GaTaaE SayaNae c + .[]at[]) [while] going; counting, controlling
k==ill kalila mixed, covered; impenetrable; (-am:) a large heap, thicket, confusion
k==illMa( kalilam 2.1 n. kalila
k==levrMa( kalevaram 2.1 m n. kalevara the body; other words for body: deha, arra, vapu, kya, tanu
k==LPa kalpa (kp[]...SaaMaQYaeR=) creation; imagination, thought, desire; one day of Brahm
k==LPaTae kalpate acyuta 1.1 (kp[]...SaaMaQYaeR=) he is able
k==LPaNa kalpana (kp[]...SaaMaQYaeR=) forming, making; desiring
k==LMaz kalmaa impurity, sin
k==LMaz" kalmaa 1.1 m. kalmaa
k==LMazMa( kalmaam 2.1 m. kalmaa
k==LMaza" kalma 1.3 m. kalmaa
672
k==LYaa<a

kalya good fortune (other words for fortune: iva, bhadra, kalya, magala, kuala, kema), happiness,
prosperity; good conduct, virtue (opp. to ppa)
k==vYa" kavaya 1.3 m. kavi

k==iv kavi (kav[]...v<aeR=) poet, singer, thinker, wise man, sage; (as in:) kavi-rja a king of poets
k==iv" kavi 1.1 m. kavi
k==ivMa( kavim 2.1 m. kavi
k==vqNaaMa( kavnm 6.3 m. kavi
k==Na kacana 1.1 m. (ka + .cana) someone, something
k==id( kacid 1.1 m. (ka + .cid) someone, something
k==XMalMa( kamalam 1.1 n. kamala dirt, impurity, sin; consternation; dejection of mind, weakness
k==SMaaTa( kasmt avyaya (from kim) from what, why
k==SYaicd( kasyacid 6.1 m. (kasya + .cid) of someone, something
k==a k 1.1 f. kim
k==aiTa kkati acyuta 1.1 (kk[i]...k==aaYaaMa(=) he desires
k==aNTa" kkanta 1.3 m. kkat (kk[i]...k==aaYaaMa( to desire; + .[]at[]) [while] desiring
k==aiNa( kkin (kk) who desires
k==ai<a" kkia 1.3 m. kkin
k==aiTaMa( kkitam 1.1 n. kkita (kk[i]...k==aaYaaMa( + .[k]ta) desired
k==aii>a" kkibhi 3.3 m. kkin
k==ae kke acyuta 3.1 (kk[i]...k==aaYaaMa(=) I desire
k==aNa kcana gold (other words for gold: suvara, svara, hiraya, hema, rukma); money, wealth, property
k==aNa" kcana 1.1 m. kcana
k==aMa( km 2.1 f. kim
k==aMa kma (kam[u]...k==aNTaaE ) k==aiNTairCâ=) desire, pleasure; worldly desire for sense gratification; affection, love (other
words for love: prema, prti), (esp. )sensuality, lust; (as in:) kma-deva god of love, cupid; kma-dhenu wishfulfilling cow (surabhi); kma-stra the title of a celebrated work on sexual love by Vtsyyana; sa-kma with
desire (as in sakma-karma fruitive or selfish work; opp. to nikma-karma selfless work); (derived:) kmya
desirable (an optional activity opp. to nitya and naimittika); other words for desire: icch, kch, sph, h, vch,
lips, manoratha, abhila, tara
k==aMa" kma 1.1 m. kma

k==aMaMa( kmam 2.1 m. kma
k==aMaa" km 1.3 m. kma
k==aMaaTa( kmt 5.1 m. kma
k==aMaaNa( kmn 2.3 m. kma
k==aMaq km 1.1 m. kmin (km) who desires
k==aMae>Ya" kmebhya 5.3 m. kma
k==aMaE" kmai 3.3 m. kma
k==aMYa kmya desirable, based on desire
k==aMYaYaa kmyay 3.1 f. kmy (kmya + .[p])
k==aMYaaNaaMa( kmynm 6.3 n. kmya
k==aYa kya body
k==aYaMa( kyam 2.1 m. kya
673
k==aYaeNa kyena 3.1 m. kya

k==ar kra doing
k==ar" kra 1.1 m. kra
k==arkE= " krakai 3.3 m. kraka who or which does
k==ar<a kraa cause, means, method; reason, motive
k==ar<aMa( kraam 1.1 n. kraa
k==ar<aaTa( krat 5.1 n. kraa for some cause or reason
k==ar<aaiNa krani 2.3 n. kraa
k==arTa" krata (kratas) avyaya (kra + .tas[i]) for some cause or reason, prompted by
k==arYaNa( krayan 1.1 m. krayat ([u]k[]...k==r<ae caus. + .[]at[]) [while] causing to do
k==are<a krea 3.1 m. kra
k==aPaR<Ya krpaya (from kpaa) miserliness, weakness
k==aYaRTae kryate acyuta pass. caus. 1.1 ([u]k[]...k==r<ae=) he is caused to do
k==aYaR krya ([u]k[]...k==r<ae + .ya) to be done, duty, work
k==aYaRMa( kryam 1.1, 2.1 n. krya
k==aYaeR krye 2.2, 7.1 n. krya
k==al kla (from kala...GaTaaE SayaNae c=) time, a fixed time, period, hour; right time; time is infinite and finite (life span);
(as cause:) destiny, (as in:) klena (in the course of time); (as destroyer:) death, (as in:) kla-cakra the wheel of
time as the Lords energy or weapon
k==al" kla 1.1 m. kla

k==alMa( klam 2.1 m. kla
k==ale kle 7.1 m. kla time
k==aleNa klena 3.1 m. kla
k==alezu kleu 7.3 m. kla
k==aiXa ki (in comp. for kis)
k==aiXaSa( kis (k, k[]...dqPTaaE=) shining, the sun; the city K (modern Vras, Benares)
k==aXYa" kya 1.1 m. kya the king of K
ik==Na kicana 2.1 n. (kim + .cana) whatever, something, anything
ik==id( kicid 1.1, 2.1 n. (kim + .cid) whatever, something, anything
ik==Ma( kim kanma who, what; avyaya what; 1.1, 2.1 n. kim
ik==rqi$=Na( kirin (kir) who has a diadem or crown, name of Arjuna
ik==rqi$=NaMa( kirinam 2.1 m. kirin
ik==rq$=q kir 1.1 m. kirin
ik==iLbz kilbia fault, offense, sin (same as agha, ppa)
ik==iLbz" kilbia 1.1 m. kilbia
ik==iLbzMa( kilbiam 2.1 n. kilbia
ik==iLbzE" kilbiai 3.3 n. kilbia
k==ITaRYaNTa" krtayanta 1.3 m. krtayat (kt[a]...Sa&XaBdNae + .[]at[]) [while] glorifying
k==IiTaR krti (kt[a]...Sa&XaBdNae=) speech, report; glory, fame; (similarly:) krtana glorification; another word for fame:
yaa
674
k==IiTaR" krti 1.1 f. krti

k==IiTaRMa( krtim 2.1 f. krti
ku= TaSa( kutas (kuta) avyaya (kim + .tas[i]) from what?, from where?
ku= }a kutra avyaya (kim + .tra) in which place?, where?
ku= iNTa>aaeJa" kuntibhoja 1.1 m. kunti-bhoja ruler of the Kunti land, Kuntibhoja
ku= kuru King Kuru; a member of the Kuru dynasty; (as in:) kuru-nandana beloved of the Kurus; vidht 2.1
([u]k[]...k==r<ae=) you must do
ku= Tae kurute acyuta 1.1 ([u]k[]...k==r<ae=) he does
ku= Zv kuruva vidht 2.1 ([u]k[]...k==r<ae=) you must do
ku= Na( kurn 2.3 m. kuru king Kuru
ku= YaaRTa( kuryt vidhi 1.1 ([u]k[]...k==r<ae=) he should do
ku= YaaRMa( kurym vidhi 3.1 ([u]k[]...k==r<ae=) I should do
ku= vRNa( kurvan 1.1 m. kurvat ([u]k[]...k==r<ae + .[]at[]) [while] doing
ku= vRiNTa kurvanti acyuta 1.3 ([u]k[]...k==r<ae=) they do
ku= vaR<a" kurva 1.1 m. kurvna ([u]k[] ...k==r<ae + .[]na) [while] doing
ku= l kula a herd, troop, assemblage; a race, community, caste, family; a noble family; a residence, house; (as in:) kuladharma family tradition; kula-str a woman of good family; other words for family: gotra, vaa, abhijana
ku= lMa( kulam 2.1 n. kula

ku= lSYa kulasya 6.1 n. kula
ku= le kule 7.1 n. kula
ku= Xa kua the sacred grass used at ceremonies; (derived:) kuin (ku) furnished with kua grass; kuala taking kua,
well, competent; kauala virtue, cleverness
ku= Xal
kuala right, good, well; skilful, expert; kualam well-being, happiness; other words for happiness: sukha, mud,
hara, pramoda, moda, nanda, arma
ku= XalMa( kualam 2.1 n. kuala

ku= Xale kuale 7.1 n. kuala
ku= SauMa kusuma a flower, blossom; (as in:) kusumkara (kusuma-kara) where flowers are in abundance, spring
kU= $= ka top; (as in:) ka-stha standing on top, anything prominent, unmoving, changeless; situated in transcendence;
the changeless spirit
kU= MaR" krma 1.1 m. krma a tortoise

k*= Ta( kt 1.1 m. kt who or which does
k*= Ta kta ([u]k[]...k==r<ae + .[k]ta) done, well done, performed; work, duty; (as in:) ktjali (kta-ajali) who does
salutation (ajali); kta-ktya done what is to be done, accomplished
k*= TaMa( ktam 2.1 m. 1.1, 2.1 n. kta

k*= TaaNTae ktnte 7.1 m. ktnta (kta-_anta) conclusion
k*= TaaMa( ktm 6.3 m. kt
k*= TaeNa ktena 3.1 n. kta
k*= taMa" kttama 1.1 m. kttama (kt + .tama) who does best
k*= TYa" ktya 1.1 m. ktya ([u]k[]...k==r<ae + .ya) to be done, work
k*= Tv" ktva avyaya times
k*= Tva ktv avyaya ([u]k[]...k==r<ae + .[k]tv) [after] doing
675
k*= T ktsna all, entire, complete, whole

k*= TMa( ktsnam 2.1 m. n. ktsna
k*= TvTa( ktsnavat avyaya (ktsna + .vat[i]) as all
k*= TSYa ktsnasya 6.1 n. ktsna
k*= Pa" kpa 1.1 m. kpa compassion, Kpcrya
k*= Pa<aa" kpa 1.3 m. kpaa poor, wretched; a miser
k*= PaYaa kpay 3.1 f. kp pity, compassion
k*= iz ki (k[a]...ivle%Nae Aak==zR<ae c=) drawing, ploughing, cultivating land; (derived:) kaka a farmer
k*= Z<a ka (k[a]...ivle%Nae Aak==zR<ae c=) all-attractive, r Ka; dark, the dark fortnight; other words for black:
yma, kla, a-sita; 8.1 m. ka
k*= Z<a" ka 1.1 m. ka

k*= Z<aMa( kam 2.1 m. ka
k*= Z<aaTa( kt 5.1 m. ka
k*= Z<ae ke 1.2 f. k (ka + .[p])
ke= ke 1.3 m. kim
ke= icd( kecid 1.3 m. (ke + .cid) some
ke= Na kena 3.1 m. kim
ke= Naicd( kenacid 3.1 n. (kena + .cid) something
ke= vl kevala exclusive, alone, only, mere; simple, pure; entire, all
ke= vlMa( kevalam avyaya only
ke= vlMa( kevalam 1.1 n. kevala
ke= vlE" kevalai 3.3 n. kevala
ke= Xav keava (kea.va) who has beautiful hair; (or ka-_a.va) the lord of Brahm (ka) and iva (a)
ke= Xav keava 8.1 m. keava
ke= XavSYa keavasya 6.1 m. keava
ke= iXa kei (in compound for:) kein (ke) name of a demon
ke= zu keu 7.3 m. kim
kE= " kai 3.3 m. n. kim
k==aENTaeYa kaunteya a son of Kunt; 8.1 m. kaunteya
k==aENTaeYa" kaunteya 1.1 m. kaunteya
k==aEMaarMa( kaumram 1.1 n. kaumra (from kumra child, boy) childhood; Specifically, a kumra up to five years is called
bla or iu, from five to ten pogaa, and from ten to sixteen kiora. Then youth (yauvana) starts, until one attains
manhood at the age of twenty-six.
k==aEXalMa( kaualam 1.1 n. kauala (from kuala) well-being, good fortune; skilfulness, expertise, art
==Tau" kratu 1.1 m. kratu intention, determinatin; power, ability; intelligence; Kratu as intelligence
sacrificial rite
i==Ya kriya activity, ceremony

i==Ya" kriya 1.1 m. kriya
i==YaTae kriyate acyuta pass. 1.1 ([u]k[]...k==r<ae=) he/it is done
i==YaNTae kriyante acyuta pass. 1.3 ([u]k[]...k==r<ae=) they are done
i==YaMaa<aaiNa kriyamni 2.3 n. kriyama ([u]k[]...k==r<ae pass. + .[]na) [while] being done
personified; a
676
i==Yaa kriy (kriya + .[p])

i==Yaa" kriy 1.3 m. kriya, 1.3, 2.3 f. kriy
i==Yaai>a" kriybhi 3.3 f. kriy
U= raNa( krrn 2.3 m. krra cruel
k]= aeDa krodha (krudh[a]...k]= aeDae=) anger
==aeDa" krodha 1.1 m. krodha
==aeDaMa( krodham 2.1 m. krodha
==aeDaa" krodh 1.3 m. krodha
==aeDaaTa( krodht 5.1 m. krodha
e= dYaiNTa kledayanti acyuta caus. 1.3 (klid[]...Aad]s>aave=) they moisten
e= " kledya 1.1 m. kledya (klid[]...Aad]s>aave + .ya) to be moistened
e= Xa klea trouble
e= Xa" klea 1.1 m. klea
E= BYaMa( klaibyam 2.1 n. klaibya (from klba impotent, weak) impotence, weakness, cowardice
Kv kva avyaya where
Kvicd( kvacid avyaya (kva + .cid) anywhere, anytime, whatever
+a<a kaa any instantaneous point of time, twinkling of an eye, moment
+a<aMa( kaam 2.1 n. kaa
+ai}aYa katriya who protects from injury, a ruler, warrior
+ai}aYaSYa katriyasya 6.1 m. katriya
+ai}aYaa" katriy 1.3 m. katriya
+aiPaTa kapita diminished, destroyed
+aMaa kam (kam[]...SahNae=) tolerance, forgiveness, patience; 1.1 f. kam
+aiMaNa( kamin (kam) who is tolerant
+aMaq kam 1.1 m. kamin
+aYa kaya (ki 1P...+aYae=) loss, waste, diminution, destruction, decay; fall; end
+aYa" kaya 1.1 m. kaya
+aYaMa( kayam 2.1 m. n. kaya
+aYaaYa kayya 4.1 m. kaya
+aYae kaye 7.1, sati-saptam m. kaya
+ar kara (kar[a]...SalNae=) flowing away, perishable; the material body; (as in:) a-kara imperishable; a letter; a
syllable (esp. om); religious sacrifice; Viu
+ar" kara 1.1 m. kara

+arMa( karam 2.1 m. 1.1, 2.1 n. kara
+ara<aaMa( karm 6.3 m. kara
+araTa( kart 5.1 m. kara
+aa}a ktra relating to a katriya
+aa}aMa( ktram 1.1 n. ktra
+aaiNTa knti tolerance
+aaiNTa" knti 1.1 f. knti
677
+aaMaYae kmaye acyuta caus. 3.1 (kam[]...SahNae=) I cause (ask) to forgive

i+aTaaMa( kitm 6.3 m. kit ruler, king
i+aPaaiMa kipmi acyuta 3.1 (kip[a]...Pa[er<ae=) I throw
i+aPa[Ma( kipram avyaya (kip[a]...Pa[er<ae=) quickly
+aq<a ka (ki 1P...+aYae=) destroyed, diminished, lost, ended
+aq<ae ke 7.1, sati-saptam m. ka
+aud] kudra tiny, very small, little; mean, low; poor
+aud]Ma( kudram 2.1 n. kudra
+ae}a ketra (ki 6P...iNavaSaGaTYaae"=) field, land; plane, place, region, country; place of pilgrimage; a geometrical figure; a
field of activity; the body (considered as the field of the indwelling soul)
+ae}aMa( ketram 1.1, 2.1 n. ketra

+aei}aNa( ketrin (ketr) the owner of a ketra (field)
+ae}aq ketr 1.1 m. ketrin
+ae}ae ketre 7.1 n. ketra
+ae}aezu ketreu 7.3 n. ketra
+aeMa kema safety, peace
+aeMa" kema 1.1 m. kema
+aeMaTar kematara (kema + .tara) more safe, peaceful
+aeMaTarMa( kemataram 1.1 n. kematara
+aeMaMa( kemam 2.1 n. kema
:a kha a cavity, hollow; an aperture of the body (of which there are nine, namely two eye holes, etc.), (hence) a sense
organ; empty space, air, ether, sky; heaven
%Ma( kham 1.1 n. kha

i%lMa( khilam 1.1, 2.1 n. khila bare soil between cultivated fields, a gap not filled up; (as in:) a-khila without a gap,
complete, whole
%e khe 7.1 n. kha

Ga ga going
Ga" ga 1.1 m. ga
GaC^ gaccha vidht 2.1 (gam[]...GaTaaE=) you must go
GaC^Na( gacchan 1.1 m. gacchat (gam[]...GaTaaE + .[]at[]) [while] going
GaCîNTa gacchanti acyuta 1.3 (gam[]...GaTaaE=) they go
Ga<a gaa (ga[a]...SayaNae=) a flock, troop, multitude, number, series, class; any assemblage or association of men; (as
in:) gaa-pati the leader of a (certain) group of Lord ivas attandants Gaea
Ga<aa" ga 1.3 m. gaa

Ga<aaNa( ga 2.3 m. gaa
GaTa gata (gam[]...GaTaaE + .[k]ta) gone
GaTa" gata 1.1 m. gata
GaTaMa( gatam 1.1 n. gata
GaTaa" gat 1.3 m. gata
GaTaaNa( gatn 2.3 m. gata
678
GaiTa

gati (from gam[]...GaTaaE=) going; movement, progress; arriving at, obtaining; path, course; means, method; state,
condition; goa
GaiTa" gati 1.1 f. gati

GaiTaMa( gatim 2.1 f. gati
GaTaq gat 1.2, 2.2 f. gati
GaTaeNa gatena 3.1 m. gata
GaTva gatv avyaya (gam[]...GaTaaE + .[k]tv) [after] going
GaidNaMa( gadinam 2.1 m. gadin (gad) who has a gada (club)
GadMa( gadgadam avyaya faltering, indistinct utterance
GaNTaVYaMa( gantavyam 1.1 n. gantavya (gam[]...GaTaaE + .tavya) to be reached, attained
GaNTaaiSa gantsi blakalki 2.1 (gam[]...GaTaaE=) you will go
GaNDa gandha aroma, smell, odor, fragrance, parfume
GaNDa" gandha 1.1 m. gandha
GaNDavR gandharva an inhabitant of modern Afghanistan, a celestial musician
GaNDavaR<aaMa( gandharvm 6.3 m. gandharva
GaNDaaNa( gandhn 2.3 m. gandha
GaMa( gam 2.1 n. ga
GaMa" gama bhtea 2.1 (gam[]...GaTaaE=; in combination with m the prefix a- of bhtea (agama) is not used, and the
bhtea has an imperative meaning) you must go
GaMYaTae gamyate acyuta pass. 1.1 (gam[]...GaTaaE=) he/it is reached

GaMYaMa( gamyam 1.1 n. gamya
GarqYaSa( garyas (garya; from guru great) greater, better
GarqYa" garya 1.1 n. garyas
GarqYaSae garyase 4.1 m. garyas
GarqYaaNa( garyn 1.1 m. garyas
Ga>aR garbha the interior of anything, an inner chamber; embryo; womb
Ga>aR" garbha 1.1 m. garbha
Ga>aRMa( garbham 2.1 m. garbha
Gaiv gavi 7.1 f. go
GahNaa gahan 1.1 f. gahan (gahana + .[p]) deep, dense, impenetrable, inexplicable, hard to understand
Gaa<@qvMa( gvam 1.1 n. gva (from gi knot) knotty, hard; name of Arjunas famous bow
Gaa}aai<a gtri 1.3 n. gtra limb
GaaMa( gm 2.1 f. go
GaaiMaNa( gmin (gm) who/which goes; going, attaining, directed towards
GaaiMaNaa gmin 3.1 n. gmin
GaaYa}aq gyatr 1.1 f. gyatr Gyatr
iGaraMa( girm 6.3 f. gir (g) invocation, praise, verse, song; speech, language, words
GaqTa gta (gai...XaBde + .[k]ta) sung, described; a song, sacred poem
GaqTaMa( gtam 1.1 n. gta
GaqTaa gt (gta + .[p]) poem
679
GaqTaaSau gtsu 7.3 f. gt

Gau@ak==a guk sleep, ignorance
Gau<a gua (grah[a]...oPaadaNae=) a single thread; subdivision, secondary element; an attribute (as sound is the gua of ether,
etc.); a quality, esp. a good quality or virtue (as opp. to vigua); a material quality of prakti (material nature); there
are three guas (tri-gua), namely sattva-gua (goodness), rajo-gua (passion) and tamo-gua (ignorance); (derived:)
trai-guya relating to the three guas
Gau<aTa" guata avyaya (gua + .tas[i]) according to the guas

Gau<aa" gu 1.3 m. gua
Gau<aaNa( gun 2.3 m. gua
Gau<ae>Ya" guebhya 5.3 m. gua
Gau<aezu gueu 7.3 m. gua
Gau<aE" guai 3.3 m. gua
Gau guru heavy (opp. to laghu), great, large; important, respectable; any older
relative; a teacher or spiritual master; (as in:) guru-kula the family or house
of a guru; (derived:) garyas (garya) heavier, greater, more important
Gau" guru 1.1 m. guru

Gau<aa guru 3.1 n. guru
GauNa( gurn 2.3 m. guru
Gau guhya (guh[]...Sa&vr<ae
6. viu m.
ivZ<au"
ivZ<auMa(
ivZ<auNaa
ivZ<ave
ivZ<aU
ivZ<aU
ivZ<au>YaaMa(
ivZ<au>YaaMa(
ivZ<av"
ivZ<aUNa(
ivZ<aui>a"
ivZ<au>Ya"
ivZ<aae"
ivZ<aae"
ivZ<aaE
he= =ivZ<aae
ivZ<au>YaaMa(
ivZ<vae"
ivZ<vae"
he ivZ<aU
ivZ<au>Ya"
ivZ<aUNaaMa(
ivZ<auzu
he= =ivZ<av"
+ .ya) to be covered, secret, private, mystical; a
secret, mystery
GauTaMaMa( guhyatamam 1.1, 2.1 n. guhyatama (guhya + .tama) most secret

GauTarMa( guhyataram 1.1 n. guhyatara (guhya + .tara) more secret
GauMa( guhyam 1.1, 2.1 n. guhya
GauaTa( guhyt 5.1 n. guhya
GauaNaaMa( guhynm 6.3 n. guhya
Ga*<aiNTa ganti acyuta 1.3 (g 9U...XaBde=) they sound
Ga*h gha house, home; the inhabitants of a house, family
Ga*hqTa ghta (grah[a]...oPaadaNae + .[k]ta) taken, controlled
Ga*hqTaYaa ghtay 3.1 f. ght (ghta + .[p])
Ga*hqTva ghtv avyaya (grah[a]...oPaadaNae + .[k]tv) [after] taking
Ga*Na( ghan 1.1 m. ghat (grah[a]...oPaadaNae + .[]at[]) [while] taking
Ga*aiTa ghti acyuta 1.1 (grah[a]...oPaadaNae ) he takes
Ga*Tae ghyate acyuta pass. 1.1 (grah[a]...oPaadaNae=) he/it is taken
Gaehe gehe 7.1 n. geha (a form of gha) dwelling; house, family, body
Gaae go (gam[]...GaTaaE=) which goes; the earth, cow and also sense organ (which goes out to the sense objects); (as in:) gocara pasture for cows, sense object; go-pla a cowherd; go-la cow-shed; go-svmin (-svm) master of cows
or master of the senses (the guru)
Gaaea gopt 1.1 m. gopt (-gopt, .t[n])

GaaeivNd govinda 8.1 m. govinda who gives pleasure to and protects the earth, cows and senses; name of Ka, who is
said to protect the earth (as Varhadeva), the cows (as Giridhr), and who attracts everyones senses
GaaeivNdMa( govindam 2.1 m. govinda

Ga]SaMaaNa" grasamna 1.1 m. grasamna (gras[u]...AdNae + .[]na) [while] eating
Ga]iSaZ<au grasiu 1.1 n. grasiu (gras[u]...AdNae=) eater, swallower
680
Ga]STa grasta (gras[u]...AdNae + .[k]ta) eaten, swallowed

Ga]h graha (from grah[a]...oPaadaNae=) taking, holding; a planet (as holding or influencing the destinies of men)
Ga]aMa grma multitude, aggregate
Ga]aMa" grma 1.1 m. grma
Ga]aMaMa( grmam 2.1 m. grma
Ga]ah grha a view, conception
Ga]ahaNa( grhn 2.3 m. grha
Ga]ahe<a grhea 3.1 m. grha
Ga]a grhya (grah[a]...oPaadaNae + .ya) to be taken
Ga]aMa( grhyam 2.1 n. grhya
Ga]qv grva the neck
Ga]qvMa( grvam 2.1 m. grva
GlaiNa" glni 1.1 f. glni (from glai...hzR+aYae=) exhaustion, depression, sickness; decrease, decline
gaaTaYaiTa ghtayati acyuta caus. 1.1 (han[a]...ih&SaaGaTYaae"=) he causes to kill
gaaer ghora venerable, awful, sublime; frightful, terrible, violent
gaaerMa( ghoram 2.1 n. ghora
gaaere ghore 7.1 n. ghora
gaaez" ghoa 1.1 m. ghoa (ghu[ir]...XaBde=) sound, noise
gNaTa" ghnata 1.3 m. ghnat (han[a]...ih&SaaGaTYaae" + .[]at[]) [while] killing
gNaaNaaMa( ghnnm 6.3 m. ghna killing
ga]a<aMa( ghram 2.1 n. ghra smelling, nose
c ca avyaya and
c==Ma( cakram 2.1 n. cakra wheel; wheel of time; discus, the disc weapon of Viu; circle, energetic circle, esp. in the
body, there are mainly six (a-cakra; cycle (of seasons); a province, district
ci==<aMa( cakriam 2.1 m. cakrin (cakr) who has a disc

c+au" caku 2.1 n. cakus
c+auz" cakua 1.3 m. cakus
c+auza caku 3.1 n. cakus
c+auSa( cakus (caku) seeing; sight, look; eye
cl cacala (from cal[a]...k==MPaNae=) flickering
clTvaTa( cacalatvt 5.1 n. cacalatva (cacala + .tva) unsteadiness
clMa( cacalam 1.1 n. cacala
cTau" catu (in compound for:) catur
cTaur( catur (catu) four
cTvar" catvra 1.3 m. catur (catu)
cNd]MaiSa candramasi 7.1 m. candramas (candrama) moon; other words for moon: candra, soma, indu
cMaUMa( camm 2.1 f. cam army
cr cara (car[a]...GaTaaE=) going, moving
cr<a caraa (car[a]...GaTaaE=) a foot
crTa( carat (car[a]...GaTaaE + .[]at[]) [while] going, moving
681
crTaaMa( caratm 6.3 m. carat

criTa carati acyuta 1.1 (car[a]...GaTaaE=) he goes
crNa( caran 1.1 m. carat
criNTa caranti acyuta 1.3 (car[a]...GaTaaE=) they go
crMa( caram 1.1, 2.1 n. cara
crSYa carasya 6.1 m. cara
cra" car 1.3 m. cara
cYaR carya behaviour, practice; (as in:) brahma-carya spiritual practice as a brahma-crin (-cr) or celibate student
cYaRMa( caryam 1.1 n. carya
cl cala (cal[a]...k==MPaNae=) moving, shaking; unsteady, perishable; disturbed, agitiated; (as in:) cacala flickering;
unsteady; (said of:) fortune, name of Lakm
cl" cala 1.1 m. cala

cliTa calati acyuta 1.1 (cal[a]...k==MPaNae=) he moves
clMa( calam 2.1 m. 1.1, 2.1 n. cala
cla cal 1.1 f. cal (cala + .[p])
claMa( calm 2.1 f. cal
cilTa calita (cal[a]...k==MPaNae + .[k]ta) moved, shaken, disturbed
cleNa calena 3.1 n. cala
caTauvR<YaRMa( cturvaryam 1.1 n. cturvarya the system of catur-vara (four varas)
caNd]MaSaMa( cndramasam 2.1 n. cndramasa relating to the moon (candramas)
caPaMa( cpam 2.1 m. cpa bow
caPalMa( cpalam 1.1 n. cpala fickleness
cair<aaE criau 2.2 m. crin
cairNa( crin (cr) (car[a]...GaTaaE=) which moves
ick==IzRv" cikrava 1.3 m. cikru
ick==IzuR cikru ([u]k[]...k==r<ae=) who desires to do
ick==IzuR" cikru 1.1 m. cikru
icta citta (cit[]...Sa&jaNae ) Sa&jaNa& iNad]aidivGaMaae jaNaMaa}a& c=) awareness; the mind
icta" citta 1.1 m. citta
ictaTvMa( cittatvam 1.1 n. cittatva (citta + .tva) mindedness
ictaMa( cittam 1.1, 2.1 n. citta
ictaSYa cittasya 6.1 m. citta
ictaa" citt 1.3 m. citta
ic}arQa" citraratha 1.1 m. citra-ratha excellent chariot, name of the chief Gandharva Citraratha
icNTaYaNTa" cintayanta 1.3 m. cintayat (cit[i]...icNTYaaMa( + .[]at[]) [while] thinking
icNTaYaeTa( cintayet vidhi 1.1 (cit[i]...icNTYaaMa(=) he should think
icNTaaMa( cintm 2.1 f. cint thought, anxiety
icNTYa cintya (cit[i]...icNTYaaMa( + .ya) to be thought of; (as in:) a-cintya inconceivable
icNTYa" cintya 1.1 m. cintya
icNTYaMa( cintyam 2.1 n. cintya
682
icr cira long (time), delay

icre<a cirea avyaya (from cira) after a long time, slowly
cUi<aRTaE" critai 3.3 n. crita (cr[a]...Paez<ae + .[k]ta) ground, crushed
ceik==TaaNa" cekitna 1.1 m. cekitna highly intelligent, Cekitna
ceTaNaa cetan 1.1 f. cetan consciousness, awareness
ceTaSa( cetas (ceta) (cit[]...Sa&jaNae ) Sa&jaNa& iNad]aidivGaMaae jaNaMaa}a& c=) awareness, consciousness, thinking, heart, mind,
intelligence; (also from cit[]...Sa&jaNae=): cit thought, intellect; spirit, soul (as in cinmaya spiritual; and opp. to acit matter); citta noticed, thinking, intention, attention; mind; memory; intellect; caitanya consciousness, spirit,
soul, Supersoul
ceTaSa" cetasa 1.3, 2.3, 6.1 m. cetas

ceTaSaa cetas 3.1 m. n. cetas
ceTaSaaMa( cetasm 6.3 m. cetas
ceTaa" cet 1.1 m. cetas
ced( ced avyaya if; whereas yadi (if) comes before the condition (as in English), ced comes after the condition
ceTae ceate acyuta 1.1 (ce[a]...ceaYaaMa(=) he acts
ceSYa ceasya 6.1 m. cea (ce[a]...ceaYaaMa(=) who endeavors, acts
cea ce (cea + .[p]) endeavor, activity
cea" ce 1.3 f. ce
cEl caila made of cloth (cela), a piece of cloth
caedNaa codan 1.1 f. codan impetus
CYaviNTa cyavanti acyuta 1.3 (cyu[]...GaTaaE=) they fall
^NdSa( chandas (chanda) poetry governed by a meter, a verse meter; the Veda
^NdSaaMa( chandasm 6.3 n. chandas
^Nda&iSa chandsi 1.3 n. chandas
^Ndaei>a" chandobhi 3.3 n. chandas
^lYaTa( chalayat (from the nma-dhtu chali to cheat, which is derived from the nma chala (deceit); + .[]at[]) [while]
deceiving
^lYaTaaMa( chalayatm 6.3 m. chalayat

i^tva chittv avyaya (chid[ir]...EDaqk==r<ae + .[k]tv) [after] cutting
i^NdiNTa chindanti acyuta 1.3 (chid[ir]...EDaqk==r<ae=) they cut
iâ chinna (chid[ir]...EDaqk==r<ae + .[k]ta) cut off, divided, riven
êtaa chett 1.1 m. chett
êtauMa( chettum avyaya (chid[ir]...EDaqk==r<ae + .tum[u]) to cut
êta* chett (chett) (chid[ir]...EDaqk==r<ae + .t[n]) one who cuts
ê chedya (chid[ir]...EDaqk==r<ae + .ya) to be cut, divisible
ê" chedya 1.1 m. chedya
Ja ja (jan[]...Pa[adu>aaRve=) who is born
Ja" ja 1.1 m. ja
JaGaTa( jagat (gam[]...GaTaaE to go) going; that which moves, men, mankind, animals; the world, universe, esp. this earth;
(as in:) jagat-traya the three worlds (lower, middle, higher); jagat-pati, jagad-a, jagan-ntha the lord of the
world, God; 1.1, 2.1 n. jagat
683
JaGaTa" jagata 6.1 n. jagat

JagaNYa jaghanya lowest, worst, abominable
JaMaMa( jagamam 1.1 n. jagama mobile
JaNa jana (from jan[]...Pa[adu>aaRve=) who is born, people, man, person; (other words for man: manuya, mnua, manuja,
mnava; other words for male: purua, prua, pumn)
JaNa" jana 1.1 m. jana

JaNaMa( janam 2.1 m. jana
JaNaYaeTa( janayet vidhi caus. 1.1 (jan[]...Pa[adu>aaRve=) he should generate
JaNaa" jan 1.3 m. jana
JaNaadRNa janrdana 8.1 m. janrdana (jana-_ardana) who destroys bad elements and grants desires, i.e., the Lord who
maintains all
JaNTav" jantava 1.3 m. jantu creature

JaNMa janma 1.1, 2.1 n. janman
JaNMaNa( janman (janma) (from jan[]...Pa[adu>aaRve=) birth, good birth
JaNMaNaaMa( janmanm 6.3 n. janman
JaNMaiNa janmani 7.1 n. janman
JaNMaSau janmasu 7.3 n. janman
JaNMaaiNa janmni 1.3 n. janman
JaPa japa (from jap[a]...VYa==aYaa& vaic MaaNaSae c=) muttering (esp.) prayers, repeating in a murmuring tone passages from
scripture or names of a deity; (as in:) japa-ml a rosary used for counting muttered prayers
JaMa( jam 2.1 m. 1.1, 2.1 n. ja

JaYa jaya (from ji...JaYae=) victory
JaYa" jaya 1.1 m. jaya
JaYad]QaMa( jayadratham 2.1 m. jayat-_ratha who has a conquering chariot, Jayadratha
JaYaeMa jayema vidhi 3.3 (ji...JaYae=) we should conquer
JaYaeYau" jayeyu vidhi 1.3 (ji...JaYae=) they should conquer
JaYaaE jayau 2.2 m. jaya
Jara jar 1.1 f. jar old age
JahaiTa jahti acyuta 1.1 ([o]h[k]...TYaaGae=) he abandons
Jaih jahi vidht 2.1 (han[a]...ih&SaaGaTYaae"=) you must kill
Jaa j (ja + .[p]); 1.1 f. j
Jaa" j 1.3 m. ja
JaaGaiTaR jgarti acyuta 1.1 (jg...iNad]a+aYae=) he is awake
JaaGa]Ta" jgrata 6.1 m. jgrat (jg...iNad]a+aYae + .[]at[]) [while] waking
JaaGa]iTa jgrati acyuta 1.3 (jg...iNad]a+aYae=) they are awake
JaaTa jta (jan[]...Pa[adu>aaRve + .[k]ta) born
JaaTaMa( jtam 2.1 m. jta
JaaTaSYa jtasya 6.1 m. jta
JaaTaa" jt 1.3 m. jta
JaaiTa jti (from jan[]...Pa[adu>aaRve=) birth, rank, family
684
JaaTau jtu avyaya ever, at all, some day, once, once upon a time; possibly, perhaps; verily
JaaNa( jn 2.3 m. ja
15. jnat[] m. (.[]at[])
JaaNaTa( jnat (j 9P...AvbaeDaNae + .[]at[]) [while] knowing
JaaNaTaa jnat 3.1 m. jnat
JaaNaNa( JaaNaNTaaE
JaaNaNTa"
JaaNaNa( jnan 1.1 m. jnat
JaaNaNTaMa( JaaNaNTaaE
JaaNaTa"
JaaNaNTa" jnanta 1.3 m. jnat
JaaNaTaa JaaNayaMa( JaaNai"
JaaNaaiTa jnti acyuta 1.1 (j 9P...AvbaeDaNae=) he knows
JaaNaTae JaaNayaMa( JaaNay"
JaaNae jne acyuta 3.1 (j 9U...AvbaeDaNae=) I know
JaaNaTa"
JaaYaTae jyate acyuta 1.1 (jan[]...Pa[adu>aaRve=) he is born
JaaYaNTae jyante acyuta 1.3 (jan[]...Pa[adu>aaRve=) they are born
JaaNaTa"
Jaal jla a net (for catching birds, fish, etc.), any net, snare; a cob-web; deception,
JaaNaiTa
illusion, magic
Jaavq jhnav 1.1 f. jhnav daughter of Jahnu, name of the Gag; when Viu he= =JaaNaNa(
JaaNayaMa(
JaaNaTaae"
JaaNaTaae"
he= =JaaNaNTaaE
JaaNay"
JaaNaTaaMa(
JaaNaTSau
he= =JaaNaNTa"
permitted the Gag to flow, the sage Jahnu drank her up; later he allowed
her to flow from his ear
iJaGaqzTaaMa( jigatm 6.3 m. jigat (from ji...JaYae=, jiga to desire to conquer; + .[]at[]) [while] desiring to conquer
iJaga]Na( jighran 1.1 m. jighrat (ghr...GaNDaaePaadaNae + .[]at[]) [while] smelling
iJaJaqivzaMa" jijvima acyuta 3.3 (jv[a]...Pa[a<aDaar<ae + .sa[n]) we desire to live
iJajaSau" jijsu 1.1 m. jijsu (from j 9P...AvbaeDaNae=) who desires to know
iJaTa jita (ji...JaYae + .[k]ta) conquered; par-jita defeated
iJaTa" jita 1.1 m. jita
iJaTva jitv avyaya (ji...JaYae + .[k]tv) [after] conquering
Jaq<aaRiNa jrni 2.3 n. jra old, worn-out
Jaqv jva (jv[a]...Pa[a<aDaar<ae=) living, existing; any living being; life, existence; the principle of life, the jvtm (jva-tm)
or individual embodied soul (as distinct from paramtm or Supersoul)
JaqviTa jvati acyuta 1.1 (from jv[a]...Pa[a<aDaar<ae=) he lives

JaqvNaMa( jvanam 1.1 n. jvana (jv[a]...Pa[a<aDaar<ae=) giving life, enlivening; life, livelihood
JaqivTa jvita (jv[a]...Pa[a<aDaar<ae + .[k]ta) lived through (a period of time), life
JaqivTaa" jvit 1.3 m. jvita
JaqivTaeNa jvitena 3.1 n. jvita
Jau jua liked, practiced
JauMa( juam 1.1 n. jua
Jauhaeiz juhoi acyuta 2.1 (hu...vaE daNae=) you sacrifice
JauiTa juhvati acyuta 1.3 (hu...vaE daNae=) they sacrifice
JaeTaaiSa jetsi blakalki 2.1 (ji...JaYae=) you will conquer
JaeNa jena 3.1 n. ja
JaE" jai 3.3 m. ja
JaaezYaeTa( joayet vidhi caus. 1.1 ju[]...Pa[qiTaSaevNaYaae"=) he should engage
j ja ja 1.1 m. ja the knower
j" ja 1.1 m. ja
jMa( jam 2.1 m. ja
685
jYaae" jayo 6.2 m. ja

jaTaVYaMa( jtavyam 1.1 n. jtavya (j 9P...AvbaeDaNae + .tavya) to be known
jaTauMa( jtum avyaya (j 9P...AvbaeDaNae + .tum[u]) to know
jaTaeNa jtena 3.1 m. jta (j 9P...AvbaeDaNae + .[k]ta) known, knowledge
jaTva jtv avyaya (j 9P...AvbaeDaNae + .[k]tv) [after] knowing
jaNa jna (from j 9P...AvbaeDaNae=) knowledge; refers to scriptural, theoretical, philosophical knowledge of the soul;
vijna refers to prooved or realized, scientific knowledge; (as in:) a-jna ignorance
jaNaMa( jnam 1.1, 2.1 n. jna

jaNavTa( jnavat (jna + .vat[u]) having knowledge
jaNavTaaMa( jnavatm 6.3 m. jnavat
jaNavaNa( jnavn 1.1 m. jnavat
jaNaSYa jnasya 6.1 n. jna
jaNaa" jn 1.3 m. jna
jaNaaTa( jnt 5.1 n. jna
jaNaaNaaMa( jnnm 6.3 m. n. jna
jaNaaMa( jnm 6.3 m. ja
jaiNaNa( jnin (jn) who is in knowledge
jaiNaNa" jnina 1.3, 6.1 m. jnin
jaiNa>Ya" jnibhya 5.3 m. jnin
jaNaq jn 1.1 m. jnin
jaNae jne 7.1 n. jna
jaNaeNa jnena 3.1 n. jna
jaSYaiSa jsyasi kalki 2.1 (j 9P...AvbaeDaNae=) you will know
jeYa jeya (j 9P...AvbaeDaNae + .ya) to be known, the knowable, the object of knowledge
jeYa" jeya 1.1 m. jeya
jeYaMa( jeyam 1.1, 2.1 n. jeya
JYaaYaSa( jyyas (jyya) superior, better, more excellent; greater, stronger; elder; (the superlative:) jyeha most excellent,
chief, best; eldest
JYaaYa" jyya 1.1 n. jyyas

JYaaYaSaq jyyas 1.1 f. jyyas (jyyas + .[p])
JYaaeiTa" jyoti 1.1 m. 1.1, 2.1 n. jyotis
JYaaeiTazaMa( jyotim 6.3 n. jyotis
JYaaeiTaSa( jyotis (jyoti) (dyut[a]...dqaE to shine) light (of sun, moon, fire, lightning), brightness (of the sky); eye-light,
the eye; light of heaven, intelligence; (also from dyut[a]...dqaE=): dyuti splendor, majesty; jyotia an astronomer,
astronomy
Jvr jvara (jvar[a]...raeGae=) fever; mental pain, grief

Jvr" jvara 1.1 m. jvara
Jvli" jvaladbhi 3.3 n. jvalat (jval[a]...dqaE + .[]at[]) [while] shining, flaming
JvlNaMa( jvalanam 2.1 n. jvalana burning, flame, fire
za<aaMa( jham 6.3 m. jhaa a large aquatic, a fish
686
TaTa" tata (tatas) avyaya (tad + .tas[i]) from that, after that, then, therefore
TaTaMa( tatam 1.1 n. tata (tan[u]...ivSTaare + .[k]ta) pervaded
TatvTa" tattvata (tattvatas, tattva + .tas[i]) from the truth, truly
Tatv tattva (tad + .tva) having the quality of that (reality), truth, reality; principle (enumerated in skhya philosophy); an
element; essence, substance
TatvMa( tattvam 2.1 n. tattva

TatveNa tattvena 3.1 n. tattva
Ta}a tatra avyaya (tad + .tra) in that place, there
TaQaa tath avyaya (tad + .th) in that manner, so, thus, also, and
Tad( tad kanma (first person) he, she, it, that; (as in:) tat-para, -paryaa aiming at
that, devoted; >>> ttparya purpose, meaning; tad-anantara after that, thereupon;
tad-anya other than that; tad-artha for that purpose; tad-dhita (tad-_hita) good
for that, (in grammar:) an affix forming derivative nouns; tan-mtra (tad-_mtra)
merely that, a subtle element or sense object; tasmt from that, therefore;
(indicating the soul/supersoul:) tat tvam asi you are that (spirit), i.e., you are not the
body; 1.1 n. tad
24. tad m.
Sa"
TaMa(
TaeNa
TaSMaE
TaaE
TaaE
Taa>YaaMa(
Taa>YaaMa(
Tae
TaaNa(
TaE"
Tae>Ya"
Tada tad avyaya (tad + .d) at that time, then

TaTa( tadvat avyaya (tad + .vat[i]) like that, so
TaSMaaTa( Taa>YaaMa( Tae>Ya"
TaNauMa( tanum 2.1 f. tanu (tan[u]...ivSTaare=) form, body, person
TaSYa TaYaae" TaezaMa(
TaiNd]Ta" tandrita 1.1 m. tandrita relaxed, exhausted, lazy
TaiSMaNa( TaYaae" Taezu
TaPa" tapa 1.1, 2.1 n. (or in compound for) tapas
TaPa"Sau tapasu 7.3 n. tapas
TaPaNTaMa( tapantam 2.1 m. tapat (tap[a]...SaNTaaPae WeYaeR va + .[]at[]) [while] scorching
TaPaSa( tapas (tapa) (tap[a]...SaNTaaPae WeYaeR va=) heat; the hot season; suffering; religious
austerity, penance; a special observance (like learning or charity); (derived:) tapasvin
(tapasv) an ascetic; tapasya to undergo austerity
TaPaSaa tapas 3.1 n. tapas

