Favorite Sanskrit Expressions

Âk Veda
aô…¶mIÿ¬π purû oihÿt' yÖDSyÿ devÖ mO‚û Tvjÿm(

hot;ÿr' ràÖ/;tÿmm( 1
aô…¶" pUv…Re .ôAi≥ Wÿ….ô‡rI