TaPaSaaMa( tapasm 6.3 n. tapas
TaPaiSa tapasi 7.1 n. tapas
TaPaSk==aYa tapaskya 4.1 m. tapaska who does austerity
TaPaSYaiSa tapasyasi acyuta 2.1 (from tapasya to undergo austerity) you undergo austerity
TaPaiSvNa( tapasvin (tapasv) who does austerity, an ascetic
TaPaiSv>Ya" tapasvibhya 5.3 m. tapasvin
TaPaiSvzu tapasviu 7.3 m. tapasvin
TaPaaiMa tapmi acyuta 3.1 (tap[a]...SaNTaaPae WeYaeR va=) I heat
TaPaaei>a" tapobhi 3.3 n. tapas
TaMa( taptam 1.1 n. tapta (tap[a]...SaNTaaPae WeYaeR va + .[k]ta) tapta heated, melted, (as in:) tapta-kcana (molten
gold); having undergone austerity
TaPYaNTae tapyante acyuta 1.3 (tap[a]...SaNTaaPae WeYaeR va=) they undergo

TaMa( tam 2.1 m. tad
TaMa" tama 1.1, 2.1 n. (or in compound for) tamas
TaMaSa( tamas (tama) (tam[u]...GlaNaaE=) darkness; the darkness of hell; mental darkness; (as in:) tamo-gua
TaMaSa" tamasa 5.1, 6.1 n. tamas
687
TaMaSaa tamas 3.1 n. tamas

TaMaiSa tamasi 7.1, sati-saptam n. tamas
TaYaa tay 3.1 f. tad
TaYaae" tayo 6.2 m. tad
TariNTa taranti acyuta 1.3 (t...PlvNaTar<aYaae"=) they cross
TairZYaiSa tariyasi kalki 2.1 (t...PlvNaTar<aYaae"=) you will cross
Tav tava 6.1 yumad
TaSMaaTa( tasmt 5.1 m. tad; avyaya from that, then, therefore
TaiSMaNa( tasmin 7.1 m. n. tad
TaSYa tasya 6.1 m. n. tad
TaSYaa" tasy 6.1 f. tad
TaSYaaMa( tasym 7.1 f. tad
TaaTa tta 8.1 m. tta dear one, an affectionate address between seniors and juniors
TaaNa( tn 2.3 m. tad
TaaiNa tni 1.3, 2.3 n. tad
TaaMa( tm 2.1 f. tad
TaaMaSa tmasa pertaining to tamasa, in tamo-gua
TaaMaSa" tmasa 1.1 m. tmasa
TaaMaSaMa( tmasam 2.1 m. 1.1 n. tmasa
TaaMaSaa" tmas 1.3 m. tmasa
TaaMaSaq tmas 1.1 f. tmas (tmasa + .[p])
TaavTa( tvat that much, so great; correlative to yvat
TaavaNa( tvn 1.1 m. tvat
TaaSaaMa( tsm 6.3 f. tad
iTaiTa+aSv titikasva vidht 2.1 (tij[a]...iNaXaaNae +aMaaYa& c=) you must tolerate
iTaiTa+aa titik (tij[a]...iNaXaaNae +aMaaYaa& c=) tolerance
Conjugation of verbs:
iTaiTa tihati acyuta 1.1 (sth...SQaaNae=) he stands
4. sth to stand
iTaNTaMa( tihantam 2.1 m. tihat (sth...SQaaNae + .[]at[]) [while] staying
iTaiTa iTaTa" iTaiNTa
iTaiNTa tihanti acyuta 1.3 (sth...SQaaNae=) they stand
iTaiSa tihasi acyuta 2.1 (sth...SQaaNae=) you stand
iTaiSa iTaQa" iTaQa
Taq+<a tka sharp, hot, harsh
iTaaiMa iTaav" iTaaMa"
Tau tu avyaya but; and, or; now, then; (as in:) na tu but not; api tu but; kintu but,
however, nevertheless; tu is never used at the beginning of a sentence or verse
TauMaul" tumula 1.1 m. tumula tumultuous

TauLYa tulya (tul[a]...oNMaaNae=) equal, comparable, alike; (also from tul[a]...oNMaaNae=): tul a balance, weight; equality,
resemblance
TauLYa" tulya 1.1 m. tulya equal

Tau" tua 1.1 m. tua (tu[a]...TauaE + .[k]ta) satisfied
Taui" tui 1.1 f. tui satisfaction
TauZYaiTa tuyati acyuta 1.1 (tu[a]...TauaE=) he is satisfied
688
TauZYaiNTa tuyanti acyuta 1.3 (tu[a]...TauaE=) they are satisfied

TaUZ<aqMa( tm avyaya silently, silent
Ta*PTa tpta (tp[a]...Pa[q<aNae + .[k]ta) satisfied
Ta*" tpta 1.1 m. tpta
Ta*i" tpti 1.1 f. tpti satisfaction
Ta*Z<aa t thirst; desire, hankering
Tae te 1.3 m. tad; opt. for tubhyam 4.1 or tava 6.1 yumad
TaeJa" teja 1.1, 2.1 n. (or in compound for) tejas
TaeJaSa( tejas (teja) (from tij[a]...iNaXaaNae +aMaaYaa& c=) sharpness; radiance, heat; brilliance, splendor; prowess, boldness;
semen
TaeJaSaa tejas 3.1 n. tejas

TaeJaiSvNaaMa( tejasvinm 6.3 m. tejasvin (tejasv) who has prowess
TaeJaaei>a" tejobhi 3.3 n. tejas
TaeNa tena 3.1 m. n. tad
TaezaMa( tem 6.3 m. tad
Taezu teu 7.3 m. tad
TaE" tai 3.3 m. tad
TaaeYaMa( toyam 2.1 n. toya water
TaaE tau 1.2 m. tad
TYa== tyakta (tyaj[a]...haNaaE + .[k]ta) abandoned
TYau= Ma( tyaktum avyaya (tyaj[a]...haNaaE + .tum[u]) to abandon
TYaa tyaktv avyaya (tyaj[a]...haNaaE + .[k]tv) [after] abandoning
TYaJaiTa tyajati acyuta 1.1 (tyaj[a]...haNaaE=) he abandons
TYaJaNa( tyajan 1.1 m. tyajat (tyaj[a]...haNaaE + .[]at[]) [while] abandoning
TYaJaeTa( tyajet vidhi 1.1 (tyaj[a]...haNaaE=) he should abandon
TYaaGa tyga (from tyaj[a]...haNaaE=) renunciation
TYaaGa" tyga 1.1 m. tyga
TYaaGaMa( tygam 2.1 m. tyga
TYaaGaSYa tygasya 6.1 m. tyga
TYaaGaaTa( tygt 5.1 m. tyga
TYaaiGaNa( tygin (tyg) who is renounced
TYaaiGaNaaMa( tyginm 6.3 m. tygin
TYaaGaq tyg 1.1 m. tygin
TYaaGae tyge 7.1 m. tyga
TYaaJYaMa( tyjyam 1.1, 2.1 n. tyjya (tyaj[a]...haNaaE + .ya) to be abandoned
}aYa traya (from tri) triple
}aYaMa( trayam 2.1 m. 1.1, 2.1 n. traya
}aYaq tray the Veda
}aYae traye 7.1 m. traya
}aaYaTae tryate acyuta 1.1 (trai[]...PaalNae=) he protects
689
i}a tri three

i}aDaa tridh avyaya threefold
i}ai>a" tribhi 3.3 m. n. tri three
i}azu triu 7.3 m. tri
}aqNa( trn 2.3 m. tri
}aEGau<Ya traiguya relating to tri-gua
}aElaeKYa trailokya relating to tri-loka, the world of three; the material world is sometimes differently subdivided into three
worlds, e.g. into bh (earth), bhuva (intermediary) and sva (heaven)
}aEiv traividya relating to tri-vidy (the Veda)

}aEiva" traividy 1.3 m. traividya
Tvk(= tvak 1.1 f. tvac the skin
Tvta" tvatta (tvattas) avyaya (yumad + .tas[i]) from you, than you
29. yumad (all genders)
TvMa( tvam 1.1 yumad
TvYaa tvay 3.1 yumad
TvMa(
YauvaMa(
YaUYaMa(
TviYa tvayi 7.1 yumad
TvaMa(Tva YauvaMa(
YauZMaaNa(v"
TvrMaa<aa" tvaram 1.3 m. tvaramna ([i]tvar[]...SaM>a]Mae + .[]na)
TvYaa
Yauva>YaaMa( YauZMaai>a"
[while] rushing
Tva tv opt. for tvm 2.1 yumad
Tau>YaMa(Tae Yauva>YaaMa( YauZMa>YaMa(v"
TvaMa( tvm 2.1 yumad
Tvd(
Yauva>YaaMa( YauZMad(
d&\a dar (da[i]...d&XaNae=) a large tooth, tusk
YauvYaae" YauZMaak==Ma(v"
d+a" daka 1.1 m. daka (dak[a]...Xaqga]aQaeR=) able, fit, expert, clever; ability, TavTae
mental power
TviYa
YauvYaae" YauZMaaSau
di+a<a dakia (dak[a]...Xaqga]aQaeR=) able, clever; right (opp. to left), south,
southern; reward, a gift, donation
di+a<aMa( dakiam 2.1 m. dakia

dGDa dagdha (dah[a]...>aSMaqk==r<ae
+ .[k]ta) burned to ashes; (as in:) dagdhakarman (karma) a person whose karma is burned
d<@"
daa 1.1 m. daa rod, staff, handle, stem (of a tree); a measure (of length and time); application of power,
control, punishment, (and its symbol:) the sceptre; the staff carried by a sannys, which is one bamboo (eka-daa)
for the akara sampradya and one plus three bamboos (tri-daa) for Vaiavas; (derived:) daavat like a
stick, prostrated obeisance
dta datta ([u]d[]...daNae + .[k]ta) given

dtaMa( dattam 1.1 n. datta
dtaaNa( dattn 2.3 m. datta
ddaiMa dadmi acyuta 3.1 ([u]d[]...daNae=) I give
ddaiSa dadsi acyuta 2.1 ([u]d[]...daNae=) you give
dDaaiMa dadhmi acyuta 3.1 ([u]dh[]...Daar<aPaaez<aYaae"=) I place
dDMau" dadhmu adhokaja 1.3 (dhm...XaBdaiGNaSa&YaaeGaYaae"=) they blew
dDMaaE dadhmau adhokaja 1.1 (dhm...XaBdaiGNaSa&YaaeGaYaae"=) he blew
dMa" dama 1.1 m. dama (dam[u]...oPaXaMae=) control, (esp.) sense-control
dMaYaTaaMa( damayatm 6.3 m. damayat (dam[u]...oPaXaMae +.[]at[]) [while] controlling
dM>a dambha 1.1 m. dambha (dambh[u]...dM>ae=) deceit, fraud, feigning, hypocrisy
690
dM>a" dambha 1.1 m. dambha

diM>aTvMa( dambhitvam 1.1 n. dambhitva (dambha + .tva)
dM>aeNa dambhena 3.1 m. dambha
dYaa day 1.1 f. day (day[a]...daNaGaiTaih&SaadaNaezu r+a<ae c=) compassion
dPaR darpa (dp[a]...GaVveR=) pride, arrogance, haughtiness, insolence, conceit; (derived: darpaa causing pride, a mirror
dPaR" darpa 1.1 m. darpa
dPaRMa( darpam 2.1 m. darpa
dXaRNa darana (from d[ir]...Pa[e+a<ae=) seeing, contemplating; philosophy
dXaRNa" darana 1.1 m. darana
dXaRNaMa( daranam 1.1, 2.1 n. darana
dXaRYa daraya vidht caus. 2.1 (d[ir]...Pa[e+a<ae=) you must show
dXaRYaaMaaSa daraymsa adhokaja caus. 1.1 (d[ir]...Pa[e+a<ae=) he showed
diXaRTaMa( daritam 1.1 n. darita (d[ir]...Pa[e+a<ae caus. + .[k]ta) shown
diXaRNa( darin (dar) who sees, a seer
diXaRNa" darina 1.3 m. darin
diXaRi>a" daribhi 3.3 m. darin
dXa daa 1.3 n. daa ten
dhiTa dahati acyuta 1.1 (dah[a]...>aSMaqk==r<ae=) he burns
da" d 1.3 m. da (from [u]d[]...daNae=) who/which gives
da+YaMa( dkyam 1.1 n. dkya (from daka) expertness, cleverness
daTaVYaMa( dtavyam 1.1 n. dtavya ([u]d[]...daNae + .tavya) to be given
daTa* dt (dt) (from [u]d[]...daNae=) giver, donor
daNa dna ([u]d[]...daNae=) donation, gift, charity
daNaMa( dnam 1.1 n. dna
daNava" dnav 1.3 m. dnava a descendent of Dnu, a Dnava
daNae dne 7.1 n. dna
daNaeNa dnena 3.1 n. dna
daNaezu dneu 7.3 n. dna
daNaE" dnai 3.3 n. dna
daSYaNTae dsyante kalki 1.3 ([u]d[]...daNae=) they will give
daSYaaiMa dsymi kalki 3.1 ([u]d[]...daNae=) I will give
da" dhya 1.1 m. dhya (dah[a]...>aSMaqk==r<ae + .ya) to be burnt
idiv divi 7.1 f. div (dyau) sky, heaven
idVYa divya divine, celestial; supernatural, wonderful, magical; charming, beautiful
idVYaMa( divyam 2.1 m. n. divya
idVYaa divy (divya + .[p])
idVYaa" divy 1.3 m. f. divy
idVYaaNa( divyn 2.3 m. divya
idVYaaNaaMa( divynm 6.3 f. divy
691
idVYaaiNa divyni 2.3 n. divya

idVYaaE divyau 2.2 m. divya
idXa" dia 1.3, 2.3 f. di (dik) quarter or region pointed at, direction; (as in:) dig-vijaya conquering all directions
id" dia 1.1 m. dia prescribed
dqPa dpa (from dp[]...dqaE=) light, lamp
dqPa" dpa 1.1 m. dpa
dqiPaTa dpita (same as dpta) kindled, blazing
dqiPaTae dpite 7.1 m. dpita
dqPaeNa dpena 3.1 m. dpa
dqMa( dptam 2.1 m. dpta (dp[]...dqaE + .[k]ta) kindled
dqiMaNTaMa( dptimantam 2.1 m. dptimat (.mat[u]) having dpti (light)
dqYaTae dyate acyuta pass. 1.1 ([u]d[]...daNae=) he is given
dqgaR drgha long, high, deep; for a long time; a long vowel
du"% dukha misery
du"%TarMa( dukhataram 1.1 n. dukhatara (dukha + .tara) more misery
du"%Ma( dukham avyaya with difficulty; or 1.1, 2.1 n. dukha
du"%aNaaMa( dukhnm 6.3 n. dukha
du"%e dukhe 2.2 n. dukha
du"%eNa dukhena 3.1 n. dukha
du"%ezu dukheu 7.3 n. dukha
du"%E" dukhai 3.3 n. dukha
durTYaYaa duratyay 1.1 f. duratyay (dur.ati.i[] to pass with difficulty; + .[p]) difficult to pass over
duraSadMa( dursadam 2.1 m. dursada difficult to conquer
duGaR durga (dur.gam[] to go with difficulty) difficult to go/reach, difficulty; a fort; (derived:) Durg, the personality
governing the prison of this material world
duGaRiTaMa( durgatim 2.1 f. durgati bad destination, misfortune, distress, poverty; hell
duGaaRi<a durgi 2.3 n. durga
duiNaRGa]hMa( durnigraham 1.1 n. durnigraha (dur.ni.grah[a] to control with difficulty) difficult to control
duiNaRrq+YaMa( durnirkyam 2.1 m. durnirkya (dur.nir.k[a] to look at with difficulty; + .ya) difficult to behold
dubuRe" durbuddhe 6.1 m. durbuddhi bad intelligence, evil-minded, foolish; (opp. to:) subuddhi good intelligence, wise
duMaRiTa" durmati 1.1 m. durmati bad disposition of mind, a fool
duMaeRDaa" durmedh 1.1 m. f. durmedhas (durmedh) bad intelligence, a fool
duYaaeRDaNa" duryodhana 1.1 m. duryodhana difficult to fight with, Duryodhana
dulR>aTarMa( durlabhataram 1.1 n. durlabhatara (dur.[u]labh[a] to obtain with difficulty; + .tara) more difficult to
obtain, more rare
duZk*= Ta dukta (from dur.[u]k[] to do bad/evil) done bad, sin; a sinner, criminal
duZk*= TaaMa( duktm 6.3 m. dukta
duZk*= iTaNa" duktina 1.3 m. duktin (dukt; from dur.[u]k[] to do bad) doer of evil, sinner
duZk*= Tae dukte 2.2 n. dukta
duaSau dusu 7.3, sati-saptam f. du (du[a]...vEk*= TYae + .[k]ta + .[p]) spoilt, corrupted, polluted
692
duZPaUr dupra difficult to fill, unsatiable

duZPaUrMa( dupram 2.1 m. dupra
duZPaUre<a duprea 3.1 m. dupra
duZPa[aPa" duprpa 1.1 m. duprpa (from dur.pra.p[] to obtain with difficulty) difficult to obtain
dUre<a drea 3.1 n. dra distant (in space and time), far; much, i.e., in a high degree; dra, drea and drt can all be
used in the sense of far
d*! dha fixed, firm, strong, hard, obstinate; firmness

d*!Ma( dham avyaya firmly; 1.1 n. dha
d*!eNa dhena 3.1 n. dha
d*" da 1.1 m. da (d[ir]...Pa[e+a<ae + .[k]ta) seen
d*vaNa( davn 1.1 m. davat (d[ir]...Pa[e+a<ae + .[k]tavat[u]) who saw
d*iMa( dim 2.1 f. di (d[ir]...Pa[e+a<ae=) view
d*a dv avyaya (d[ir]...Pa[e+a<ae + .[k]tv) [after] seeing
dev deva (div[u] 4P...k]= I@aivJaqiGazaVYavharuiTaSTauiTak==aiNTaGaiTazu=)
a divine being, god, demigod; esp. those

headed by Indra in svarga-loka; (as in:) deva-deva god of gods, name of Viu-Ka; (derived:) devat divinity,
deity; dev goddess; divya divine, celestial; other words for demigod: daivata, devat, amara, sura, ditya; there
are 10 groups of devas: vidydhara, apsara, yaka, raka, gandharva, kinnara, pica, guhyaka, siddha, bhta; 8.1
m. deva
dev" deva 1.1 m. deva

devTaa" devat 2.3 f. devat (deva + .t[p]) divinity, deity
devdtaMa( devadattam 2.1 m. deva-datta given by the gods, the conch Devadatta
devMa( devam 2.1 m. n. deva
devl" devala 1.1 m. devala Devala
devSYa devasya 6.1 m. deva
deva" dev 1.3 m. deva
devaNa( devn 2.3 m. deva
devaNaaMa( devnm 6.3 m. deva
devezu deveu 7.3 m. deva
deXa dea (from di[a]...daNae AajaPaNae k==QaNae c=) point, spot, place, part, region; a proper place; province, country,
kingdom; (as in:) dea-kla place and time; (derived:) de regional
deXae dee 7.1 m. dea

deh deha body; form, shape; appearance, manifestation
dehMa( deham 2.1 m. deha
dehvi" dehavadbhi 3.3 m. dehavat (deha + .vat[u]) having a body; embodied
deha" deh 1.3 m. deha
deihk==Ma( dehikam 2.1 m. dehika relating to the body
deihNa( dehin (deh) who has a body, a living creature, man; the soul; other words for embodied soul: arr, pr, jantu
deihNa" dehina 6.1 m. dehin
deihNaMa( dehinam 2.1 m. dehin
deihNaaMa( dehinm 6.3 m. dehin
dehq deh 1.1 m. dehin
dehe dehe 7.1 m. deha
693
dehezu deheu 7.3 m. deha

dETYaaNaaMa( daitynm 6.3 m. daitya a descendent of Diti, Daityas
dEv daiva (from deva) godly, destiny
dEv" daiva 1.1 m. daiva
dEvMa( daivam 2.1 m. 1.1 n. daiva
dEvq daiv (daiva + .[p]); 1.1 f. daiv
dEvqMa( daivm 2.1 f. daiv
daez doa (du[a]...vEk*= TYae=) wrong, fault, vice, offence, crime; harm, bad consequence; alteration (esp. of the three doas
kapha, pitta, vyu), disease
daezMa( doam 2.1 m. n. doa

daezvTa( doavat 2.1 n. doavat (doa + .vat[u]) having doa (fault); faulty
daeza" do 1.3 m. doa
daeze<a doea 3.1 m. doa
daezE" doai 3.3 m. doa
daEbRLYaMa( daurbalyam 2.1 n. (durbala weak) weakness
ava dyv (a Vedic form of div) sky
uiTaMa( dyutim 2.1 m. dyuti luster
UTaMa( dytam 1.1 n. dyta (div[u] 4P...k]= I@aivJaqiGazaVYavharuiTaSTauiTak==aiNTaGaiTazu
to play; desire to win; deal;
shine; praise; desire; go; + .[k]ta) played; game, gambling (esp. with dice)
d]+YaiSa drakyasi kalki 2.1 (d[ir]...Pa[e+a<ae=) you will see

d]viNTa dravanti acyuta 1.3 (dru...GaTaaE=) they go
d]VYa dravya a substance, thing, object, the ingredient of anything; possession, wealth, goods, money
d]a dra 1.1 m. dra (dra, .t[n]) the seer
d]uMa( draum avyaya (d[ir]...Pa[e+a<ae + .tum[u]) to see
d]uPad" drupada 1.1 m. drupada rapid step, Drupada
d]ae<a droa trough; Drocrya
d]ae<a" droa 1.1 m. droa
d]ae<aMa( droam 2.1 m. droa
d]aeh droha injury, mischief, harm, treachery, wrong, offence, faithlessness
d]aeh" droha 1.1 m. droha
d]aehe drohe 7.1 m. droha
d]aEPadeYaa" draupadey 1.3 m. draupadeya a son of Draupad
N dvandva two-two, pair; a pair of opposites, duality (like heat and cold, happiness and distress)
N" dvandva 1.1 m. dvandva
NE" dvandvai 3.3 n. dvandva
ar dvra door, gate, entrance; opening; (as in:) dvrak which has many gates, Dvrak, the capital of the Yadus
arMa( dvram 1.1, 2.1 n. dvra
arai<a dvri 2.3 n. dvra
are dvre 7.1 n. dvra
arezu dvreu 7.3 n. dvra
694
arE" dvrai 3.3 n. dvra

i dvi two
iJa dvija (dvi-ja) twiceborn, a member of the three upper varas; (as in:) dvijottama (dvija-_uttama) best of the
twiceborn, a brhmaa
izTa" dviata 2.3 m. dviat (dvi[a]...APa[qTaaE + .[]at[]) [while] hating

ez dvea (from dvi[a]...APa[qTaaE=) hatred, dislike, enmity, aversion
ez" dvea 1.1 m. dvea
ezTa" dveata (dveatas) avyaya (dvea + .tas[i]) from hatred
ezaE dveau 2.2 m. dvea
ea dve 1.1 m. dve (dve) who hates, an enemy
ei dvei acyuta 1.1 (dvi[a]...APa[qTaaE=) he hates
eZYa dveya (dvi[a]...APa[qTaaE + .ya) to be hated, enemy
eZYa" dveya 1.1 m. dveya
EDa dvaidha (from dvidh twofold) duality, doubt; another words for doubt: saaya, sandeha
EDaa" dvaidh 1.3 m. dvaidha
aE dvau 1.2 m. dvi
DaNaYa dhanajaya (dhanam-_jaya) winner of riches, name of Arjuna; 8.1 m. dhanajaya
DaNaYa" dhanajaya 1.1 m. dhanajaya
DaNaaiNa dhanni 2.3 n. dhana the prize of a contest; any valued object, (esp.) wealth, (movable) property, money;
(derived:) dhanya wealthy, rich; fortunate, happy; virtuous; healthy; ni.dhana without dhana, poor; loss,
destruction, death
DaNau" dhanu 2.1 n. dhanus (dhanu) bow; (as in:) dhanurdhara (dhanu-dhara) who holds a bow, bowman
Dar dhara who holds, a value
Dar" dhara 1.1 m. dhara
DarMa( dharam 2.1 n. dhara
DaMaR dharma (dh[]...Daar<ae=) that which supports, is established, law; usage, practice, costum, duty; right, justice; virtue,
morality, religion; justice personified, name of Yama, Viu; (as in:) a-dharma unrighteousness, irreligion; svadharma ones own right or duty
DaMaR" dharma 1.1 m. dharma

DaMaRMa( dharmam 2.1 m. dharma
DaMaRSYa dharmasya 6.1 m. dharma
DaMaaR" dharm 1.3 m. dharma
DaMaaR<aaMa( dharmm 6.3 m. dharma
DaMaaRTa( dharmt 5.1 m. dharma
DaMaaRNa( dharmn 2.3 m. dharma
DaMaeR dharme 7.1, sati-saptam m. dharma
DaMYaR dharmya (from dharma) according to dharma, righteous
DaMYaRMa( dharmyam 2.1 m. 1.1 n. dharmya
DaMYaaRTa( dharmyt 5.1 n. dharmya
DaaTaa dht 1.1 m. dht
DaaTaarMa( dhtram 2.1 m. dht
DaaTau
695
dhtu ([u]dh[]...Daar<aPaaez<aYaae"=) layer, stratum; constituent part, ingredient; any element; chemical element,
esp. metal, mineral; verbal root or word stem
DaaTa* dht (dht) ([u]dh[]...Daar<aPaaez<aYaae" + .t[n]) holder, nourisher, maintainer; the Lord
Daa}aq dhtr (from dht) female maintainer, a nurse, mother; the earth
DaaMa dhma 1.1 n. dhman (dhma; from [u]dh[]...Daar<aPaaez<aYaae"=) dwelling-place, house, abode, domain; esp. seat
of the gods
Daar<aaMa( dhram 2.1 f. dhra holding, concentration

DaarYaTae dhrayate acyuta caus. 1.1 (dh[]...Daar<ae=) he causes to hold
DaarYaNa( dhrayan 1.1 m. dhrayat (dh[]...Daar<ae caus. + .[]at[]) [while] causing to hold, concentrating, considering
DaarYaaiMa dhraymi acyuta 3.1 (dh[]...Daar<ae=) I hold
DaaTaRra\ dhrtarra a son of Dhtarra
DaaTaRra\SYa dhrtarrasya 6.1 m. dhrtarra
DaaTaRra\a" dhrtarr 1.3 m. dhrtarra
DaaTaRra\a<aaMa( dhrtarrm 6.3 m. dhrtarra
DaaTaRra\aNa( dhrtarrn 2.3 m. dhrtarra
DaaYaRTae dhryate acyuta pass. caus. 1.1 (dh[]...Daar<ae=) he is held
Daq dh intelligence, wisdom
Daq" dh 1.1 m. dh
DaqMaTa( dhmat (dh + .mat[u]) having dh, intelligent
DaqMaTaa dhmat 3.1 m. dhmat
DaqMaTaaMa( dhmatm 6.3 m. dhmat
Daqr dhra (from dh) who is wise, sober
Daqr" dhra 1.1 m. dhra
DaqrMa( dhram 2.1 m. dhra
Dauk(= dhuk 1.1 f. m. duh (dhuk) which milks or yields desires, a wish-fulfilling cow (kma-dhenu) known as Surabhi
DaUMa dhma smoke, vapour, mist
DaUMa" dhma 1.1 m. dhma
DaUMaeNa dhmena 3.1 m. dhma
Da*Tara\ dhtarra (dhta-rra) by whom the kingdom is held, king Dhtarra
Da*Tara\" dhtarra 1.1 m. dhtarra
Da*Tara\SYa dhtarrasya 6.1 m. dhtarra
Da*iTa dhti (from dh[]...Daar<ae=) firmness, determination, patience
Da*iTa" dhti 1.1 f. dhti
Da*iTaMa( dhtim 2.1 f. dhti
Da*Tae" dhte 6.1 f. dhti
Da*TYaa dhty 3.1 f. dhti
Da*ke= Tau" dhaketu 1.1 m. dhaketu (dha-ketu) bold leader, Dhaketu
Da*uMNa" dhadyumna 1.1 m. dhadyumna (dha-dyumna) bold power or enthusiasm, Dhadyumna
DaeNaUNaaMa( dhennm 6.3 f. dhenu cow
DYaaNa dhyna (dhyai...icNTaaYaaMa(=) contemplation, meditation
696
DYaaNaMa( dhynam 1.1 n. dhyna

DYaaNaaTa( dhynt 5.1 n. dhyna
DYaaNaeNa dhynena 3.1 n. dhyna
DYaaYaTa( dhyyat (dhyai...icNTaaYaaMa( + .[]at[]) [while] contemplating
DYaaYaTa" dhyyata 6.1 m. dhyyat
DYaaYaNTa" dhyyanta 1.3 m. dhyyat
Da]uv dhruva fixed, firm, unchanging, constant; lasting, permanent; certain, sure
Da]uv" dhruva 1.1 m. dhruva
Da]uvMa( dhruvam 1.1, 2.1 n. dhruva
Da]uva dhruv 1.1 f. dhruv (dhruva + .[p])
DvJa dhvaja banner, flag; emblem, sign; (as in:) kapi-dhvaja one whose emblem is Hanumn, the monkey (kapi)
Ja" dhvaja 1.1 m. dhvaja
Na na avyaya not
Na" na opt. for asmn 2.3, asmabhyam 4.3 or asmkam 6.3 asmadI
Naku= l" nakula 1.1 m. nakula mungoose (the enemy of snakes), Nakula
Na+a}aa<aaMa( nakatrm 6.3 n. nakatra a star, constellation, lunar mansion
NadqNaaMa( nadnm 6.3 f. nad river; other words for river: sarit, taragi, dhun
NaNdNa nandana 8.1 m. nandana beloved; (as in:) kuru-nandana beloved of the Kurus
Na>a" nabha 2.1 n. nabhas (nabha) mist, clouds, vapor; the sky, atmosphere; heaven
NaMaSa( namas (nama) avyaya (from nam[a]...Pa[Tve XaBde c=) reverential salutation (by gesture or word), obeisance; (as
in:) namas-kra the exclamation nama, salutation; namas te obeisance to you
NaMaSku= namaskuru vidht 2.1 (namas.[u]k[] to bow down) you must bow down
NaMaSk*= Tva namasktv (namas.[u]k[] to bow down + + .[k]tv) [after] bowing down; is not a compound, because in
that case ya[p] had to be applied
namasyanta 1.3 m. namasyat (namasya (nama) to bow down, offer obeisances + .[]at[]) [while] bowing
down
NaMaSYaNTa"
NaMaSYaiNTa namasyanti acyuta 1.3 (namasya (namas) to bow down) they bow down
NaMaerNa( nameran vidhi 1.3 (nam[a]...Pa[Tve XaBde c=) they should bow down
NaMa] namra (from nam[a]...Pa[Tve XaBde c=) bowing, submissive, humble
NaMa]Taa namrat (namra + .t[p]) being humble, humility
NaYaNa nayana (from n[]...Pa[aPa<ae=) leading, the leading organ, the eye
NaYaNaMa( nayanam 2.1 n. nayana
NaYaeTa( nayet vidhi 1.1 (n[]...Pa[aPa<ae=) he should lead
Nar nara a man, male, person; husband; hero; the Supreme Person; (as in:) nara-deva man-god, a king; nara-siha (or
n-siha) man-lion an avatra of Viu; nryaa (nra-_ayana) in whom all beings rest, or who rests on the
Causal Ocean, the Lord; nardhama (nara-_adhama) a low or vile man; (opp. to:) narottama (nara-_uttama) best
of men, the Lord, a devotee; (fem.:) nr a woman, wife
Nar" nara 1.1 m. nara

Nark== naraka hell, damnation
Nark==SYa narakasya 6.1 m. naraka
Nark==aYa narakya 4.1 m. naraka
Narke= narake 7.1 m. naraka
697
Nara<aaMa( narm 6.3 m. nara

NarE" narai 3.3 m. nara
NavaiNa navni 2.3 n. nava new, fresh, recent, young, modern; (as in:) nava-nta fresh butter; (same as:) navna new,
fresh, young; Other words for new: navya, navna, ntana
NaXYaiTa nayati acyuta 1.1 (na[a]...AdXaRNae=) he perishes

NaXYaTSau nayatsu 7.3 m. nayat (na[a]...AdXaRNae + .[]at[]) [while] perishing
Na naa (na[a]...AdXaRNae + .[k]ta) perished
Na" naa 1.1 m. naa
NaaNa( nan 2.3 m. naa
Nae nae 7.1, sati-saptam m. naa
NaaGaaNaaMa( ngnm 6.3 m. nga (either from na-ga not going, or nagna naked) snake; many-hooded non-poisoneous
snakes, a Nga belonging to the race of Kadr
NaaNaa nn differently, various, many

NaaMa nma avyaya named
NaaYak==a" nyak 1.3 m. nyaka leader, commander, general
Naard" nrada 1.1 m. nrada Nrada Muni
Naarq<aaMa( nrm 6.3 f. nr woman
NaavMa( nvam 2.1 f. nau boat, ship
NaaXa na (na[a]...AdXaRNae=) destroying, destruction
NaaXa" na 1.1 m. na
NaaXaNa nana destroying, destruction
NaaXaNaMa( nanam 2.1 m. 1.1 n. nana
NaaXaYaaiMa naymi acyuta caus. 3.1 (na[a]...AdXaRNae caus. to cause to perish) I destroy
NaaXaaTa( nt 5.1 m. na
NaaXaaYa nya 4.1 m. na
NaaiXaTaMa( nitam 1.1 n. nita (na[a]...AdXaRNae caus. + .[k]ta) destroyed
NaaiXaNa" nina 6.1 m. nin (-n) which is destructible
NaaSaa ns nose
NaaiSak==a nsik (same as ns) nose
NaaiSTak== nstika (from na_asti He does not exist) atheistical, infidel, disbelief; an atheist
iNa"]eYaSa nireyasa (nir.reyasa) having nothing better, best, most excellent; final happiness, liberation
iNa"SPa*h" nispha 1.1 m. nispha free from hankering
iNake= Ta" niketa 1.1 m. niketa residence
iNaGaCîTa nigacchati acyuta 1.1 (ni.gam[] to go down, attain) he attains
iNaGa*hqTaaiNa nightni 1.3 n. nighta (ni.grah[a] to control; + .[k]ta) controlled
iNaGa*aiMa nighmi acyuta 3.1 (ni.grah[a] to control) I control
iNaGa]h nigraha (ni.grah[a] to control) control
iNaGa]h" nigraha 1.1 m. nigraha
iNaGa]hMa( nigraham 2.1 m. nigraha
698
iNaTYa

nitya permanent, constant, eternal; usual, fixed, obligatory (as opp. to kmya to ones liking, optional; and
naimittika occasional)
iNaTYa" nitya 1.1 m. nitya

iNaTYaTv nityatva (nitya + .tva) eternality
iNaTYaTvMa( nityatvam 1.1 n. nityatva
iNaTYaMa( nityam avyaya permanently, constantly, eternally; 2.1 m. nitya
iNaTYaXa" nityaa avyaya always
iNaTYaSYa nityasya 6.1 m. nitya
iNaTYaa" nity 1.3 m. nitya
iNad]a nidr sleep
iNad]ai>a" nidrbhi 3.3 f. nidr
iNaDaNa nidhana (ni.[u]dh[] to hold down) conclusion, end, destruction; loss, poverty; death
iNaDaNaMa( nidhanam 1.1 n. nidhana
iNaDaNaaiNa nidhanni 1.3 n. nidhana
iNaDaaNaMa( nidhnam 1.1 n. nidhna resting place
iNaNdNTa" nindanta 1.3 m. nindat (nid[i]...ku= TSaaYaaMa( + .[]at[]) [while] critizising
iNaNda nind (nid[i]...ku= TSaaYaaMa(=) criticism, defamation
iNab" nibaddha 1.1 m. nibaddha (ni.bandh[a] to bind; + .[k]ta) bound
iNabDNaiNTa nibadhnanti acyuta 1.3 (ni.bandh[a] to bind) they bind
iNabDNaaiTa nibadhnti acyuta 1.1 (ni.bandh[a] to bind) he binds
iNabDYaTae nibadhyate acyuta pass. 1.1 (ni.bandh[a] to bind) he is bound
iNabNDaaYa nibandhya 4.1 m. nibandha bondage
iNabaeDa nibodha vidht 2.1 (ni.budh[ir] to know, be awake) you must know
iNaiMata nimitta mark; sign, omen; cause, motive, reason, (in phil.) instrumental cause
iNaiMataaiNa nimittni 2.3 n. nimitta
iNaiMazNa( nimian 1.1 m. nimiat (ni.mi[a] to close the eyes; + .[]at[]) [while] closing the eyes
iNaYaTa niyata (ni.yam[a] to restrain; + .[k]ta) restrained, regular
iNaYaTaMa( niyatam avyaya always, constantly, decidedly, inevitably, surely; 1.1, 2.1 n. niyata
iNaYaTaSYa niyatasya 6.1 n. niyata
iNaYaTaa" niyat 1.3 m. niyata
iNaYaMaMa( niyamam 2.1 m. niyama rule of restraint, observance
iNaYaMYa niyamya avyaya (ni.yam[a] to restrain; + .ya[p]) [after] restraining
iNaYaae+YaiTa niyokyati kalki 1.1 (ni.yuj[ir] to engage, perform) he will engage
iNaYaaeJaYaiSa niyojayasi acyuta caus. 2.1 (ni.yuj[ir] engage, perform) you engage
iNaYaaeiJaTa" niyojita 1.1 m. niyojita (ni.yuj[ir] to engage, perform; caus. + .[k]ta) engaged
iNariGNa" niragni 1.1 m. niragni (nir.agni) who has no [sacred] fire
iNarTa" nirata 1.1 m. nirata engaged
iNarhar" nirahakra 1.1 m. nirahakra (nir.ahakra) without egotism
iNaraXaq" nir 1.1 m. niri (nir) (nir..s[u] to not desire) no desire, hope, expectation;
expectation
who has no
699
iNara[Ya" nirraya 1.1 m. nirraya (nir. + raya) who has no shelter

iNaraharSYa nirhrasya 6.1 m. nirhra (nir.hra) without food, abstention, fasting
iNarq+ae nirke acyuta 3.1 (nir.k[a] to look at) I look at
iNaMa( niruddham 1.1 n. niruddha (ni.rudh[ir] to enclose, oppose; + .[k]ta) opposed, controlled
iNaDYa nirudhya avyaya (ni.rudh[ir] to enclose, oppose; + .ya[p]) [after] enclosing
iNaGauR<aTvaTa( nirguatvt 5.1 n. nirguatva (nir.gua + .tva) the state of freedom from the guas
iNaGauR<aMa( nirguam 1.1 n. nirgua without gua
iNadeRXa" nirdea 1.1 m. nirdea designation
iNadeRXYa nirdeya (nir.di[a] to describe; + .ya) to be described, designated
iNadeRXYaMa( nirdeyam 2.1 n. nirdeya
iNadaeRzMa( nirdoam 1.1 n. nirdoa (nir. + doa) without fault
iNaRN" nirdvandva 1.1 m. nirdvandva (nir.dvandva) free from duality
iNaDaURTa nirdhta (nir.dh[] to shake off, remove; + .[k]ta) removed
iNaMaRMa" nirmama 1.1 m. nirmama (nir.mama) without the notion of mine (mama)
iNaMaRlTvaTa( nirmalatvt 5.1 n. nirmalatva (nirmala + .tva) being without impurity, being pure
iNaMaRl nirmala spotless, pure
iNaMaRlMa( nirmalam 1.1 n. nirmala
iNaMauR= nirmukta (nir.muc[] to release; + .[k]ta) released
iNaMauR= a" nirmukt 1.3 m. nirmukta
iNavaR<a nirva (nir.v to cease to blow) calmness, bliss; cessation, dissolution; liberation; There are five kinds of
liberation or nirva. The first is syujya (merging), i.e., the extinction of individual existence in brahma, which is
called nya (zero) in Buddhist philosophy. The other four kinds of liberation (slokya, sri, srpya and smpya)
facilitate a positive and individual spiritual life in relationship with the Lord.
iNavaR<aMa( nirvam 1.1, 2.1 n. nirvna

iNaivRk= ar" nirvikra 1.1 m. nirvikra without change or alteration
iNaivR<<a nirvia depressed
iNaveRdMa( nirvedam 2.1 m. nirveda unscriptural, infidel; indifferent, detachment
iNavr" nirvaira 1.1 m. nirvaira without enmity
iNavTaRTae nivartate acyuta 1.1 (ni.vt[u] to stop to act; to return) he stops
iNavTaRiNTa nivartanti acyuta 1.3 (ni.vt[u] to stop to act; to return) they stop
iNavTaRNTae nivartante acyuta 1.3 (ni.vt[u] to stop to act; to return) they stop
iNaviTaRTauMa( nivartitum avyaya (ni.vt[u] to stop to act; to return; + .tum[u]) to stop
iNaviSaZYaiSa nivasiyasi kalki for nivatsyasi 2.1 (ni.vas[a] to dwell, live) you will live
iNavaTa nivta (ni.v to cease to blow; + .[k]ta) not blown, no wind
iNavaSa nivsa resting place, dwelling, house; 8.1 m. nivsa
iNavaSa" nivsa 1.1 m. nivsa
iNav*taaiNa nivttni 2.3 n. nivtta (ni.vt[u] to stop to act; to return; + .[k]ta) stopped
iNav*ita nivtti cessation, inactivity
iNav*itaMa( nivttim 2.1 f. nivtti
iNaveXaYa niveaya vidht caus. 2.1 (ni.vi[a] to enter) you must cause to enter
700
iNaXaa

ni 1.1 f. ni night (other words for night: rtri, vibhvar, ymin, tam); a dream; (as in:) ahar-nia day and
night, the whole day
iNaYa nicaya (from nir.ci[] to ascertain) ascertainment, resolve, conviction, determination

iNaYa" nicaya 1.1 m. nicaya
iNaYaMa( nicayam 2.1 m. nicaya
iNaYaaNa( nicayn 2.3 m. nicaya
iNaYaeNa nicayena 3.1 m. nicaya
iNaliTa nicalati acyuta 1.1 (nir.cal[a] to move, shake) he moves
iNala nical 1.1 f. nical (nicala + .[p]) motionless, steady
iNaiTa nicita (nir.ci[] to ascertain; + .[k]ta) ascertained
iNaiTaMa( nicitam 1.1 n. nicita
iNaiTaa" nicit 1.3 m. nicita
iNaiTYa nicitya avyaya (nir.ci[] to ascertain; + .ya[p]) [after] ascertaining
iNazUdNa nidana 8.1 m. nidana slayer; (as in:) kei-nidana the slayer of Ke
iNa niha (from ni.sth to stay) fixed, grounded
iNaa nih (niha + .[p]) state, position; steadiness, attachment, devotion, firm belief; 1.1 f. nih
iNaa" nih 1.3 m. niha
iNaEGau<Ya" nistraiguya 1.1 m. nistraiguya being without the three guas
iNahTaa" nihat 1.3 m. nihata (ni.han[a] to strike down, kill; + .[k]ta) killed
iNahTYa nihatya avyaya (ni.han[a] to strike down, kill; + .ya[p]) [after] killing
Naqc nca low, short, deep; mean, inferior
NaqiTa" nti 1.1 f. nti (n[]...Pa[aPa<ae=) leading, guidance; conduct, (esp.) right or moral conduct, moral philosophy;
political wisdom, policy, diplomacy
Nau nu avyaya indeed; (as in:) ki nu what indeed?

Na*zu nu 7.3 m. n (same as nara) a man, person
Nae}a netra (n[]...Pa[aPa<ae=) leading, the leading organ, the eye
Nae}aMa( netram 2.1 m. netra
NaEZk==MYaR naikarmya the state of nikarma (freedom from action and reaction)
NaEZk==MYaRMa( naikarmyam 2.1 n. naikarmya
NaEZk*= iTak==" naiktika 1.1 m. naiktika dishonest, insulting
NaEik==IMa( naihikm 2.1 f. naihik (from nih firmness) firm, definite, perfect, supreme
Naae no avyaya (na + u) not at all
NYaaYa nyya standard, rule, logic; legal; (as in:) a-nyya illegal
NYaaYaeNa nyyena 3.1 m. nyya
NYaaYYaMa( nyyyam 2.1 n. nyyya (from nyya) regular, right
NYaaSaMa( nysam 2.1 m. nysa renunciation
Pa+a paka wing, feather; the side or half of anything, the half of a lunar month (as in ukla-paka or bright half); a side,
party; follower, friend; there are different relationships which all may be called friend: suhd well-wisher; hitakra, sahyaka, upakraka benefactor; mitra, sag, sakhi companion; vayasya a friend of the same age; bandhu
relative; priya, snigdha, praay beloved
Pa+aYaae"
pakayo 7.2 m. paka
701
Pai+a<aaMa( pakim 6.3 m. pakin (pak, from paka) winged, bird

PaciNTa pacanti acyuta 1.3 ([u]pac[a]...Paake= =) they cook, digest
PacaiMa pacmi acyuta 3.1 ([u]pac[a]...Paake= =) I cook, digest
Pa paca 1.3, 2.3 m. paca five
PaMaMa( pacamam 1.1 n. pacama the fifth
Pa<av paava a small drum (or cymbal, tabor)
Pai<@Ta paita a learned, wise man; a scholar, teacher, philosopher
Pai<@TaMa( paitam 2.1 m. paita
Pai<@Taa" pait 1.3 m. paita
PaTaa" patag 1.3 m. pataga a flying insect
PaTaiNTa patanti acyuta 1.3 (pat[]...GaTaaE=) they fall
PaiTa pati lord, master
PaiTa" pati 1.1 m. pati
PaTae pate 8.1 m. pati
Pa}a patra (or pattra) a wing of a bird; a feather; a leaf, petal (of a tree or flower); a leaf for writing on, a paper, letter,
document, book
Pa}aMa( patram 1.1, 2.1 n. patra

PaiQa pathi 7.1 n. pathin (panth) a way, path, road, course (lit. and fig.)
Pad pada (pad[a]...GaTaaE=) step; foot; a footing, postion, abode; a part, division; word
PadMa( padam 1.1, 2.1 n. pada
PadE" padai 3.3 n. pada
Pa padma lotus; (as in:) padma-locana whose eyes are [beautiful] like a lotus, name of the Lord
Par para kanma when refering to direction, place and time far, distant, beyond, on the other side, extreme; later, next;
exceeding (in number or degree), more than; final, last; better, superior; highest, supreme, the Supreme Being; other
than, different from; left, remaining; strange, foreign; previous (in time), former; ancient, past; worse, inferior; (as
in:) para-brahma the Supreme Brahman; param-par a row, series, succession, tradition; (derived:) parama most
distant, extreme, last; chief, highest, primary; best; (as in:) parama-hasa a religious man of the highest order;
paramtm the Supersoul
Par" para 1.1 m. para

ParTa" parata (paratas) avyaya (para + .tas[i]) superior, farther, thereafter
ParTarMa( parataram 1.1 n. paratara (para + .tara) more high
ParNTaPa parantapa (param-_tapa) who scorches the enemies, name of Arjuna; 8.1 m. parantapa
ParNTaPa" parantapa 1.1 m. parantapa
ParMa( param avyaya beyond; 2.1 m. 1.1, 2.1 n. para
ParMa parama (superl. of para) supreme, best, highest; (as in:) paramtm (parama-tm)
ParMa" parama 1.1 m. parama
ParMaMa( paramam 2.1 m. 1.1, 2.1 n. parama
ParMaa" param 1.3 m. parama
ParMaaMa( paramm 2.1 f. param (parama + .[p])
ParMPara parampar (param-par) one after another, an uninterrupted series, succession
ParYaa paray 3.1 f. par
ParSTaaTa( parastt avyaya beyond
702
ParSParMa( parasparam avyaya each other

ParSYa parasya 6.1 m. para
Para par (para + .[p])
Para" par 1.3 m. para
Parai<a pari 1.3 n. para
ParaMa( parm 2.1 f. par
ParaYa<a paryaa (para-ayana) supreme path/refuge (ayana), who has taken shelter
ParaYa<a" paryaa 1.1 m. paryaa
ParaYa<aa" parya 1.3 m. paryaa
Pairk==IiTaRTa" parikrtita 1.1 m. parikrtita (pari.kt[a] to glorify; + .[k]ta) glorified, known as
Pairi==Ma( parikliam avyaya (pari.kli[a] to suffer; + .[k]ta) grudgingly
PairGa]h parigraha (pari.grah[a] to possess) possession; proprietorship
PairGa]h" parigraha 1.1 m. parigraha
PairGa]hMa( parigraham 2.1 m. parigraha
Pairc+aTae paricakate acyuta 1.3 (pari.cak[i] to speak) they speak
PaircYaR paricarya going around, attending on, serving
PairicNTaYaNa( paricintayan 1.1 m. paricintayat (pari.cit[i] to think about; + .[]at[]) [while] thinking about
PairjaTaa parijt 1.1 m. parijt (parijt, .t[n]) the knower
Pair<aaMae parime 7.1 m. parima result, end
PairTYaJYa parityajya avyaya (pari.tyaj[a] to abandon; + .ya[p]) [after] abandoning
PairTYaaGa" parityga 1.1 m. parityga (from pari.tyaj[a] to abandon) renunciation
PairTYaaGaq parityg 1.1 m. paritygin (parityg) a renunciant
Pair}aa<aaYa paritrya 4.1 n. paritra (from pari.trai[] to protect) protection
PairdTae paridahyate acyuta pass. 1.1 (pari.dah[a] to burn all over) he/it is burned
PairdevNaa paridevan 1.1 f. paridevan lamentation
PairPaiNQaNaaE paripanthinau 1.2 m. paripanthin (paripanth) (from pari.path[i] to go against) who/which obstructs, an
impediment, obstacle
paripranena 3.1 m. pariprana (same as prana, from pari.pracch[a] to ask) question, enquiry; point of
issue
PairPa[XNaeNa
PairMaaiGaRTaVYaMa( parimrgitavyam 1.1 n. parimrgitavya (pari.mrg[a] to seek; + .tavya) to be sought

PairMaeYaaMa( parimeym 2.1 f. parimey (parmeya + .[p]) measurable
PairXauZYaiTa pariuyati acyuta 1.1 (pari.u[a] to dry up) he is drying up
PairSaMaaPYaTae parisampyate acyuta pass. 1.1 (pari.sam.p[] to reach, obtain) he is obtained
PairhaYaR parihrya (pari.h[] to carry round, leave; + .ya) to be avoided
PairhaYaeR parihrye 7.1, sati-saptam m. parihrya
Pare pare 1.3 m. para
PaJaRNYa parjanya a rain cloud, rain
PaJaRNYa" parjanya 1.1 m. parjanya
PaJaRNYaaTa( parjanyt 5.1 m. parjanya
Pa<aaRiNa parni 1.3 n. para leaf
703
PaYaRNTa paryanta circumference, limit, border

PaYaRNTaMa( paryantam 2.1 m. paryanta
PaYaRviTaTae paryavatihate acyuta 1.1 (pari.ava.sth to be steady) he is steady
PaYaaRMa( paryptam 1.1 n. parypta (pari.p[] to obtain; + .[k]ta) obtained, limited; sufficient
PaYauRPaaSaTae paryupsate acyuta 1.3 (pari.upa.s[a] to sit near, worship, perform) they worship
PaYauRizTaMa( paryuitam 1.1 n. paryuita (pari.vas[a] 1P to stay; + .[k]ta) stayed, left over, esp. stayed over-night, stale
PavRi<a parvai 7.1 n. parvan
PavRNa( parvan (parva) a break, division, section (esp. of a book)
PalaYaNaMa( palyanam 1.1 n. palyana fleeing, cowerdice
PavTaaMa( pavatm 6.3 m. pavat (p...PavNae + .[]at[]) [while] purifying
PavNa" pavana 1.1 m. pavana the purifyer, wind
Paiv}a pavitra (from p...PavNae=) a means of purification (external and mental), holy, pure
Paiv}aMa( pavitram 1.1 n. pavitra
PaXYa paya vidht 2.1 (d[ir]...Pa[e+a<ae=) you must see
PaXYaTa" payata 6.1 m. payat (d[ir]...Pa[e+a<ae + .[]at[]) [while] seeing
PaXYaiTa payati acyuta 1.1 (d[ir]...Pa[e+a<ae=) he sees
5. d[ir] to see
PaXYaNa( payan 1.1 m. payat (d[ir]...Pa[e+a<ae + .[]at[]) [while] seeing
PaXYaiTa PaXYaTa" PaXYaiNTa
PaXYaiNTa payanti acyuta 1.3 (d[ir]...Pa[e+a<ae=) they see
PaXYaaiMa paymi acyuta 3.1 (d[ir]...Pa[e+a<ae=) I see
PaXYaiSa PaXYaQa" PaXYaQa
PaXYaeTa( payet vidhi 1.1 (d[ir]...Pa[e+a<ae=) he should see
PaXYaaiMa PaXYaav" PaXYaaMa"
Paa" p 1.3 m. pa drinking
Paak== pka (from [u]pac[a]...Paake= =) cooking
Paake= pke 7.1 m. pka
PaaJaNYaMa( pcajanyam 2.1 m. pcajanya obtained from Pacajana, name of a conch
Paa<aYa" paya 1.3 m. pi
Paai<a pi hand
Paa<@v pava son of Pu, name of Arjuna; 8.1 m. pava
Paa<@v" pava 1.1 m. pava
Paa<@va" pav 1.3 m. pava
Paa<@vaNaaMa( pavnm 6.3 m. pava
PaaTak==Ma( ptakam 2.1 n. ptaka that which causes to fall, sin, crime, loss of caste
Paa}a ptra (from p...PaaNae=) a drinking-vessel, bowl, cup, plate; any vessel or receptacle; a [worthy] recipient; a competent
or worthy person
Paa}ae ptre 7.1 n. ptra

Paa}ae>Ya" ptrebhya 4.3 n. ptra
Paad pda foot; root (the foot of a tree); a quarter (as one leg of a quadruped being), verse quarter
PaadMa( pdam 1.1, 2.1 n. pda
PaaNa pna drinking
PaaPa ppa bad, evil, low, inauspicious; sin, crime; a wicked man
704
PaaPaMa( ppam 1.1, 2.1 n. ppa

PaaPaa" pp 1.3 m. ppa
PaaPaaTa( ppt 5.1 n. ppa
PaaPaeNa ppena 3.1 n. ppa
PaaPae>Ya" ppebhya 5.3 m. ppa
PaaPaezu ppeu 7.3 m. ppa
PaaPaE" ppai 3.3 n. ppa
PaaPMaNa( ppman (ppm) sinful, evil
PaaPMaa ppm 1.1 m. ppman
PaaPMaaNaMa( ppmnam 2.1 m. ppman
PaaZYaMa( pruyam 1.1 n. pruya (from parua hard, rough) harshness, roughness
PaaQaR prtha son of Pth (Kunt), name of Arjuna; 8.1 m. prtha
PaaQaR" prtha 1.1 m. prtha
PaaQaRSYa prthasya 6.1 m. prtha
PaaQaaRYa prthya 4.1 m. prtha
Paal pla protector
Paavk== pvaka (from p...PavNae=) purifyer (said of fire and water), a name of Agni
Paavk==" pvaka 1.1 m. pvaka
PaavNa pvana (p...PavNae=) purifying, purifyer; wind
PaavNaaiNa pvanni 1.3 n. pvana
PaaXa pa a snare, trap, noose, bond, cord, chain
iPa<@ pia a ball of rice, offered in the rddha ceremony
iPaTar" pitara 1.3 m. pit
iPaTaa pit 1.1 m. pit
iPaTaaMah pitmaha grandfather, grand-uncle
iPaTaaMah" pitmaha 1.1 m. pitmaha
iPaTaaMaha" pitmah 1.3 m. pitmaha
iPaTaaMahaNa( pitmahn 2.3 m. pitmaha
iPaTa* pit (pit) the father and his brothers (uncles); a forefather, ancestor
iPaTa<aaMa( pitm 6.3 m. pit
iPaTaNa( pitn 2.3 m. pit
iPaXauNa piuna backbitings, landerous, treacherous, malignant, base, wicked; (derived:) pica a develish being
Paq@Yaa pay 3.1 f. p suffering, torture
Pau&Sa( pus (pumn) a man; the soul (purua); (in grammar:) masculine
Pau&Sa" pusa 6.1 m. pus
Pauv pugava (pus + gava) male cow, bull; hero
Pauv" pugava 1.1 m. pugava
Pau<Ya puya (from p...PavNae=) pure, sacred, holy, auspicious; merit, piety
Pau<Ya" puya 1.1 m. puya
705
Pau<YaMa( puyam 2.1 m. puya

Pau<Yaa" puy 1.3 m. puya
Pau<Yae puye 7.1, sati-saptam n. puya
Pau}a putra child, son, nephew
Pau}a" putra 1.1 m. putra
Pau}aSYa putrasya 6.1 m. putra
Pau}aa" putr 1.3 m. putra
Pau}aa<aaMa( putrm 6.3 m. putra
Pau}aaNa( putrn 2.3 m. putra
Pau}ae<a putrea 3.1 m. putra
PauNa" puna (punar) avyaya again
PauMaaNa( pumn 1.1 m. pus
PaurSa( puras (pura) (from pur[a]...AGa]GaMaNae=) in front, before, eastward
PaurSTaaTa( purastt (from pur[a]...AGa]GaMaNae=) in front, before, eastward
Paura pur (pur[a]...AGa]GaMaNae=) before, formerly; avyaya formerly
Paura<a pura (pur[a]...AGa]GaMaNae=) preceding, ancient; an old history, (esp.) the eighteen main Puras; primeval
Paura<a" pura 1.1 m. pura
Paura<aMa( puram 2.1 m. pura
Paura<aq pur 1.1 f. pur (pura + .[p])
PauraTaNa" purtana 1.1 m. purtana (same as pura, from pur[a]...AGa]GaMaNae=) old , ancient
PauiJaTa( purujit 1.1 m. purujit conquering widely, Purujit
Pauz" purua 1.1 m. purua
Pauz purua (same as prua) man, male, human being, person; soul, Supersoul; (as in:) puruatva manhood, manliness;
pururtha (purua-_artha) goal of human life; puruottama (purua-_uttama) the Supreme Lord
PauzMa( puruam 2.1 m. purua

PauzSYa puruasya 6.1 m. purua
Pauza" puru 1.3 m. purua
PauzaE puruau 1.2 m. purua
Paure pure 7.1 n. pura castle, city; residence
PauraeDaSaaMa( purodhasm 6.3 m. purodhas (purodha) (same as purohita) priest
PauZk==lai>a" pukalbhi 3.3 f. pukal (pukala + .[p]) many, abundant; excellent, poweful; loud
PauZ<aaiMa pumi acyuta 3.1 (pu[a]...PauaE=) I nourish
PauZPa pupa (pup[a]...ivk==SaNae=) flower
PauZPaMa( pupam 2.1 n. pupa
PauiZPaTaaMa( pupitm 2.1 f. pupit (pup[a]...ivk==SaNae + .[k]ta + .[p]) blossomed, flowery
PaUJaNaMa( pjanam 1.1 n. pjana worshiping
PaUJaa pj honor, worship, respect, veneration (to superiors or gods)
PaUJYa" pjya 1.1 m. pjya (pj[a]...PaUJaaYaaMa( + .ya) to be worshiped
PaUTa pta (p...PavNae + .[k]ta) purified
PaUTaa" pt 1.3 m. pta
706
PaUiTa pti 1.1 n. pti putrid, stinking

PaUr pra (from p...PaalNaPaUr<aYaae"=) nourishing, filling
PaUz" prua 1.1 m. prua (same as purua) person
PaU<aR pra (from p...PaalNaPaUr<aYaae"=) full, complete, satisfied; (as in:) prna-msa, prim the full moon
PaUvR prva kanma (from pur[a]...AGa]GaMaNae=) before, in front; eastern; former, previous; ancient, traditional
PaUvRk= prvaka previous
PaUvRk= Ma( prvakam avyaya according to, with
PaUvRTarMa( prvataram avyaya (prva + .tara) more previous, before
PaUvRMa( prvam avyaya before; 1.1, 2.1 n. prva
PaUvaRi<a prvi 2.3 n. prva
PaUveR prve 1.3 m. prva
PaUv" prvai 3.3 m. prva
Pa*CâiMa pcchmi acyuta 3.1 (pracch[a]...jqPSaaYaaMa(=) I ask
Pa*Qak(= pthak avyaya separately, differently, each
Pa*QaeNa pthaktvena avyaya (from pthaktva separatedness, diversity, difference) individually
Pa*iQavq pthiv (same as pthv, from pthu broad, great, abundant) the earth or world; land, ground; the earth element
Pa*iQavqMa( pthivm 2.1 f. pthiv
Pa*iQaVYaaMa( pthivym 7.1 f. pthiv
Pa*iQaVYaae" pthivyoh 7.2 f. pthiv
Pa*Ta" pata (patas) avyaya (pa the back; + .tas[i]) from behind
PaEXauNaMa( paiunam 1.1 n. paiuna (piuna) wickednes
Paaez<a poaa (from pu[a]...PauaE=) nourishing, maintaining
PaaE<@\Ma( pauram 2.1 m. paura the mark of Viu(?), name of a conch
PaaE}a pautra 2.3 m. pautra grandson, grand-nephew
PaaE}aa" pautr 1.3 m. pautra
PaaE}aaNa( pautrn 2.3 m. pautra
PaaEzMa( pauruam 1.1, 2.1 n. paurua (from purua) manhood, strength, courage, deed, ability; force, semen virile
PaaEvR paurva (from prva) relating to the past or east
Pa[k= aXa praka (pra.k[] to shine, become visible) visible, bright, clear, manifest; clearness, lustre, light; appearance,
manifestation; fame, glory; sunshine
Pa[k= aXa" praka 1.1 m. praka

Pa[k= aXak==Ma( prakakam 1.1 n. prakaka shining, illuminating
Pa[k= aXaMa( prakam 2.1 m. praka
Pa[k= aXaYaiTa prakayati acyuta caus. 1.1 (pra.k[] to shine, become visible) he makes visible
Pa[k= ITYaaR prakrty 3.1 f. prakrti (pra.kt[a] to glorify) glorification
Pa]k*= iTa prakti (pra.[u]k[] to produce) production, the original or natural form or condition of anything, primary
substance; origin, cause; nature, character, constitution; (in skhya:) the passive power of creating (distinguished
from the purua), the material energy (consisting of three guas, and bringing forth the whole material world); (in
grammar:) the uninflected word; (derived:) prkta original, natural, ordinary; low, vulgar; any dialect (as
distinguished from Sanskrit)
Pa[k*= iTa"
prakti 1.1 f. prakti
707
Pa[k*= iTaMa( praktim 2.1 f. prakti

Pa[k*= Tae" prakte 6.1 f. prakti
Pa[k*= TYaa prakty 3.1 f. prakti
Pa[JaNa" prajana 1.1 m. prajana procreating
Pa[JahaiTa prajahti acyuta 1.1 (pra.[o]h[k] to abandon completely) he abandons
Pa[Jaih prajahi vidht 2.1 (pra.han[a] to kill) you must kill
Pa[Jaa" praj 1.3, 2.3 f. praj (pra.jan[] to be born, bring forth) offspring, progeny, mankind
Pa[JaaNaaiTa prajnti acyuta 1.1 (pra.j to understand) he understands
Pa[JaaNaaiMa prajnmi acyuta 3.1 (pra.j to understand) I understand
Pa[j praja wise
Pa[j" praja 1.1 m. praja
Pa[jSYa prajasya 6.1 m. praja
Pa[ja praj (praja + .[p]) wisdom, intelligence; 1.1 f. praj
Pa[jaMa( prajm 2.1 f. praj
Pa[<aMYa praamya avyaya (pra.nam[a] to bow; + .ya[p]) [after] bowing
Pa[<aYaeNa praayena 3.1 m. praaya love, affection
Pa[<av" praava 1.1 m. praava the om
Pa[<aXYaiTa praayati acyuta 1.1 (pra.na[a] to disappear, perish) he perishes
Pa[<aXYaiNTa praayanti acyuta 1.3 (pra.na[a] to disappear, perish) they perish
Pa[<aXYaaiMa praaymi acyuta 3.1 (pra.na[a] to disappear, perish) I perish
Pa[<a" praaa 1.1 m. praaa (pra.na[a] to disappear, perish; + .[k]ta) perished
Pa[i<aDaaYa praidhya avyaya (pra.ni.[u]dh[] to hold down, prostrate; + .ya[p]) [after] prostrating
Pa[i<aPaaTaeNa praiptena 3.1 m. praipta (from pra.ni.pat[] to completely fall down) falling down, bowing down,
submission
Pa[TaPaiNTa pratapanti acyuta 1.3 (pra.tap[a] to scorch) they scorch

Pa[TaaPavaNa( pratpavn 1.1 m. pratpavat (pratpa + .vat[u]) having pratpa (heat, energy); strong, powerful
Pa[iTa prati avyaya towards
Pa[iTaJaaNaqih pratijnhi vidht 2.1 (prati.j 9U to promise) you must promise
Pa[iTaJaaNae pratijne acyuta 3.1 (prati.j 9U to promise) I promise
Pa[iTaPaTae pratipadyate acyuta 1.1 (prati.pad[a] to attain) he attains
Pa[iTaMa pratima image, likeness; (as in:) a-pratima-prabhva whose power is incomparable, name of the Lord
Pa[iTaYaaeTSYaaiMa pratiyotsymi kalki 3.1 (prati.yudh[a] to fight against, attack) I will fight
Pa[iTa pratiha (prati.sth to stand firmly) foundation
Pa[iTa" pratiha 1.1 m. pratiha
Pa[iTaMa( pratiham 2.1 m. 1.1 n. pratiha
Pa[iTaa pratih 1.1 f. pratih (pratiha + .[p]) standpoint, resting-place, basis, foundation, support, dwelling; preeminence, superiority
Pa[iTaaPYa pratihpya avyaya (prati.sth to stand firmly; caus. + .ya[p]) [after] establishing
Pa[iTaiTa pratihita (prati.sth to stand firmly; + .[k]ta) established, firmly situated, steady
Pa[iTaiTaMa( pratihitam 1.1 n. pratihita
708
Pa[iTaiTaa pratihit 1.1 f. pratihit (pratihita + .[p])

Pa[Taqk==arMa( pratkram 2.1 m. pratkra (prati.[u]k[] to counteract) resistence
Pa]TYa+a pratyaka (prati.aka) before the eyes, visible; clear, manifest; direct perception, one kind of prama or proof
Pa[TYaNaqke= zu pratyankeu 7.3 n. pratyanka (prati._anka) opposed army
Pa[TYavaYa" pratyavya 1.1 m. pratyavya (prati.ava.i[] to go down again) diminution, reversal
Pa[QaMa" prathama 1.1 m. prathama the first
Pa[iQaTa" prathita 1.1 m. prathita (prath[a]...Pa[:YaaNae to become famous; + .[k]ta) celebrated
Pa[d prada giving
Pa[d" prada 1.1 m. prada
Pa[dDMaTau" pradadhmatu adhokaja 1.3 (pra.dhm to blow forcibly) they two blew
Pa[da" prad 1.3 m. prada
Pa[daMa( pradm 2.1 f. prad (prada + .[p])
Pa[daYa pradya avyaya (pra.[u]d[] to give away, offer; + .ya[p]) [after] offering
Pa]idGDa pradigdha (pra.dih[a] to smear; + .[k]ta) smeared
Pa[idGDaaNa( pradigdhn 2.3 m. pradigdha
Pa[idMa( pradiam 2.1 n. pradia (pra.di[a] to prescribe, ordain; + .[k]ta) ordained
Pa[dqMa( pradptam 2.1 n. pradpta (pra.dp[] to shine, kindle; + .[k]ta) kindled, blazing
Pa[duZYaiNTa praduyanti acyuta 1.3 (pra.du[a] to be polluted) they are polluted
Pa[izNTa" pradvianta 1.3 m. pradviat (pra.dvi[a] to hate; + .[]at[]) [while] hating
Pa]DaaNa pradhna the most important or essential part of anything; a chief thing or person (as in pradhna-mantr primeminister); primary matter
Pa[PaTae prapadyate acyuta 1.1 (pra.pad[a] to surrender) he surrenders

Pa[PaNTae prapadyante acyuta 1.3 (pra.pad[a] to surrender) they surrender
Pa[Pae prapadye acyuta 3.1 (pra.pad[a] to surrender) I surrender
Pa[PaaMa( prapannam 2.1 m. prapanna (pra.pad[a] to surrender; + .[k]ta) surrendered
Pa[PaXYa prapaya vidht 2.1 (pra.d[ir] to see clearly, understand) you must understand
Pa[PaXYai" prapayadbhi 3.3 m. prapayat (pra.d[ir] to see clearly, understand; + .[]at[]) [while] understanding
Pa[PaXYaaiMa prapaymi acyuta 3.1 (pra.d[ir] to see clearly, understand) I understand
Pa[iPaTaaMah" prapitmaha 1.1 m. prapitmaha (pra-pitmaha) great-grandfather, (in the contaxt:) the father of Brahm
Pa[>av prabhava (from pra.bh to become manifest) manifestation, source, origin
Pa[>av" prabhava 1.1 m. prabhava
Pa[>aviTa prabhavati acyuta 1.1 (pra.bh to become manifest) he becomes manifest
Pa[>aviNTa prabhavanti acyuta 1.3 (pra.bh to become manifest) they become manifest
Pa[>avMa( prabhavam 2.1 m. prabhava
Pa[>avaNa( prabhavn 2.3 m. prabhava
Pa[>aivZ<au prabhaviu 1.1 n. prabhaviu the creator
Pa[>avE" prabhavai 3.3 m. prabhava
Pa[>aa prabh 1.1 f. prabh (pra.bh to shine) light, splendour, beautiful appearance
Pa[>aav prabhva power, influence; 8.1 m. prabhva
Pa[>aav" prabhva 1.1 m. prabhva
709
Pa[>aazeTa prabheta vidhi 1.1 (pra.bh[a] to speak, declare) he should speak

Pa[>au prabhu master, lord
Pa[>au" prabhu 1.1 m. prabhu
Pa[>aae prabho 8.1 m. prabhu
Pa[Maa<aMa( pramam 1.1, 2.1 n. prama (from pra.m to measure) measuring; standard; means to valid knowledge,
proof
Pa[MaaiQaNa( pramthin (pramthi) (from pra.math[e] to stir strongly) troubling, destroying, turbulent
Pa[MaaiQa pramthi 1.1 n. pramthin
Pa[MaaQaqiNa pramthni 1.3 n. pramthin
Pa[Maad pramda delusion, madness
Pa[Maad" pramda 1.1 m. pramda
Pa[MaadaTa( pramdt 5.1 m. pramda
Pa[Maade pramde 7.1 m. pramda
Pa]Mau:aTa" pramukhata (pramukhatas) avyaya (pramukha + .tas[i]) in front of
Pa[Mau%e pramukhe 7.1 n. pramukha facing, foremost
Pa[MauCYaTae pramucyate acyuta pass. 1.1 (pra.muc[] to release) he is released
Pa]MaeYa prameya (pra.m to measure; + .ya) to be measured, measurable, (as in:) a-prameya immeasurable, indefinable;
the object to be established by prama
Pa[MaeYaMa( prameyam 2.1 m. prameya

Pa[MaeYaSYa prameyasya 6.1 m. prameya
Pa[YaCîTa prayacchati acyuta 1.1 (pra.d[]...daNae to offer) he offers
Pa]YaTa prayata (pra.yam[a] to restrain, purify; + .[k]ta) restrained, purified
Pa]YaTNa prayatna (from yat[]...Pa[YaTNae=) endeavor, performance
Pa[YaTNaaTa( prayatnt 5.1 m. prayatna
Pa]Yaa<a praya (from pra.y to depart) departure
Pa[YaaTaa" prayt 1.3 m. prayta (pra.y to depart; + .[k]ta) departed
Pa[YaaiTa prayti acyuta 1.1 (pra.y to depart) he departs
Pa[Yau= " prayukta 1.1 m. prayukta (yuj[ir]...YaaeGae to join, engage, gain; +.[k]ta) engaged
Pa[YauJYaTae prayujyate acyuta pass. 1.1 (pra.yuj[ir] to engage, use) he is engaged
Pa[lPaNa( pralapan 1.1 m. pralapat (pra.lap[a] to speak, whisper; + .[]at[]) [while] talking
Pa[lYa pralaya (from pra.l[] to dissolve) dissolution, annihilation, death; (esp.) the destruction of the world at the end
of a kalpa (day of Brahm)
Pa[lYa" pralaya 1.1 m. pralaya

Pa[lYaMa( pralayam 2.1 m. pralaya
Pa[lYae pralaye 7.1, sati-saptam m. pralaya
Pa[lqNa" pralna 1.1 m. pralna (pra.l[] to dissolve; + .[k]ta) dissolved
Pa[lqYaTae pralyate acyuta 1.1 (pra.l[] to dissolve) he dissolves
Pa[lqYaNTae pralyante acyuta 1.3 (pra.l[] to dissolve) they dissolve
Pa[v+YaaiMa pravakymi kalki 3.1 (pra.vac[a] to declare) I will declare
Pa[v+Yae pravakye kalki 3.1 (pra.vac[a] to declare) I will declare
710
Pa[vdTaaMa( pravadatm 6.3 m. pravadat (pra.vad[a] to declare; + .[]at[]) [while] declaring, debating
Pa[vdiNTa pravadanti acyuta 1.3 (pra.vad[a] to declare) they declare
Pa[vTaRTae pravartate acyuta 1.1 (pra.vt[u] to start to act, originate) he begins
Pa[vTaRNTae pravartante acyuta 1.3 (pra.vt[u] to start to act, begin) they begin
Pa[viTaRTaMa( pravartitam 2.1 n. pravartita (pra.vt[u] to start to act; + .[k]ta) started
Pa[vala" pravl 1.3 f. pravl a young shout, sprout, new leaf or branch
Pa[iv>a==Ma( pravibhaktam 2.1 n. pravibhakta (pra.vi.bhaj[a] 10P to divide; + .[k]ta) divided
Pa[iv>a==aiNa pravibhaktni 1.3 n. pravibhakta (pra.vi.bhaj[a] 10P to divide; + .[k]ta) divided
Pa[ivlqYaTae pravilyate acyuta 1.1 (pra.vi.l[] to dissolve) he dissolves
Pa[ivXaiNTa pravianti acyuta 1.3 (pra.vi[a] to enter) they enter
Pa[vqr pravra 8.1 m. pravra hero
Pa[v*ta pravtta (pra.vt[u] to start to act; + .[k]ta) startet, engaged
Pa[v*ta" pravtta 1.1 m. pravtta
Pa]v*ita pravtti (from vt[u] 1A...vTaRNae=) moving onwards, activity, tendency; manifestation
Pa[v*ita" pravtti 1.1 f. pravtti
Pa[v*itaMa( pravttim 2.1 f. pravtti
Pa[v*tae pravtte 7.1, sati-saptam m. pravtta
Pa]v* pravddha (pra.vdh[u] to grow up, raise; + .[k]ta) grown, raised
Pa[v*" pravddha 1.1 m. pravddha
Pa[v*a" pravddh 1.3 f. pravddh (pravddha + .[p])
Pa[v*e pravddhe 7.1, sati-saptam n. pravddha
Pa[veuMa( praveum avyaya (pra.vi[a] to enter; + .tum[u]) to enter
Pa[VYaiQaTa pravyathita (pra.vyath[a] to be perturbed; + .[k]ta) perturbed
Pa[VYaiQaTaMa( pravyathitam 1.1 n. pravyathita
Pa[VYaiQaTaa" pravyathit 1.3 m. pravyathita
Pa[XaSTae praaste 7.1 n. praasta (pra.as[u] to praise; + .[k]ta) praised, auspicious
Pa]XaaNTa pranta (pra.am[u] to be pacified; + .[k]ta) pacified
Pa[XaaNTaSYa prantasya 6.1 m. pranta
Pa]Sa== prasakta (pra.saj[a] to stick completely; + .[k]ta) completely attached
Pa[Sa==a" prasakt 1.3 m. prasakta
Pa[Sa==aNaaMa( prasaktnm 6.3 m. prasakta
Pa[SaeNa prasagena 3.1 m. prasaga complete attachment
Pa[Saa prasanna (pra.sad[] to settle down; + .[k]ta) settled; (applied to the mind:) calmed, satisfied
Pa[SaaeNa prasannena 3.1 m. prasanna
Pa[Sa>aMa( prasabham avyaya forcibly, violently, presumptuously
Pa[SaivZYaMa( prasaviyadhvam (Vedic form, from pra.s[] to give birth) you will multiply
Pa[Saad prasda (from pra.sad[] to settle down) purity; calmness; (applied to the mind:) satisfaction, mercy (other words
for mercy: karua, kruya, kp, anukamp); prasda also refers to a favor or gift; esp. to the Lords special mercy
seen in articles (like food and flowers), which were first offered to His Deity and later distributed
Pa[Saad"
prasda 1.1 m. prasda
711
Pa[SaadMa( prasdam 2.1 m. prasda

Pa[SaadYae prasdaye acyuta caus. 3.1 (pra.sad[] to settle down, (applied to the mind:) to become satisfied) I appease
Pa[SaadaTa( prasdt 5.1 m. prasda
Pa[Saade prasde 7.1, sati-saptam m. prasda
Pa[iSaDYaeTa( prasidhyet vidhi 1.1 (pra.sidh[u] 4P to succeed) he should succeed
Pa[Saqd prasda vidht 2.1 (pra.sad[] to settle down, (applied to the mind:) to become satisfied) you must be merciful!
Pa[Sa*Taa prast (pra.s to extend; + .[k]ta + .[p]) extended
Pa[Sa*Taa prast 1.1 f. prast
Pa[Sa*Taa" prast 1.3 f. prast
Pa]hr<a praharaa (from pra.h[] to carry foreward, throw) wielding
Pa[hr<aa" prahara 1.3 m. praharaa
Pa[hSaNa( prahasan 1.1 m. prahasat (pra.has[e] to smile; + .[]at[]) [while] smiling; (as in:) prahasan iva as if smiling,
with a bright face
Pa[haSYaiSa prahsyasi kalki 2.1 (pra.[o]h[k] to abandon completely) you will abandon
Pa[ZYaiTa prahyati acyuta 1.1 (pra.h[a] to rejoice) he rejoices
Pa[ZYaeTa( prahyet vidhi 1.1 (h[a]...TauaE to rejoice) he should rejoice
Pa[ad" prahlda 1.1 m. prahlda Prahlda, the son of Hirayakaipu
Pa[ak(= prk avyaya (from pra. + ac going towards) before
Pa[ak*= Ta" prkta 1.1 m. prkta (from prakti) natural, ordinary, vulgar
Pa[aj prja (from praj wisdom) wise
Pa[alYa" prjalaya 1.3 m. prjali (pra._ajali) joined palms, folded hands
Pa[a<a pra (pra.an[a] to breath up) breath; vital energy; vital organ; life; (1) pra as breath (three kinds): (esp.) pra
(exhalation), apna (inhalation) and vyna (circulation inside the body); (as in:) prpna (pra-_apna)
exhaling and inhaling; pryma (pra-_yma) breathing exercise (see BG 4.29); (2) pra as vital energy (five
kinds) and fivefold vta-doa: pra (upward breath, through nose), apna (downward, through rectum), vyna
(diffusion through the body), samna (for adjusting foodstuff), udna (through throat); plus the subtle vital energies
(five kinds): nga (opening eyes, mouth), krma (helps contraction), kkara (increases appetite), devadatta (helps
relaxation by opening the mouth wide in yawning), dhanajaya (helps sustenance) (see BG 4.27); (3) pra as vital
organ: nose, mouth, eyes, ears, mind, etc.; (4) pra as life: (as in:) pra-tyga death; pra-ntha lord of life,
lover
Pa[a<aMa( pram 2.1 m. pra

Pa[a<aa" pr 1.3 m. pra
Pa[a<aaNa( prn 2.3 m. pra
Pa[ai<aNaaMa( prinm 6.3 m. prin (pr) living being
Pa[a<ae pre 7.1 m. pra
Pa[a<aezu preu 7.3 m. pra
Pa[aDaaNYaTa" prdhnyata (prdhnyatas) avyaya (pradhnya main; + .tas[i]) mainly, prominently
Pa]aPTa prpta (pra.p[] to obtain; + .[k]ta) obtained
Pa[a" prpta 1.1 m. prpta
Pa[aMa( prptam 2.1 m. prpta
Pa[ai" prpti 1.1 f. prpti obtainment
Pa[aPNauYaaTa( prpnuyt vidhi 1.1 (pra.p[] to obtain) he should obtain
Pa[aPNauviNTa prpnuvanti acyuta 1.3 (pra.p[] to obtain) they obtain
712
Pa[aPYa prpya avyaya (pra.p[] to obtain; + .ya[p]) [after] obtaining

Pa[aPYaTae prpyate acyuta pass. 1.1 (pra.p[] to obtain) he is obtained
Pa[aPSYaiSa prpsyasi kalki 2.1 (pra.p[] to obtain) you will obtain
Pa[aPSYae prpsye kalki 3.1 (pra.p[] to obtain) I will obtain
Pa[ar>aTae prrabhate acyuta 1.1 (pra..rabh[a] to begin) he begins
Pa[aQaRYaNTae prrthayante acyuta 1.3 (pra.artha to pray) they pray
Pa[ah prha acyuta opt. form with a past sense 1.1 (pra.br[] to declare) he declared
Pa[ahu" prhu acyuta opt. form with a past sense 1.3 (pra.br[] to declare) they declared
iPa[Ya priya (pr[]...TaPaR<ae to please, delight) dear, beloved; attached to; a friend, lover; expensive; (derived:) preyas
(preya) more dear; preha most dear
iPa[Ya" priya 1.1 m. priya

iPa[YaTar" priyatara 1.1 m. priyatara (priya + .tara) more dear
iPa[YaMa( priyam 1.1, 2.1 n. priya
iPa[Yaa" priy 1.3 m. priya
iPa[YaaYaa" priyy 6.1 f. priy (priya + .[p])
Pa[qiTa" prti 1.1 f. prti (pr[]...TaPaR<ae to please, delight) any pleasurable sensation, joy, gladness, satisfaction; friendly
disposition, kindness; affection, love
Pa[qYaMaa<aaYa pryamya 4.1 m. pryama (pr[]...Pa]qTaaE + .[]na) [while] taking pleasure, loving
Pa[eTaaNa( pretn 2.3 m. preta (pra.i[] to depart; + .[k]ta) departed, a dead person, a ghost
Pa[eTYa pretya avyaya (pra.i[] to depart; + .ya[p]) [after] departing, after death
Pa]ePSau prepsu (from pra. + psu, psu from p[]...VYaaPTaaE=) who desires to obtain
Pa[ePSau" prepsu 1.1 m. prepsu
Pa[ePSauNaa prepsun 3.1 m. prepsu
Pa[ae= prokta (pra.vac[a] to declare; + .[k]ta) declared
Pa[ae= " prokta 1.1 m. prokta
Pa[ae= Ma( proktam 1.1 n. prokta
Pa[ae= vaNa( proktavn 1.1 m. proktavat (pra.vac[a] to declare; + .[k]tavat[u]) who declared
Pa[ae= a prokt 1.1 f. prokt (prokta + .[p])
Pa[ae= aiNa proktni 2.3 n. prokta
Pa[aeCYaTae procyate acyuta pass. 1.1 (pra.vac[a] to declare) he/it is declared
Pa[aeCYaMaaNaMa( procyamnam 2.1 m. procyamna (pra.vac[a] to declare; + .[]na) [while] declaring
Pa[aeTaMa( protam 1.1 n. prota (pra.ve[] to sew, weave; + .[k]ta) sewn, woven, strung
PlveNa plavena 3.1 m. plava boat
f==l phala fruit; any consequence, effect, result (good or bad), i.e., advantage or disadvantage, gain or loss, reward or
punishment (as in karma-phala the result of work); benefit, enjoyment (as in phala-da yielding, rewarding)
f==lMa( phalam 1.1, 2.1 n. phala

f==laiNa phalni 2.3 n. phala
f==le phale 7.1 n. phala
f==lezu phaleu 7.3 n. phala
f==lE" phalai 3.3 n. phala
713
bTa bata avyaya alas!

ba" baddh 1.3 m. baddha (bandh[a]...bNDaNae + .[k]ta) bound
bDNaaiTa badhnti acyuta 1.1 (bandh[a]...bNDaNae=) he binds
bDYaTae badhyate acyuta pass. 1.1 (bandh[a]...bNDaNae=) he is bound
bNDa bandha (bandh[a]...bNDaNae=) binding; connection, attachment, bondage (opp. to mukti or liberation)
bNDaNa bandhana bondage
bNDaNa" bandhana 1.1 m. bandhana
bNDaNaE" bandhanai 3.3 n. bandhana
bNDaMa( bandham 2.1 m. bandha
bNDaaTa( bandht 5.1 m. bandha
bNDau bandhu (bandh[a]...bNDaNae=) relation, kinship; a kinsman, relative; friend (opp. to ripu); husband; brother
bNDau" bandhu 1.1 m. bandhu
bNDauzu bandhuu 7.3 m. bandhu
bNDaUNa( bandhn 2.3 m. bandhu
b>aUv babhva adhokaja 1.1 (bh...SataaYaaMa(=) he was, existed, became
bl bala power, strength, might; military force, army
blMa( balam 1.1, 2.1 n. bala
blvTa( balavat (bala + .vat[u]) having strength; strong; 1.1 n. balavat
blvTaaMa( balavatm 6.3 m. balavat
blvaNa( balavn 1.1 m. balavat
blaTa( balt avyaya forcibly, against ones will
bleNa balena 3.1 n. bala
bhv" bahava 1.3 m. bahu
bihSa( bahis (bahi) avyaya outside; (as in:) bahir-aga external limb, unessential, as opp. to antar-aga
bhu bahu many, much
bhuDaa bahudh avyaya in many ways, manyfold
bhuNaa bahun 3.1 m. bahu
bhul bahula containing many; abundant, numerous
bhulaMa( bahulm 2.1 f. bahul (bahula + .[p])
bhUNa( bahn 2.3 m. bahu
bhUNaaMa( bahnm 6.3 n. bahu
bhUiNa bahni 1.3, 2.3 n. bahu
baNDavaNa( bndhavn 2.3 m. bndhava relative
bala" bl 1.3 m. bla (same as blaka) young, childish, not full-grown or developed; ignorant, foolish; a child, boy
bahu bhu arm; (as in:) mah-bhu who has strong arms
bahu" bhu 1.1 m. bhu
bahuMa( bhum 2.1 m. bhu
bahae bho 8.1 m. bhu
ba bhya (from bahis) external
714
baaNa( bhyn 2.3 m. bhya

ib>aiTaR bibharti acyuta 1.1 ([u]bh[]...Daar<aPaaez<aYaae"=) he holds
bqJaMa( bjam 1.1, 2.1 n. bja seed, semen; seed-corn, grain; any germ, element, primary cause or principle, source, origin;
the essential part of a mantra
buYa" buddhaya 1.3 m. f. buddhi

bui buddhi (budh[a]...AvGaMaNae=) understanding, intelligence; thought, opinion
bui" buddhi 1.1 m. f. buddhi
buiTvaTa( buddhitvt 5.1 n. buddhitva (buddhi + .tva) the state of intelligence
buiMa( buddhim 2.1 f. buddhi
buiMaTa( buddhimat (buddhi + .mat[u]) having buddhi (intelligence); intelligent
buiMaTaaMa( buddhimatm 6.3 m. buddhimat
buiMaaNa( buddhimn 1.1 m. buddhimat
bue" buddhe 5.1, 6.1 f. buddhi
buaE buddhau 7.1 f. buddhi
buya buddhy 3.1 f. buddhi
bud(a buddhv avyaya (budh[a]...AvGaMaNae + .[k]tv) [after] knowing
buDa budha (or buddha) (budh[a]...AvGaMaNae=) one in knowledge, wise; a title sometimes given to a sage; one such Buddha
appeared about 500 B.C. at Kapila-vastu (near the Himlaya) in a Hindu family of akya katriyas; he is also known
as Siddhrtha Gautama (his name and gotra) and akya Muni
buDa" budha 1.1 m. budha

buDaa" budh 1.3 m. budha
b*hTa( bhat great
b*hSPaiTaMa( bhaspatim 2.1 m. bhaspati Bhaspati
baeVYaMa( boddhavyam 1.1 n. boddhavya (budh[a]...AvGaMaNae + .[k]tavya) to be understood
baeDaYaNTa" bodhayanta 1.3 m. bodhayat (budh[a]...AvGaMaNae caus. + .[]at[]) [while]
causing to know, [while]
explaining
b]vqiMa bravmi acyuta 3.1 (br[]...VYa==aYaa& vaic=) I speak

b]vqiz bravi acyuta 2.1 (br[]...VYa==aYaa& vaic=) you speak
b] brahma 1.1, 2.1 n. brahman, or brahman in compound
b]cair brahmacri (in comp. for brahmacrin) who practices spiritual life (brahma)
b]<a" brahmaa 5.1, 6.1 m. n. brahman
b]<aa brahma 3.1 n. brahman
b]i<a brahmai 7.1 n. brahman
b]Na( brahman (brahma, from bh[a] or bh[i]...v*aE XaBde c=) the great, the sound; spirit; the word brahman can be
either neut. or masc.: (neut.:) Brahman the great, self-existent, all-pervading, omniscient, omnipotent, eternal and
absolute truth; (masc.:) the person Brahm the creator of this universe, the first created being, residing in brahmaloka; (as in:) abda-brahma the sacred word, spiritual knowledge, Veda; brahma (brahma-_aa) the universe
of Brahm (in the shape of an egg, aa; brahma-carya study of the Vedas, spiritual practice as a brahma-crin (cr) or celibate student, which is the first rama or stage of life; brahma-jyoti light of brahma; brahma-bhta
spiritual existence; brahma-vdin (-vd) a spiritualist, (esp.) one who asserts that this world has as its substance
Brahman, (opp. to a my-vd, who sees this world as a mere product of my or illusion); brahma-stra Vedntastra, a celebrated work treating knowledge of brahma; (derived:) brhmaa one who knows brahma, a member of
the first, the intellectual class of society; (smt. written Brahmin in the English transcription); (also from bh[a] or
bh[i]...v*aE
XaBde c=): bhat great, large, mighty
715
b]a<aMa( brahmam 2.1 m. brahman

b]a<a brhmaa related to brahma; or brahma jnti ya sa brhmaa who knows brahma (the self)
b]a<aSYa brhmaasya 6.1 m. brhmaa
b]a<aa" brhma 1.3 m. brhmaa
b]a<ae brhmae 7.1 m. brhmaa
b]aq brhm 1.1 f. brhm (brhma related to brahma, spiritual; + .[p])
b]Uih brhi vidht 2.1 (br[]...VYa==aYaa& vaic=) you must speak
>a== bhakta (bhaj[a] 1U...SaevaYaaMa( + .[k]ta) devoted, devotee
>a==" bhakta 1.1 m. bhakta
>a==a" bhakt 1.3 m. bhakta
>a==aYa bhaktya 4.1 m. bhakta
>ai== bhakti (frombhaj[a] 1U...SaevaYaaMa(=) devotion, attachment, love, homage, worship; (also from bhaj[a]
1U...SaevaYaaMa(=): bhajana worshiping
>ai==" bhakti 1.1 m. f. bhakti
>ai==Ma( bhaktim 2.1 f. bhakti
>ai==MaaNa( bhaktimn 1.1 m. bhaktimat (bhakti + .mat[u]) having devotion
>ae= zu bhakteu 7.3 m. bhakta
>aKTYaa bhakty 3.1 f. bhakti
14. bhagavat[u] m. (.vat[u])
>aGavTa( bhagavat (bhaga + .vat[u]) having bhaga (opulence, fortune); opulent,
fortunate, etc.; sometimes exalted personalities like Nrada and Vysa are
>aGavaNa( >aGavNTaaE
>aGavNTa"
addressed as bhagavn, but according to Parara Muni (Viu-Pura
6.5.47) the person bhagavn must possess all opulence (bhaga) in full,
>aGavTa"
namely aivarya (supremacy), vrya (power), yaa (fame), r (beauty), >aGavNTaMa( >aGavNTaaE
jna (knowledge) and vairgya (renunciation), which applies only to the
>aGavTaa >aGavyaMa( >aGavi"
Supreme Lord
>aGavNa( bhagavan 8.1 n. bhagavat
>aGavTae >aGavyaMa( >aGavy"
>aGavaNa( bhagavn 1.1 m. bhagavat
>aGavTa" >aGavyaMa( >aGavy"
>aJaTaaMa( bhajatm 6.3 m. bhajat (bhaj[a] 1U...SaevaYaaMa( + .[]at[]) [while]
>aGavTa" >aGavTaae"
>aGavTaaMa(
worshiping
>aJaiTa bhajati acyuta 1.1 (bhaj[a] 1U...SaevaYaaMa(=) he serves, worships
>aGaviTa >aGavTaae"
>aGavTSau
>aJaTae bhajate acyuta 1.1 (bhaj[a] 1U...SaevaYaaMa(=) he serves, worships
he= =>aGavNa( he= =>aGavNTaaE he= =>aGavNTa"
>aJaiNTa bhajanti acyuta 1.3 (bhaj[a] 1U...SaevaYaaMa(=) they serve, worship
>aJaNTae bhajante acyuta 1.3 (bhaj[a] 1U...SaevaYaaMa(=) they serve, worship
>aJaSv bhajasva vidht 2.1 (bhaj[a] 1U...SaevaYaaMa(=) you must serve, worship
>aJaaiMa bhajmi acyuta 3.1 (bhaj[a] 1U...SaevaYaaMa(=) I serve, worship
>aYa bhaya (same as bh, bhti, from [i]bh to fear) fear
>aYar bhayakara creating fear, dreadful
>aYaMa( bhayam 1.1, 2.1 n. bhaya
>aYaaTa( bhayt 5.1 n. bhaya
>aYaaNak==aiNa bhaynakni 2.3 n. bhaynaka creating fear, dreadful
>aYae bhaye 2.2 n. bhaya
>aYaeNa bhayena 3.1 n. bhaya
716
>aTaaR bhart 1.1 m. bhart

>aTaR* bhart (bhart, .t[n]) maintainer
>av bhava vidht 2.1 (bh...SataaYaaMa(=) you must be, exist, become
>av" bhava 1.1 m. bhava existence
>avTa( bhavat (bhavat[u]) you (honorific); although listed as kanma, bhavat[u] is declined exactly like bhagavat[u];
there is also bhavat[] (bh...SataaYaaMa( + .[]at[] being, existing), which is declined like gacchat[]
>avTa" bhavata 6.1 m. bhavat[u]; acyuta 1.2 (bh...SataaYaaMa(=) they [two] are
>aviTa bhavati acyuta 1.1 (bh...SataaYaaMa(=) he is
2. bh to be, exist
>avNTa" bhavanta 1.3 m. bhavat[u]
>aviTa >avTa" >aviNTa
>avNTaMa( bhavantam 2.1 m. bhavat[u]
>aviNTa bhavanti acyuta 1.3 (bh...SataaYaaMa(=) they are >aviSa >avQa" >avQa
>avaNa( bhavn 1.1 m. bhavat[u] you (honorific)
>avaiMa >avav" >avaMa"
>avaiMa bhavmi acyuta 3.1 (bh...SataaYaaMa(=) I am
>aivTaa bhavit blakalki 1.1 (bh...SataaYaaMa(=) he will be
>aivZYaTaaMa( bhaviyatm 6.3 m. bhaviyat (bh...SataaYaaMa( + .[]at[] in future sense) which will be; a future being or
event
>aivZYaiTa bhaviyati kalki 1.1 (bh...SataaYaaMa(=) he will be

>aivZYaiNTa bhaviyanti kalki 1.3 (bh...SataaYaaMa(=) they will be
>aivZYaai<a bhaviyi which are becoming 2.3 n. bhaviya becoming, future
>aivZYaaMa" bhaviyma kalki 3.3 (bh...SataaYaaMa(=) we will be
>aveTa( bhavet vidhi 1.1 (bh...SataaYaaMa(=) he would be
>aSMaNa( bhasman (bhasma) chewing, consuming, pulverizing; ashes
>aSMaSaaTa( bhasmast avyaya (from bhasman) into ashes
>aa" bh 1.1 f. bhs
>aak(= bhk 1.1 m. bhj
>aaGa bhga part, division
>aaGaMa( bhgam avyaya as divided
>aaJa( bhj (bhk) devoted to
>aarTa bhrata descendant of Bharata; 8.1 m. bhrata
>aav bhva existence; state of existence, nature, disposition; sentiment, heart, love
>aav" bhva 1.1 m. bhva
>aavNa bhvana creator; 8.1 m. bhvana
>aavNa" bhvana 1.1 m. bhvana
>aavNaa bhvan 1.1 f. bhvan conception, thought; concentration, meditation, absorption
>aavMa( bhvam 2.1 m. bhva
>aavYaTa( bhvayat (bh...SataaYaaMa( + .[]at[]) [while] fostering
>aavYaTa bhvayata vidht caus. 2.3 (bh...SataaYaaMa(=) you must cause to be; you must nourish, foster
>aavYaTa" bhvayata 6.1 m. bhvayat
>aavYaNTa" bhvayanta 1.3 m. bhvayat
717
>aavYaNTau bhvayantu vidht caus. 1.3 (bh...SataaYaaMa(=) they must foster

>aava" bhv 1.3 m. bhva state of being: nature, sentiment
>aavaNa( bhvn 2.3 m. bhva
>aavaYa bhvya 4.1 m. bhva
>aaivTa bhvita (bh...SataaYaaMa( caus. + .[k]ta) caused to be, manifested, made up, transformed
>aaivTa" bhvita 1.1 m. bhvita
>aaivTaa" bhvit 1.3 m. bhvita
>aave bhve 7.1 m. bhva
>aaveNa bhvena 3.1 m. bhva
>aavezu bhveu 7.3 m. bhva
>aavE" bhvai 3.3 m. bhva
>aazSae bhase acyuta 2.1 (bh[a]...VYa==aYaa& vaic=) you speak
>aaza bh 1.1 f. bh (bh[a]...VYa==aYaa& vaic=) speech, language, dialect; (fig.:) description, symptom, characteristic
>aaSa( bhs (bh, from bhs[]...dqaE=) light, lustre, splendor, brightness, effulgence; an image, reflection, shadow; glory,
splendor, majesty; (as in:) bhskara making light, the sun; bhsas (bhsa) light, lustre; bhsa splendor, light;
color, appearance; semblance, phantom, mere appearance, reflection
>aaSa" bhsa 1.3, 6.1 f. bhs

>aaSaYaTae bhsayate acyuta caus. 1.1 (bhs[]...dqaE=) he causes to shine, he illuminates
>aaSvTaa bhsvat 3.1 m. bhsvat (bhs + .vat[u]) having light, shining
i>a+au bhiku beggar, mendicant; religious man, esp. a sannys
i>aaa bhinn 1.1 f. bhinn (bhid[ir]...ivdar<ae + .[k]ta + .[p]) split, divided, separated, detached
>aq bh (from [i]bh...>aYae=) fear
>aq" bh 1.1 m. bh
>aqTa bhta ([i]bh...>aYae + .[k]ta) afraid, fearful
>aqTa" bhta 1.1 m. bhta
>aqTaMa( bhtam 2.1 m. bhta
>aqTaa" bht 1.3 m. bhta
>aqTaaiNa bhtni 1.3 n. bhta
>aqMa bhma (from [i]bh...>aYae=) fearful, awful, heroic; Bhma
>aqz<a bhaa (from [i]bh...>aYae=) fearful, awful
>aqZMa bhma (from [i]bh...>aYae=) fearful, awful; Bhma
>aqZMa" bhma 1.1 m. bhma
>aqZMaMa( bhmam 2.1 m. bhma
>aua bhuktv avyaya (bhuj[a]...PaalNaA>YavharYaae" + .[k]tv) [after] enjoying
>aux(= +v bhukva vidht 2.1 (bhuj[a]...PaalNaA>YavharYaae"=) you must enjoy
>auJa" bhuja 1.3 m. bhuj (bhuk) enjoying
>auJaeNa bhujena 3.1 n. bhuja arm
>auTae bhujate acyuta 1.3 (bhuj[a]...PaalNaA>YavharYaae"=) they enjoy
>auaNaMa( bhujnam 2.1 m. bhujna (bhuj[a]...PaalNaA>YavharYaae" + .[]na) [while] enjoying
>auqYa bhujya vidhi 3.1 (bhuj[a]...PaalNaA>YavharYaae"=) I would enjoy
718
>aue bhunkte acyuta 1.1 (bhuj[a]...PaalNaA>YavharYaae"=) he enjoys

>auvNaaTa( bhuvant 5.1 n. bhuvana world
>auiv bhuvi 7.1 f. bh the earth
>aU" bh bhtea 2.1 (bh...SataaYaaMa(=; in combination with m the prefix a- of bhtea (abh) is not used, and bhtea has
an imperative meaning) you must be
>aUTa
bhta 1.1 n. bhta (bh...SataaYaaMa( + .[k]ta) which has been, past, a ghost; (or:) which became, came into
existence, an element, body, being, creature
>aUTa" bhta 1.1 m. bhta

>aUTaMa( bhtam 2.1 m. 1.1 n. bhta
>aUTaaNaaMa( bhtnm 6.3 m. n. bhta
>aUTaaiNa bhtni 1.3, 2.3 n. bhta
>aUTaaMa( bhtm 2.1 f. bht (bhta + .[p])
>aUiTa" bhti 1.1 f. bhti opulence
>aUTaezu bhteu 7.3 m. n. bhta
>aUTva bhtv avyaya (bh...SataaYaaMa( + .[k]tv) [after] being, becoming
>aUiMa bhmi the earth
>aUiMa" bhmi 1.1 f. bhmi
>aUMaaE bhmau 7.1 f. bhmi
>aUYa bhya (from bh...SataaYaaMa(=) being, becoming
>aUYa" bhya avyaya again
>aUYaaYa bhyya 4.1 n. bhya
>a*Gau bhgu Bhgu Muni
>a*Gau" bhgu 1.1 m. bhgu
>a*Ta( bht who holds; 1.1 m. n. bht
>a*Taa bht 3.1 m. bht
>a*TaaMa( bhtm 6.3 m. bht
>aed bheda (bhid[ir]...ivdar<ae=) splitting, breaking; separation, division; difference, sort; disturbance, disunion; (in phil.)
dualism
>aedTa" bhedata (bhedatas) avyaya (bheda + .tas[i]) according to the division of

>aedMa( bhedam 2.1 m. bheda
>aeYaR" bherya 1.3 f. bher kettledrum
>aE+YaMa( bhaikyam 1.1 n. bhaikya (from bhik begging) living on alms, begging, mendicancy
>aae= a bhokt 1.1 m. bhokt
>aae= arMa( bhoktram 2.1 m. bhokt
>aaeu= Ma( bhoktum avyaya (bhuj[a]...PaalNaA>YavharYaae" + .tum[u]) to enjoy
>aae*= bhokt (bhokt, .t[n]) enjoyer; 1.1 n. bhokt
>aae*= Tve bhokttve 7.1 n. bhokttva (bhokt + .tva) being the enjoyer
>aae+YaSae bhokyase kalki 2.1 (bhuj[a]...PaalNaA>YavharYaae"=) you will enjoy
>aaeGa bhoga (bhuj[a]...PaalNaA>YavharYaae"=) enjoyment, pleasure, delight, (esp.) eating; experiencing, undergoing (good
and bad); profit, utility; wealth, luxury
>aaeGaa"
bhog 1.3 m. bhoga
719
>aaeGaaNa( bhogn 2.3 m. bhoga

>aaeGaq bhog 1.1 m. bhogin (bhog) enjoyer
>aaeGaezu bhogeu 7.3 m. bhoga
>aaeGaE" bhogai 3.3 m. bhoga
>aaeJaNa bhojana (bhuj[a]...PaalNaA>YavharYaae"=) feeding, eating; a meal, food
>aaeJaNaMa( bhojanam 1.1 n. bhojana
>aaeJaNaezu bhojaneu 7.3 n. bhojana
>a]&Xa bhraa (bhra[u]...ADa" PaTaNae=) failing, decline, ruine, loss
>a]&XaaTa( bhrat 5.1 m. bhraa
>a]MaiTa bhramati acyuta 1.1 (bhram[u]...clNae=) he/it is reeling
>a] bhraa fallen
>a]" bhraa 1.1 m. bhraa
>a]aTa* bhrt (bhrt) brother, cousin
>a]aTaNa( bhrtn 2.3 m. bhrt
>a]aMaYaTa( bhrmayat (bhram[u]...clNae=; caus. + .[]at[]) [while] causing to move, driving
>a]aMaYaNa( bhrmayan 1.1 m. bhrmayat
>a]uvae" bhruvo 6.2 f. bhr
>a]U bhr eyebrow
Ma&SYaNTae masyante kalki 1.3 (man[a] 4A...baeDaNae=) they will think
Mak==r" makara 1.1 m. makara the sea-monster Makara, often identified as a shark, dolphin or crocodile; the Capricorn of
the zodiac and carrier of Varua
Mai<a mai jewel, gem, pearl; any ornament

Mai<aPauZPak==aE maipupakau 2.2 m. maipupaka jewel-bracelett, name of a conch
MaTa mata (man[a] 4A...baeDaNae; + .[k]ta) thought, considered; opinion
MaTa" mata 1.1 m. mata
MaTaMa( matam 1.1, 2.1 n. mata
MaTaa mat (mata + [p]); 1.1 f. mat
MaTaa" mat 1.3 m. mata
MaiTa" mati 1.1 f. mati (from man[a] 4A...baeDaNae=) opinion, conviction
MaTae mate 1.2 f. mat (mata + .[p])
Mata" matta (mattas) avyaya (asmad + .tas[i]) from me, than me
MaTva matv avyaya (man[a] 4A...baeDaNae + .[k]tv) [after] knowing
MaTSar matsara selfish, greedy, envious, hostile, wretched
Mad( mad (the form of asmad in samsa, if it refers to only one person) my; (as in:) mad-bhakta my devotee; mad-bhva
my nature
MadMa( madam 2.1 m. mada intoxication, pride

MaDau madhu sweet; name of a demon who was killed by Viu
MaDYa madhya middle, central, inside; between, among; moderate, mean
MaDYaMa( madhyam 1.1, 2.1 n. madhya
MaDYaaiNa madhyni 1.3 n. madhya
720
MaDYae madhye 7.1 m. madhya

MaNa" mana 1.1, 2.1 n. (or in compound for) manas
MaNav" manava 1.3 m. manu
MaNa"
MaNave manave 4.1 m. manu
MaNa"
MaNaSa( manas (mana, from man[a] 4A...baeDaNae=) (in its widest sense, manas is applied to
all the mental powers:) intellect, understanding, perception, sense, conscience, MaNaSaa
will; (in philosophy:) the internal organ or anta-karaa of perception and
cognition, the faculty or instrument through which the thoughts or by which MaNaSae
sense objects affect the tm or soul; thought, imagination, invention, opinion,
intention, inclination, affection, desire, mood, temper, spirit; (as in:) mano-gata
(mana-gata) mind-gone, existing in the mind; thought, opinion, idea, desire;
mano-ratha (mana-ratha) hearts joy, fancy, imagination
MaNaSa"
MaNaSa"
MaNaiSa
he= =MaNa"
20. manas n.
MaNaSaq
MaNaSaq
MaNaae>YaaMa(
MaNaae>YaaMa(
MaNaa&iSa
MaNaa&iSa
MaNaaei>a"
MaNaae>Ya"
MaNaae>YaaMa(
MaNaSaae"
MaNaSaae"
he= =MaNaSaq
MaNaae>Ya"
MaNaSaaMa(
MaNa"Sau
he= =MaNaa&iSa
MaNaSa" manasa 1.3 m. 5.1 n. manas

MaNaSaMa( manasam 2.1 m. manas
MaNaSaa manas 3.1 n. manas
MaNaa" man 1.1 m. manas
MaNaqizNa( manin (man, from man[a] 4A...baeDaNae=) who is thoughtful, a wise man
MaNaqiz<a" mania 1.3 m. manin
MaNaqiz<aaMa( manim 6.3 m. manin
MaNau manu (from man[a] 4A...baeDaNae=) wise man, Manu
MaNau" manu 1.1 m. manu
MaNauZYa manuya a descendent of Manu, man
MaNauZYaa" manuy 1.3 m. manuya
MaNauZYaa<aaMa( manuym 6.3 m. manuya
MaNauZYaezu manuyeu 7.3 m. manuya
MaNaaei>a" manobhi 3.3 n. manas
MaNTaVYa" mantavya 1.1 m. mantavya (man[a] 4A...baeDaNae + .tavya) to be thought, considered
MaN}a" mantra 1.1 m. mantra (from matr[i]...Gau>aaz<ae=) confidential advice, sacred hymn
MaNdaNa( mandn 2.3 m. manda slow; apathic, indifferent; dull, foolish; unhappy, miserable, bad; a fool
MaNYaTae manyate acyuta 1.1 (man[a] 4A...baeDaNae=) he thinks
MaNYaNTae manyante acyuta 1.3 (man[a] 4A...baeDaNae=) they think
MaNYaSae manyase acyuta 2.1 (man[a] 4A...baeDaNae=) you think
MaNYae manye acyuta 3.1 (man[a] 4A...baeDaNae=) I think
MaNYaeTa manyeta vidhi 1.1 (man[a] 4A...baeDaNae=) you should think
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30. asmad (all genders)

MaMa mama 6.1 asmad
MaYa maya full of, made of
AhMa(
AavaMa(
vYaMa(
MaYa" maya 1.1 m. maya
MaaMa(Maa AavaMa(
ASMaaNa(Na"
MaYaMa( mayam 1.1, 2.1 n. maya
MaYaa
Aava>YaaMa( ASMaai>a"
MaYaa may 3.1 asmad
MaMa(Mae Aava>YaaMa( ASMa>YaMa(Na"
MaYaa" may 1.3 m. maya
MaYaaTa( mayt 5.1 m. maya
Mad(
Aava>YaaMa( ASMad(
MaiYa mayi 7.1 asmad
MaMaMae AavYaae" ASMaak==Ma(Na"
MaYaq may 1.1 f. may (maya + .[p])
MaiYa
AavYaae" ASMaaSau
MaYaE" mayai 3.3 m. maya
Mar<aaTa( marat 5.1 n. maraa dying, death
Marqic" marci 1.1 m. marci Marci
MaTa( marut a Marut, a class of devas
MaTa" maruta 1.3, 2.3 m. marut
MaTaaMa( marutm 6.3 m. marut
MaTYaR martya having to die, mortal; (as in:) martya-loka the world of mortals, this earth
MaTYaeRzu martyeu 7.3 m. martya
MazR mara patience, tolerance; (as in:) a-mara impatience, intolerance
Mal mala dirt, impurity; (as in:) a-mala clean, pure, shining
MalaNa( maln 2.3 m. mala
MaleNa malena 3.1 n. mala
MahTa( mahat, mahat[u] (from mah[i]...v*aE or mah[a]...PaUJaaYaaMa(=) (similar to maha, mahas, mahar) great (in space, time,
quantity or degree), i.e., large, big, huge, ample, extensive, long, abundant, numerous, considerable, important, high,
eminent; distinguished; (noise:) loud; (with people:) many; (darkness:) thick; (as in:) mahat-tattva the great
principle, name of buddhi or intellect, self-consciousness; in compound mahat becomes mah, (as in:) mahtman
(mah-tman) high-souled, magnanimous, noble, wise, eminent; mah-ratha great chariot fighter; mahevara
(mah-_vara) great lord, name of iva; mahevsa (mah-_ivsa) great bowman; (derived:) mahatt, mahattva,
mahim greatness; other words for great: pthu, vila, uru, vipula
MahTa( mahat 1.1, 2.1 n. mahat[u]

MahTa" mahata 5.1 n. mahat[u]
MahTaa mahat 3.1 m. mahat[u]
MahiTa mahati 7.1 m. mahat[u]
MahTaqMa( mahatm 2.1 f. mahat (mahat[u] + .[p])
Maha mah in compound for mahat[u]; (as in:) mah-bhrata the Mahbhrata
MahaNa( mahn 1.1 m. mahat[u]
Maha>aarTae mahbhrate 7.1 n. mahbhrata (mah-bhrata) the greater Bhrata, Mahbhrata
MaihMaaNaMa( mahimnam 2.1 m. mahiman (mahim) greatness
Mahq mah the great one, the earth; (as in:) mah-pati earth-protector, king; mah-kit earth-ruler, king
MahqMa( mahm 2.1 f. mah
Maa m avyaya do not
MaaTaa mt 1.1 f. mt (mt) mother
722
MaaTaul mtula maternal uncle

MaaTaula" mtul 1.3 m. mtula
MaaTaulaNa( mtuln 2.3 m. mtula
Maa}aMa( mtram 1.1 n. mtra just, only
Maa}aa mtr quantitiy, size, measure of any kind; sense faculty; an element, matter, the material world; materials, goods
MaaDav mdhava husband of Lakm (m mother); (or:) descendant of King Madhu, name of Viu/Ka; 8.1 m.
mdhava
MaaDav" mdhava 1.1 m. mdhava

MaaNav mnava 1.1 m. mnava descendent of Manu, man
MaaNav" mnava 1.1 m. mnava
MaaNava" mnav 1.3 m. mnava
MaaNaSa mnasa (from manas) mental; in mind
MaaNaSa" mnasa 1.1 m. mnasa
MaaNaSaMa( mnasam 1.1 n. mnasa
MaaNaSaa" mnas 1.3 m. mnasa
MaaiNaTvMa( mnitvam 1.1 n. mnitva (.tva) pride
MaaNauz mnua human, man
MaaNauzMa( mnuam 2.1 n. mnua
MaaNauzqMa( mnum 2.1 f. mnu (mnua + .[p])
MaaNauze mnue 7.1 m. mnua
MaaMa( mm 2.1 asmad
MaaMak== mmaka kanma mine
MaaMak==Ma( mmakam 2.1 n. mmaka
MaaMak==a" mmak 1.3 m. mmaka
MaaiMak==aMa( mmikm 2.1 f. mmik mine
MaaYaYaa myay 3.1 f. my
MaaYaa my art, wisdom, supernatural power; an illusory image; the Lords energy, both raDaa
internal (spiritual, tma-my, yoga-my) and external (material, mah-my,
Mydev, Durg, prakti); (in phil.) the illusion of the creations of the material raDaaMa(
energy (mah-my, prakti)
raDaYaa
MaaYaa my 1.1 f. my
raDaaYaE
MaaYaaMa( mym 2.1 f. my
MaaTa" mruta 1.1 m. mruta relating to the Maruts, wind
raDaaYaa"
MaaGaRXaqzR" mrgara 1.1 m. mrgara the month Mrgara (Agra-hyana, Keava)
in which the full moon enters the constellation mga-iras (dear-head), the fifth raDaaYaa"
lunar mansion
raDaaYaaMa(
MaadRvMa( mrdavam 1.1 n. mrdava (from mdu soft) softness, soft-heartedness,
kindness
he raDae
Maala ml garland, necklace, rosary; a row, line, series
MaaLYa mlya relating to a garland, a garland
MaaSa msa month
MaaSaa" ms 1.3 m. msa MaaSaaNaaMa( msnm 6.3 m. msa
7. rdh f.
raDae
raDae
raDaa>YaaMa(
raDaa>YaaMa(
raDaa"
raDaa"
raDaai>a"
raDaa>Ya"
raDaa>YaaMa(
raDaYaae"
raDaYaae"
he raDae
raDaa>Ya"
raDaaNaaMa(
raDaaSau
he raDaa"
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MaahaTMYaMa( mhtmyam 1.1 n. mhtmya greatness

iMaTa mita measure; (as in:) a-mita unmeasured, boundless
iMa}a mitra friend, companion; a friend connected by blood-relationship; an ally (opp. to ari or enemy)
iMa}ae mitre 7.1 m. mitra
iMaQYaa mithy avyaya conflictingly, contrarily, improperly; falsely, untruly, not real
iMa[ mira mixed, combined, accompanied by; adulterated; manifold, diverse
iMa[Ma( miram 1.1 n. mira
Mau= mukta (muc[]...Maae+a<ae + .[k]ta) released, liberated; (similarly:) mukti liberation; mumuku who is eager for
liberation
Mau= " mukta 1.1 m. mukta

Mau= Ma( muktam 1.1 n. mukta
Mau= SYa muktasya 6.1 m. mukta
Maua muktv avyaya (muc[]...Maae+a<ae + .[k]tv) [after] releasing
Mau:a mukha mouth, face; a direction; opening; the fore part, front of anything; the upper part, head of anything; the
principel, best; beginning; source, cause; (derived:) mukhya first, principal, chief; leader
Mau%" mukha 1.1 m. mukha

Mau%Ma( mukham 2.1 m. 1.1, 2.1 n. mukha
Mau%a" mukh 1.3 m. mukha
Mau%aiNa mukhni 2.3 n. mukha
Mau%e mukhe avyaya (from mukha) by means
Mau:Ya mukhya main, chief
Mau:YaMa( mukhyam 2.1 m. mukhya
Mau:YaE" mukhyai 3.3 m. mukhya
MauCYaNTae mucyante acyuta pass. 1.3 (muc[]...Maae+a<ae=) they are released
MauNaYa" munaya 1.3 m. muni
MauiNa muni (from man[a] 4A...baeDaNae=) thinker, sage
MauiNa" muni 1.1 m. muni
MauNaqNaaMa( munnm 6.3 m. muni
MauNae" mune 6.1 m. muni
MauMau+aui>a" mumukubhi 3.3 m. mumuku (muc[]...Maae+a<ae to release) who desires liberation
Mauhu" muhu (muhur) avyaya suddenly, at once; for a moment, awhile; at every moment, constantly; again; (derived:)
muhrta a moment, any short time; a period of forty-eight minutes
MauiTa muhyati acyuta 1.1 (muh[a]...vEicTYae=) he is bewildered

MauiNTa muhyanti acyuta 1.3 (muh[a]...vEicTYae=) they are bewildered
MaU! mha (muh[a]...vEicTYae + .[k]ta) bewildered, deluded, confused; foolish; a fool
MaU!" mha 1.1 m. mha
MaU!a" mh 1.3 m. mha
MaUTaRYa" mrtaya 1.3 f. mrti
MaUiTaR mrti any solid body or material form; embodiment, manifestation; anything which has definite shape; a person, form;
an image, statue
MaUiTaRNaa
mrtin 3.1 m. mrti
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MaUTaeR mrte 8.1 m. mrti

MaUiDNaR mrdhni 7.1 m. mrdhan (mrdh) head
MaUl mla root (of any plant or tree); the foot or lowest part or bottom of anything; basis, foundation, cause, origin,
beginning; (derived:) mlya (original) value, price; wages, salery
MaUlMa( mlam 2.1 m. mla

MaUlaiNa mlni 1.3 n. mla
Ma*Gaa<aaMa( mgm 6.3 m. mga (mg[a]...ANvez<ae=) a forest animal, (esp.) a deer
Ma*Ta mta (m[]...Pa[a<aTYaaGae + .[k]ta) dead; (as in:) amta
Ma*TaMa( mtam 2.1 m. 1.1, 2.1 n. mta
Ma*TaSYa mtasya 6.1 m. mta
Ma*TYau mtyu (from m[]...Pa[a<aTYaaGae=) death
Ma*TYau" mtyu 1.1 m. mtyu
Ma*TYauMa( mtyum 2.1 m. mtyu
Mae me opt. for mahyam 4.1 or mama 6.1 asmad
MaeDaSa( medhas (medha) sacrifice; intelligence (same as medh)
MaeDaSaaMa( medhasm 6.3 m. medhas
MaeDaa medh 1.1 f. medh intelligence
MaeDaavq medhv 1.1 m. medhvin (medhv) who is intelligent
MaeDYaMa( medhyam 1.1 n. medhya fit to be sacrificed, pure
Mae" meru 1.1 m. meru mount Meru
MaE}a" maitra 1.1 m. maitra (from mitra) friendly
Maae+a moka (from mok[a]...ASaNae=) end, liberation
Maae+aMa( mokam 2.1 m. moka
Maae+aiYaZYaaiMa mokayiymi kalki 3.1 (mok[a]...ASaNae=) I will liberate
Maae+aaYa mokya 4.1 m. moka
Maae+YaSae mokyase kalki pass. 2.1 (muc[]...Maae+a<ae=) you will be released
Maaega mogha vain, fruitless, useless
MaaegaMa( mogham avyaya vainly
MaaeidZYae modiye kalki 3.1 (mud[a]...hzeR=) I will rejoice
Maaeh moha (from muh[a]...vEicTYae=) bewilderment, delusion, confusion; darkness, ignorance
Maaeh" moha 1.1 m. moha
MaaehNa mohana (from muh[a]...vEicTYae=) bewildering
MaaehNaMa( mohanam 1.1, 2.1 n. mohana
MaaehMa( moham 2.1 m. moha
MaaehYaiSa mohayasi acyuta caus. 2.1 (muh[a]...vEicTYae=) you bewilder
Maaeha" moh 1.3 m. moha
MaaehaTa( moht 5.1 m. moha
MaaeihTa mohita (muh[a]...vEicTYae + .[k]ta) bewildered
MaaeihTaMa( mohitam 1.1 n. mohita
MaaeihTaa" mohit 1.3 m. mohita
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MaaeihNaq mohin (mohin who/which bewilders; + .[p]) bewildering, a fascinating woman

MaaeihNaqMa( mohinm 2.1 f. mohin
MaaeheNa mohena 3.1 m. moha
MaaehaE mohau 1.2 m. moha
MaaENa mauna (mune bhva iti maunam) the disposition of a muni, gravity, thoughtful contemplation, restraint of tongue;
observing silence; Yoga-stra-bhya (2.33) distinguishes two kinds of mauna, namely kha-mauna (like wood), in
which the yog does not disclose his mind by even signs or writing, and kra-mauna (with gesture), avoiding only
oral speech
MaaENaMa( maunam 1.1 n. mauna

MaaENaq maun 1.1 m. maunin (maun) who is silent
iMa]YaTae mriyate acyuta 1.1 (m[]...Pa[a<aTYaaGae=) he dies
Ya" ya 1.1 m. yad
Ya+a yaka a class of semi-divine beings
Ya+Yae yakye kalki 3.1 (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu=) I will sacrifice
YaJa" yaja 1.3 m. yaj (-ya/) who worships
YaJaNTa" yajanta 1.3 m. yajat (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu + .[]at[]) [while] worshiping
YaJaiNTa yajanti acyuta 1.3 (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu=) they worship
YaJaNTae yajante acyuta 1.3 (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu=) they worship
YaJau" yaju 1.1 m. yajus (yaju) Yajur-Veda
Yaj yaja (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu=) worship, devotion, sacrifice; sacrifice personified, Viu (Yajae vE
ivZ<au" yaja verily means Viu); other words for sacrifice: yga, satra, makha, kratu, medha
Yaj" yaja 1.1 m. yaja
YajMa( yajam 2.1 m. yaja
YajSYa yajasya 6.1 m. yaja
Yaja" yaj 1.3 m. yaja, or 2.3 f. yaj (yaja + .[p])
YajaTa( yajt 5.1 m. yaja
YajaNaaMa( yajnm 6.3 m. yaja
YajaYa yajya 4.1 m. yaja
Yaje yaje 7.1 m. yaja
YajeNa yajena 3.1 m. yaja
Yajezu yajeu 7.3 m. yaja
YajE" yajai 3.3 m. yaja
YaTa yata (yam[a] 1P...oParMae + .[k]ta) restrained
YaTa" yata (yatas) avyaya (yad + .tas[i]) from whom/which, because
YaTaTa( yatat (yat[]...Pa[YaTNae + .[]at[]) [while] endeavoring
YaTaTa" yatata 6.1 m. yatat
YaTaTaa yatat 3.1 m. yatat
YaTaTaaMa( yatatm 6.3 m. yatat
YaTaiTa yatati acyuta 1.1 (yat[]...Pa[YaTNae=) he endeavors
YaTaTae yatate acyuta 1.1 (yat[]...Pa[YaTNae=) he endeavors
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YaTaNTa" yatanta 1.3 m. yatat

YaTaiNTa yatanti acyuta 1.3 (yat[]...Pa[YaTNae=) they endeavor
YaTaMaaNa" yatamna 1.1 m. yatamna (yat[]...Pa[YaTNae + .[]na) [while] endeavoring
YaTaYa" yataya those who endeavor 1.3 m. yati (yat[]...Pa[YaTNae to endeavor) who endeavors, an ascetic, devotee
YaiTa yati (yat[]...Pa[YaTNae=) one who endeavors, an ascetic, sannys
YaiTa" yati 1.1 m. yati
YaTaqNaaMa( yatnm 6.3 m. yati
YaTNa yatna (yat[]...Pa[YaTNae=) endeavor, performance
Ya}a yatra avyaya (yad + .tra) in whom/which, where
YaQaa yath avyaya (yad + .th) in which manner
YaQaavTa( yathvat avyaya as it is
23. yad m.
Yad( yad kanma (relative) who, which; 1.1, 2.1 n. yad
Yada yad avyaya (yad + .d) at what time, when
Ya"
YaaE
Yae
Yaid yadi avyaya if
YaMa(
YaaE
YaaNa(
Yad*C^Yaa yadcchay 3.1 f. yad-cch
YaeNa
Yaa>YaaMa( YaE"
Yad*Câ yad-cch f. whatever is the gain, accident, chance; on its own accord, by good luck
YaSMaE Yaa>YaaMa( Yae>Ya"
YaiPa yadyapi avyaya even if , although
YaTa( yadvat
YaN}a yantra
avyaya as
(yam[a] 1P...oParMae=) an instrument, machine; amulet (often mentioned in

connection with mantra and tantra (ritual; magic))
YaMa(
YaMa
yam 2.1 m. yad
YaSMaaTa( Yaa>YaaMa( Yae>Ya"

YaSYa YaYaae" YaezaMa(
YaiSMaNa( YaYaae" Yaezu
yama (from yam[a] 1P...oParMae=) restraint; any rule; a primary moral rule for selfcontrol (opp. to niyama, a secondary observance); Yamarja
YaMa" yama 1.1 m. yama

YaYaa yay 3.1 f. yad
YaXa" yaa 1.1, 2.1 n. yaas (yaa) fame
YaVYaMa( yaavyam 1.1 n. yaavya (yaj[a]...devPaUJaaSaiTak==r<aYaJaNadaNaezu + .tavya) to be offered
YaSMaaTa( yasmt 5.1 m. n. yad
YaiSMaNa( yasmin 7.1 m. n. yad
YaSYa yasya 6.1 m. n. yad
YaSYaaMa( yasym 7.1 f. yad
Yaa y 1.1 f. yad
Yaa" y 1.3 f. yad
YaaiJaNa" yjina 1.3 m. yjin (yj) worshiper
YaaJaq yj 1.1 m. yjin
YaaiTa yti acyuta 1.1 (y...Pa[aaE=) he attains
Yaa}aa ytr (from y...Pa[aaE=) journey, pilgrimage (as in pada-ytr pilgrimage by foot); procession, festival; way,
means, practice; livelihood, maintenance; 1.1 f. ytr
Yaadv ydava 8.1 m. ydava descendent of King Yadu, name of Ka

YaadSaaMa( ydasm 6.3 n. ydas (yda) aquatic
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Yaad*k(= ydk (yd) avyaya of what kind

YaaNa( yn 2.3 m. yad
YaaiNTa ynti acyuta 1.3 (y...Pa[aaE=) they attain
Yaai>a" ybhi 3.3 f. yad
YaaMa( ym 2.1 f. yad
YaaMaMa( ymam 1.1 n. yma a period (of three hours)
YaavTa( yvat avyaya as great, as long, as large, as much, as many, as often, as frequent, as far, as old, etc.; the correlative
tvat is often implied
YaavaNa( yvn 1.1 m. yvat

YaaSYaiSa ysyasi kalki 2.1 (y...Pa[aaE=) you will attain
Yau= yukta (from any yuj-dhtu + .[k]ta, see under yoga) absorbed; restrained; united, engaged, endowed with; fitted,
suitable, skillful, experienced, moderate; ; a yog
Yau= " yukta 1.1 m. yukta

Yau= TaMa yuktatama (yukta + .tama) best of yogs
Yau= TaMa" yuktatama 1.1 m. yuktatama
Yau= TaMaa" yuktatam 1.3 m. yuktatama
Yau= SYa yuktasya 6.1 m. yukta
Yau= a" yukt 1.3 m. yukta
Yaue= yukte 7.1 m. yukta
Yaue= Na yuktena 3.1 n. yukta
YauE= " yuktai 3.3 m. yukta
Yaua yuktv avyaya (yuj[ir]...YaaeGae + .[k]tv) [after] joining, engaging
YauGa yuga a yoke, team, couple (yugala); a period of time, an age of the world
YauGaPad( yugapad avyaya being in one yuga or yoke, together
YauGae yuge 7.1 n. yuga
YauJYaTae yujyate acyuta 1.1 (yuj[ir]...YaaeGae=) he is engaged
YauJYaSv yujyasva vidht pass. 2.1 (yuj[ir]...YaaeGae=) you must be engaged
YauTa( yujat (yuj[ir]...YaaeGae + .[]at[]) [while] engaging
YauTa" yujata 6.1 m. yujat
YauNa( yujan 1.1 m. yujat
YauqTa yujta vidhi 1.1 (yuj[ir]...YaaeGae=) he should engage
YauYaaTa( yujyt vidhi 1.1 (yuj[ir]...YaaeGae=) he should engage
Yau yuddha fight, battle; other words for fight: yudh, sakhya, kalaha, kali, sagrma
YauMa( yuddham 2.1 n. yuddha
YauaTa( yuddht 5.1 n. yuddha
YauaYa yuddhya 4.1 n. yuddha
Yaue yuddhe 7.1 n. yuddha
YauDaaMaNYau" yudhmanyu 1.1 m. yudhmanyu fighting with spirit, Yudhmanyu
YauiDa yudhi 7.1 f. yudh battle
YauiDair" yudhihira 1.1 m. yudhihira (yudhi-sthira) firm in battle, Yudhihira
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YauDYa yudhya vidht 2.1 (yudh[a]...SaMPa[hare=) you must fight

YauDYaSv yudhyasva vidht 2.1 (yudh[a]...SaMPa[hare=) you must fight
YauYauTSav" yuyutsava 1.3 m. yuyutsu
YauYauTSau yuyutsu (yudh[a]...SaMPa[hare=) who desires to fight
YauYauTSauMa( yuyutsum 2.1 m. yuyutsu
YauYauDaaNa" yuyudhna 1.1 m. yuyudhna eager to fight, Yuyudhna
YauZMad( yumad kanma (middle person) you
Yae ye 1.3 m. yad
YaeNa yena 3.1 m. n. yad
YaezaMa( yem 6.3 m. yad
Yaae= VYa" yoktavya 1.1 m. yoktavya (yuj[ir]...YaaeGae + .tavya) to be practiced
YaaeGa yoga (can be derived from all three yuj dhtus:) (1) yuj[a]...SaMaaDaaE
yuj[a]...Sa&YaMaNae to restrain >>> yoga restraint; (3) yuj[ir]...YaaeGae
to meditate >>> yoga meditation; (2)
to join, engage, gain >>> yoga union;

engagement; gain (as in yoga-kema gain and safety); the word yoga is also used in the sense of mysticism (as in
yoga-my, yoga-nidr, yoga-siddhi, yogevara); nowadays mainly associated with haha-yoga (Yoga)
YaaeGa" yoga 1.1 m. yoga

YaaeGaTa" yogata (yogatas, yoga + .tas[i]) because of yoga
YaaeGaMa( yogam 2.1 m. yoga
YaaeGaSYa yogasya 6.1 m. yoga
YaaeGaaTa( yogt 5.1 m. yoga
YaaeGaaYa yogya 4.1 m. yoga
YaaeiGaNa( yogin (yog) a yog, transcendentalist, mystic; 8.1 m. yogin
YaaeiGaNa" yogina 1.3, 6.1 m. yogin
YaaeiGaNaMa( yoginam 2.1 m. yogin
YaaeiGaNaaMa( yoginm 6.3 m. yogin
YaaeGaq yog 1.1 m. yogin
YaaeGae yoge 7.1 m. yoga
YaaeGaeNa yogena 3.1 m. yoga
YaaeGaE" yogai 3.3 m. yoga
YaaeGaaE yogau 1.2 m. yoga
YaaeTSYaMaaNaaNa( yotsyamnn 2.3 m. yotsyamna (yudh[a]...SaMPa[hare
future sense) who will be fighting, a fighter
17. yogin m.
+ .[]na in
YaaeGaq
YaaeiGaNaMa(
YaaeiGaNaa
YaaeiGaNae
YaaeiGaNaaE
YaaeiGaNaaE
YaaeiGa>YaaMa(
YaaeiGa>YaaMa(
YaaeiGaNa"
YaaeiGaNa"
YaaeiGai>a"
YaaeiGa>Ya"
YaaeiGaNa"
YaaeiGaNa"
YaaeiGaiNa
he= =YaaeiGaNa(
YaaeiGa>YaaMa(
YaaeiGaNaae"
YaaeiGaNaae"
he= =YaaeiGaNaaE
YaaeiGa>Ya"
YaaeiGaNaaMa(
YaaeiGazu
he= =YaaeiGaNa"
YaaeTSYae yotsye kalki 3.1 (yudh[a]...SaMPa[hare=) I will fight

YaaeVYaMa( yoddhavyam 1.1 n. yoddhavya (yudh[a]...SaMPa[hare + .tavya) to be fought with
YaaeDaa" yodh 1.3 m. yodha fighter, warrior
YaaeNaYa" yonaya 1.3 f. yoni
YaaeiNa yoni birth, origin, source; womb; species
YaaeiNa" yoni 1.1 f. yoni
YaaeiNaMa( yonim 2.1 f. yoni
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YaaeiNazu yoniu 7.3 f. yoni

YaaeNaqiNa yonni 1.3 n. yoni
YaaEvNaMa( yauvanam 1.1 n. yauvana (from yuvan (yuv) young, a youth) youth
r+aSa( rakas (raka, rak[a]...PaalNae=) protecting; a semi-divine being, a Rakasa, demon
r+aSaaMa( rakasm 6.3 m. rakas
r+aa&iSa raksi 1.3, 2.3 n. rakas
r+Ya rakya protection
rJa" raja 1.1, 2.1 n. (or in compound for:) rajas
rJaSa( rajas (raja, from raj[a]...raGae=) dust, passion, emotion; (as in:) rajo-gua mode of passion
rJaSa" rajasa 5.1, 6.1 n. rajas
rJaSaMa( rajasam 2.1 m. rajas
rJaiSa rajasi 7.1, sati-saptam n. rajas
r<a raa delight, pleasure, gladness; battle (as an object of delight)
r<aaTa( rat 5.1 m. raa
r<ae rae 7.1 n. raa
rTa rata (ram[u]...k]= I@aYaaMa( + .[k]ta) pleased, gratified; fond of, devoted to
rTaa" rat 1.3 m. rata
riTa rati (ram[u]...k]= I@aYaaMa(=) pleasure, fondness; amorous enjoyment
riTa" rati 1.1 m. 1.1 f. rati
rQa ratha goer, a chariot (esp. a two-wheeled war-chariot), any vehicle; a warrior, (as in:) mah-ratha great warrior,
general
rQa" ratha 1.1 m. ratha

rQaMa( ratham 2.1 m. ratha
rQaa" rath 1.3 m. ratha
rMaTae ramate acyuta 1.1 (ram[u]...k]= I@aYaaMa(=) he rejoices
rMaiNTa ramanti acyuta 1.3 (ram[u]...k]= I@aYaaMa(=) they rejoice
riv" ravi 1.1 m. ravi the sun
rSa rasa (ras[a] 10P...AaSvadNaehNaYaae"=) (1) taste (as the principal quality of fluids) which is of six kinds: madhura
(sweet), amla (sour), lavaa (salty), kau (pungent), tikta (bitter) and kaya (astringent); (2) any object of taste, any
liquid (like water), milk, especially nectar; also the best part of anything, its essence; (3) emotion which is of twelve
kinds: bhaynaka (terror), bbhatsa (disgust), raudra (anger), adbhuta (wonder), karua (pity), vra (heroism), hsya
(mirth), nta (neutrality), dsya (servitude), skhya (friendship), vtsalya (paternal affection) and gara (love)
rSa" rasa 1.1 m. rasa

rSaNaMa( rasanam 2.1 n. rasana tasting, the tongue
rSaMa( rasam 1.1 n. rasa
rSYaa" rasy 1.3 m. rasya juicy, tasty
rhSa( rahas (raha) (rah[a]...TYaaGae=) alone, solitude
rhiSa rahasi 7.1 n. rahas
rhSYaMa( rahasyam 1.1 n. rahasya (from rahas) secret, private; a secret, mystery, any subtle point or esoteric teaching
rihTaMa( rahitam 1.1 n. rahita (rah[a]...TYaaGae + .[k]ta) abandoned, deprived of, without
ra+aSa rkasa (from rakas) demoniac, evil; a Rkasa; there are three kinds of Rkasas, namely followers of Kuvera (as in
yaka-rakas), Asuras (enemies of the devas), and evil spirits
730
ra+aSaqMa( rkasm 2.1 f. rkas (rkasa + .[p]) demoniac

raGa rga (from raj[a]...raGae=) color, redness; any feeling or passion, esp. affection; beauty, harmony, melody; (as in:)
rga-dvea love and hatred; raga color; rajana coloring; pleasing, delighting
raGaa" rg 1.3 m. rga

raGaq rg 1.1 m. rgin (rg) who is attached
raJa" rja 1.1 m. rjan
raJaNa( rjan (rj) king, sovereign, chief or best of its kind; (as in:) rja-guhya a royal secret; rja-bhoga a kings meal;
rja-mrga the kings highway; a royal method; rja-vidy royal science; rja-sya a great sacrifice performed by
kings; rjendra (rja-_indra) supreme souvereign; (derived:) rjya royal; sovereignty; kingdom
raJaSa rjasa pertaining to rajas, in rajo-gua

raJaSa" rjasa 1.1 m. rjasa
raJaSaMa( rjasam 2.1 m. 1.1, 2.1 n. rjasa
raJaSaSYa rjasasya 6.1 m. rjasa
raJaSaa" rjas 1.3 m. rjasa
raJaSaq rjas 1.1 f. rjas (rjasa + .[p])
raJaa rj 1.1 m. rjan
raJYa rjya (from rjan) royal; souvereignty; kingdom
raJYaMa( rjyam 1.1, 2.1 n. rjya
raJYaSYa rjyasya 6.1 n. rjya
raJYaeNa rjyena 3.1 n. rjya
rai}a rtri night
rai}a" rtri 1.1 f. rtri
rai}aMa( rtrim 2.1 f. rtri
raDaa rdh (rdh[a]...Sa&iSaaE) prosperity, success; name of a celebrated gop
raMa rma (from ram[u]...k]= I@aYaaMa(=) pleasure; a name of the Lord, because The mystics derive unlimited transcendental
pleasures from the Absolute Truth, which is therefore known as Rma. (Padma-Pura, ata-nma-stotra of Lord
Rmacandra 8); three of the avatras of Viu have the name Rma, namely Paraurma, Rmacandra and Balarma
raMa" rma 1.1 m. rma

raiXaMa( rim 2.1 m. ri heap, mass, number
irPau" ripu 1.1 m. ripu enemy
d(a ruddhv avyaya (rudh[ir]...Aavr<ae + .[k]tv) [after] stopping
d] rudra (derived differently) a Rudra, iva
d]a<aaMa( rudrm 6.3 m. rudra
d]aNa( rudrn 2.3 m. rudra
iDar rudhira blood-red, bloody
+a rka dry
Pa rpa (rpa...Paik]= YaaYaaMa(=) any outward appearance or color, shape, figure; beautiful form, beauty; nature, character;
likeness, image, sort, kind, having the form of, consisting of, like, (as in mohana-rpa like Cupid); 8.1 m. rpa
PaMa( rpam 2.1 m. 1.1, 2.1 n. rpa

PaSYa rpasya 6.1 n. rpa
Paai<a rpi 2.3 n. rpa
Pae<a rpea 3.1 m. n. rpa
731
raeGa roga (from ruj[a]...ih&SaaYaaMa(=) disease; (derived:) rogin (rog) who is diseased
raeMaa rom 1.1 m. roman (rom, same as loman) bodily hair, (esp.) short hair; (as in:) roma-hara bristling of the hair;
thrill caused by fear, cold, joy etc.; horripilation; same as ramca (roma-_aca)
z>a rabha 8.1 m. abha bull, best; (as in:) bharatarabha (bharata-abha) best of the Bharatas, name of Arjuna
lBDa labdha ([u]labh[a]...Pa[aaE + .[k]ta) obtained
lBDaMa( labdham 1.1 n. labdha
lBDaa labdh 1.1 f. labdh (labdha + .[p])
lBa labdhv avyaya ([u]labh[a]...Pa[aaE + .[k]tv) [after] obtaining
l>aTae labhate acyuta 1.1 ([u]labh[a]...Pa[aaE=) he obtains
l>aNTae labhante acyuta 1.3 ([u]labh[a]...Pa[aaE=) they obtain
l>aSv labhasva vidht 2.1 ([u]labh[a]...Pa[aaE=) you must obtain
l>ae labhe acyuta 3.1 ([u]labh[a]...Pa[aaE=) I obtain
l>aeTa( labhet vidhi 1.1 ([u]labh[a]...Pa[aaE=) he should obtain
l>Ya" labhya 1.1 m. labhya ([u]labh[a]...Pa[aaE + .ya) to be obtained
lv<a lavaa saline taste
lagavMa( lghavam 2.1 n. lghava (from laghu light, small) lightness, smallness; insignificance
la>a lbha (from [u]labh[a]...Pa[aaE=) gain
la>aMa( lbham 2.1 m. lbha
la>aaE lbhau 2.2 m. lbha
ilE" ligai 3.3 n. liga a mark, sign, symptom, characteristic (same as laka, lakaa); the sign of gender, (esp.) the
male organ (as in iva-liga); (in grammar:) gender
iliPa lipi (from lip[a]...oPadehe=) smearing, anointing, painting, writing, alphabet, manuscript
ilPYaTae lipyate acyuta pass. 1.1 (lip[a]...oPadehe=) he/it is smeared
ilMPaiNTa limpanti acyuta 1.3 (lip[a]...oPadehe=) they smear
luPTa lupta (lup[]...êdNae + .[k]ta) cut, broken, destroyed, dropped
luBDa" lubdha 1.1 m. lubdha greedy
leilSae lelihyase acyuta 2.1, a intensive form (lih[a]...AaSvadNae=) you are licking
laek= loka location, place, world; people
laek= " loka 1.1 m. loka
laek= Ma( lokam 2.1 m. loka
laek= SYa lokasya 6.1 m. loka
laek= a" lok 1.3 m. loka
laek= aTa( lokt 5.1 m. loka
laek= aNa( lokn 2.3 m. loka
laeke= loke 7.1 m. loka
laeke= zu lokeu 7.3 m. loka
lae>a lobha (lubh[a]...GaayeR=) greed
lae>a" lobha 1.1 m. lobha
lae>aeNa lobhena 3.1 m. lobha
laeluPTv loluptva (lolupa greed; + .tva >>> lolupatva; the dropping of a is ra-prayoga ) greediness
732
laeluPTvMa( loluptvam 1.1 n. loluptva

lae\ lora (same as loa in 14.24) a lump of earth or clay
v" va opt. for yumn 2.3, yumabhyam 4.3 or yumkam 6.3 yumad
vu= Ma( vaktum avyaya (vac[a]...Pair>aaz<ae + .tum[u]) to speak
v vaktra mouth
vMa( vaktram 2.1 m. vaktra
vai<a vaktri 2.3 n. vaktra
v+YaaiMa vakymi kalki 3.1 (vac[a]...Pair>aaz<ae=) I will speak
vc" vaca 1.1, 2.1 n. vacas (vaca, from vac[a]...Pair>aaz<ae=) speech, voice, word; advice, direction; (similarly:) vakt
(vakt) speaker; vaktra mouth; vkya sentence, words; speech; precept; vakyama about to be said
subsequently; a-vcya improper to be said
vcNaMa( vacanam 2.1 n. vacana (same as vaca, from vac[a]...Pair>aaz<ae=) speech

vJa]Ma( vajram 1.1 n. vajra thunderbolt; the weapon of Indra
vd vada vidht 2.1 (vad[a]...VYa==aYaa& vaic=) you must speak
vdiTa vadati acyuta 1.1 (vad[a]...VYa==aYaa& vaic=) he speaks
vdNaE" vadanai 3.3 n. vadana face, mouth
vdiNTa vadanti acyuta 1.3 (vad[a]...VYa==aYaa& vaic=) they speak
vdiSa vadasi acyuta 2.1 (vad[a]...VYa==aYaa& vaic=) you speak
vidZYaiNTa vadiyanti kalki 1.3 (vad[a]...VYa==aYaa& vaic=) they will speak
vDYa vadhya (han[a]...ih&SaaGaTYaae" + .ya) to be killed
vDYa" vadhya 1.1 m. vadhya
vPau" vapu 1.1 m. vapus (vapu) form, figure, beauty
vYaMa( vayam 1.3 asmad
vr vara 8.1 m. vara best
v<a" varua 1.1 m. varua Varua
vJaRMa( varjam avyaya except for
viJaRTa varjita (vj[]...vJaRNae to abandon; + .[k]ta) abandoned
viJaRTa" varjita 1.1 m. varjita
viJaRTaa" varjit 1.3 m. varjita
v<aR vara (from vara...v<aRik]= YaaivSTaarGau<avcNaezu=) color; color of the mind, character, nature, quality, class; a letter,
sound, word, musical note; vara here refers specifically to the social classification; The four principal varas (social
orders) in every human society are called intellectual class, administrative class, productive class and working class,
and their members are called brhmaa, katriya, vaiya and dra. According to Bhagavad-gt (4.13) these classes
were created by the Lord Himself according to mens different inclinations (gua) and work (karma), and are meant
for cooperation just to facilitate self-relization. There are also four principal stages of life (ramas), namely student
life, married life, retired life and spiritual life, and accordingly one is called brahmacr, ghastha, vnaprastha and
sannys. The social science of these four varas and four ramas is called varrama-dharma.
v<aRMa( varam 2.1 m. vara

vTaRTae vartate acyuta 1.1 (vt[u] 1A...vTaRNae=) he acts
vTaRNTae vartante acyuta 1.3 (vt[u] 1A...vTaRNae=) they act
vTaRMaaNa vartamna (vt[u] 1A...vTaRNae + .[]na) [while] acting, happening, being present
vTaRMaaNa" vartamna 1.1 m. vartamna
vTaRMaaNaaiNa vartamnni 2.3 n. vartamna
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vTaeR varte acyuta 3.1 (vt[u] 1A...vTaRNae=) I act

vTaeRTa varteta vidhi 1.1 (vt[u] 1A...vTaRNae=) he should act
vTaeRYaMa( varteyam vidhi 3.1 (vt[u] 1A...vTaRNae=) I should act
vTMaR vartma 2.1 n. vartman
vTMaRNa( vartman (vartma, from vt[u] 1A...vTaRNae=) the track of a wheel, path, road, way, course
vTMaRiNa vartmani 7.1 n. vartman
vzRMa( varam 2.1 m. vara rain, a shower; cloud; year; a division of the earth as separated off by certain mountain ranges
(as in Bhrata-vara); (derived:) var the rainy season, monsoon
vXa
vaa wish; (as in:) a-vaa not according to wish; (not acc. to the wish of another:) independently; (or not acc. to
ones own wish:) unwillingly, helplessly; (derived:) avayam necessarily, certainly, by all means
vXa" vaa 1.1 m. vaa

vXaMa( vaam 2.1 m. vaa
vXaaTa( vat 5.1 m. vaa
vXaq va 1.1 m. vain (va, from va[a]...k==aNTaaE=) who desires, who is controlled
vXae vae 7.1 m. vaa
vXYaE" vayai 3.3 n. vaya controlled
vSav" vasava 1.3 m. vasu
vSau vasu aVasu
vSaUNa( vasn 2.3 m. vasu
vSaUNaaMa( vasnm 6.3 m. vasu
vhaiMa vahmi acyuta 3.1 (vah[a]...Pa[aPa<ae=) I carry
vi" vahni 1.1 m. vahni fire
va v avyaya or
21. vc f.
vak(= vk 1.1 f. vc
vaKYa vkya (from vad[a]...VYa==aYaa& vaic=) speech
vak(= vacaE
vac"
vaKYaMa( vkyam 1.1, 2.1 n. vkya
vacMa( vacaE
vac"
vaKYaeNa vkyena 3.1 n. vkya
vaca vaG>YaaMa( vaiG>a"
vac( vc (from vad[a]...VYa==aYaa& vaic=) speech, words, sentence; declaration, statement,
command, precept, aphorism
vace vaG>YaaMa( vaG>Ya"
vacMa( vcam 2.1 f. vc
vac" vaG>YaaMa( vaG>Ya"
vaCYa vcya (vad[a]...VYa==aYaa& vaic + .ya) to be spoken
vac" vacae" vacaMa(
vaCYaMa( vcyam 1.1 n. vcya
vaic vacae" va+au
vai<aJYaMa( vijyam 1.1 n. vijya trade
vad vda speech, discourse, statement, explanation, advice; argument, doctrine
he= =vak(= he= =vacaE he= =vac"
vad" vda 1.1 m. vda
vadaNa( vdn 2.3 m. vda
vaidNa( vdin (vd) who declares, speaker, propounder of any doctrine
vaidNa" vdina 1.3 m. vdin (vd)
vaidNaaMa( vdinm 6.3 m. vdin
vaYau vyu (from v...vaYauGaTaaE=) the wind; the god of wind (Vyu); air (as one of the five elements); breath; vital air
(pra); one of the three doa or humours of the body (besides pitta and kapha)
734
vaYau" vyu 1.1 m. vyu

vaYaae" vyo 6.1 m. vyu
vaZ<aeRYa vreya 8.1 m. vreya descendent of Vi, name of Ka
vaSa" vsa 1.1 m. vsa (same as nivsa; from vas[a] 1P...iNavaSae=) dwelling, residence; place, seat; state, situation,
condition; the word vsa can also mean perfume, or dress, when differently derived
vaSav" vsava 1.1 m. vsava a name of Indra as chief of the Vasus

vaSaa&iSa vssi 2.3 n. vsas (vsa) garment
vaSauik==" vsuki 1.1 m. vsuki name of the king of poisenous snakes, Vsuki
vaSaudev vsudeva the lord (deva) who resides in all beings, a name of Viu-Ka as Supersoul of the universe; or son of
Vasudeva, a name of Ka
vaSaudev" vsudeva 1.1 m. vsudeva

vaSaudevSYa vsudevasya 6.1 m. vsudeva
ivk==iMPaTauMa( vikampitum avyaya (vi.kap[i] to shake, hesitate; + .tum[u]) to hesitate
ivk==<aR" vikara 1.1 m. vikara no ear (?), Vikara
ivk==MaR<a" vikarmaa 6.1 n. vikarman (vikarma) forbidden activity
ivk==LPa vikalpa (from vi.kp[] to be able) option, indecision, hesitation, deviation, imagination
ivk==LPaeNa vikalpena 3.1 m. vikalpa
ivk==ar vikra transformation, modification; (esp. for the worse:) agitation, disease
ivk==arMa( vikram 1.1 n. vikra
ivk==araNa( vikrn 2.3 m. vikra
ivk==air vikri 1.1 n. vikrin
ivk==airNa( vikrin (vikr) who/which has vikras (transformations)
ivk==aYaR" vikrya 1.1 m. vikrya to be transformed
iv==Ma" vikrama 1.1 m. vikrama step, course, force, power
iv==aNTa" vikrnta 1.1 m. vikrnta (vi.kram[u] to step beyond; + .[k]ta) courageous, powerful
ivGaTa vigata (vi.gam[a] to go away; + .[k]ta) gone away, free from
ivGaTa" vigata 1.1 m. vigata
ivGau<a" vigua 1.1 m. vigua without [good] quality, defective, faulty, bad
ivc+a<aa" vicaka 1.3 m. vicakaa who is clear-sighted, experienced, wise
ivcalYaeTa( viclayet vidhi caus. 1.1 (vi.cal[a] to move, shake) he should move, agitate
ivcaLYaTae viclyate acyuta caus. pass. 1.1 (vi.cal[a] to move, shake) he is moved, agitated
ivceTaSa" vicetasa 1.3 m. vicetas (viceta) without thought, thoughtless
ivJaYa vijaya victory
ivJaYa" vijaya 1.1 m. vijaya
ivJaYaMa( vijayam 2.1 m. vijaya
ivJaaNaTa" vijnata 6.1 m. vijnat (vi.j to understand; + .[]at[]) [while] understanding
ivJaaNaqTa" vijnta acyuta 1.2 (vi.j to understand) they understand
ivJaaNaqYaaMa( vijnym vidhi 3.1 (vi.j to understand) I should understand
iviJaTa vijita (vi.ji to conquer; + .[k]ta) conquered
ivjaTauMa( vijtum avyaya (vi.j to understand; + .tum[u]) to understand
735
ivjaNaMa( vijnam 1.1, 2.1 n. vijna special knowledge, realization

ivjaYa vijya avyaya (vi.j to understand; + .ya[p]) [after] understanding
ivjeYaMa( vijeyam 1.1 n. vijeya to be understood, knowable, comprehensible
ivTaTaa" vitat 1.3 m. vitata (vi.tan[u] to spread; + .[k]ta) spread
ivtaMaa" vittam 1.3 m. vittama (vid + .tama)
ivd( vid who knows, a wise man; 1.1 m. vid
ivd" vida 1.3, 2.3 m. vid
ivdDaaiMa vidadhmi acyuta 3.1 (vi.[u]dh[] to hold, make) I hold
ivdaMa( vidm 6.3 m. vid
ivdaihNa" vidhina 1.3 m. vidhin (vidh) which is burning
ividTa vidita (vid[a] 2P...jaNae + .[k]ta) known, understood
ividTva viditv avyaya (vid[a] 2P...jaNae + .[k]tv) [after] knowing
ivdu" vidu opt. for vidanti, acyuta 1.3 (vid[a] 2P...jaNae=) they know
ivi viddhi vidht 2.1 (vid[a] 2P...jaNae=) you must know
iv" vidma acyuta 1.3 (vid[a] 2P...jaNae=) we know
ivTae vidyate acyuta 1.1 (vid[a] 4A...SataaYaaMa(=) he exists
iva vidy (vid[a] 2P...jaNae=) knowledge, learning, education, science, philosophy; 1.1 f. vidy
ivaTa( vidyt vidhi 1.1 (vid[a] 2P...jaNae=) he should know
ivaNaaMa( vidynm 6.3 f. vidy
ivaMa( vidym vidhi 3.1 (vid[a] 2P...jaNae=) I may know
ivaYaaMa( vidyym 7.1 f. vidy
19. vidvas m.
ivSa( vidvas (vidvas[u], vidvn) who knows, who is learned, a wise man
iva&Sa" vidvsa 1.3 m. vidvas
ivaNa( iva&SaaE
iva&Sa"
ivaNa( vidvn 1.1 m. vidvas
iva&SaMa( iva&SaaE
ivduz"
ivDa vidha a kind of
ivduza ivd(>YaaMa( ivi"
ivDa" vidha 1.1 m. vidha
ivduze
ivd(>YaaMa( ivd(>Ya"
ivDaMa( vidham 2.1 m. 1.1, 2.1 n. vidha
ivDaa vidh 1.1 f. vidh (vidha + .[p])
ivDaa" vidh 1.3 m. vidha
ivDaaNa( vidhn 2.3 m. vidha
ivDaaNa vidhna order
ivDaaiNa vidhni 2.3 n. vidha
iviDa vidhi a rule, formula, precept,
ivduz"
ivduz"
ivduiz
he= =ivNa(
law, direction; any prescribed act; use,

application; method, way of acting, mode of life, conduct; any act,
performance; the creator, name of Brahm; (as in:) vidhi-hna destitute of
rule, irregular
iviDaMa( vidhim 2.1 m. vidhi

ivDaqYaTae vidhyate acyuta karma-kartari 1.1 (vi.[u]dh[] to hold, make) he is held
ivDaeYa vidheya (vi.[u]dh[] to hold, make; + .ya) to be held, controlled
ivNayiSa vinakyasi kalki 2.1 (vi.na[a] to disappear, perish) you will perish
ivd(>YaaMa(
ivduzae"
ivduzae"
he= =iva&SaaE
ivd(>Ya"
ivduzaMa(
ivTSau
he= =iva&Sa"
736
ivNa
ivNaYa

vinadya avyaya (vi.nad[a] to sound loud, roar; + .ya[p]) [after] sounding
vinaya (vi.n[] to lead, train) leading, training, (esp.) moral training; discipline, conduct, modesty; (similarly:)
vinta trained, well-behaved, humble
ivNaXYaiTa vinayati acyuta 1.1 (vi.na[a] to perish) he perishes

ivNaXYaTa( vinayat (vi.na[a] to perish + .[]at[]) [while] perishing
ivNaXYaTSau vinayatsu 7.3 m. vinayat
ivNaXYaNTaMa( vinayantam 2.1 m. vinayat
ivNaa vin avyaya without
ivNaaXa vina (from vi.na[a] to disappear, perish) destruction
ivNaaXa" vina 1.1 m. vina
ivNaaXaMa( vinam 2.1 m. vina
ivNaaXaaYa vinya 4.1 m. vina
ivNaaiXa vini 2.1 n. vinin
ivNaaiXaNa( vinin (vin) which is destructible
ivNaaiXaNaMa( vininam 2.1 m. vinin
iviNaGa]h" vinigraha 1.1 m. vinigraha (same as nigraha) control
iviNaYaTaMa( viniyatam 1.1 n. viniyata (vi.ni.yam[a] to restrain; + .[k]ta) restrained
iviNaYaMYa viniyamya avyaya (vi.ni.yam[a] to restrain; + .ya[p]) [after] restraining
iviNaMauR= vinirmukta (vi.nir.muc[] to release; + .[k]ta) released, liberated
iviNaMauR= a" vinirmukt 1.3 m. vinirmukta
iviNavTaRNTae vinivartante acyuta 1.3 (vi.ni.vt[u] to stop to act; to return) they stop
iviNaiTaE" vinicitai 3.3 n. vinicita (vi.nir.ci[] to ascertain; + .[k]ta) ascertained
ivNdiTa vindati acyuta 1.1 (vid[]...la>ae=) he obtains
ivNdTae vindate acyuta 1.1 (vid[]...la>ae=) he obtains
ivNdaiMa vindmi acyuta 3.1 (vid[]...la>ae=) I obtain
ivPairvTaRTae viparivartate acyuta 1.1 (vi.pari.vt[u] to revolve) he revolves
ivParqTa viparta (vi.pari.i[] to go round, turn; + .[k]ta) turned round, reversed, wrong, inauspicious; the reverse,
opposite
ivParqTaMa( vipartam 2.1 n. viparta

ivParqTaaNa( vipartn 2.3 m. viparta
ivParqTaaiNa vipartni 2.3 n. viparta
ivPaiTa( vipacit (same as vipa, vipra) inspired, wise, learned; a wise man
ivPaiTa" vipacita 1.3, 6.1 m. vipacit
ivPa[iTaPaaa vipratipann 1.1 f. vipratipann (vi.prati.pad[a] to go in opposit directions, be perplexed; + .[k]ta + .[p])
perplexed
iv>a== vibhakta (bhaj[a] 10P...iv[a<aNae + .[k]ta) divided

iv>a==Ma( vibhaktam 2.1 m. 1.1 n. vibhakta
iv>ae= zu vibhakteu 7.3 m. vibhakta
iv>aaGaYaae" vibhgayo 6.2 m. vibhga division
iv>aaGaXa" vibhgaa (vibhgaas) avyaya according to the division of
iv>aavSaaE vibhvasau 7.1 m. vibhvasu fire

iv>au vibhu all-pervading, omnipresent, the Supreme Lord
iv>au" vibhu 1.1 m. vibhu
iv>auMa( vibhum 2.1 m. vibhu
iv>aUTaYa" vibhtaya 1.3 f. vibhti opulence, might
iv>aUiTai>a" vibhtibhi 3.3 f. vibhti
iv>aUiTaMa( vibhtim 2.1 f. vibhti
iv>aUiTaMaTa( vibhtimat 1.1 n. vibhtimat (vibhti + .mat[u]) having vibhti (opulence)
iv>aUTaqNaaMa( vibhtnm 6.3 f. vibhti
iv>aUTae" vibhte 6.1 f. vibhti
iv>a]Ma vibhrama (from vi.bhram[u] to move, roam) moving; confusion
iv>a]Ma" vibhrama 1.1 m. vibhrama
iv>a] vibhraa (vi.bhra[u] to fall down; + .[k]ta) fallen down; separated from; ruined, lost
iv>a]" vibhraa 1.1 m. vibhraa
iv>a]aNTaa" vibhrnt 1.3 m. vibhrnta (from vi.bhram[u] to move, roam) moved, bewildered
ivMaTSar" vimatsara 1.1 m. vimatsara free fom envy, unenvious
ivMau= vimukta (vi.muc[] to release; + .[k]ta) liberated
ivMau= " vimukta 1.1 m. vimukta
ivMau= a" vimukt 1.3 m. vimukta
ivMau= aNaaMa( vimuktnm 6.3 m. vimukta
ivMauE= " vimuktai 3.3 n. vimukta
ivMauCYa vimucya avyaya (vi.muc[] to release; + .ya[p]) [after] releasing
ivMauiTa vimucati acyuta 1.1 (vi.muc[] to release) he releases
ivMauiTa vimuhyati acyuta 1.1 (vi.muh[a] to be bewildered) he is bewildered
ivMaU! vimha (vi.muh[a] to be bewildered; + .[k]ta) bewildered
ivMaU!" vimha 1.1 m. vimha
ivMaU!a" vimh 1.3 m. vimha
ivMaU!aNa( vimhn 2.3 m. vimha
ivMa*XYa vimya avyaya (vi.m[a] to consider; + .ya[p]) [after] considering
ivMaae+a<aaTa( vimokat 5.1 n. vimokaa liberation
ivMaae+aaYa vimokya 4.1 m. vimoka liberation
ivMaae+YaSae vimokyase kalki pass. 2.1 (vi.muc[] to release) you will be released
ivMaaehYaiTa vimohayati acyuta caus. 1.1 (vi.muh[a] to be bewildered) he bewilders
ivMaaeihTaa" vimohit 1.3 m. vimohita bewildered, deluded
ivYaaeGa viyoga separation, loss, absence, substraction
ivYaaeGaMa( viyogam 2.1 m. viyoga
ivrihTaMa( virahitam 2.1 m. virahita abandoned, without
ivra$=" vira 1.1 m. vira brilliant, ruling, the universe as Vira
iv viruddha (vi.rudh[ir] to enclose, oppose; + .[k]ta) opposed, adverse, prohibited, dangerous
737
738
iv" viruddha 1.1 m. viruddha

ivlGNaa" vilagn 1.3 m. vilagna (vi.lag[e] to contact, stick; + .[k]ta) stuck
ivviJaRTa vivarjita (vi.vj[] to abandon, avoid; + .[k]ta) abandoned, avoided
ivviJaRTaMa( vivarjitam 1.1 n. vivarjita
ivvDaRNaa" vivardhan 1.3 m. vivardhana (from vi.vdh[u] to grow) increasing, growth
ivvSvTa( vivasvat (vivasvatu[u], vivasvn) having rays; one who illuminates; the sun-god Vivasvn
ivvSvTa" vivasvata 6.1 m. vivasvat
ivvSvTae vivasvate 4.1 m. vivasvat
ivvSvaNa( vivasvn 1.1 m. vivasvat
iviv== vivikta separated, pure
ivivDa vividha manifold
ivivDaa" vividh 1.3 f. vividh (vividha + .[p])
ivivDaE" vividhai 3.3 n. vividha
ivv* vivddha (vi.vdh[u] to grow; + .[k]ta) grown
ivv*Ma( vivddham 1.1 n. vivddha
ivv*e vivddhe 7.1, sati-saptam n. vivddha
ivXaTae viate acyuta 1.1 (vi[a]...Pa[veXaNae=) he enters
ivXaiNTa vianti acyuta 1.3 (vi[a]...Pa[veXaNae=) they enter
ivXaaMa( vim 6.3 m. vi (vi) another name for vaiya
ivXaarda" virad 1.3 m. virada experienced, proficient
ivXaalMa( vilam 2.1 m. vila extensive, wide, large; great, important, mighty, eminent; abundant
iviXaa" vii 1.3 m. viia (vi.i[] to distinguish; + .[k]ta) distinguished; or from vi.i[a] to excel; + .[k]ta)
best; (also from i[]:) viea distinction, difference, speciality, characteristic; a kind, species, individual; vieaa
distinguishing, qualifying; attribute; (in grammar:) adjective, adverb, etc.; vieya to be distinguished or
qualified; (in grammar:) substantive, noun, etc
iviXaZYaTae viiyate acyuta pass. 1.1 (vi.i[] to distinguish) he/it is distinguished

ivXau viuddha (vi.udh[a] to wash, purify; + .[k]ta) washed, purified
ivXauYaa viuddhay 3.1 f. viuddh (viuddha + .[p])
ivXauYae viuddhaye 4.1 f. viuddhi purification
iv viva all, every; whole, entire, universal; all-pervading, omnipresent (applied to Viu-Ka); the whole world,
universe
ivTa" vivata from all sides, everywhere; (as in:) vivatomukha (vivata-mukha) facing all sides, universal
ivMa( vivam 1.1, 2.1 n. viva
ivSYa vivasya 6.1 n. viva
ive vive 1.3 m. viva a vive or vive-deva is a particular group of devas
ivzMa( viam 1.1 n. via poison
ivzMae viame 7.1 n. viama critical situation, danger
ivzYa viaya sphere, region, department, sense object
ivzYaa" viay 1.3 m. viaya
ivzYaaNa( viayn 2.3 m. viaya
ivzad vida (vi.sad[] to grieve) grief, despondency, dejection, disappointment, dispair, fear, weakness
ivzadMa( vidam 2.1 m. vida

ivzadq vid 1.1 m. vidin (vid) who is dejected
ivzqdTa( vidat (vi.sad[] to grieve; + .[]at[]) [while] grieving
ivzqdNa( vidan 1.1 m. vidat
ivzqdNTaMa( vidantam 2.1 m. vidat
iv>Ya viabhya avyaya (vi.stambh[u] to support, pervade; + .ya[p]) [after] pervading
iviTaMa( vihitam 1.1 n. vihita (vi.sth to be situated; + .[k]ta) situated
ivZ<au viu who pervades everything, r Viu
ivZ<au" viu 1.1 m. viu
ivZ<aae vio 8.1 m. viu
ivSaGaR" visarga 1.1 m. visarga creation
ivSa*JaNa( visjan 1.1 m. visjat (vi.sj[a] to let loose; + .[]at[]) [while] letting loose, evacuating
ivSa*JaaiMa visjmi acyuta 3.1 (vi.sj[a] to let loose, create) I create
ivSa*JYa visjya avyaya (vi.sj[a] to let loose; + .ya[p]) [after] letting loose
ivSTar vistara extensive, long; extent, extension, quantity; high degree, intensity; detail
ivSTar" vistara 1.1 m. vistara
ivSTarXa" vistaraa avyaya extensively
ivSTarSYa vistarasya 6.1 m. vistara
ivSTare<a vistarea 3.1 m. vistara
ivSTaarMa( vistram 2.1 m. vistra extension
ivSMaYa vismaya (smi[]...wRzd(hSaNae to smile) wonder, surprise, amazement, bewilderment,
uncertainty
ivSMaYa" vismaya 1.1 m. vismaya

iviSMaTaa" vismit 1.3 m. vismita (vi.smi[] to smile, be surprised; + .[k]ta) surprised
ivhaYa vihya avyaya (vi.[o]h[k] to abandon; + .ya[p]) [after] abandoning
ivhar vihra walking for pleasure, recreation
ivharSYa vihrasya 6.1 m. vihra
ivihTa vihita (vi.[u]dh[] to hold, make; + .[k]ta) held, made, prescribed
ivihTaMa( vihitam 2.1 n. vihita
ivihTaa" vihit 1.3 m. vihita
ivihTaaNa( vihitn 2.3 m. vihita
vq+aNTae vkante acyuta 1.3 (vi.k[a] to look at) they look at
vqTa vta (vi.i[] to go away; + .[k]ta) gone away, disappeared, lost
vqr vra hero
vqra" vr 1.3 m. vra
vqraNa( vrn 2.3 m. vra
vqYaR vrya strength; 8.1 m. vrya
vqYaRMa( vryam 2.1 m. vrya
vqYaRvaNa( vryavn 1.1 m. vryavat (vrya + .vat[u]) having vrya (strength); strong, powerful
v*k= vka wolf; (as in:) vkodara (vka-_udara), a name of Bhma
739
perplexity; doubt,
740
v*+aa<aaMa( vkm 6.3 m. vka tree

v*iJaNaMa( vjinam 2.1 n. vjina bent, crooked (lit. and fig.); sin, wickedness; misery
v*ita vtti (vt[u] 1A...vTaRNae=) action
v* vddha (vdh[u]...v*aE to grow, + .[k]ta) grown; eldest among, senior; experienced, wise; distinguished
v*" vddha 1.1 m. vddha
v*Z<aqNaaMa( vnm 6.3 m. vi Vi, a descendent of Vi
veGa vega (from [o]vij[]...>aYaclNaYaae"=) force, impulse, urge, agitation, impetus, current, vehemence, speed; (similarly:)
udvega trembling; agitation, anxiety
veGaMa( vegam 2.1 m. vega

veGaa" veg 1.3 m. vega
vetaa vett 1.1 m. vett (vett, .t[n]) a knower
veita vetti acyuta 1.1 (vid[a] 2P...jaNae=) he knows
veTQa vettha acyuta opt. for vetsi 2.1 (vid[a] 2P...jaNae=) you know
ved veda (from vid[a] 2P...jaNae=) knowledge; the three Vedas, namely g-, Yajur-, Sma-Veda (and the fourth AtharvaVeda); acyuta 1.1 (vid[a] 2P...jaNae=) he knows; (or:) acyuta opt. for vedmi 3.1 (vid[a] 2P...jaNae=) I know
ved" veda 1.1 m. veda
veda" ved 1.3 m. veda
vedaNaaMa( vednm 6.3 m. veda
vedaNTa vednta (veda-anta) end or conclusion of the Veda, Vednta philosophy, Vednta-stra
veidTaVYaMa( veditavyam 1.1 n. veditavya (vid[a] 2P...jaNae + .tavya) to be known
veidTauMa( veditum avyaya (vid[a] 2P...jaNae + .tum[u]) to know
vede vede 7.1 m. veda
vedezu vedeu 7.3 m. veda
vedE" vedai 3.3 m. veda
ve vedya (vid[a] 2P...jaNae + .ya) to be known
ve" vedya 1.1 m. vedya
veMa( vedyam 1.1 n. vedya
vePaQau" vepathu 1.1 m. vepathu trembling
vePaMaaNa" vepamna 1.1 m. vepamna ([u]vep[]...clNae + .[]na) [while] trembling
vENaTaeYa" vainateya 1.1 m. vainateya son of Vinat, Garua, the carrier of Lord Viu
vEYaaiSaKYaaMa( vaiysikym 7.1 f. vaiysik related to Vysa, composed by Vysa
vEraGYa vairgya detachment
vEraGYaMa( vairgyam 1.1, 2.1 n. vairgya
vEraGYae<a vairgyea 3.1 n. vairgya
vEirNa( vairin (vair) heroic, inimical; a hero, enemy
vEir<aMa( vairiam 2.1 m. vairin
vEir<aa vairi 3.1 m. vairin
vEXYa vaiya (vi[a]...Pa[veXaNae=) a man who settles on the soil, a working man, agriculturist, man of the third class whose
duty is agriculture and trade
vEXYaa"
vaiy 1.3 m. vaiya
vEaNar"
VYa==
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vaivnara 1.1 m. vaivnara (from viv-nara) belonging to all men, omnipresent, universal; the sun; a special
fire: the fire of digestion
vyakta (vi.aj[] to make visible; + .[k]ta) made visible, manifested, perceptible by the senses; material (opp. to
a-vyakta unmanifested)
VYa==" vyakta 1.1 m. vyakta

VYa==Ma( vyaktam 1.1, 2.1 n. vyakta
VYai== vyakti manifestation; an individual (opp. to jti or class), personality
VYai==Ma( vyaktim 2.1 f. vyakti
VYa==Ya" vyaktaya 1.3 f. vyakti
VYa==a vyakt 1.1 f. vyakt (vyakta + .[p])
VYa==aTa( vyaktt 5.1 m. vyakta
VYaiTaTairZYaiTa vyatitariyati kalki 1.1 (vi.ati.t to cross) he will cross
VYaTaqTaaiNa vyattni 1.3 n. vyatta (vi.ati.i[] to pass; + .[k]ta) passed
VYaQa" vyatha 1.1 m. vyatha anxiety
VYaQaiNTa vyathanti acyuta 1.3 (vyath[a]...>aYaclNaYaae"=) they fear
VYaQaYaiNTa vyathayanti acyuta caus. 1.3 (vyath[a]...>aYaclNaYaae"=) they cause to fear, they perturb
VYaQaa vyath 1.1 f. vyath (vyath[a]...>aYaclNaYaae"=) perturbation
VYaiQaa" vyathih bhtea 2.1 (vyath[a]...>aYaclNaYaae"=; in combination with m the prefix a- of bhtea (avyatih)
is not used, and bhtea has an imperative meaning) you must fear
VYadarYaTa( vyadrayat bhtevara caus. 1.1 (vi.d to break) he caused to break

VYaPaa[Ya" vyapraya 1.1 m. vyapraya (from vi.apa..ri[] to take shelter) shelter; who takes shelter
VYaPaai[TYa vyapritya avyaya (vi.apa..ri[] to take shelter; + .ya[p]) [after] taking shelter
VYaPaeTa vyapeta (from vi.apa.i[] to go away) gone away
VYai>acair<aq vyabhicri 1.1 f. vyabhicri (.[p])
VYai>acair<Yaa vyabhicriy 3.1 f. vyabhicri (.[p])
VYai>acairNa( vyabhicrin (vyabhicr; from vi.abhi.car[a] to deviate) which/who deviates
VYai>acare<a vyabhicrea 3.1 m. vyabhicra deviation
VYaYa vyaya (vi.i[] to go away) going away, perishable, changeable (as opp. to a-vyaya); expense, cost (as opp. to ya
income)
VYaYa" vyaya 1.1 m. vyaya

VYaYaMa( vyayam 2.1 m. 1.1, 2.1 n. vyaya
VYaYaSYa vyayasya 6.1 n. vyaya
VYaYaaMa( vyaym 2.1 f. vyay (vyaya + .[p])
VYavSaaYa vyavasya (from vi.ava.so to settle down, resolve) resolve, determination, endeavor
VYavSaaYa" vyavasya 1.1 m. vyavasya
VYavSaaiYaNaaMa( vyavasyinm 6.3 m. vyavasyin (vyavasy) who is resolute
VYaviSaTa vyavasita (vi.ava.so to settle down, resolve; + .[k]ta) resolved
VYaviSaTa" vyavasita 1.1 m. vyavasita
VYaviSaTaa" vyavasit 1.3 m. vyavasita
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VYaviSQaTa vyavasthita (vi.ava.sth to stay; + .[k]ta) arrayed

VYaviSQaTaaNa( vyavasthitn 2.3 m. vyavasthita
VYaviSQaiTa vyavasthiti constancy, fixed rule
VYaviSQaiTa" vyavasthiti 1.1 f. vyavasthiti
VYaviSQaTaaE vyavasthitau 1.2 m. vyavasthita; 7.1 f. vyavasthiti
VYaaga] vyghra 8.1 m. vyghra tiger
VYaata vytta (vi..[u]d[] to open wide; + .[k]ta) wide opened
VYaaiDa vydhi disorder, disease
VYaaMa( vyptam 1.1 n. vypta (vi.p[] to pervade; + .[k]ta) pervaded
VYaaPYa vypya avyaya (vi.p[] to pervade; + .ya[p]) [after] pervading
VYaaiMa[e<a vymirea 3.1 n. vymira (vi..mira) mixed up, ambiguous, equivocal
VYaaSa" vysa 1.1 m. vysa Vysadeva
VYaahrNa( vyharan 1.1 m. vyharat (vi..h[] to pronounce; + .[]at[]) [while] pronouncing
VYaudSYa vyudasya avyaya (vi.ud.as[u] to abandon; + .ya[p]) [after] abandoning
VYaU! vyha (vi.vah[a] to carry away, array; + .[k]ta) arrayed; (also from vi.vah[a]) vivha carrying away [the bride
from her fathers house], marriage
VYaU!Ma( vyham 2.1 n. vyha

VYaU!aMa( vyhm 2.1 f. vyh (vyha + .[p])
v]Ja vraja vidht 2.1 (vraj[a]...GaTaaE=) you must go
v]JaeTa vrajeta vidhi 1.1 (vraj[a]...GaTaaE=) he should go
v]Ta vrata will, command; any resolve or practice, esp. a religious vow
v]Taa" vrat 1.3 m. vrata
v]Tae vrate 7.1 n. vrata
Xa&SaiSa asasi acyuta 2.1 (as[u]...ih&SaaYaa& STauTaaE c=) you praise
Xa==" akta 1.1 m. akta (ak[]...Xa==aE + .[k]ta) able
Xai== akti ability, strength, power, energy, faculty, skill; the energy of the Lord, who is aktimn or the possessor of all
akti
Xa==aeiTa aknoti acyuta 1.1 (ak[]...Xa==aE=) he is able

Xa==aeiMa aknomi acyuta 3.1 (ak[]...Xa==aE=) I am able
Xa==aeiz aknoi acyuta 2.1 (ak[]...Xa==aE=) you are able
XaKYa akya (from ak[]...Xa==aE=) able, possible
XaKYa" akya 1.1 m. akya
XaKYaMa( akyam 1.1, 2.1 n. akya
XaKYaSae akyase acyuta 2.1 (ak[a]...+aMaaYaaMa(=) you endure
Xar" akara 1.1 m. akara who causes prosperity, name of iva
Xa akha conch
XaMa( akham 2.1 m. akha
Xaa" akh 1.3 m. akha
XaaNa( akhn 2.3 m. akha
XaaE akhau 2.2 m. akha
743
Xa#=" aha 1.1 m. aha wicked

XaTaXa" ataa avyaya hundreds
XaTaE" atai 3.3 n. ata hundred
Xa}au atru enemy, rival
Xa}au" atru 1.1 m. atru
Xa}auTve atrutve 7.1 n. atrutva (atru +.tva) enmity
Xa}auMa( atrum 2.1 m. atru
Xa}auvTa( atruvat avyaya (atru + vat[i]) like an enemy
Xa}aUNa( atrn 2.3 m. atru
Xa}aaE atrau 7.1 m. atru
XaNaE" anai avyaya gradually
XaBd" abda 1.1 m. abda sound
XaMa ama (from am[u] 4P...oPaXaMae=) peace, calmness
XaMa" ama 1.1 m. ama calmness; mind-control
XaMaMa( amam 2.1 m. ama
XaYYaa ayy bed, couch
Xar<a araa shelter
Xar<aMa( araam 1.1, 2.1 n. araa
XarMa( aram 2.1 m. ara arrow
Xarqr arra body, solid parts of the body; any solid body (as opp. to udaka water, etc.)
XarqrMa( arram 1.1, 2.1 n. arra
Xarqrai<a arri 2.3 n. arra
Xarqir<a" arria 6.1 m. arrin (arr) who/which has a arra
Xarqre arre 7.1, sati-saptam n. arra
XaMaR arma 2.1 n. arman (arma) shelter, protection; joy, happiness; often at the end of names of brhmaas, just as
varman (protection) is added to names of katriyas, and gupta (secret) to those of Vaiyas
XaXaa" aka 1.1 m. aka (aa-_aka) whose mark is a aa (rabbit), the moon
XaiXaNa( ain (a) whose mark is a aa (rabbit), the moon
XaXaq a 1.1 m. ain
XaS}a astra (from as[u]...ih&SaaYaaMa(=) a weapon in general, (esp.) a weapon which is handled, like a sword or knife (opp.
to astra a weapon which is thrown, like an arrow)
XaMa( astram 2.1 m. astra

Xaai<a astri 1.3 n. astra
Xae<a astrea 3.1 n. astra
Xaa%Ma( kham 2.1 m. kha which has a kh (branch)
Xaa:aa kh branch (lit. and fig.); a division, subdivision; a branch or school of knowledge
Xaa%a" kh 1.3 f. kh
XaaiDa dhi vidht 2.1 (s[u]...ANauiXaaE=) you must instruct
XaaNTa nta (am[u] 4P...oPaXaMae + .[k]ta) pacified, peaceful
XaaNTa" nta 1.1 m. nta
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XaaNTaSYa ntasya 6.1 m. nta

XaaiNTa nti (from am[u] 4P...oPaXaMae=) peace, calmness, satisfaction, happiness; (as in:) nti! nti! nti! may the
three kinds of suffering (arising from body/mind, other creatures, nature) subside!
XaaiNTa" nti 1.1 f. nti

XaaiNTaMa( ntim 2.1 f. nti
XaarqrMa( rram 1.1, 2.1 n. rra relating to the body, bodily; for the body
XaaTa vata eternal, constant, perpetual, permanent
XaaTa" vata 1.1 m. vata
XaaTaMa( vatam 2.1 m. n. vata
XaaTaSYa vatasya 6.1 m. vata
XaaTaa" vat 1.3 m. vata
XaaTaq" vat 2.3 f. vat (vata + .[p])
XaaTae vate 1.2 f. vat (vata + .[p])
Xaa stra teaching, scripture
XaaMa( stram 1.1 n. stra
XaaS}ae stre 7.1 m. stra
iXa%<@q ikhad 1.1 m. ikhain (ikha) crested one, ikha
iXa%ir<aaMa( ikharim 6.3 m. ikharin (ikhar) which has a peak, a peaked mountain
iXar" ira (in compound for:) iras
iXarSa( iras (ira) the head; the upper or highest part of anything, top, peak; the first, leader; (as in:) iro-mai crestjewel, best, chief
iXarSaa iras 3.1 n. iras

iXa ia (i[a]...ASaVvaeRPaYaaeGae
+ .[k]ta) left remaining, remains, remnant; (as in:) yaja-ia remnant of sacrifice,
the grains left after a sacrifice
iXaZYa iya to be taught, a disciple

iXaZYa" iya 1.1 m. iya
iXaZYae<a iyea 3.1 m. iya
XaqTa ta cold, cold weather, winter; apathetic
Xaql la habit, usage, practise, conduct, tendency; (as in:) sula good character, moral conduct
XaqlSYa lasya 6.1 m. la
XauKl ukla (from uc[ir]...PaUTaq>aave=) white, bright; the bright half of a lunar month is known as ukla-paka
XauKl" ukla 1.1 m. ukla
Xauc" uca bhtea 2.1 (uc[a]...Xaaeke= =; in combination with m the prefix a- of bhtea (auca) is not used, and bhtea
has an imperative meaning) you must lament
Xauic uci (from uc[ir]...PaUTaq>aave=) shining, bright; brilliantly white; clear, clean, pure, holy, innocent, honest, virtuous
Xauic" uci 1.1 m. uci
XaucqNaaMa( ucnm 6.3 m. uci
XaucaE ucau 7.1 m. uci
XauYae uddhaye 4.1 f. uddhi
Xaui uddhi (from udh[a]...XaaEce=) purification, purity, holiness, innocence; (similarly:) uddha purified, pure, clean,
correct, unmixed (opp. to mira), complete, authorised
XauiNa
Xau>a
745
uni 7.1 m. van

ubha (from ubh[a]...dqaE=) beautiful, pleasant; auspicious, properous; good, virtuous; ubham anything bright
and beautiful; happiness, good fortune, prosperity, benefit, virtuous activity; obha brilliance, beauty, etc.
Xau>aMa( ubham 2.1 n. ubha

Xau>aaTa( ubht 5.1 m. ubha
Xau>aaNa( ubhn 2.3 m. ubha
Xau[Uzve urave 4.1 m. uru
Xau]Uzu uru who desires to hear, learn, obey, serve
XaUd] dra a worker, a member of the fourth class (but above the outcastes)
XaUd]SYa drasya 6.1 m. dra
XaUd]a" dr 1.3 m. dra
XaUd]a<aaMa( drm 6.3 m. dra
XaUra" r 1.3 m. ra strong, heroic; warrior, hero
Xa*<au u vidht 2.1 (ru...[v<ae=) you must hear
Xa*<auYaaTa( uyt vidhi 1.1 (ru...[v<ae=) he should hear
Xa*<aaeiTa oti acyuta 1.1 (ru...[v<ae=) he hears
Xa*<vTa( vat (ru...[v<ae + .[]at[]) [while] hearing
Xa*<vTa" vata 6.1 m. vat
Xa*<vNa( van 1.1 m. vat
XaEBYa" aibya 1.1 m. aibya ruler of the ibi land, aibya
Xaaek= oka (from uc[a]...Xaaeke= =) grief, sorrow
Xaaek= Ma( okam 2.1 m. oka
XaaeciTa ocati acyuta 1.1 (uc[a]...Xaaeke= =) he laments
XaaeicTauMa( ocitum avyaya (uc[a]...Xaaeke= + .tum[u]) to lament
XaaeCYaaNa( ocyn 2.3 m. ocya (from uc[a]...Xaaeke= =) to be lamented for, miserable
XaaezYaiTa oayati acyuta caus. 1.1 (u[a]...Xaaez<ae=) it causes to dry up
XaaeZYa" oya 1.1 m. oya (u[a]...Xaaez<ae + .ya) to be dried up
XaaEcMa( aucam 1.1 n. auca cleanliness, purity
XaaEYaRMa( auryam 1.1 n. aurya (from ra) heroism, valor, prowess, might
XYaala" yl 1.3 m. yla brother-in-law
]DaaNa raddadhna (rad.[u]dh[] + .[]na) [while] putting rad (the heart), having faith
[DaaNa" raddadhna 1.1 m. raddadhna
[DaaNaa" raddadhn 1.3 m. raddadhna
]" raddha 1.1 m. raddha who has faith
[Yaa raddhay 3.1 f. raddh
]a raddh (rad heart, truth; + [u]dh[]...Daar<aPaaez<aYaae"=) holding the heart or truth, having faith, be true; faith,
trust, confidence; loyalty, homage; (derived:) rddha faithful; a ceremony of faithfulness or homage to dead
relatives; 1.1 f. raddh
[aMa( raddhm 2.1 f. raddh

[avTa( raddhvat (raddh + .vat[u]) having raddh (faith); faithful
746
[avNTa" raddhvanta 1.3 m. raddhvat

[avaNa( raddhvn 1.1 m. raddhvat
i[Taa" rit 1.3 m. rita (ri[]...SaevaYaaMa( + .[k]ta) taken shelter
]q r light, luster, radiance, splendor; glory, beauty, grace, loveliness, good fortune, success; prosperity, wealth, high
rank, power, might, majesty; name of Lakm; (used as an honorific prefix to the names of deities, persons, works,
objects:) sacred, divine, holy (as in r-bhagavn); (derived:) rla eminent, glorious, etc.
[q" r 1.1 f. r
]qMaTa( rmat (r + .mat[u]) having r (beauty, fortune); beautiful, fortunate, etc.; 1.1 n. rmat
[qMaTaaMa( rmatm 6.3 m. rmat
[uTa ruta (ru...[v<ae + .[k]ta) heard, known, famous, celebrated
[uTaMa( rutam 1.1 n. ruta
[uTavaNa( rutavn 1.1 m. rutavat (ru...[v<ae + .[k]tavat[u]) one who heard
[uTaSYa rutasya 6.1 n. ruta
[uiTaMaTa( rutimat 1.1 n. rutimat (ruti + .mat[u]) having ruti (ears)
[uTaaE rutau 1.2 m. ruta
[uTva rutv avyaya (ru...[v<ae + .[k]tv) [after] hearing
[eYa" reya 1.1, 2.1 n. reyas
[eYaSa( reyas (reya) better, benefit, a good ultimate result; (as opp. to) preyas (preya) immediate benefit
[eYaaNa( reyn 1.1 m. reyas
[e reha best; 8.1 m. reha
[e" reha 1.1 m. reha
[aeTaVYaSYa rotavyasya 6.1 n. rotavya (ru...[v<ae + .tavya) to be heard
]ae}a rotra (from ru...[v<ae=) hearing; the ear
[ae}aMa( rotram 2.1 n. rotra
[aeZYaiSa royasi kalki 2.1 (ru...[v<ae=) you will hear
va (in compound for:) van
Na( van (v) dog
Xaur vaura father-in-law
Xaura" vaur 1.3 m. vaura
XauraNa( vaurn 2.3 m. vaura
SaNa( vasan 1.1 m. vasat (vas[a]...Pa[a<aNae + .[]at[]) [while] breathing
eTaE" vetai 3.3 m. veta white, bright
z@( a six
zaiNa ahni 2.3 n. aha sixth
Sa sa with, together, having
Sa&jk== sajaka named
Sa&jke= sajake 7.1 m. sajaka
Sa&ja saj agreement, harmony; clear understanding; a sign, direction, name, technical term; called, named
Sa&ijTa sajita (nma-dhtu saj + []i + .[k]ta) assigned, designated
Sa&ijTa" sajita 1.1 m. sajita
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Sa&ijTaMa( sajitam 2.1 m. 1.1 n. sajita

Sa&jE" sajai 3.3 n. saja which is called
Sa&YaTa sayata (sam.yam[a] to restrain; + .[k]ta) restrained
Sa&YaMaTaaMa( sayamatm 6.3 m. sayamat (sam.yam[a] to restrain; + .[]at[]) [while] restraining, controlling
Sa&YaMaq sayam 1.1 m. sayamin (sayam) who is self-controlled
Sa&YaMYa sayamya avyaya (sam.yam[a] to restrain; + .ya[p]) [after] restraining
Sa&YaaiTa sayti acyuta 1.1 (sam.y to attain) he attains
Sa&Yau= a" sayukt 1.3 m. sayukta endowed
Sa&YaaeGa sayoga combination
Sa&YaaeGaMa( sayogam 2.1 m. sayoga
Sa&YaaeGaaTa( sayogt 5.1 m. sayoga
Sa&vad savda conversation
Sa&vadMa( savdam 2.1 m. savda
Sa&vade savde 7.1 m. savda
Sa&ivGNa savigna (sam.[o]vij[] to fear; tremble) shaken, agitated, terrified
Sa&v*ta" savtta 1.1 m. savtta (sam.vt[u] to become; + .[k]ta) having become
Sa&XaYa saaya (from sam.[] to sleep, lie down) irresolution, hesitation, doubt
Sa&XaYa" saaya 1.1 m. saaya
Sa&XaYaMa( saayam 2.1 m. saaya
Sa&XaYaSYa saayasya 6.1 m. saaya
Sa&iXaTa saita (sam.o to sharpen; + .[k]ta) sharpened, ready, resolved, strict
Sa&Xau sauddha (sam.udh[a] to wash, purify; + .[k]ta) washed, purified
Sa&Xaui" sauddhi 1.1 f. sauddhi perfect purification, purity
Sa&i[Taa" sarit 1.3 m. sarita (sam.ri[] to take shelter; + .[k]ta) taken shelter
Sa&Sad( sasad sitting together, an assembly, crowd, multitude
Sa&Said sasadi 7.1 f. sasad
Sa&Saar sasra (sam.s to go together) going or wandering through; passage through a succession of states; circuit of
mundane existence, cycle of rebirth, transmigration; material existence, the material world
Sa&Saarezu sasreu 7.3 m. sasra

Sa&iSa sasiddha (sam.sidh[u] 4P to succeed; + .[k]ta) succeeded
Sa&iSa" sasiddha 1.1 m. sasiddha
Sa&iSai sasiddhi success, perfection
Sa&iSaiMa( sasiddhim 2.1 f. sasiddhi
Sa&iSaaE sasiddhau 7.1 f. sasiddhi
Sa&STa>Ya sastabhya avyaya (sam.stambh[u] to steady; + .ya[p]) [after] steadying
Sa&STauiTa" sastuti 1.1 m. sastuti praise
Sa&SQaMa( sastham 2.1 n. sastha standing, staying; presence
Sa&SQaaPaNa sasthpana setting up, establishment
Sa&SQaaMa( sasthm 2.1 f. sasth (sastha + .[p])
Sa&SPaXaRMa( sasparam 2.1 n. saspara mutual contact; perception, realization
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Sa&SMa*TYa sasmtya avyaya (sam.sm to remember; + .ya[p]) [after] remembering

Sa&hrTae saharate acyuta 1.1 (sam.h[] to withdraw) he withdraws
Sa&ihTaaYaaMa( sahitym 7.1 f. sahit connection, union; any composition of texts or verses, esp. the sahits of the
Vedas
Sa" sa 1.1 m. tad

Sa== sakta (saj[a]...Sae + .[k]ta) attached
Sa==" sakta 1.1 m. sakta
Sa==Ma( saktam 2.1 m. 1.1 n. sakta
Sa==a" sakt 1.3 m. sakta
Sai==" sakti 1.1 f. sakti attachment
Sa%a sakh 1.1 m. sakhi
Sai% sakhi (sakh) companion, friend; (at the end of a compound:) sakha; (+ .[p]) sakh female friend; sakhya
friendship
Sa%qNa( sakhn 2.3 m. sakhi

Sa%e sakhe 8.1 m. sakhi
Sa:Yau" sakhyu 6.1 m. sakhi
Sar sakara (from sam.k to throw together, mix) mixture, confusion; esp. confusion of vara, resulting in people
who are confused about their duty in society
Sar" sakara 1.1 m. sakara

SarSYa sakarasya 6.1 m. sakara
SaLPa sakalpa desire, intention, determination; (as in:) sakalpa-vikalpa (the two functions of the mind:) deciding and
rejecting
SaLPa" sakalpa 1.1 m. sakalpa

SayaNae sakhyne 7.1 n. sakhyna enumeration
Saye sakhye 7.1 n. sakhya battle, battlefield
Sa saga (from saj[a]...Sae=) touch, contact, association; devotion, attachment, (esp.) selfish material desire
Sa" saga 1.1 m. saga
SaMa( sagam 2.1 m. saga
SaSYa sagasya 6.1 m. saga
SaaTa( sagt 5.1 m. saga
SaiNa( sagin (sag) who is attached
SaiNaaMa( saginm 6.3 m. sagin
Saizu sagiu 7.3 m. sagin
SaeNa sagena 3.1 m. saga
Sah sagraha (from sam.grah[a] to collect; control) collection; control
Sah" sagraha 1.1 m. sagraha
SahMa( sagraham 2.1 m. sagraha
Sahe<a sagrahea 3.1 m. sagraha
SaaMaMa( sagrmam 2.1 m. sagrma fight, battle
Sa sagha a host, number
Saa" sagh 1.3 m. sagha
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SaaTa" saghta 1.1 m. saghta any aggregate of matter, the body

SaaNa( saghn 2.3 m. sagha
SaE" saghai 3.3 m. sagha
SaceTaa" sacet 1.1 m. sacetas (sa-cetas, -cet) with consciousness, pacified
SaTae sajjate acyuta 1.1 (sasj[a]...GaTaaE=) he engages
SaNTae sajjante acyuta 1.3 (sasj[a]...GaTaaE=) they engage
SaYaaNa( sacayn 2.3 m. sacaya a collection
SaiHâ sachinna (sam.chid[ir] to cut; + .[k]ta) cut, destroyed
SaNaYaNa( sajanayan 1.1 m. sajanayat (sam.jan[] to be born; caus. + .[]at[]) [while] causing to be born; generating
SaYa sajaya (sam. + jaya) conquest, Sajaya; 8.1 m. sajaya
SaYa" sajaya 1.1 m. sajaya
SaYaiTa sajayati acyuta caus. 1.1 (saj[a]...Sae=) he sticks
SaaYaTae sajyate acyuta 1.1 (sam.jan[] to be born together) he is born
SaTa( sat (as[a]...>auiv + .[]at[]) being, existing; lasting; real, true, good; beautiful, wise, venerable, honest; true
existence, reality, truth; a saintly person (a saintly person is address with the plural form santa); (as in:) sad-asat
(sat-_a-sat) being and not being; existence and non-existence; eternal and temporary; real and unreal; true and
false; good and bad; spiritual and material; visible and invisible; cause and effect; sad-cra virtuous conduct; satkra kind treatment, honor, hospitality; sat-kta honored, hospitality; sat-saga saintly association; sac-cidnanda (sat-_cit-_nanda) existence, knowledge and bliss (the characteristics of spiritual life); saj-jana (sat-_jana)
gentleman; (derived:) sattva (.tva) existence, substance, reality; purity, goodness (as opp. to the other modes of
material nature, namely rajas (raja) passion, and tamas (tama) darkness, ignorance); satya true, real, honest,
good, pure, valid; truth, reality; avyaya or 1.1 n. sat
SaTa" sata 6.1 n. sat

SaTaTaMa( satatam avyaya constantly, always; (from:) satata constant, uninterrupted
SaiTa sati 7.1 n. sat
SataMa sattama 8.1 m. sattama (sat + .tama) best
Satv sattva (sat + .tva) existence, goodness, strength
SatvMa( sattvam 1.1, 2.1 n. sattva
SatvvTaaMa( sattvavatm 6.3 m. sattvavat (sattva + .vat[u]) having sattva (strength), strong
SatvaTa( sattvt 5.1 n. sattva
Satve sattve 7.1, sati-saptam n. sattva
SaTYa satya true, real; truth
SaTYaMa( satyam avyaya truly; (or:) 1.1 n. satya
Sada sad avyaya always
Sad*Xa sada (sa-da) similar
Sad*Xa" sada 1.1 m. sada
Sad*XaMa( sadam avyaya similarly, accordingly; (or:) 1.1 n. sada
Sad*Xaq sad 1.1 f. sad similar
SaNa( san 1.1 m. sat (as[a]...>auiv + .[]at[]) [while] being
SaNaaTaNa santana eternal, everlasting, ancient
SaNaaTaNa" santana 1.1 m. santana
SaNaaTaNaMa( santanam 2.1 n. santana
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SaNaaTaNaa" santan 1.3 m. santana

SaNTa" santa 1.3 m. sat
SaNTairZYaiSa santariyasi kalki 2.1 (sam.t to cross) you will cross
SaNTau santua (sam.tu[a] to be completely satisfied; + .[k]ta) satisfied
SaNTau" santua 1.1 m. santua
SaNd*XYaNTae sandyante acyuta pass. 1.3 (sam.d[ir] to look at, consider) they are considered
SaNdeh" sandeha 1.1 m. sandeha doubt
Saia>aaiNa sannibhni 2.3 n. sannibha like, resembling
SaiaYaMYa sanniyamya avyaya (sam.ni.yam[a] to restrain; + .ya[p]) [after] restraining
Saiaiv" sannivia 1.1 m. sannivia (sam.ni.vi[a] to enter; + .[k]ta) entered
SaYaSaNaaTa( sannyasant 5.1 n. sannyasana (sam.ni.as[u] to throw down, give up) giving up, renunciation
SaYaSTa sannyasta (sam.ni.as[u] to throw down, give up; + .[k]ta) renounced
SaYaSYa sannyasya avyaya (sam.ni.as[u] to throw down, give up; + .ya[p]) [after] giving up
SaYaaSa sannysa (from sam.ni.as[u] to throw down, give up) renunciation
SaYaaSa" sannysa 1.1 m. sannysa
SaYaaSaMa( sannysam 2.1 m. sannysa
SaYaaSaSYa sannysasya 6.1 m. sannysa
SaYaaSaaTa( sannyst 5.1 m. sannysa
SaYaaiSaNa( sannysin (sannys) who is renounced
SaYaaiSaNaaMa( sannysinm 6.3 m. sannysin
SaYaaSaq sannys 1.1 m. sannysin
SaYaaSaeNa sannysena 3.1 m. sannysa
SaPaTNa sapatna (from sa-patn co-wife) rival, enemy
SaPaTNaMa( sapatnam 2.1 n. sapatna
SaPaTNaaNa( sapatnn 2.3 m. sapatna
Sa sapta 1.3 m. sapta seven
SaMa sama even, flat; same, equal, similar; unchanged, impartial; regular, normal; neutral, indifferent; ordinary, common;
good, straight; (as in:) sama-citta even-minded, indifference; sama-darin (-dar) who has equal vision
SaMa" sama 1.1 m. sama

SaMa+a samaka (sam.aka) before the eyes, presence
SaMa+aMa( samakam avyaya in front of
SaMaGa] samagra all, each; entire, complete
SaMaGa]Ma( samagram avyaya completely; (or:) 2.1 n. samagra
SaMaGa]aNa( samagrn 2.3 m. samagra
SaMaTaa samat 1.1 f. samat (sama + .t[p]) equanimity
SaMaTaqTaaiNa samattni 2.3 n. samatta (sam.ati.i[] to surpass; + .[k]ta) surpassed
SaMaTaqTYa samattya avyaya (sam.ati.i[] to surpass; + .ya[p]) [after] surpassing
SaMaTvMa( samatvam 1.1 n. samatva (sama + .tva) sameness, equality, equanimity
SaMaiDaGaCîTa samadhigacchati acyuta 1.1 (sam.adhi.gam[] to completely go over, attain) he attains
SaMaNTa samanta complete
SaMaNTaTa" samantata (samantatas) avyaya (samanta + .tas[i]) completely

SaMaNTaaTa( samantt avyaya everywhere
SaMaiNvTa samanvita gone together, followed; endowed with
SaMaiNvTa" samanvita 1.1 m. samanvita
SaMaiNvTaa" samanvit 1.3 m. samanvita
SaMaMa( samam avyaya equally; (or:) 2.1 m. 1.1, 2.1 n. sama
SaMaQaR samartha having a similar or suitable aim; suitable or fit for; very strong, competent, able, capable
SaMaQaR" samartha 1.1 m. samartha
SaMaviSQaTaMa( samavasthitam 2.1 m. samavasthita (sam.ava.sth to stay; + .[k]ta) firmly situated
SaMaveTa samaveta (sam.ava.i[] to come together, assemble; + .[k]ta) assembled
SaMaveTaa" samavet 1.3 m. samaveta
SaMaveTaaNa( samavetn 2.3 m. samaveta
SaMaa" sam 1.3 m. sama; (or:) 2.3 f. sam a year
SaMaaGaTaa" samgat 1.3 m. samgata (sam..gam[] to come together; + .[k]ta) assembled
SaMaacr samcara vidht 2.1 (sam..car[a] to behave, perform) you must perform
SaMaacrNa( samcaran 1.1 m. samcarat (sam..car[a] to behave, perform; + .[]at[]) [while] performing
SaMaaDaaTauMa( samdhtum avyaya (sam..[u]dh[] to hold, concentrate; + .tum[u]) to concentrate
SaMaaDaaYa samdhya avyaya (sam..[u]dh[] to hold, concentrate; + .ya[p]) [after] concentrating
SaMaaiDa samdhi (sam..[u]dh[] to hold completely, concentrate) concentration, absorption, the
meditation; a sanctuary of a saint
SaMaaiDaNaa samdhin 3.1 m. samdhi

SaMaaDaaE samdhau 7.1 m. samdhi
SaMaaPNaaeiz sampnoi acyuta 2.1 (sam.p[] to reach, obtain, pervade) you pervade
SaMaaYau= samyukta (sam..yuj[ir] to join; + .[k]ta) united, joined, endowed
SaMaaYau= " samyukta 1.1 m. samyukta
SaMaarM>aa" samrambh 1.3 m. samrambha (sam..rabh[a] to begin) undertaking, endeavor
SaMaaiv" samvia 1.1 m. samvia entered, filled with
SaMaav*Ta samvta (sam..v[] 5U to cover completely; + .[k]ta) completely covered
SaMaav*Ta" samvta 1.1 m. samvta
SaMaav*Taa" samvt 1.3 m. samvta
SaMaaSa samsa compound, summary
SaMaaSaTa" samsata (samsatas) avyaya (samsa + .tas[i]) in summary
SaMaaSaeNa samsena 3.1 m. samsa
SaMaahTauRMa( samhartum avyaya (sam..h[] to withdraw, destroy; + .tum[u]) to destroy
SaMaaihTa" samhita 1.1 m. samhita (sam..[u]dh[] to establish; + .[k]ta) established
SaiMaiTaYa" samitijaya 1.1 m. samitijaya (samitim-_jaya) winner of battles
SaiMa" samiddha 1.1 m. samiddha (sam.[i]indh[] to shine, kindle; + .[k]ta) kindled, blazing
SaMaq+Ya samkya avyaya (sam.k[a] to see; + .ya[p]) [after] seeing
SaMauTQa samuttha (sam.ud.sth to stand up) risen
SaMauTQaeNa samutthena 3.1 m. samuttha
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last stage of
752
SaMauTaaR samuddhart 1.1 m. samuddhart (sam.ut.h[] to extricate; + .tr[n]) one who extricates, a deliverer
SaMauv samudbhava (from sam.ud.bh to produce) existence, production, origin; being the origin
SaMauv" samudbhava 1.1 m. samudbhava
SaMauvMa( samudbhavam 2.1 n. samudbhava
SaMauvaNa( samudbhavn 2.3 m. samudbhava
SaMauMa samudyama (sam.ud.yam[a] to raise) raising up, great effort, exertion
SaMauMae samudyame 7.1 m. samudyama
SaMaud]Ma( samudram 2.1 m. samudra ocean
SaMauPaiSQaTaMa( samupasthitam 2.1 m. 1.1 n. samupasthita (sam.upa.sth to stand near, attain; + .[k]ta) approached,
attained, ready for
SaMauPaai[Ta" samuprita 1.1 m. samuprita (upa..ri[] to completely take shelter; + .[k]ta) taken shelter
SaMa*Ma( samddham 2.1 n. samddha flourishing
SaMae same 2.2 n. sama
SaMaaE samau 2.2 m. sama
SaMPad( sampad success, accomplishment, perfection; bargain, attainment, acquisition, enjoyment, advantage,
benefit,
blessing; being, existence; right condition or method; excellence, beauty; abundance; fate, destiny; 1.1 f. sampad
SaMPadMa( sampadam 2.1 f. sampad

SaMPaTae sampadyate acyuta 1.1 (sam.pad[a] to attain) he attains
SaMPaa sampanna (sam.pad[a] to attain; + .[k]ta) attained, endowed with
SaMPaae sampanne 7.1 m. sampanna
SaMPaXYaNa( sampayan 1.1 m. sampayat (sam.d[ir] to look at, consider; + .[]at[]) [while] considering
SaMPaaTa sampta (sam.pat[] to fall together) clash, trial
SaMPaaTae sampte 7.1, sati-saptam m. sampta
SaMPa[k= IiTaRTa" samprakrtita 1.1 m. samprakrtita (sam.pra.kt[a] to glorify; + .[k]ta) glorified
SaMPa[iTaa sampratih 1.1 f. sampratih (sam.prati.sth to stand firmly) foundation
SaMPa[v*taaiNa sampravttni 2.3 n. sampravtta (sam.pra.vt[u] to start to act; + .[k]ta) occured
SaMPa[e+Ya samprekya avyaya (sam.pra.k[a] to stare; + .ya[p]) [after] staring
SaMPluTa sampluta (sam.plu[] to flood; + .[k]ta) flooded
SaMbiNDaNa" sambandhina 1.3 m. sambandhin (sambandh) a relative
SaM>av sambhava generation, creation
SaM>av" sambhava 1.1 m. sambhava
SaM>aviNTa sambhavanti acyuta 1.3 (sam.bh to take birth, be possible) they take birth
SaM>avMa( sambhavam 2.1 n. sambhava
SaM>ava" sambhav 1.3 m. sambhava
SaM>avaNa( sambhavn 2.3 m. sambhava
SaM>avaiMa sambhavmi acyuta 3.1 (sam.bh to take birth, be possible) I take birth
SaM>aaivTa sambhvita (sam.bh to take birth, be possible; caus. + .[k]ta) honored
SaM>aaivTaSYa sambhvitasya 6.1 m. sambhvita
SaM>aaivTaa" sambhvit 1.3 m. sambhvita
SaM>aUTaMa( sambhtam 2.1 m. 1.1 n. sambhta generated
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SaMMaU!= sammha (sam.muh[a] to be bewildered; + .[k]ta) bewildered, deluded, confused; foolish; a fool
SaMMaU!" sammha 1.1 m. sammha
SaMMaU!a" sammh 1.3 m. sammha
SaMMaaeh sammoha (sam.muh[a] to be bewildered) bewilderment
SaMMaaeh" sammoha 1.1 m. sammoha
SaMMaaehMa( sammoham 2.1 m. sammoha
SaMMaaehaTa( sammoht 5.1 m. sammoha
SaMYak(= samyak avyaya (sam.+ ac) to go together, together, completely, by all means; properly, well; distinctly, clear
SarSaaMa( sarasm 6.3 n. saras (sara) a lake; water
SaGaR sarga (from sj[a]...ivSaGaeR=) discharging; stream, downpour; origin, offspring; creation of the world, as distinct from
pralaya (dissolution) and sthiti (existence)
SaGaR" sarga 1.1 m. sarga

SaGaaR<aaMa( sargm 6.3 m. sarga
SaGaeR sarge 7.1, sati-saptam m. sarga
SaGaa sargau 1.2 m. sarga
SaPaaR<aaMa( sarpm 6.3 m. sarpa crawling, a snake
22. sarva m.
SavR sarva kanma all; 8.1 m. sarva
SavR" sarva 1.1 m. sarva
SavR"
SavaER
SaveR
SavRTa" sarvata (sarvatas) avyaya (sarva + .tas[i]) from all, on all sides, everywhere; SavRMa(
SavaER
SavaRNa(
in all respects, completely
SaveR<a
SavaR>YaaMa( SavER"
SavR}a sarvatra avyaya (sarva + .tra) in all places, everywhere
SavRQaa sarvath avyaya (sarva + .th) in all manners, in every respect
SavRSMaE SavaR>YaaMa( SaveR>Ya"
SavRda sarvad avyaya (sarva + .d) at all times, always
SavRSMaaTa( SavaR>YaaMa( SaveR>Ya"
SavRMa( sarvam 2.1 m. 1.1, 2.1 n. sarva
SavRXa" sarvaa (sarvaas) avyaya altogether, completely, in every way, on all sides SavRSYa SavRYaae" SaveRzaMa(
SavRiSMaNa( SavRYaae" SaveRzu
SavRSYa sarvasya 6.1 m. sarva
SavaR" sarv 1.3 f. sarv (sarva + .[p])
he SavR he SavaER he SaveR
SavaRi<a sarvi 1.3, 2.3 n. sarva
SavaRNa( sarvn 2.3 m. sarva
SaveR sarve 1.3 m. sarva
SaveR>Ya" sarvebhya 5.3 m. sarva
SaveRzaMa( sarvem 6.3 m. sarva
SaveRzu sarveu 7.3 m. n. sarva
Sav" sarvai 3.3 m. sarva
SaVYa savya left, left hand; (as in:) savya-scin who is able [to draw the bow] with left [hand], who is ambidexterous
Sah saha avyaya together
Sahdev" sahadeva 1.1 m. sahadeva (saha-deva) companion of gods, Sahadeva
SahSaa sahas avyaya quickly, suddenly, unexpectedly, forcibly; at once
Sah sahasra thousand
SahSYa sahasrasya 6.1 n. sahasra
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Sahezu sahasreu 7.3 m. sahasra

SaihTaMa( sahitam 2.1 n. sahita
SahXa" sahasraa avyaya thousands
Saa s 1.1 f. tad
Saai+aNa( skin (sk; from sa-_aka with the eyes) witness; the subject; (derived:) skt with ones own eyes, directly,
personally, clearly, really
Saa+aq sk 1.1 m. skin (sk) witness

Saa+aaTa( skst avyaya directly
SaaGar sgara ocean
SaaGar" sgara 1.1 m. sgara
SaaGaraTa( sgart 5.1 m. sgara
Saay skhya (from sam.khy to enumerate, analyse) analysis; (esp.) Skhya, the analysis of the twenty-four
elements of material creation and how to free the soul from their entanglement; one who follows skhya; (also from
sam.khy:) sakhy calculation, a number
SaayMa( skhyam 2.1 n. skhya

SaayaNaaMa( skhynm 6.3 m. skhya who follows skhya
Saaye skhye 7.1 n. skhya
SaayeNa skhyena 3.1 n. skhya
SaayE" skhyai 3.3 m. skhya
SaaicNa( scin 8.1 m. scin (sc) who draws; (as in:) savya-scin (-sc) who draws a bow also with the left hand,
ambidexterous
Saaitvk== sttvika pertaining to sattva-gua, in sattva-gua

Saaitvk==" sttvika 1.1 m. sttvika
Saaitvk==Ma( sttvikam 1.1, 2.1 n. sttvika
Saaitvk==a" sttvik 1.3 m. sttvika
Saaitvk==I sttvik 1.1 f. sttvik (sttvika + .[p])
SaaTYaik==" styaki 1.1 m. styaki whose nature is truth, Styaki (Yuyudhna)
SaaDak== sdhaka (from sdh[a]...Sa&iSaaE=) accomplishing; an efficient or skillful person, esp. an adept; a worshipper
SaaDaNa sdhana (from sdh[a]...Sa&iSaaE=) a means of accomplishing; performance, accomplishment
SaaDaMYaRMa( sdharmyam 2.1 n. sdharmya (from sa-dharma) of the same nature
SaaDau sdhu (from sdh[a]...Sa&iSaaE=) straight, right; well-disposed, kind; successful; peaceful; excellent; good, virtuous,
honorable, righteous, noble, correct, pure; good! well-done!; a good or virtuous or honest man; a saint, sage; The
symptoms of a sdhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is
peaceful, he abides by the scriptures, and all his characteristics are sublime. (SB. 3.25.21)
SaaDau" sdhu 1.1 m. sdhu

SaaDauzu sdhuu 7.3 m. sdhu
SaaDaUNaaMa( sdhnm 6.3 m. sdhu
SaaDYa sdhya (sdh[a]...Sa&iSaaE + .ya) to be accomplished; an object to be accomplished
SaaDYaa" sdhy 1.3 m. sdhya
SaaMa sma 1.1 n. sman (sma) Sma-Veda, a hymn of the Sma-Veda, (as in:) Bhat-sma; a particular hymn (besides c,
yajus and chandas); a metrical hymn; a sort of metre; any song
SaaMaQYaRMa(
smarthyam 2.1 n. smarthya (from samartha able) ability
755
SaaMaaiSak==SYa smsikasya 6.1 m. smsika the group of samsas (word compounds)

SaaMNaaMa( smnm 6.3 n. sman (sma)
SaaMYa smya (from sama same) sameness, equanimity
SaaMYae smye 7.1 n. smya
SaaMYaeNa smyena 3.1 n. smya
SaahyaMa( shasrym 7.1 f. shasr (from sahasra, shasra + .[p]) of a thousand
iSa&h siha lion
iSa siddha (sidh[u] 4P...Sa&raaE + .[k]ta) succeeded, perfected; (as in:) siddhnta (siddha-_anta) perfected end,
conclusion
iSa" siddha 1.1 m. siddha

iSaYae siddhaye 4.1 f. siddhi
iSaaNaaMa( siddhnm 6.3 m. siddha
iSai siddhi (from sidh[u] 4P...Sa&raaE=) success, perfection; either as a fruitive result, perfect knowledge, mystic power,
liberation or love of Godhead; the eight mystic perfections are aim (minuteness), laghim (lightness), prpti
(attaining anything), prkmya (irresistible will), mahim (increased size), itva (lordship), vaitva (subjugating by
magic), kmvasyit (suppressing all desires)
iSai" siddhi 1.1 f. siddhi

iSaiMa( siddhim 2.1 f. siddhi
iSaaE siddhau 7.1 f. siddhi
iSayae" siddhyo 7.2 f. siddhi
SaqdiNTa sdanti acyuta 1.3 (sad[]...ivSar<aGaiTaAvSaadNaezu=) they despond
Sauk*= Ta sukta (su.[u]k[] to do well; + .[k]ta) well done, a virtuous act
Sauk*= TaMa( suktam 2.1 n. sukta
Sauk*= TaSYa suktasya 6.1 n. sukta
Sauk*= iTaNa" suktina 1.3 m. suktin (sukt) doer of good, pious man
Sau% sukha ease, easiness, comfort, prosperity, pleasure, happiness, joy, delight; (opp. to:) dukha uneasiness, difficulty;
pain, trouble; (as in:) sukha-dukha pleasure and pain, happiness and distress, joy and sorrow
Sau%" sukha 1.1 m. sukha

Sau%Ma( sukham avyaya easily, happily; (or:) 2.1 m. 1.1, 2.1 n. sukha
Sau%SYa sukhasya 6.1 n. sukha
Sau%aiNa sukhni 1.3, 2.3 n. sukha
Saui%Na( sukhin (sukh) who is happy
Saui%Na" sukhina 1.3 m. sukhin (sukh)
Sau%q sukh 1.1 m. sukhin
Sau%e sukhe 7.1 n. sukha
Sau%eNa sukhena 3.1 n. sukha
Sau%ezu sukheu 7.3 n. sukha
Saugaaez sughoa great sound, name of a conch
Sauduracar" sudurcra 1.1 m. sudurcra (from su.dur..car[a] to behave very badly) very bad behavior
SaududRXaRMa( sudurdaram 2.1 n. sudurdara very difficult to behold
SaudulR>a" sudurlabha 1.1 m. sudurlabha (from su.dur.[u]labh[a] to obtain with difficulty) difficult to obtain, very
rare
756
SauduZk==rMa( sudukaram 2.1 m. sudukara (su.dur.[u]k[] to do with great difficulty) very difficult to do
SauiNaiTaMa( sunicitam avyaya (su.nir.ci[] to ascertain well; + .[k]ta) certainly, definitely
Saur sura a god; (as in:) surri (sura-_ari) enemy (ari) of the gods, an a-sura; surendra (sura-indra) king (indra) of the
gods, Indra; The suras are also called devas (gods) and their nature is called daiva (godly). There are two mentalities
in this world daiva (godly) and sura (demoniac). The devotees of Viu are called daiva, whereas those against the
Lord are called sura. (Padma-Pura) The asuras (demons) are particularly identified with the sons of Kayapa by
his wives Danu (as Dnavas) and Diti (as Daityas), and also called indrri (enemy of Indra).
Saura<aaMa( surm 6.3 m. sura

Saul>a" sulabha 1.1 m. sulabha easy to obtain
Sauiv! suvirha (su.vi.ruh[a] to develop very much; + .[k]ta) very much developed
SauSau%Ma( susukham avyaya (from su. + sukha) very easily, happily
Saud( suhd good-hearted, well-disposed, a friend, ally; 1.1 m. suhd
Saud" suhda 2.3 m. suhd
Saud(
SaudMa( suhdam 2.1 m. suhd
SaudMa(
SaU+Ma skma (as opp. to sthla gross) minute, small, fine, thin, feeble, insignificant;
Sauda
subtle, atomic, intangible
SaU+MaTvaTa( skmatvt 5.1 n. skmatva (skma + .tva) being subtle
Saude
SaUcNa scana (siv[u]...TaNTauSaNTaaNae=) pointing out, indication
Saud"
SaUic sci (siv[u]...TaNTauSaNTaaNae=) a needle, any sharp point
SaU}aq str 1.1 m. strin (str) who is spinning; (as in:) drgha-strin who is Saud"
spinning a long yarn, being slow, procrastinating
Sauid
SaU}ae stre 7.1 n. stra (from siv[u]...TaNTauSaNTaaNae=) a thread; a line; that which like a
thread runs through, a rule, direction, a sketch, plan; a short sentence or he= =Saud(
aphoristic rule; a (philosophical) text book
SaUdNa
sdana destroying, destroyer; (as in:) madhu-sdana the slayer of the Madhu
demon, name of Ka; 8.1 m. sdana
SaUdNa" sdana 1.1 m. sdana

SaUYaTae syate acyuta 1.1 (s[]...Pa[ai<aGa>aRivMaaecNae=) he gives birth
SaUYaR srya the sun; Sryadeva (Vivasvn)
SaUYaR" srya 1.1 m. srya
SaUYaRYaae" sryayo 7.2 m. srya
Sa*JaiTa sjati acyuta 1.1 (sj[a]...ivSaGaeR=) he creates
Sa*JaaiMa sjmi acyuta 3.1 (sj[a]...ivSaGaeR=) I create
Sa*Taq st 2.2 f. sti (s...GaTaaE=) path
Sa* sa (sj[a]...ivSaGaeR + .[k]ta) created, let loose
Sa*Ma( sam 1.1 n. sa
Sa*a sv avyaya (sj[a]...ivSaGaeR + .[k]tv) [after] creating
SaeNaYaae" senayo 6.2, 7.2 f. sen army
SaeNaaNaqNaaMa( sennnm 6.3 m. sennin (senn) general
SaevTae sevate acyuta 1.1 (sev[]...SaevNae=) he serves
SaevYaa sevay 3.1 f. sev service
SaeivTv sevitva service, attendance, resort
SaeivTvMa( sevitvam 1.1 n. sevitva
13. suhd m.
SaudaE
SaudaE
SauyaMa(
SauyaMa(
Saud"
Saud"
Saui"
Sauy"
SauyaMa(
Saudae"
Saudae"
he= =SaudaE
Sauy"
SaudaMa(
SauTSau
he= =Saud"
757
Saevq sev 1.1 m. sevin (sev) who serves

SaENYaSYa sainyasya 6.1 n. sainya army
Saae!uMa( sohum avyaya (sah[a] 1A...MazR<ae + .tum[u]) to tolerate
SaaeMa soma extract, juice, (esp.) the juice of the Soma plant, which was collected by moon light, pressed, purified, prepared,
fermented, offered in yaja and partaken by the brhmaas; the moon or moon-god, (as in:) soma-vra moon-day,
Monday
SaaeMa" soma 1.1 m. soma

SaaE+MYaaTa( saukmyt 5.1 n. saukmya (from skma subtle) subtlety
SaaE>ad]" saubhadra 1.1 m. saubhadra son of Subhadr, Abhimanyu
SaaEMadita" saumadatti 1.1 m. saumadatti son of Somadatta, Bhrirav
SaaEMYa saumya (from soma) relating to soma or having his nature, i.e., cool and moist (opp. to gneya, hot and dry);
resembling the moon, gentle, mild
SaaEMYaTvMa( saumyatvam 1.1 n. saumyatva (saumya + .tva) mildness

SaaEMYaMa( saumyam 2.1 n. saumya
Sk==Nd" skanda 1.1 m. skanda a name of Skanda/Krtikeya, the son of Lord iva
STaBDa stabdha (stambh[u]...raeDaNae Daar<ae c + .[k]ta) obstructed, stopped; immovable, paralyzed, senseless, dull; obstinate,
stubborn, hard-hearted; proud, arrogant
STaBDa" stabdha 1.1 m. stabdha

STaBDaa" stabdh 1.3 m. stabdha
STauiTa stuti (from stu[]...STauTaaE=) prayer, hymn of praise
STauiTa" stuti 1.1 m. stuti
STauiTai>a" stutibhi 3.3 f. stuti
STauviNTa stuvanti acyuta 1.3 (stu[]...STauTaaE=) they praise
STaeNa" stena 1.1 m. stena thief
iYa" striya 1.3 f. str
q str a woman, female; (as in:) kula-str woman of the family, or woman of family, respectable woman
qzu stru 7.3, sati-saptam f. str
SQa" stha 1.1 m. stha
SQaMa( stham 2.1 m. 1.1, 2.1 n. stha
SQaSYa sthasya 6.1 m. stha
SQaa<au" sthu 1.1 m. sthu (from sth...SQaaNae to stand) fixed, stationary, static
SQaaNa sthna (from sth...SQaaNae=) standing, position, state, condition; place, locality, region; (similarly from sth...SQaaNae=)
sthpatya architecture; sthyin (sthy) standing, staying, permanent; sthita situated; sthiti situation, position;
sthira still, fixed; nih state, position; steadiness, attachment, devotion
SQaaNaMa( sthnam 1.1, 2.1 n. sthna

SQaaiNa sthni 1.3, 2.3 n. stha
SQaaNae sthne avyaya in place, befittingly
SQaaPaYa sthpaya vidht caus. 2.1 (sth...SQaaNae to stand) you must place
SQaaPaiYaTva sthpayitv avyaya (sth...SQaaNae caus. + .[k]tv) [after] placing
SQaavra<aaMa( sthvarm 6.3 m. sthvara stationary, immovable
SQaaSYaiTa sthsyati kalki 1.1 (sth...SQaaNae=) he will stay
iSQaTa sthita (sth...SQaaNae + .[k]ta) situated, standing, staying
758
iSQaTa" sthita 1.1 m. sthita

iSQaTaMa( sthitam 2.1 m. 1.1 n. sthita
iSQaTaa" sthit 1.3 m. sthita
iSQaTaaNa( sthitn 2.3 m. sthita
iSQaiTa sthiti (from sth...SQaaNae=) situation, position
iSQaiTa" sthiti 1.1 f. sthiti
iSQaiTaMa( sthitim 2.1 f. sthiti
iSQaTaaE sthitau 1.2 m. sthita
iSQaTva sthitv avyaya (sth...SQaaNae + .[k]tv) [after] standing
iSQar sthira firm, steady
iSQar" sthira 1.1 m. sthira
iSQarMa( sthiram avyaya steadily; (or:) 1.1, 2.1 n. sthira
iSQara" sthir 1.3 m. sthira
iSQaraMa( sthirm 2.1 f. sthir (sthira + .[p])
SQaEYaRMa( sthairyam 1.1 n. sthairya (from sthira) firmness, steadiness
iGDaa" snigdh 1.3 m. snigdha fatty
eh sneha (from snih[a]...Pa[qTaaE=) sticky, oily; attached, affectionate;
gentle, lovely; smoothness, tenderness; love,
attachment
SPaXaR spara (from sp[a]...Sa&SPaXaeR=) touch, contact; sense perception

SPaXaRNaMa( sparanam 2.1 n. sparana touching, the sense of touch
SPaXaaR" spar 1.3 m. spara
SPaXaaRNa( sparn 2.3 m. spara
SPaXaeRzu spareu 7.3 m. spara
SPa*XaNa( span 1.1 m. spat (sp[a]...Sa&SPaXaeR + .[]at[]) [while] touching
SPa*XaMa( spam 2.1 m. sp (spk) touching, experiencing
SPa*h" spha 1.1 m. spha (sph[a]...wRPSaaYaaMa(=) who is hankering
SPa*ha sph (sph[a]...wRPSaaYaaMa(=) longing, hankering; covetousness, envy; pleasure, delight; 1.1 f. sph
SMa sma avyaya indeed; after a verb in present tense it gives a past sense
SMariTa smarati acyuta 1.1 (sm...icNTaaYaaMa(=) he thinks
SMarNa( smaran 1.1 m. smarat (sm...icNTaaYaaMa( + .[]at[]) [while] remembering
SMa*Ta smta (sm...icNTaaYaaMa( + .[k]ta) thought, remembered, recorded
SMa*Ta" smta 1.1 m. smta
SMa*TaMa( smtam 1.1 n. smta
SMa*Taa smt 1.1 f. smt (smta + .[p])
SMa*iTa smti (sm...icNTaaYaaMa(=) memory; the whole body of sacred tradition (as distinct from ruti or direct revelation),
including Vedgas, Dharma- and Nti-stras, Itihsas and Purnas; here it refers to the true identification as spirit
soul
SMa*iTa" smti 1.1 f. smti

SYaNdNae syandane 7.1 m. syandana running, a war-chariot
SYaaTa( syt vidhi 1.1 (as[a]...>auiv=) he should be
759
SYaaMa( sym vidhi 3.1 (as[a]...>auiv=) I should be

SYaaMa syma vidhi 3.3 (as[a]...>auiv=) we should be
SYau" syu vidhi 1.3 (as[a]...>auiv=) they should be
&SaTae srasate acyuta 1.1 (sras[u]...ADa" PaTaNae=) he falls down
aeTaSaaMa( srotasm 6.3 n. srotas (srota) (sru...GaTaaE=) stream, river
Sv sva kanma own
Sva sv kanma (sva + .[p])
Svk==Ma( svakam 2.1 n. svaka own
SvDaa svadh 1.1 f. svadh oblation of food to the ancesters in rddha
SvNauiTaaTa( svanuhitt 5.1 m. svanuhita (su.anu.sth to follow well; + .[k]ta) well-performed
SvPaNa( svapan 1.1 m. svapat ([i]svap...XaYae + .[]at[]) [while] sleeping
SvPNaMa( svapnam 2.1 m. svapna sleep, dream
SvMa( svam 2.1 n. sva
SvYaMa( svayam avyaya himself, itself
SvYaa svay 3.1 f. sv
SvGaRMa( svargam 2.1 m. svarga heaven
SvGYaRMa( svargyam 1.1 n. svargya relating or leading to heaven
SvLPaMa( svalpam 1.1 n. svalpa (su.alpa) very little
SviSTa svasti avyaya (su. + asti) well-being, hail, peace
SvSYaa" svasy 6.1 f. sv
SvaDYaaYa" svdhyya 1.1 m. svdhyya (sva-_adhyya) own study, reciting sacred texts to oneself, study of the Vedas
SvaMa( svm 2.1 f. sv
Sve sve 7.1 n. sva
SveNa svena 3.1 n. sva
hTa hata (han[a]...ih&SaaGaTYaae" + .[k]ta) killed
hTa" hata 1.1 m. hata
hTaMa( hatam 2.1 m. hata
hTaaNa( hatn 2.3 m. hata
hTva hatv avyaya (han[a]...ih&SaaGaTYaae" + .[k]tv) [after] killing
hNa( han (h, from han[a]...ih&SaaGaTYaae"=) killer
hiNaZYae haniye kalki 3.1 (han[a]...ih&SaaGaTYaae"=) I will kill
hNTa hanta avyaya (a particle to excite curiosity:) yes!
hNTaarMa( hantram 2.1 m. hant (hant) (from han[a]...ih&SaaGaTYaae"=) killer
hiNTa hanti acyuta 1.1 (han[a]...ih&SaaGaTYaae"=) he kills
hNTauMa( hantum avyaya (han[a]...ih&SaaGaTYaae" + .tum[u]) to kill
hNYaTae hanyate acyuta pass. 1.1 (han[a]...ih&SaaGaTYaae"=) he is killed
hNYaMaaNae hanyamne 7.1, sati-saptam n. hanyamna (han[a]...ih&SaaGaTYaae" + .[]na) [while] being killed
hNYau" hanyu vidhi 1.3 (han[a]...ih&SaaGaTYaae"=) they would kill
hYaE" hayai 3.3 m. haya horse
760
hr" hara 1.1 m. hara who/which removes

hriTa harati acyuta 1.1 (h[]...hr<ae=) he carries
hriNTa haranti acyuta 1.3 (h[]...hr<ae=) they carry
hir" hari 1.1 m. hari who takes away, i.e., who removes all suffering of His devotees and steals their hearts; name of
Viu and Ka
hre" hare 6.1 m. hari

hzR hara (from h[a]...TauaE=) joy
hzR" hara 1.1 m. hara
hzR<aMa( haraam 2.1 m. haraa joy
hzRMa( haram 2.1 m. hara
hiv" havi 1.1 n. havis (havi) (from hu...vaE daNae=) oblation, like ghee or grains
hSTaMa( hastam 2.1 m. hasta
hSTaaTa( hastt 5.1 m. hasta hand
hiSTaiNa hastini 7.1 m. hastin (hast) who has a hand (the trunk), the elephant (other words for elephant: gaja, kujara)
ha h 1.1 m. han (h)
haiNa" hni 1.1 f. hni (from [o]h[k]...TYaaGae=) abandonment; decrease; loss, disappearance, non-existence
ih hi avyaya indeed
ih&Saa his violence; 1.1 f. his
ih&SaaMa( hism 2.1 f. his
ihTa hita ([u]dh[]...Daar<aPaaez<aYaae" + .[k]ta) nourished, beneficial; friend; (as in:) hitopadea (hita-_upadea)
beneficial instruction; a-hita unbeneficial, enemy
ihTaMa( hitam 2.1 m. 1.1 n. hita

ihTaa" hit 1.3 m. hita
ihTae hite 7.1 n. hita
ihTva hitv avyaya ([o]h[k]...TYaaGae + .[k]tv) [after] abandoning; except for
ihNaiSTa hinasti acyuta 1.1 (his[i]...ih&SaaYaaMa(=) he harms
ihMa hima cold, frost, ice, snow; winter
ihMaalYa" himlaya 1.1 m. himlaya (hima-_laya) snow-region
hqNa hna (from [o]h[k]...TYaaGae=) abandoned, left; excluded, without; deficient, bad, inferior
hqNaMa( hnam 2.1 m. hna
huTaMa( hutam 1.1 n. huta (hu...vaE daNae + .[k]ta) offered in the fire, oblation; the ceremony itself
huTaaXa huta (huta-a) oblation eater, fire
d( hd the region of the heart, as the seat of feelings; the essential, best, dearest or most secret part of anything
dYaaiNa hdayni 2.3 n. hdaya (same as hd) heart
id hdi 7.1 n. hd
a" hdy 1.3 m. hdya hearty, pleasing
izTa" hita 1.1 m. hita (h[a]...TauaE + .[k]ta) overjoyed
zqk== hka a sense; (as in:) hkea (hka-_a) lord of the senses, the supreme guide, Paramtm
ha recoiced
ZYaiTa hyati acyuta 1.1 (h[a]...TauaE=) he rejoices
ZYaaiMa hymi acyuta 3.1 (h[a]...TauaE=) I rejoice

he he avyaya oh!
heTav" hetava 1.3 m. hetu
heTau hetu impulse, motive, cause, reason
heTau" hetu 1.1 m. hetu
heTauNaa hetun 3.1 m. hetu
heTauMai" hetumadbhi 3.3 n. hetumat (hetu + .mat[u]) having hetu (a reason), argument
heTaae" heto 5.1 m. hetu
hETauk= Ma( haitukam 1.1 n. haituka (from hetu) having a cause or reason
haeMa homa (from hu...vaE daNae=) an oblation; making an oblation
iYaTae hriyate acyuta pass. 1.1 (h[]...hr<ae=) he is carried
q hr shame, shyness, timidity
q" hr 1.1 f. hr
761
762
16. Sanskrit Word List Conversation

The following is extracted from a English-Sanskrit Dictionary for Sanskrit as a medium of communication. The publisher
mentions in the preface that the words were selected on the basis of their frequency of use and All-India acceptability. The
words are given in the first case to show their gender.
ability
SaaMaQYaRMa(
abolition iNaMaURlNaMa(
abruptly SahSaa
absence ANauPaiSQaiTa"
absent ANauPaiSQaTa"
accident dugaR$=Naa
accumulation SaYa"
active Sai==Ya"
adjective ivXaez<aMa(
affection ANauraGa"
afterwards ANaNTarMa(
against ivMa(
agriculture k*= iz"
aim l+YaMa(
air, wind vaYau"
air-force vaYauSaeNaa
airplane ivMaaNaMa(
alert SaTakR= "
alive JaqivTa"
almighty SavRXa=="
almost, generally Pa[aYa"
alms i>a+aa
alone Wk=="
along Sah
although YaiPa
ambition Mahtvak==aa
amusement MaNaaerNaMa(
analysis ivez<aMa(
ancient PauraTaNa" Pa[acqNa"
anger ==aeDa"
angry u= "
animal PaXau"
anklet NaUPaurMa(
another APar"
answer otarMa(
apart
Pa*Qak(
before
Pa[ak(=
appearance Aaiv>aaRv"
behavior Aacr<aMa(
appreciation rSaaSvad"
bell, hour ga<$=a
approval ANauMaaedNaMa(
belly odrMa(
archer DaNauDaRr"
best [e", otaMa"
argument vad"
betel leaf TaaMbUl"
arm bahu"
between, amongst MaDYae
armor k==vc"
bicycle ici==k= a
army SaeNaa
big b*hTa(
arrangement VYavSQaa
biography cirTaMa(
arrival AaGaMaNaMa(
bird Pa+aq
arrow ba<a"
birth JaNMa
art k==la
birthday JaNMaidNaMa(
artificial k*= i}aMa"
blanket k==Mbl"
artist k==lak==ar"
blessing AaXaqvaRd", vr"
assembly Sa>aa
blind ANDa"
assistance SahaYaTaa
blood r==Ma(
assurance AaaSaNaMa(
blue Naql"
atheist NaaiSTak=="
boat NaaEk= a
atmosphere vaYauMa<@lMa( body XarqrMa(
atom ParMaa<au"
bondage, arrest bNDaNaMa(
attraction Aak==zR<aMa(
book PauSTak==Ma(, Ga]NQa"
auspicious Xau>a"
border SaqMaa
available oPal>Ya"
boy bal", balk=="
average SaaMaaNYaTa"
brain MaiSTaZk==Ma(
baby iXaXau"
branch Xaa%a
bag SYaUTa"
brave Daqr"
bamboo v&Xa"
breath aSa"
barbarian bbRr"
bridge SaeTau"
basic MaUl>aUTa"
broad ivSTaq<aR"
bath SNaaNaMa(
brown iPal"
beach, bank Ta$="
bubble bud(budMa(
beautiful SauNdr"
bus laek= YaaNaMa(
beauty SaaENdYaRMa(
business VYavSaaYa"
bed XaYYaa
busy VYaSTa"
calculation
Ga<aNaa
calculator Ga<ak==YaN}aMa(
calf GaaevTSa"
change PairvTaRNaMa(
chapter ADYaaYa"
characteristic l+a<aMa(
chariot rQa"
cheap ALPaMaULYa"
cinema cli}aMa(
circumstance PairiSQaiTa"
class, category vGaR"
clean SvC^"
clear SPa"
clever cTaur"
cloth vMa(
cloud Maega"
cold XaqTaMa(
collection Sah"
color, social class v<aR"
commerce vai<aJYaMa(
community SaMaudaYa"
comparison TaulNaa
compassion ANauk= MPaa
complete PaU<aR", SaMPaU<aR"
complete, accurate SaMYak(=
complicated Jai$=l"
composition rcNaa
conclusion iSaaNTa"
confusion >a]aiNTa"
contact SaMPakR= "
contemporary SaMak==alqNa"
context SaNd>aR"
contrary ivParqTa"
conversation SaM>aaz<aMa(
cool XaqTal"
763
cooperation
Sahk==ar"
corner k==ae<a"
correct, worthy oicTa"
country deXa"
couple YauGalMa(
cow DaeNau"
creation Sa*i"
creeper lTaa
crown ik==rq$="
cruelty U= rTaa
culture Sa&Sk*= iTa"
curd diDa
curse XaaPa"
custom XauLk==Ma(
daily dEiNak=="
dance Na*TYaMa(
darkness ANDak==ar"
darling iPa[YaTaMa"
daughter Pau}aq
dawn Pa[>aaTa"
day idNaMa(
dear iPa[Ya"
death Ma*TYau"
debt <aMa(
decay +aYa"
decision iNa<aRYa"
decoration Alr<aMa(
defeat ParaJaYa"
defense r+aa
definition Pair>aaza
delicious Svaid"
democracy laek= TaN}aMa(
demolition NaaXa"
dense gaNa"
desire Ai>alaza
destroyed, lost Na"
difficult k==i#=Na"
directly Saa+aaTa(
dirt
Mal"
dirty MailNaMa(
disability ASaMaQaRTaa
disbelief AivaSa"
disciple iXaZYa"
discipline ANauXaaSaNaMa(
discourse Pa[vcNaMa(
discrimination ivvek= "
disease raeGa"
dishonor APaMaaNa"
dislike, desinterest Aic"
dispute ivvad"
distance ANTarMa(
distress du"%Ma(
distribution ivTar<aMa(
district Ma<@lMa(
divine idVYa"
division iv>aaJaNaMa(
dog ku= u= r"
donation daNaMa(
door, gate arMa(
doubt SaNdeh"
down, below ADa"
dozen adXak==Ma(
drama Naa$=k= Ma(
dream SvPNa"
dress vez"
drop ibNdu"
dry XauZk=="
duality, dilemma NMa(
dust DaUil"
duty k==TaRVYaMa(
dye r"
each other ParSParMa(
eager oTSauk= "
eagle Ga@"
ear k==<aR"
earth >aUiMa", Pa*Qvq
earthquake
>aUk= MPa"
family
Pairvar"
east PaUvaR
far dUr"
echo Pa[iTaiNa"
farmer k*= zk=="
economics AQaRXaaMa(
fast, quick Xaqga]"
effort Pa[YaTNa", Pa[YaaSa"
fault daez"
egg A<@Ma(
favorable ANaukU= l"
electricity, lightning ivuTa( festival oTSav"
elephant GaJa"
fever Jvr"
eligibility YaaeGYaTaa
field, area +ae}aMa(
eligible YaaeGYa"
fight, war YauMa(
emotion, sentiment >aav" final AiNTaMa(
empty ir=="
finger Aulq
end, inside ANTa"
fire AiGNa"
enemy Xa}au"
firm d*!"
energy, power Xai=="
first Pa[QaMa"
enmity Xa}auTaa
first-class Pa[QaMa[e<aq
enough PaYaaR"
fish MaTSYa"
enthusiasm oTSaah"
flag Ja"
enthusiastic oTSaahq
flavor Svad"
entrance Pa[veXa"
flock SaMaUh"
envy ASaUYaa
flood PaUr"
equal SaMaaNa"
flower PauZPaMa(
essence Saar"
flute v&Xaq, ve<au"
etcetera wTYaaid"
foam fe= Na"
eternal XaaTa"
follower ANauYaaYaq
ethics NaqiTaXaaMa(
food Aahar"
etiquette iXaacar"
fool MaU%R"
evening SaaYaal"
foot, leg, quarter Paad"
every day Pa[iTaidNaMa(
footprint PaadicMa(
experience ANau>av"
foreign ivdeXa"
external ba"
foreigner ivdeXaqYa"
extra AiTair=="
forest vNaMa(, Ar<YaMa(
extremist AiTavadq
form Aak==ar", Aak*= iTa"
eye Nae}aMa(
former, early PaUvR"
fair GaaEr"
fort duGaR"
faith, trust ivaSa"
fortnight Pa+a"
false ASaTYa"
fortune, fate >aaGYaMa(
fame Pa[iSai"
foundation Pa[iTaaNaMa(
764

founder
Sa&SQaaPak=="
free Mau= "
friend iMa}aMa(
friendship iMa}aTaa
frog Ma<@Uk= "
fruit f==lMa(
fuel wNDaNaMa(
full moon PaUi<aRMaa
fun PairhaSa"
funeral ANTYai==Yaa
future >aivZYaTk==al"
gain la>a", Pa[ai"
gambling UTaMa(
game ==I@a
garden oaNaMa(
garland Maala
garment vS}aMa(
gathering SaYa"
gem Mai<a"
gender, mark ilMa(
general, usual SaaMaaNYa"
generosity odarTaa
generous, liberal odar"
genuine Pa[aMaai<ak=="
germ raeGaa<au"
ghee ga*TaMa(
ghost >aUTa"
gift oPaahar"
girl bala, bailk==a
glory k==IiTaR"
goal DYaeYaMa(
goat AJa"
gold Sauv<aRMa(
good SaaDau
gossip JaLPaNaMa(
government XaaSaNaMa(
grammar VYaak==r<aMa(
grass Ta*<aMa(
greatness
MahtvMa(
greed lae>a"
green hirTa"
grief Xaaek= "
guardian r+ak==", Paalk=="
guest AiTaiQa"
hair (plural) ke= Xaa"
half ADaRMa(
head iXar"
health SvaSQYaMa(
healthy SvSQa"
heart dYaMa(
heaven SvGaR"
hell Nark=="
high o"
highway raJaMaaGaR"
hint, address SaeTa"
history wiTahaSa"
hole i^d]Ma(
holiday ivraMa"
holy Paiv}a"
honey MaDau
honor SaMMaaNa"
hope AaXaa
hopeless hTaaXa"
horse A"
hot, warm oZ<a"
house, home Ga*hMa(
human being MaaNav"
humble NaMa]", ivNaYa"
hunger bu>au+aa
husband PaiTa"
hymn SaU= Ma(
ice, snow ihMaMa(
idea ivcar"
ideal AadXaR"
ill ASvSQa"
imitation ANauk= r<aMa(
immediate
Sa"
immediate TaTk==alMa(
immortal AMar"
important MahtvPaU<aR"
impossible ASaM>av"
improper, illegal AvEDa"
incarnation AvTaar"
incident ga$=Naa
income AaYa"
inconvenience ASauivDaa
increase v*i"
indeed NaUNaMa(
indifferent odaSaqNaMa(
indirect Parae+a"
individual VYai=="
inference ANauMaaNaMa(
influence Pa[>aav"
information SaUcNaa
innumerable ASay"
inquiry Pa*Câ
insect k==I$="
inspiration Pa[er<aa
instruction iXa+aa
intelligence Pa[ja
intense, sharp Taqv]"
international ANTaarai\Ya"
invisible Ad*XYa"
invitation iNaMaN}a<aMa(
island qPa"
thing vSTau
jewel rTNaMa(
joint SaiNDa"
journal Pai}ak==a
journey Yaa}aa
joy hzR"
juice rSa"
king Na*Pa", raJaa
kingdom, state raJYaMa(
knot
Ga]iNQa"
knowledge
labor
jaNaMa(
[Ma"
lake Saraevr"
lamp dqPa"
language >aaza
large, giant ivXaal"
laughter haSa"
law iviDa"
leader NaaYak==", Pa[Mau%"
leader NaeTaa
leaf, page, letter Pa}aMa(
less NYaUNa"
lesson Paa#="
letter (alphabet) A+arMa(
level STar"
library PauSTak==alYa"
life JaqvNaMa(
lifespan AaYau"
light Pa[k= aXa"
line re%a
lion iSa&h"
lip Aae"
liquid d]v"
list SaUic"
literature SaaihTYaMa(
little, small lgau, SvLPa"
long dqgaR"
loss, harm haiNa"
loud oE"
love Pa[qiTa"
low Naqc"
luster dqi"
machine YaN}aMa(
mad oNMata"
main Mau:Ya", Pa[DaaNa"
manner, fashion rqiTa"
marriage ivvah"
765
substance
d]VYaMa(
maximum AiDak==TaMa"
meal >aaeJaNaMa(
means SaaDaNaMa(
means (remedy) oPaaYa"
medicine AaEzDaMa(
meditation DYaaNaMa(
medium MaaDYaMaMa(
member SadSYa"
mentality MaNaae>aav"
mention oe%"
merchant vi<ak(= , VYaaPaarq
message SaNdeXa"
method, system PaiTa"
middle MaDYaMa"
mild, gentle SaaEMYa"
milk duGDaMa(
minimum NYaUNaTaMa"
minister MaN}aq
minus NYaUNaMa(
miracle cMaTk==ar"
mirror dPaR<a"
miser k*= Pa<a"
misfortune du>aaRGYaMa(
miss ku= Maarq
misuse duPaYaaeGa"
mixture iMa[<aMa(
modern AaDauiNak=="
moment iNaMaez", +a<a"
monkey vaNar"
month MaaSa"
moon cNd]"
more AiDak=="
morning Pa[aTa"
mortal MaTYaR"
mother MaaTaa
motive oeXa"
mountain PavRTa"
mouth, face
Mau%Ma(
movement, goal GaiTa"
much bhu
mud Pa"
murder hTYaa
music SaqTaMa(
nail (of the body) Na%Ma(
naked NaGNa"
name NaaMa
natural Pa[ak*= iTak=="
nature Pa[k*= iTa"
navel Naai>a"
near SaMaqPa"
necessary AavXYak=="
necessity AavXYak==Taa
neck Ga]qva
negative Nak==araTMak=="
nervous ADaqr"
net JaalMa(
new Nav"
new (modern) NaUTaNa"
night rai}a"
nonsense iNarQaRk= "
nonstop A%<@"
north otara
nose NaaiSak==a
obstacle AvraeDa"
ocean SaaGar", SaMaud]"
offense, crime AParaDa"
offering SaMaPaR<aMa(
oil TaElMa(
old (persons) v*"
old (things) Paura<a"
only ke= vlMa(
opinion MaTaMa(
opportunity AvSar"
opposition ivraeDa"
optimist AaXaavadq
order
Aaja
ordinary, normal
SaaDaar<a"
ornament Aa>aUz<aMa(
own Svk==IYa"
pain Paq@a
palm, rhythm Taal"
pardon +aMaa
parrot Xauk= "
part, portion >aaGa"
partiality Pa+aPaaTa"
particle k==<a"
particularity ivXaezTaa
path MaaGaR"
peace XaaiNTa"
peacock MaYaUr"
penance TaPaSYaa
percent Pa[iTaXaTaMa(
permanent SQaaYaq
permission ANauja
person JaNa"
petal, party dlMa(
physical >aaEiTak=="
picture ic}aMa(
pillar STaM>a"
plan YaaeJaNaa
planet Ga]h"
please k*= PaYaa
pleased, happy Pa[Saa"
pleasure ivNaaed"
plenty Pa[cur"
plough hlMa(
poet k==iv"
poetry k==aVYaMa(
poison ivzMa(
politics raJaNaqiTa"
position iSQaiTa"
positive >aavaTMak=="
possible XaKYa"
pot
ga$="
practice
A>YaaSa"
praise Pa[Xa&Saa
prayer Pa[aQaRNaa
precious AMaULYaMa(
prescription iNadeRXa"
presence oPaiSQaiTa"
present oPaiSQaTa"
president ra\PaiTa"
pride Ai>aMaaNa"
priest PauraeihTa"
primary Pa[ariM>ak=="
problem SaMaSYaa
procession Xaae>aaYaa}aa
product oTPaad"
production oTPaadNaMa(
program k==aYaR= Ma"
progress Pa[GaiTa"
prohibition iNazeDa"
pronunciation oar<aMa(
proof Pa[Maa<aMa(
proper, legal vEDa"
property SaMPaita"
protection r+a<aMa(
proud GaivRTa"
proverb laek= aei=="
pupil â}a"
pure Xau"
purport TaaTPaYaRMa(
purpose, wealth AQaR"
quality, character Gau<a"
quarrel k==lh"
question Pa[XNa"
quick d]uTaMa(
quotation or<aMa(
rabbit XaXak=="
radio Aak==aXava<aq
rain vzaR
766

rare
ivrl"
ray, beam ik==r<a"
real vaSTaivk=="
experience ANau>aav"
realization Saa+aaTk==ar"
reason, cause k==ar<aMa(
rebirth PauNaJaRNMa
red r=="
refuge Xar<aMa(
regard Aadr"
relationship SaMbNDa"
remedy, revenge Pa[iTak==ar"
remembrance SMar<aMa(
representative Pa[iTaiNaiDa"
residence iNavaSa"
respect, dignity GaaErvMa(
rest iv[aMa"
result Pair<aaMa"
rich DaiNak=="
right (direction) di+a<a"
ripe PaKv"
river Nadq
rock iXala
rocket AiGNaba<a"
room k==+a"
root, origin MaUlMa(
rope ru"
sacrifice Yaj"
safe Sauri+aTa"
saffron ke= SarMa(
sage iz", MauiNa"
saint SaaDau"
sandalwood cNdNaMa(
satellite oPaGa]h"
satisfaction Ta*i"
scholar Pai<@Ta"
school ivalYa"
science ivjaNaMa(
scientist
vEjaiNak=="
season Tau"
seat AaSaNaMa(
secret, mystery rhSYaMa(
seed bqJaMa(
self, soul AaTMaa
senior JYae"
sentence vaKYaMa(
serious GaM>aqr"
serpent SaPaR"
servant Saevk=="
service Saeva
shadow âYaa
shame la
shelter Aa[Ya"
shore, bank TaqrMa(
shoulder Sk==NDa"
shy lalu"
sick G<a"
side PaaR"
sight, vision d*i"
sign icMa(
silence MaaENaMa(
similar Sad*Xa"
simple, easy Sarl"
sin PaaPaMa(
sinless iNaZPaaPa"
sky Aak==aXa"
sleep iNad]a
sleepy iNad]alu"
slow, dull MaNd"
smell, scent GaNDa"
smoke DaUMa"
soap fe= Nak==Ma(
society SaMaaJa"
soft Ma*du"
soft (gentle) k==aeMal"
somehow k==QaiTa(
sometimes
teaching
k==daiPa
son
Pau}a
sort Pa[k= ar"
sound, voice, vowel
south
Svr"
di+a<aa
special ivXaez"
species, class JaaiTa"
specific iviXa"
spectacles oPaNae}aMa(
speech >aaz<aMa(
speed veGa"
spiritual AaDYaaiTMak=="
spring (season) vSaNTa"
spy Gaucr"
stable, firm iSQar"
steady, immobile Acl"
stick, punishment d<@"
stomach odrMa(
story k==Qaa
strength, force blMa(
string, formula SaU}aMa(
struggle SazR"
study Pa#=NaMa(
subject matter ivzYa"
subordinate ADaqNa"
subtle SaU+Ma"
success Saf==lTaa
sufficient PaYaaR"
sun SaUYaR"
support, base AaDaar"
surface Tal"
surprise AaYaRMa(
surrendering Xar<aaGaiTa"
sweet MaDaur"
sweetness MaaDauYaRMa(
swimming Tar<aMa(
swing daela
tap Nal"
Paa#=NaMa(
tears A[u
telephone dUr>aaza
television dUrdXaRNaMa(
temple MaiNdrMa(
terrible >aYar", >aYaaNak=="
test Parq+aa
thanks DaNYavad"
thick, fat SQaUl"
thief caer"
thin k*= Xa"
thirst iPaPaaSaa
idea, imagination k==LPaNaa
throat k==<#="
throne iSa&haSaNaMa(
ticket Yaa}aaPa}aMa(
time SaMaYa"
tip AGa]Ma(
title oPaaiDa"
today A
toilet XaaEcalYa"
toleration SahNaa
toleration SaihZ<auTaa
tomorrow "
tongue iJaa
tooth dNTa"
top iXa%rMa(
tortoise kU= MaR"
touch SPaXaR"
toward Pa[iTa
town NaGarMa(
tradition ParMPara
train relYaaNaMa(
tranquil, quiet XaaNTa"
translation ANauvad"
traveller, pilgrim Yaai}ak=="
treasure iNaiDa"
tree v*+a"
trouble
k==Ma(
true SaTYaMa(
tube Naal"
tune raGa"
twin YaMalMa(
ugly ku= Pa"
umbrella ^}aMa(
unavoidably AvXYaMa(
uneducated AiXai+aTa"
unfortunate dudvq
union, combination Sa&YaaeGa"
unique AiTaqYa", APaUvR"
unity Wk==Taa
unusual ASaaMaaNYa"
useful oPaYau= "
useless ANauPaYau= "
valuable MaULYavaNa(
value, cost MaULYaMa(
vecicle vahNaMa(
vegetable Xaak==Ma(
vegetarian Xaak==aharq
vehicle vahNaMa(
very ATYaNTa"
victory ivJaYa"
village Ga]aMa"
violence ih&Saa
waiting Pa[Taq+aa
washing Pa[+aalNaMa(
watch ga$=I
water JalMa(, TaaeYaMa(
wave (water) Tar"
weak dubRl"
weapon XaMa(
week Saah"
weight, load >aar"
welcome SvaGaTaMa(
welfare k==LYaa<aMa(
well (water) kU= Pa"
west
PaiMaa
whatever YaiTk==MaiPa
white eTa"
whole SaMaGa]h"
wicked du"
width ivSTaar"
winter XaqTak==al"
withdrawal Pa[TYaahr<aMa(
without ivNaa
witness Saa+aq
wonder ivSMaYa"
word PadMa(, XaBd"
world ivMa(, JaGaTa(
worldly laEik==k= "
worm k*= iMa"
worry icNTaa
worship PaUJaa
writer le%k=="
year vzR"
yellow PaqTa"
yes AaMa(
young Ta<a"
zero XaUNYaMa(
767
768
Numbers
0 XaUNYa
1 Wk==
2 i
3 i}a
4 cTaur(
5 Pa
6 z$(=
7 SaPTa
8 A
9 =Nav
10 dXa
11 Wk==adXa
12 adXa
13 }aYaaedXa
14 vTaudRXa
15 PadXa
16 zae@Xa
17 SaPTadXa
18 AadXa
19 =Wk==aeNaiv&XaiTa"
20 iv&XaiTa"
21 Wk==iv&XaiTa"
22 aiv&XaiTa"
23 }aYaaeiv&XaiTa"
24 cTauiv|XaiTa"
25 Paiv&XaiTa"
26 z@(iv&XaiTa"
27 SaPTaiv&XaiTa"
28 Aaiv&XaiTa"
29 Wk==aeNai}a&XaTa(
30 i}a&XaTa(
31 Wk==i}a&XaTa(
32 ai}a&XaTa(
33 }aYaiS}a&XaTa(
34 cTauiS}a&XaTa(
35 Pai}a&XaTa(
36 z$(=i}a&XaTa(
37 SaPTai}a&XaTa(
38 Aai}a&XaTa(
39 Wk==aeNacTvair&XaTa(
ekona (eka-_na) means one less; as in Wk==aeNaiv&XaiTa" one less than twenty, i.e., nineteen
From a hundred onwards the numbers are expressed by adding adhika (more, plus) or uttara (above) to the lower number.
Wk==aiDak==XaTa eka-_adhika-ata 1 plus 100, 101

AaetarXaTa aa-_uttara-ata 8 above 100, 108
iv&XaTYaiDak==XaTaaiDak==Sah viati-_adhika-ata-adhika-sahasra 20 plus 100 plus 1000, 1120
Indeclinables (avyaya)
ATa" ata from this, besides this, from now, therefore

ATaqv atva exceedingly
A}a atra here
AQa atha now (for auspicious beginning)
AQava athav or else
A adya now, today
ADauNaa adhun now
ANaNTarMa( an-antaram without interval, after, immediately
AiPa api also, even
Ai>aTa" abhita near, close by
AMau}a amutra in the other world, after death
AiYa ayi for tender calling
Are are to address an inferior person
AlMa( alam useless; able (in both meanings enough)
AvXYaMa( avayam definitely, certainly
Ahae aho expressing wonder, Ah!
AaMa( m yes, so be it
AaXau u quickly, immediately, soon
wiTa iti thus; used to close a quotation
wdaNaqMa( idnm now
wv iva like
wh iha here, in this world or life; (as opp. to:) amutra
wRzTa( at little, slightly
oE" uccai loudly
oTa uta (like api:) also, even, certainly
Tae te without, except
Wv eva certainly, only, alone
WvMa( evam thus, in this way, such
ik==NTau kintu but
ik==Ma( kim what
ik==l=kila verily, indeed
ke= vlMa( kevalam only, merely, simply
i+aPa[Ma( kipram quickly
%lu khalu surely, indeed
c ca and
icrMa( ciram a long time
ced( ced if (comes after the condition)
JaaTau jtu ever, at any time
TatvTa" tattvata truly

TaSMaaTa(( tasmt from that, then, therefore
Tau tu but; and, or; now, then
du"%Ma( dukham with difficulty
Na na not
NaaNaa nn in various ways, separately
NaaMa nma named
iNaTaraMa( nitarm definitely, extremely
iNaTYada nityad always
iNaTYaMa( nityam always
iNaYaTaMa( niyatam inevitably
Nau nu indeed (expressing uncertainty)
NaUNaMa( nnam definitely
Naae no not
ParSParMa( parasparam each other
PaYaaRMa( paryptam sufficiently, enough
PaaTa( pact after, behind
PauNa" puna again
PaurSTaaTa( purastt from the front
Paura pur formerly
PaUvRMa( prvam before
Pa*Qak(= pthak separately, differently, each
Pa[iTa prati towards
Pa[Mau%Ta" pramukhata in front of
Pa[ak(= prk before
Pa[aYa" prya mostly
Pa[eTYa pretya in the other world, after death
bTa bata expressing great sorrow, Alas!
blaTa( balt forcibly, excessively
bih" bahi out, beside, except
>aUYa" bhya again
>aUir bhri various, many
>aae bho respectful address
Maa m do not
iMaQa" mitha mutually, secretly
iMaQYaa mithy wrongly, falsely
Mauhu" muhu time and time again
Ma*za m falsely, fruitless
769
770
Yaid yadi if
YauGaPad( yugapad together, simultaneously
vrMa( varam eminent, excellent
vJaRMa( varjam except for
va v or
ivNaa vin without, except
vE vai verily
XaNaE" anai gradually, slowly
XaTa( avat continuously, permanently
Sak*= Ta( sakt once
SaTa( sat being, existent, real, good
SaTaTaMa( satatam always
Sada sad always
Sad*XaMa( sadam similarly, accordingly
Sa" sadya immediately
SaMaGa]Ma( samagram completely
SaMaqPaMa( sampam near, in ones presence
SaMYak(= samyak truly, perfectly, totally
Sah saha with, along
SahSaa sahas suddenly, all at once
Saa+aaTa( skt directly, personally
Sau%Ma( sukham easily, happily
SQaaNae sthne in place, befittingly
iSQarMa( sthiram steadily
SMa sma particle indicating past
SvYaMa( svayam personally, on its own accord
SviSTa svasti (su.asti) well-being, hail, peace
Svaha svh expression for giving oblations
hNTa hanta (a particle to excite curiosity:) yes!
ih hi indeed
he he oh!
17. Sanskrit Summary Grammar

Sandhi
a/
i/
u/
e
o
au
k
t
an
in
m
ea, sa
i
e
ai
o
_a/
_i/
_u/
_/
_e/ai
_o/au
_i/
_other vowels
_u/
_other vowels
_a
_other vowels
_a
_vowels
_m
_vowels, soft cons.
_vowels
_c
_j
_n
_l
_
_h
_other soft cons.
_c
_j
_n
_m
_
_other hard cons.
_end of a line
_c
_t
_l
_vowels
_vowels
_consonants
_c
_t
_a
_other vowels
_soft cons.
_a
_not a
_vowels, soft cons.
_vowels, soft cons.
_vowels, soft cons.
_vowels, soft cons.
_vowels, soft cons.
parama-_tm >>> paramtm

gaa-_a >>> gaea
purua-_uttama >>> puruottama
deva-_i >>> devari
na_eva >>> naiva
uttama-_oja >>> uttamauja
r-_a >>> ra
yadi_api >>> yady api
bhu-_udara >>> bhdara
manu-_antara >>> manvantara
vande_aham >>> vande ham
yotsye_iti >>> na yotsya iti
namo_astu te >>> namo stu te
dvau_imau >>> dvv imau
vk._mayam >>> vmayam tapa
pthak-_vidha >>> pthag-vidha
jagat-_a >>> jagad-a
caryavat_ca >>> caryavac ca
syt_janardana >>> syj janardana
jagat-_ntha >>> jagan-ntha
bhuvant_lok >>> bhuvanl lok
yuddht_reya >>> yuddhc chreya
skt_hari >>> skd dhari
bhagavat-_gt >>> bhagavad-gt
mad-_citta >>> mac-citta
yad_jtv >>> yaj jtv
tad-_niha >>> tan-niha
mad-_mana >>> man-mana
yad_reya >>> yac chreya
suhd_satm >>> suht satm
tattvavid_ >>> tattvavit
a-gatsn_ca >>> a-gats ca
tn_titikasva >>> ts titikasva
raddhvn_labhate >>> raddhv labhate
prahasan_iva >>> prahasann iva
svmin_iti >>> svminn iti
aham_bhajmi >>> aha bhajmi
vedai_ca >>> vedai ca
nama_te >>> namas te
nama_astu te >>> namo_astu te >>> namo stu te
arjuna_uvca >>> arjuna uvca
nama_nama >>> namo nama
sa_arjuna >>> so_arjuna >>> so rjuna
sa_kaunteya >>> sa kaunteya
mai-ga_iva >>> mai-ga iva
agni_jyoti_aha >>> agnir jyotir aha
hare_nma >>> harer nma
guamayai_bhvai_ebhi >>>guamayair bhvair ebhi
senayo_ubhayo_madhye >>> senayor ubhayor madhye
771
772
Chandas
syllables
8

x x x x
8
x x x x
9
,
10+11
11
12
13
14
mai-madhya

viyogin

, upendra-vajr
, indra-vajr
x ,

,

,
,
,
,
15
16
17
19
21
upajti
druta-vilambita
sragvi
indra-va
kam
rucir
prahari
pathy
, vasanta-tilak
, madhya-km
, mlin
, taka

,
,

18
pramik
x
anuup
x
ll-khela
vin
paca-cmara
citra
, pthv-guru
, ikhari
, vaa-patra-patita
, nandana

,
,

,
,
,
,
rdla-lalita
citra-lekh
megha-visphrjit
rdla-vikrita
, , suras
, , srag-dhar
The number of syllables in each pda (quarter) of a regular meter can theoretically vary from 1 to 999. Each of these classes
comprehends a great number of possible meters according to the different modes in which long and short syllables may be
distributed. But the meter is also not necessarily the same in all four pdas there are half-equal meters, unequal meters, and
a whole class of meters regulated by the number of syllabic instances. Therefore, the number of verse meters is practically
unlimited. Standard books mention about three hundred important meters. All meters of 4 syllables as a group are called
pratih, of 5 supratih, 6 gyatr, 7 uik, 8 anuup, 9 vhat, 10 pakti, 11 triup, etc. There is a specific meter of three
pdas with each eight syllables which is also called gyatr. And there is a famous gyatr mantra in praise of Srya-Nryaa
(g-Veda 3.62.10).
773
Kdanta
Kdanta explains how nmas are derived from dhtus by adding kt suffixes. Therefore, these words are called kt-anta.
All words have an original etymological meaning stemming from the dhtu.
matr[i]...Gau>aaz<ae to consult, speak confidentially >>> mantra advice
(There are also instructive ways to explain a word as if it were derived from its syllables. E.g., the word mantra comes
from mana (mind) + tryate (is delivered) >>> that by which the mind is delivered)
But words may also acquire a conventional meaning, different from their etymological meaning.
k[a]...ivle%Nae Aak==zR<ae c to draw, plough; attract >>> k.a one who attracts (etymol.)
The word ka can be etymologically analyzed in this way, but the conventional meaning is Ka, the son of mother
Yaod. Often the meaning is mixed etymological and conventional. E.g., the lotus received the name paka.ja (mudborn), because it grows in the mud. But the convention is that this name is reserved for the lotus, although many other
plants and animals are born in the same environment.
A few examples:
(1) kta
The first type of suffixes is called viunih and is used to make past participles.
[u]k[]...k==r<ae to do >>> kta done
Another viunih suffix is .[k]tavat[u].
[u]k[]...k==r<ae to do >>> k.tavat[u] one who did
(2) krya
The viuktya suffixes (.ya, .tavya, .anya) are used to point out duty.
[u]k[]...k==r<ae to do >>> kr.ya, kar.tavya, kar.aya
All three words have the same meaning that which is to be done, or that which can be done.
(3) payan
The acyutbha suffix .[]at[] is used to describe an action, simultaneous to the main activity of the sentence.
d[ir]...Pa[e+a<ae to see (paya) + .[]at[] >>> pay.at[]
Payat[] is a present active participle, and can be rendered into English as [while] ...-ing.
A similar suffix is .[]na:
[u]k[]...k==r<ae to do; + .[]na >>> kurv.a >>> kurva 1.3 [while] doing
(4) tyaktv
The suffix .[k]tv indicates a preceeding action. This form is avyaya, indeclinable.
tyaj[a]...haNaaE to abandon >>> tyak.tv [after] abandoning, having abandoned
Instead of .[k]tv, .ya[p] is used when a prefix is applied to the dhtu.
pari.tyaj[a] to abandon >>> parityaj.ya [after] abandoning
(5) veditum
The suffix .tum[u] makes the infinitive.
vid[a]...jaNae to know >>> vedi.tum to understand
(6) yoga-stha
Some kdantas are used only in compound with a preceeding nma.
sth...SQaaNae to stand >>> -stha; yoga + -stha >>> yoga-stha
(7) ravaam
With the suffixes .ana and .[]ana we make abstract nouns (bhva-prayoga) and instrumental nouns (karaa-prayoga).
ru...[v<ae to hear, obey; + .ana >>> ravaa hearing; the act of hearing is called ravaam
Summary with examples:
dhtu
.[k]ta .[k]tavat[u]
.tavya
.[]at[]
.[k]tv avyaya
done
he did
to be done [while] doing
[after] doing
[u]k[]
gam[]
j
d[ir]
ru
k*= Ta"
GaTa"
jaTa"
d*"
]uTa"
k*= TavaNa(
GaTavaNa(
jaTavaNa(
d*vaNa(
]uTavaNa(
k==TaRVYa"
GaNTaVYa"
jaTaYa"
d]VYa"
]aeTaVYa"
ku= vRNa(
GaC^Na(
JaaNaNa(
PaXYaNa(
Xa*<vNa(
k*= Tva
GaTva
jaTva
d*a
]uTva
tum[u] avyaya
to do
k==TauRMa(
GaNTauMa(
jaTauMa(
d]uMa(
]aeTauMa(
774
Taddhita
(1) rmat
The first example is the suffix .mat[u], indicating possession.
r.mat[u] possessing splendor (r)
The suffix .mat[u] changes to .vat[u] after words ending in a.
bhaga.vat[u] possessing opulence (bhaga)
The suffix .vat[i] looks similar, but means like or as, forming avyayas (indeclinables).
daa.vat[i] like a rod, prostrated obeisances
(2) samatva
The suffixes .tva and .t[p] are used to form abstract nouns.
sama (equal) >>> sama.tva / sama.t sameness, equanimity
(3) guhyatama
The suffixes .tara and .tama make the comparative and the superlative.
guhya (secret) >>> guhya.tara (more secret) >>> guhya.tama (most secret)
(4) magalamaya
There are suffixes like .maya (made of, full of).
magala.maya full of auspiciousness (magala)
A similar suffix is .mtra (just this much).
nimitta-mtra just the instrument (nimitta)
(5) sarvata
Words formed with the suffix .tas[i] are avyaya and mainly interpreted as pacam (fifth case):
sarva (all) + tas[i] >>> sarva.tas from all, than all; because of sandhi (s or r at the end of a word change to ) sarvatas
becomes sarvata
(6) sarvatra
There are many suffixes similar to tas[i] :
.tra (indicating place) >>> sarva.tra everywhere
.d (indicating time) >>> sarva.d always
.th (indicating manner) >>> sarva.th in every way
Interrogatives are made indefinite by adding .cid or .cana to the declined forms of kim:
kuta from where? >>> kuta.cid / kuta.cana from somewhere
(7) dev
The suffixes .[p] and .[p] form the feminine gender:
deva (a god) >>> dev goddess
(8) vsudeva
Suffixes in this group express relationships or moods, causing certain transformations inside the word.
Vasudeva >>> Vsudeva the son of Vasudeva, r Ka
Viu >>> vaiava a devotee of Viu
Vysa >>> vaiysaki the son of Vysa, ukadeva Gosvm
muni (sage) >>> mauna the mood of a muni, silence, gravity
775
Samsa
Compounds are of different types:
(1) rga-dvea
The first type is called a dvandva (pair), where the components have the same value. It is declined in dual.
rga ca dvea ca iti rga-dveau 1.2 the word rga-dvea means attachment and aversion
(3) deva-dsa
The word deva-dsa belongs to the class tat-purua-samsa. The characteristic of this type is that the words are related by one
of the cases. In English this relationship is shown by a preposition (by, for, from . . .).
devasya dsa iti deva-dsa deva-dsa means the Lords servant
(3) yma-rma
When an adjective qualifies a noun, it is called karma-dhraya-samsa.
yma rma iti yma-rma yma-rma means the dark Rma, Rmacandra
(4) ptmbara
When the samsa refers to something which is not mentioned in it, it is called bahu-vrhi-samsa.
ptam ambara yasya, sa ptmbara ptmbara means he whose garment is yellow, Viu
Negation:
The negation is made in samsa with the particle na[], of which only a- remains.
a-nitya... na nitya iti a-nitya not eternal
If the word begins with a sarvevara, a- becomes an-:
an-anya... na anya iti an-anya no other
776
18. Sanskrit Tables

Conjugation
1. [tu]yc[]...YaaaYaaMa( 1U to beg
parasmai-pada
tmane-pada
karmai prayoga
YaaciTa
YaaciSa
YaacaiMa
YaacTa"
YaacQa"
Yaacav"
YaaciNTa
YaacQa
YaacaMa"
YaacTae
YaacSae
Yaace
YaaceTae
YaaceQae
Yaacavhe
YaacNTae
YaacDve
YaacaMahe
YaaCYaTae
YaaCYaSae
YaaCYae
YaaCYaeTae
YaaCYaeQae
YaaCYaavhe
YaaCYaNTae
YaaCYaDve
YaaCYaaMahe
YaaceTa(
Yaace"
YaaceYaMa(
YaaceTaaMa(
YaaceTaMa(
Yaacev
YaaceYau"
YaaceTa
YaaceMa
YaaceTa
Yaace"
YaaceYa
YaaceYaaTaaMa(
YaaceYaaQaaMa(
Yaacevih
YaacerNa(
YaaceDvMa(
YaaceMaih
YaaCYaeTa
YaaCYaeQaa"
YaaCYaeYa
YaaCYaeYaaTaaMa(
YaaCYaeYaaQaaMa(
YaaCYaevih
YaaCYaerNa(
YaaCYaeMa(
YaaCYaeMaih
YaacTau
Yaac
YaacaiNa
YaacTaaMa(
YaacTaMa(
Yaacav
YaacNTau
YaacTa
YaacaMa
YaacTaaMa(
YaacSv
YaacE
YaaceTaaMa(
YaaceQaaMa(
YaacavhE
YaacNTaaMa(
YaacDvMa(
YaacaMahE
YaaCYaTaaMa(
YaaCYaSv
YaaCYaE
YaaCYaeTaaMa(
YaaCYaeQaaMa(
YaaCYaavhE
YaaCYaNTaaMa(
YaaCYaMa(
YaaCYaaMahE
AYaacTa(
AYaac"
AYaacMa(
AYaacTaaMa(
AYaacTaMa(
AYaacav
AYaacNa(
AYaacTa
AYaacaMa
AYaacTa
AYaacQaa"
AYaace
AYaaceTaaMa(
AYaaceQaaMa(
AYaacavih
AYaacNTa
AYaacDvMa(
AYaacaMaih
AYaaCYaTa AYaaCYaeTaaMa(
AYaaCYaQaa" AYaaCYaeQaaMa(
AYaaCYae
AYaaCYaavih
AYaacqTa( AYaaicaMa(
AYaacq" AYaaicMa(
AYaaiczMa( AYaaicZv
AYaaiczu"
AYaaic
AYaaicZMa
AYaaic
AYaaica"
AYaaiciz
AYaaiczaTaaMa( AYaaiczTa
AYaaiczaQaaMa( AYaaicDvMa(
AYaaicZvih AYaaicZMaih
AYaaic
AYaaica"
AYaaiciz
AYaaiczaTaaMa( AYaaiczTa
AYaaiczaQaaMa( AYaaicDvMa(
AYaaicZvih AYaaicZMaih
YaYaac
YaYaaicQa
YaYaac
YaYaacu"
YaYaac
YaYaaicMa
YaYaace
YaYaaicze
YaYaace
YaYaacaTae
YaYaacaQae
YaYaaicvhe
YaYaace
YaYaaicze
YaYaace
YaYaacaTae
YaYaacaQae
YaYaaicvhe
YaaCYaaTa( YaaCYaaSTaaMa(
YaaCYaa"
YaaCYaaSTaMa(
YaaCYaaSaMa( YaaCYaaSv
YaaCYaaSau"
YaaCYaaSTa
YaaCYaaSMa
Yaaiczq
Yaaiczqa"
YaaiczqYa
YaaiczqYaaSTaaMa( YaaiczqrNa(
YaaiczqYaaSQaaMa( YaaiczqDvMa(
Yaaiczqvih YaaiczqMaih
Yaaiczq
Yaaiczqa"
YaaiczqYa
YaaiczqYaaSTaaMa( YaaiczqrNa(
YaaiczqYaaSQaaMa( YaaiczqDvMa(
Yaaiczqvih YaaiczqMaih
YaaicTaa YaaicTaaraE
YaaicTaaiSa YaaicTaaSQa"
YaaicTaaiSMa YaaicTaaSv"
YaaicTaar" YaaicTaa
YaaicTaaSQa YaaicTaaSae
YaaicTaaSMa" YaaicTaahe
YaaicTaaraE
YaaicTaaSaaQae
YaaicTaaSvhe
YaaicTaar"
YaaicTaaDve
YaaicTaaSMahe
YaaicTaa
YaaicTaaSae
YaaicTaahe
YaaicTaaraE
YaaicTaaSaaQae
YaaicTaaSvhe
YaaicTaar"
YaaicTaaDve
YaaicTaaSMahe
YaaicZYaiTa YaaicZYaTa"
YaaicZYaiSa YaaicZYaQa"
YaaicZYaaiMa YaaicZYaav"
YaaicZYaiNTa
YaaicZYaQa
YaaicZYaaMa"
YaaicZYaeTae
YaaicZYaeQae
YaaicZYaavhe
YaaicZYaNTae
YaaicZYaDve
YaaicZYaaMahe
YaaicZYaTae
YaaicZYaSae
YaaicZYae
YaaicZYaeTae
YaaicZYaeQae
YaaicZYaavhe
YaaicZYaNTae
YaaicZYaDve
YaaicZYaaMahe
YaYaacTau"
YaYaacQau"
YaYaaicv
YaaicZYaTae
YaaicZYaSae
YaaicZYae
YaYaaicre
YaYaaicDve
YaYaaicMahe
AYaaCYaNTa
AYaaCYaDvMa(
AYaaCYaaMaih
YaYaaicre
YaYaaicDve
YaYaaicMahe
AYaaicZYaTa( AYaaicZYaTaaMa( AYaaicZYaNa( AYaaicZYaTa AYaaicZYaeTaaMa( AYaaicZYaNTa AYaaicZYaTa AYaaicZYaeTaaMa( AYaaicZYaNTa

10 AYaaicZYa" AYaaicZYaTaMa( AYaaicZYaTa AYaaicZYaQaa" AYaaicZYaeQaaMa( AYaaicZYaDvMa( AYaaicZYaQaa" AYaaicZYaeQaaMa( AYaaicZYaDvMa(
AYaaicZYaMa( AYaaivZYaav AYaaicZYaaMa AYaaicZYae AYaaicZYaavih AYaaicZYaaMaih AYaaicZYae AYaaicZYaavih AYaaicZYaaMaih
777
parasmai-pada
3. as[a] to be, exist
2. bh to be, exist
4. sth to stand
>aviTa
>aviSa
>avaiMa
>avTa"
>avQa"
>avav"
>aviNTa
>avQa
>avaMa"
AiSTa
AiSa
AiSMa
STa"
SQa"
Sv"
SaiNTa
SQa
SMa"
iTaiTa
iTaiSa
iTaaiMa
iTaTa"
iTaQa"
iTaav"
iTaiNTa
iTaQa
iTaaMa"
>aveTa(
>ave"
>aveYaMa(
>aveTaaMa(
>aveTaMa(
>avev
>aveYau"
>aveTa
>aveMa
SYaaTa(
SYaa"
SYaaMa(
SYaaTaaMa(
SYaaTaMa(
SYaav
SYau"
SYaaTa
SYaaMa
iTaeTa(
iTae"
iTaeYaMa(
iTaeTaaMa(
iTaeTaMa(
iTaev
iTaeYau"
iTaeTa
iTaeMa
>avTau
>av
>avaiNa
>avTaaMa(
>avTaMa(
>avav
>avNTau
>avTa
>avaMa
ASTau
WiDa
ASaaiNa
STaaMa(
STaMa(
ASaav
SaNTau
STa
ASaaMa
iTaTau
iTa
iTaaiNa
iTaTaaMa(
iTaTaMa(
iTaav
iTaNTau
iTaTa
iTaaMa
A>avTa(
A>av"
A>avMa(
A>avTaaMa( A>avNa(
A>avTaMa( A>avTa
A>avav A>avaMa
AaSaqTa(
AaSaq"
AaSaMa(
AaSTaaMa(
AaSTaMa(
AaSv
AaSaNa(
AaSTa
AaSMa
AiTaTa( AiTaTaaMa( AiTaNa(

AiTa" AiTaTaMa( AiTaTa
AiTaMa( AiTaav AiTaaMa
>aivZYaiTa >aivZYaTa" >aivZYaiNTa

>aivZYaiSa >aivZYaQa" >aivZYaQa
>aivZYaaiMa >aivZYaav" >aivZYaaMa"
>aivZYaiTa >aivZYaTa" >aivZYaiNTa

>aivZYaiSa >aivZYaQa" >aivZYaQa
>aivZYaaiMa >aivZYaav" >aivZYaaMa"
5. d[ir] to see
SQaaSYaiTa SQaaSYaTa" SQaaSYaiNTa

SQaaSYaiSa SQaaSYaQa" SQaaSYaQa
SQaaSYaaiMa SQaaSYaav" SQaaSYaaMa"
6. gam[] to go
7. i[u] to desire
PaXYaiTa PaXYaTa"
PaXYaiSa PaXYaQa"
PaXYaaiMa PaXYaav"
PaXYaiNTa
PaXYaQa
PaXYaaMa"
GaCîTa
GaCîSa
GaCâiMa
GaC^Ta"
GaC^Qa"
GaCâv"
GaCîNTa
GaC^Qa
GaCâMa"
wCîTa
wCîSa
wCâiMa
wC^Ta"
wC^Qa"
wCâv"
PaXYaeTa( PaXYaeTaaMa(
PaXYae" PaXYaeTaMa(
PaXYaeYaMa( PaXYaev
PaXYaeYau"
PaXYaeTa
PaXYaeMa
GaCêTa( GaCêTaaMa(
GaCê"
GaCêTaMa(
GaCêYaMa( GaCêv
GaCêYau"
GaCêTa
GaCêMa
wCêTa(
wCê"
wCêYaMa(
wCêTaaMa( wCêYau"
wCêTaMa( wCêTa
wCêv
wCêMa
PaXYaTau PaXYaTaaMa(
PaXYa
PaXYaTaMa(
PaXYaaiNa PaXYaav
PaXYaNTau
PaXYaTa
PaXYaaMa
GaC^Tau
GaC^
GaCâiNa
GaC^NTau
GaC^Ta
GaCâMa
wC^Tau
wC^
wCâiNa
wC^TaaMa( wC^NTau
wC^TaMa( wC^Ta
wCâv wCâMa
APaXYaTa( APaXYaTaaMa( APaXYaNa(

APaXYa" APaXYaTaMa( APaXYaTa
APaXYaMa( APaXYaav APaXYaaMa
AGaC^Ta( AGaC^TaaMa( AGaC^Na(

AGaC^" AGaC^TaMa( AGaC^Ta
AGaC^Ma( AGaCâv AGaCâMa
WeC^Ta(
WeC^"
WeC^Ma(
WeC^TaaMa( WeC^Na(
WeC^TaMa( WeC^Ta
WeCâv WeCâMa
d]+YaiTa d]+YaTa"
d]+YaiSa d]+YaQa"
d]+YaaiMa d]+Yaav"
GaiMaZYaiTa GaiMaZYaTa" GaiMaZYaiNTa

GaiMaZYaiSa GaiMaZYaQa" GaiMaZYaQa
GaiMaZYaaiMa GaiMaZYaav" GaiMaZYaaMa"
WizZYaiTa WizZYaTa" WizZYaiNTa

WizZYaiSa WizZYaQa" WizZYaQa
WizZYaaiMa WizZYaav" WizZYaaMa"
d]+YaiNTa
d]+YaQa
d]+YaaMa"
GaC^TaaMa(
GaC^TaMa(
GaCâv
wCîNTa
wC^Qa
wCâMa"
778

8. cit[i] to think
9. sm to remember
10. j to know
icNTaYaiTa
icNTaYaiSa
icNTaYaaiMa
icNTaYaTa"
icNTaYaQa"
icNTaYaav"
icNTaYaiNTa
icNTaYaQa
icNTaYaaMa"
SMariTa
SMariSa
SMaraiMa
SMarTa"
SMarQa"
SMarav"
SMariNTa
SMarQa
SMaraMa"
JaaNaaiTa JaaNaqTa"
JaaNaaiSa JaaNaqQa"
JaaNaaiMa JaaNaqv"
icNTaYaeTa(
icNTaYae"
icNTaYaeYaMa(
icNTaYaeTaaMa(
icNTaYaeTaMa(
icNTaYaev
icNTaYaeYau"
icNTaYaeTa
icNTaYaeMa
SMareTa(
SMare"
SMareYaMa(
SMareTaaMa(
SMareTaMa(
SMarev
SMareYau"
SMareTa
SMareMa
JaaNaqYaaTa( JaaNaqYaaTaaMa( JaaNaqYau"

JaaNaqYaa" JaaNaqYaaTaMa( JaaNaqYaaTa
JaaNaqYaaMa( JaaNaqYaav JaaNaqYaaMa
icNTaYaTau
icNTaYa
icNTaYaaiNa
icNTaYaTaaMa(
icNTaYaTaMa(
icNTaYaav
icNTaYaNTau
icNTaYaTa
icNTaYaaMa
SMarTau
SMar
SMarai<a
SMarTaaMa(
SMarTaMa(
SMarav
SMarNTau
SMarTa
SMaraMa
JaaNaaTau
JaaNaqih
JaaNaaiNa
AicNTaYaTa(
AicNTaYa"
AicNTaYaMa(
AicNTaYaTaaMa( AicNTaYaNa(
AicNTaYaTaMa( AicNTaYaTa
AicNTaYaav AicNTaYaaMa
ASMarTa(
ASMar"
ASMarMa(
ASMarTaaMa( ASMarNa(
ASMarTaMa( ASMarTa
ASMarav ASMaraMa
icNTaiYaZYaiTa icNTaiYaZYaTa" icNTaiYaZYaiNTa

icNTaiYaZYaiSa icNTaiYaZYaQa" icNTaiYaZYaQa
icNTaiYaZYaaiMa icNTaiYaZYaav" icNTaiYaZYaaMa"
11. [u]k[] to do
k==raeiTa
k==raeiz
k==raeiMa
ku= Ta"
ku= Qa"
ku= vR"
ku= vRiNTa
ku= Qa
ku= MaR"
ku= YaaRTa(
ku= YaR"
ku= YaaRMa(
ku= YaaRTaaMa( ku= YauR"

ku= YaaRTaMa( ku= YaaRTa
ku= YaaRv
ku= YaaRMa
AaPNaaeiTa AaPNauTa"
AaPNaaeiz AaPNauQa"
AaPNaaeiMa AaPNauv"
AaPNauviNTa
AaPNauQa
AaPNauMa"
JaaNaqTaaMa(
JaaNaqTaMa(
JaaNaav
JaaNaNTau
JaaNaqTa
JaaNaaMa
AJaaNaaTa( AJaaNaqTaaMa( AJaaNaNa(

AJaaNaa" AJaaNaqTaMa( AJaaNaqTa
AJaaNaaMa( AJaaNaqv AJaaNaqMa
SMairZYaiTa SMairZYaTa" SMairZYaiNTa

SMairZYaiSa SMairZYaQa" SMairZYaQa
SMairZYaaiMa SMairZYaav" SMairZYaaMa"
12. p[] to pervade (obtain)
JaaNaiNTa
JaaNaqQa
JaaNaqMa"
jaSYaiTa jaSYaTa"
jaSYaaiSa jaSYaQa"
jaSYaaiMa jaSYaav"
jaSYaiNTa
jaSYaQa
jaSYaaMa"
13. ak[] to be able
Xakn= aeiTa
Xakn= aeiz
Xakn= aeiMa
Xaknu= Ta"
Xaknu= Qa"
Xaknu= v"
Xaknu= viNTa
Xaknu= Qa=
Xaknu= Ma"
AaPNauYaaTa( AaPNauYaaTaaMa( AaPNauYau"

AaPNauYaa" AaPNauYaaTaMa( AaPNauYaaTa
AaPNauYaaMa( AaPNauYaav AaPNauYaaMa
Xaknu= YaaTa( Xaknu= YaaTaaMa( Xaknu= Yau"

Xaknu= Yaa" Xaknu= YaaTaMa( Xaknu= YaaTa
Xaknu= YaaMa( Xaknu= Yaav Xaknu= YaaMa
k==raeTau
ku= TaaMa(
k==
ku= TaMa(
k==rvai<a k==rvav
ku= vRNTau
ku= Ta
k==rvaMa
AaPNaaeTau AaPNauTaaMa(
AaPNauih AaPNauTaMa(
AaPNavaiNa AaPNavav
AaPNauvNTau
AaPNauTa
AaPNavaMa
Xakn= aeTau Xaknu= TaaMa(

Xaknu= ih Xaknu= TaMa(
Xakn= vaiNa Xakn= vav
Ak==raeTa( Aku= TaaMa( Aku= vRNa(

Ak==rae" Aku= TaMa( Aku= Ta
Ak==rvMa( Aku= vR
Aku= MaR
AaPNaaeTa( AaPNauTaaMa(
AaPNaae" AaPNauTaMa(
AaPNavMa( AaPNauv
AaPNauvNa(
AaPNauTa
AaPNauMa
AXakn= aeTa( AXaknu= TaaMa( AXaknu= vNa(

AXakn= ae" AXaknu= TaMa( AXaknu= Ta
AXakn= vMa( AXaknu= v AXaknu= Ma
k==irZYaiTa k==irZYaTa" k==irZYaiNTa

k==irZYaiSa k==irZYaQa" k==irZYaQa
k==irZYaaiMa k==irZYaav" k==irZYaaMa"
AaPSYaiTa AaPSYaTa"
AaPSYaiSa AaPSYaQa"
AaPSYaaiMa AaPSYaav"
AaPSYaiNTa
AaPSYaQa
AaPSYaaMa"
Xa+YaiTa Xa+YaTa"
Xa+YaiSa Xa+YaQa"
Xa+YaaiMa Xa+Yaav"
Xaknu= vNTau
Xaknu= Ta
Xakn= vaMa
Xa+YaiNTa
Xa+YaQa
Xa+YaaMa"
779
tmane-pada
14. sev[] to serve
SaevNTae
SaevDve
SaevaMahe
15. [u]labh[a] to obtain
SaevTae
SaevSae
Saeve
SaeveTae
SaeveQae
Saevavhe
SaeveTa
SaeveQaa"
SaeveYa
SaeveYaaTaaMa( SaeverNa(
SaeveYaaQaaMa( SaeveDvMa(
Saevevih SaeveMaih
SaevTaaMa( SaeveTaaMa(
SaevSv SaeveQaaMa(
SaevE
SaevavhE
ASaevTa ASaeveTaaMa( ASaevNTa

ASaevQaa" ASaeveQaaMa( ASaevDvMa(
ASaeve ASaevavih ASaevaMaih
Al>aTa Al>aeTaaMa( Al>aNTa

Al>aQaa" Al>aeQaaMa( Al>aDvMa(
Al>ae Al>aavih Al>aaMaih
AYaacTa AYaaceTaaMa( AYaacNTa

AYaacQaa" AYaaceQaaMa( AYaacDvMa(
AYaace AYaacavih AYaacaMaih
SaeivZYaTae SaeivZYaeTae SaeivZYaNTae

SaeivZYaSae SaeivZYaeQae SaeivZYaDve
SaeivZYae SaeivZYaavhe SaeivZYaaMahe
lPSYaTae
lPSYaSae
lPSYae
YaaicZYaTae YaaicZYaeTae YaaicZYaNTae

YaaicZYaSae YaaicZYaeQae YaaicZYaDve
YaaicZYae YaaicZYaavhe YaaicZYaaMahe
SaevNTaaMa(
SaevDvMa(
SaevaMahE
l>aTae
l>aSae
l>ae
l>aeTae
l>aeQae
l>aavhe
l>aeTa
l>aeQaa"
l>aeYa
l>aeYaaTaaMa( l>aerNa(
l>aeYaaQaaMa( l>aeDvMa(
l>aevih l>aeMaih
l>aTaaMa( l>aeTaaMa(
l>aSv l>aeQaaMa(
l>aE
l>aavhE
l>aNTae
l>aDve
l>aaMahe
16. [u]yc[] to beg
l>aNTaaMa(
l>aDvMa(
l>aaMahE
lPSYaeTae lPSYaNTae
lPSYaeQae lPSYaDve
lPSYaavhe lPSYaaMahe
YaacTae
YaacSae
Yaace
YaaceTae
YaaceQae
Yaacavhe
YaaceTa
YaaceQaa"
YaaceYa
YaaceYaaTaaMa( YaacerNa(
YaaceYaaQaaMa( YaaceDvMa(
Yaacevih YaaceMaih
YaacTaaMa( YaaceTaaMa(
YaacSv YaacQaaMa(
YaacE
YaacavhE
YaacNTae
YaacDve
YaacaMahe
YaacNTaaMa(
YaacDvMa(
YaacaMahE
780
Declension
1. deva m.
dev"
devMa(
deveNa
devaYa
devaTa(
devSYa
deve
he dev
devaE
devaE
deva>YaaMa(
deva>YaaMa(
deva>YaaMa(
devYaae"
devYaae"
he devaE
2. rma m.
deva"
devaNa(
devE"
deve>Ya"
deve>Ya"
devaNaaMa(
devezu
he deva"
wRXa k==aMa Gau<a >aaeGa Yaj YaaeGa laek=
raMa"
raMaMa(
raMae < a
raMaaYa
raMaaTa(
raMaSYa
raMae
he raMa
mrdhanya a!
4. hari m.
hir"
hirMa(
hir<aa
hrYae
hre"
hre"
hraE
he hre
hrq
hrq
hir>YaaMa(
hir>YaaMa(
hir>YaaMa(
hYaaeR"
hYaaeR"
he hrq
AiGNa k==iv MauiNa
raDae
raDae
raDaa>YaaMa(
raDaa>YaaMa(
raDaa>YaaMa(
raDaYaae"
raDaYaae"
he raDae
raMaa"
raMaaNa(
raMaE"
raMae>Ya"
raMae>Ya"
raMaa<aaMa(
raMaezu
he raMaa"
daez DaMaR Pau}a Pauz
ku = =lMa(
ku = =lMa(
ku= leNa
ku= laYa
ku= laTa(
ku= lSYa
ku= le
he ku = =l
hrYa"
hrqNa(
hiri>a"
hir>Ya"
hir>Ya"
hrq<aaMa(
hirzu
he hrYa"
iz
PaiTa"
PaiTaMa(
PaTYaa
PaTYae
PaTYau"
PaTYau"
PaTYaaE
he PaTae
PaTaq
PaTaq
PaiTa>YaaMa(
PaiTa>YaaMa(
PaiTa>YaaMa(
PaTYaae"
PaTYaae"
he PaTaq
k*= Paa MaaYaa iva [a Saeva iNad[a
>ai=="
>ai==Ma(
>aKTYaa
>aKTYaE
>aKTYaa"
>aKTYaa"
>aKTYaaMa(
he >ae=
>a==I
>a==I
>ai==>YaaMa(
>ai==>YaaMa(
>ai==>YaaMa(
>aKTYaae"
>aKTYaae"
he >a==I
ku = =laiNa
ku = =laiNa
ku= lE"
ku= le>Ya"
ku= le>Ya"
ku= laNaaMa(
ku= lezu
he = ku = =laiNa
6. viu m.
PaTaYa"
PaTaqNa(
PaiTai>a"
PaiTa>Ya"
PaiTa>Ya"
PaTaqNaaMa(
PaiTazu
he PaTaYa"
ivZ<au" ivZ<aU
ivZ<av"
ivZ<auMa( ivZ<aU
ivZ<aUNa(
ivZ<auNaa ivZ<au>YaaMa( ivZ<aui>a"
ivZ<ave ivZ<au>YaaMa( ivZ<au>Ya"
ivZ<aae" ivZ<au>YaaMa( ivZ<au>Ya"
ivZ<aae" ivZ<vae" ivZ<aUNaaMa(
ivZ<aaE ivZ<vae" ivZ<auzu
he ivZ<aae he ivZ<aU he ivZ<av"
Pa[>au bNDau bahu MaNau heTau Gau Xa}au
8. bhakti f.
raDaa"
raDaa"
raDaai>a"
raDaa>Ya"
raDaa>Ya"
raDaaNaaMa(
raDaaSau
he raDaa"
ku = =le
ku = =le
ku= la>YaaMa(
ku= la>YaaMa(
ku= la>YaaMa(
ku= lYaae"
ku= lYaae"
he ku = =le
jaNa f==l Mau:a Pa Satv Sau:a
5. pati m.
7. rdh f.
raDaa
raDaaMa(
raDaYaa
raDaaYaE
raDaaYaa"
raDaaYaa"
raDaaYaaMa(
he raDae
raMaaE
raMaaE
raMaa>YaaMa(
raMaa>YaaMa(
raMaa>YaaMa(
raMaYaae"
raMaYaae"
he raMaaE
3. kula n.
9. gop f.
>a==Ya"
>a==I"
>ai==i>a"
>ai==>Ya"
>ai==>Ya"
>a==INaaMa(
>ai==zu
he >a==Ya"
Pa[k*= iTa bui XaaiNTa iSai iSQaiTa rai}a
GaaePaq
GaaePaqMa(
GaaePYaa
GaaePYaE
GaaePYaa"
GaaePYaa"
GaaePYaaMa(
he GaaeiPa
GaaePYaaE
GaaePYaaE
GaaePaq>YaaMa(
GaaePaq>YaaMa(
GaaePaq>YaaMa(
GaaePYaae"
GaaePYaae"
he GaaePYaaE
GaaePYa"
GaaePaq"
GaaePaqi>a"
GaaePaq>Ya"
GaaePaq>Ya"
GaaePaqNaaMa(
GaaePaqzu
he GaaePYa"
Da*Taq Nadq Pa*iQavq MaaeihNaq Naarq
781
10. kart m.
k==TaaR
k==TaaRrMa(
k==}aaR
k==}aeR
k==TauR"
k==TauR"
k==TaRir
he k==TaR"
k==TaaRraE
k==TaaRraE
k==Ta*R>YaaMa(
k==Ta*R>YaaMa(
k==Ta*R>YaaMa(
k==}aaeR"
k==}aaeR"
he k==TaaRraE
11. pit m.
k==TaaRr"
k==TaRNa(
k==Ta*Ri>a"
k==Ta*R>Ya"
k==Ta*R>Ya"
k==TaR<aaMa(
k==Ta*Rzu
he k==TaaRr"
13. suhd m.
Saud(
SaudMa(
Sauda
Saude
Saud"
Saud"
Sauid
he Saud(
SaudaE
SaudaE
SauyaMa(
SauyaMa(
SauyaMa(
Saudae"
Saudae"
he SaudaE
AaTMaaNaaE
AaTMaaNaaE
AaTMa>YaaMa(
AaTMa>YaaMa(
AaTMa>YaaMa(
AaTMaNaae"
AaTMaNaae"
he AaTMaaNaaE
iPaTaraE
iPaTaraE
iPaTa*>YaaMa(
iPaTa*>YaaMa(
iPaTa*>YaaMa(
iPa}aae"
iPa}aae"
he iPaTaraE
iPaTar"
iPaTaNa(
iPaTa*i>a"
iPaTa*>Ya"
iPaTa*>Ya"
iPaTa<aaMa(
iPaTa*zu
he iPaTar"
14. bhagavat[u] m. (.vat[u])
Saud"
Saud"
Saui"
Sauy"
Sauy"
SaudaMa(
SauTSau
he Saud"
16. tman m.
AaTMaa
AaTMaaNaMa(
AaTMaNaa
AaTMaNae
AaTMaNa"
AaTMaNa"
AaTMaiNa
he AaTMaNa(
iPaTaa
iPaTarMa(
iPa}aa
iPa}ae
iPaTau"
iPaTau"
iPaTair
he iPaTa"
12. go m. / f.
AaTMaaNa"
AaTMaNa"
AaTMai>a"
AaTMa>Ya"
AaTMa>Ya"
AaTMaNaaMa(
AaTMaSau
he AaTMaaNa"
>aGavaNa(
>aGavNTaMa(
>aGavTaa
>aGavTae
>aGavTa"
>aGavTa"
>aGaviTa
he >aGavNa(
>aGavNTaaE
>aGavNTaaE
>aGavyaMa(
>aGavyaMa(
>aGavyaMa(
>aGavTaae"
>aGavTaae"
he >aGavNTaaE
>aGavNTa"
>aGavTa"
>aGavi"
>aGavy"
>aGavy"
>aGavTaaMa(
>aGavTSau
he >aGavNTa"
GaaE"
GaaMa(
Gava
Gave
Gaae"
Gaae"
Gaiv
he GaaE"
Gaav"
Gaa"
Gaaei>a"
Gaae>Ya"
Gaae>Ya"
GavaMa(
Gaaezu
he Gaav"
15. jnat[] m. (.[]at[])
JaaNaNa(
JaaNaNTaMa(
JaaNaTaa
JaaNaTae
JaaNaTa"
JaaNaTa"
JaaNaiTa
he JaaNaNa(
17. yogin m.
YaaeGaq
YaaeiGaNaaE
YaaeiGaNa"
YaaeiGaNaMa( YaaeiGaNaaE
YaaeiGaNa"
YaaeiGaNaa YaaeiGa>YaaMa( YaaeiGai>a"
YaaeiGaNae YaaeiGa>YaaMa( YaaeiGa>Ya"
YaaeiGaNa" YaaeiGa>YaaMa( YaaeiGa>Ya"
YaaeiGaNa" YaaeiGaNaae" YaaeiGaNaaMa(
YaaeiGaiNa YaaeiGaNaae" YaaeiGazu
he YaaeiGaNa( he YaaeiGaNaaE he YaaeiGaNa"
jaiNaNa(= =TYaaiGaNa(= =SaYaaiSaNa(= =SVaaiMaNa(
GaavaE
GaavaE
Gaae>YaaMa(
Gaae>YaaMa(
Gaae>YaaMa(
Gavae"
Gavae"
he GaavaE
JaaNaNTaaE
JaaNaNTaaE
JaaNayaMa(
JaaNayaMa(
JaaNayaMa(
JaaNaTaae"
JaaNaTaae"
he JaaNaNTaaE
JaaNaNTa"
JaaNaTa"
JaaNai"
JaaNay"
JaaNay"
JaaNaTaaMa(
JaaNaTSau
he JaaNaNTa"
18. karman n.
k==MaR
k==MaR
k==MaR<aa
k==MaR<ae
k==MaR<a"
k==MaR<a"
k==MaRi<a
he k==MaR
k==MaR<aq
k==MaR<aq
k==MaR>YaaMa(
k==MaR>YaaMa(
k==MaR>YaaMa(
k==MaR<aae"
k==MaR<aae"
he k==MaR<aq
b]Na(
k==MaaRi<a
k==MaaRi<a
k==MaRi>a"
k==MaR>Ya"
k==MaR>Ya"
k==MaR<aaMa(
k==MaRSau
he k==MaaRi<a
782

19. vidvas m.
ivaNa(
iva&SaMa(
ivduza
ivduze
ivduz"
ivduz"
ivduiz
he ivNa(
iva&SaaE
iva&SaaE
ivd(>YaaMa(
ivd(>YaaMa(
ivd(>YaaMa(
ivduzae"
ivduzae"
he iva&SaaE
20. manas n.
iva&Sa"
ivduz"
ivi"
ivd(>Ya"
ivd(>Ya"
ivduzaMa(
ivTSau
he iva&Sa"
MaNa"
MaNaSaq
MaNaa&iSa
MaNa"
MaNaSaq
MaNaa&iSa
MaNaSaa MaNaae>YaaMa( MaNaaei>a"
MaNaSae
MaNaae>YaaMa( MaNaae>Ya"
MaNaSa" MaNaae>YaaMa( MaNaae>Ya"
MaNaSa" MaNaSaae"
MaNaSaaMa(
MaNaiSa MaNaSaae"
MaNa"Sau
he MaNa" he MaNaSaq
he MaNaa&iSa
ceTaSa( TaPaSa( TaeJaSa( YaXaSa( rJaSa( vcSa(
SavaER
SavaER
SavaR>YaaMa(
SavaR>YaaMa(
SavaR>YaaMa(
SavRYaae"
SavRYaae"
he SavaER
vak(=
vacMa(
vaca
vace
vac"
vac"
vaic
he= vak(=
n.
22. sarva m.
SavR"
SavRMa(
SaveR<a
SavR S MaE
SavRSMaaTa(
SavRSYa
SavR iSMaNa(
he SavR
21. vc f.
Save R
SavaRNa(
SavER"
SaveR>Ya"
SaveR>Ya"
Save R z aMa(
SaveRzu
he SaveR
SavRMa(
SavRMa(
SaveR
SaveR
SavaRi<a
SavaRi<a
he SaveR
vac"
vac"
vaiG>a"
vaG>Ya"
vaG>Ya"
vacaMa(
va+au
he vac"
sarv f.
rest like m.
he SavR
vacaE
vacaE
vaG>YaaMa(
vaG>YaaMa(
vaG>YaaMa(
vacae"
vacae"
he vacaE
he SavaRi<a
SavaR
SavaRMa(
SavRYaa
SavRSYaE
SavRSYaa"
SavRSYaa"
SavRSYaaMa(
he SaveR
SaveR
SaveR
SavaR>YaaMa(
SavaR>YaaMa(
SavaR>YaaMa(
SavRYaae"
SavRYaae"
he SaveR
SavaR"
SavaR"
SavaRi>a"
SavaR>Ya"
SavaR>Ya"
SavaRSaaMa(
SavaRSau
he SavaR"
Par APar PaUvR

n.
23. yad m.
Ya"
YaMa(
YaeNa
YaSMaE
YaSMaaTa(
YaSYa
YaiSMaNa(
YaaE
YaaE
Yaa>YaaMa(
Yaa>YaaMa(
Yaa>YaaMa(
YaYaae"
YaYaae"
Yae
YaaNa(
YaE"
Yae>Ya"
Yae>Ya"
YaezaMa(
Yaezu
Yad(
Yad(
Yae
Yae
f.
YaaiNa
YaaiNa
rest like m.
Yaa
YaaMa(
YaYaa
YaSYaE
YaSYaa"
YaSYaa"
YaSYaaMa(
Yae
Yae
Yaa>YaaMa(
Yaa>YaaMa(
Yaa>YaaMa(
YaYaae"
YaYaae"
Yaa"
Yaa"
Yaai>a"
Yaa>Ya"
Yaa>Ya"
YaaSaaMa(
YaaSau
783
24. tad m.
Sa"
TaMa(
TaeNa
TaSMaE
TaSMaaTa(
TaSYa
TaiSMaNa(
TaaE
TaaE
Taa>YaaMa(
Taa>YaaMa(
Taa>YaaMa(
TaYaae"
TaYaae"
n.
Tae
TaaNa(
TaE"
Tae>Ya"
Tae>Ya"
TaezaMa(
Taezu
25. etad m.
Wz"
WTaMa(WNaMa(
WTaeNa
WTaSMaE
WTaSMaaTa(
WTaSYa
WTaiSMaNa(
WTaaE
WTaaE
WTaa>YaaMa(
WTaa>YaaMa(
WTaa>YaaMa(
WTaYaae"
WTaYaae"
k==aE
k==aE
k==a>YaaMa(
k==a>YaaMa(
k==a>YaaMa(
k==Yaae"
k==Yaae"
rest like m.
Saa
TaaMa(
TaYaa
TaSYaE
TaSYaa"
TaSYaa"
TaSYaaMa(
n.
WTae
WTaaNa(
WTaE"
WTae>Ya"
WTae>Ya"
WTaezaMa(
WTaezu
26. kim m.
k=="
k==Ma(
ke= Na
k==SMaE
k==SMaaTa(
k==SYa
k==iSMaNa(
Tad( Tae TaaiNa

Tad( Tae TaaiNa
f.
WTad( WTae WTaaiNa

WTad( WTae WTaaiNa
rest like m.
ik==Ma( ke= k==aiNa

ik==Ma( ke= k==aiNa
rest like m.
Taa"
Taa"
Taai>a"
Taa>Ya"
Taa>Ya"
TaaSaaMa(
TaaSau
f.
Wza
WTaaMa(
WTaYaa
WTaSYaE
WTaSYaa"
WTaSYaa"
WTaSYaaMa(
n.
ke=
k==aNa(
kE= "
ke= >Ya"
ke= >Ya"
ke= zaMa(
ke= zu
Tae
Tae
Taa>YaaMa(
Taa>YaaMa(
Taa>YaaMa(
TaYaae"
TaYaae"
WTae
WTae
WTaa>YaaMa(
WTaa>YaaMa(
WTaa>YaaMa(
WTaYaae"
WTaYaae"
WTaa"
WTaa"
WTaai>a"
WTaa>Ya"
WTaa>Ya"
WTaaSaaMa(
WTaaSau
f.
k==a
k==aMa(
k==Yaa
k==SYaE
k==SYaa"
k==SYaa"
k==SYaaMa(
ke=
ke=
k==a>YaaMa(
k==a>YaaMa(
k==a>YaaMa(
k==Yaae"
k==Yaae"
k==a"
k==a"
k==ai>a"
k==a>Ya"
k==a>Ya"
k==aSaaMa(
k==aSau
784

27. idam m.
AYaMa(
wMaMa(
ANaeNa
ASMaE
ASMaaTa(
ASYa
AiSMaNa(
wMaaE
wMaaE
Aa>YaaMa(
Aa>YaaMa(
Aa>YaaMa(
ANaYaae"
ANaYaae"
n.
wMae
wMaaNa(
Wi>a"
W>Ya"
W>Ya"
WzaMa(
Wzu
wdMa( wMae wMaaiNa

wdMa( wMae wMaaiNa
rest like m.
28. adas m.
ASaaE
AMauMa(
AMauNaa
AMauZMaE
AMauZMaaTa(
AMauZYa
AMauiZMaNa(
AMaU
AMaU
AMaU>YaaMa(
AMaU>YaaMa(
AMaU>YaaMa(
AMauYaae"
AMauYaae"
wYaMa(
wMaaMa(
ANaYaa
ASYaE
ASYaa"
ASYaa"
ASYaaMa(
n.
AMaq
AMaUNa(
AMaqi>a"
AMaq>Ya"
AMaq>Ya"
AMaqzaMa(
AMaqzu
YauvaMa(
YauvaMa(
Yauva>YaaMa(
Yauva>YaaMa(
Yauva>YaaMa(
YauvYaae"
YauvYaae"
rest like m.
YaUYaMa(
YauZMaaNa(v"
YauZMaai>a"
YauZMa>YaMa(v"
YauZMad(
YauZMaak==Ma(v"
YauZMaaSau
wMae
wMae
Aa>YaaMa(
Aa>YaaMa(
Aa>YaaMa(
ANaYaae"
ANaYaae"
wMaa"
wMaa"
Aai>a"
Aa>Ya"
Aa>Ya"
AaSaaMa(
AaSau
f.
Ad" AMaU AMaUiNa

Ad" AMaU AMaUiNa
29. yumad (all genders)
TvMa(
TvaMa(Tva
TvYaa
Tau>YaMa(Tae
Tvd(
TavTae
TviYa
f.
ASaaE
AMaUMa(
AMauYaa
AMauZYaE
AMauZYaa"
AMauZYaa"
AMauZYaaMa(
AMaU
AMaU
AMaU>YaaMa(
AMaU>YaaMa(
AMaU>YaaMa(
AMauYaae"
AMauYaae"
AMaU"
AMaU"
AMaUi>a"
AMaU>Ya"
AMaU>Ya"
AMaUzaMa(
AMaUzu
30. asmad (all genders)
AhMa(
MaaMa(Maa
MaYaa
MaMa(Mae
Mad(
MaMaMae
MaiYa
AavaMa(
AavaMa(
Aava>YaaMa(
Aava>YaaMa(
Aava>YaaMa(
AavYaae"
AavYaae"
vYaMa(
ASMaaNa(Na"
ASMaai>a"
ASMa>YaMa(Na"
ASMad(
ASMaak==Ma(Na"
ASMaaSau
785
Correlative
The pronouns yad and tad can be used as correlatives in any of their forms.
ya 1.1 ... sa 1.1 he who ... he;
Ya" WvMa( veita ... Sa" MaaMa( WiTa one who knows this ... he comes to Me
ya 1.1 ... tasya 6.1 he who ... his; Ya" ANai>aSNaeh" ... TaSYa Pa]ja Pa]iTaiTaa he who is not attached ... his intelligence
is fixed
ye 1.3 ... te 1.3 those who ... they;
Yae MaaMa( Pa]PaNTae ... Tae MaaYaaMa( TariNTa those who surrender to Me ... they cross
over my
yena 3.1 ... tasmai 4.1 by whom ... to him;
YaeNa c+au" oNMaqilTaMa( ... TaSMaE NaMa" by whom the eyes were opened ... to
him my obeisances
Distributive
When the relative pronoun yad (in any of its forms) is doubled, it acquires a distributive sense. The double relative is used
along with a double correlative.
yad yad ... tad tad neut. 1.1 whatever ... that;
Yad( Yad( ]e" AacriTa ... Tad( Tad( JaNa" whatever a great man does ...
that very same thing people [also do] (3.21)

The idea of the distribution in yad yad is that whatever a great man does, that same thing people also do.

Sanskrit Reader Course

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SANSKRIT

Indian Library Potsdam

SANSKRIT READER A Course in Hinduism based on the SANSKRIT READER COURSE

SANSKRIT READER COURSE

Writing part 1-21 . . . . . . . . . . . . . . . . . . . . .

Chandas (verse meter) . . . . . . . . . . . . . . . .

Sandhi (junctions) part 1-6 . . . . . . . . . . . . . 154

Alphabetical Word Order . . . . . . . . . . . . . . . 226

Dhtus (word roots) . . . . . . . . . . . . . . . . . . . 243

Kdanta (derivation) part 1-8 . . . . . . . . . . . . 266

10. Taddhita (second. derivation) part 1-8 . . . . . 365

SANSKRIT READER COURSE

Table 1 The number code for the declension

1.1 1.2 1.3

2.1 2.2 2.3

3.1 3.2 3.3

instrument: with ...

4.1 4.2 4.3

beneficiary or purpose: for ...

5.1 5.2 5.3

source or cause: from ...

6.1 6.2 6.3

7.1 7.2 7.3

place or time: in ...

(8) sambodhana 8.1 8.2 8.3

present tense: he does

AJaraMarvTPa[ajae ivaMaQa| c icNTaYaeTa( ) Ga*hqTa wv ke= Xaezu Ma*TYauNaa DaMaRMaacreTa( )) 2

dharmam caret he should do virtue (dharma).

SANSKRIT READER COURSE

SANSKRIT READER COURSE

SANSKRIT READER COURSE

and ? are practically not used.

Next in the alphabet, after the vowels, are two signs:

pa-varga pa pha ba bha ma

A a Aa k== ka % kha Ga ga ga gha x== a

(1) kahya in the throat (kaha), guttural

. For the vowels of this

SANSKRIT READER COURSE

kha, tha, ...) with the letter ha.

SANSKRIT READER COURSE

The first consonant we will learn is ma:

and our first word is mama (my):

A a is only written at the

beginning of a word: a-mama without [a sense of] my, without egotism.

For long , a vertical line is added to a consonant:

A a AMa ama AaMa ma AMaa am AaMaa m MaMaa mam MaaMaa mm AaMaMa

vertical line at the end indicates the full stop.

SANSKRIT READER COURSE

Cutting the inherent a with a plough, so that ma becomes m:

A vowel may be followed by a nasalization, which is called anusvra

Or it may be followed by an echo, which is called visarga and marked with a

(in this example ka is thus pronounced kaha)

SANSKRIT READER COURSE

Sanskrit Writing 4: Ligatures

Ta ta + Ma ma >>> T t + Ma ma >>> TMa tma

Sa sa + Ma ma >>> S s + Ma ma >>> SMa sma

Ma ma + >a bha >>> M m + >a bha >>> M>a mbha

SANSKRIT READER COURSE

Sanskrit Writing 5: Vowel Signs

AaYauga* RTa NYaaYa"== )

SANSKRIT READER COURSE

Remember that pha is pronounced as in shepherd:

k==f= kapha (not kafa) f==lMa( phalam f==laiNa

SANSKRIT READER COURSE

AJaraMarvTPa[ajae ivaMaQa| c icNTaYaeTa( ) GahqTa wv ke= Xaezu MaTYauNaa DaMaRMaacreTa( )) 2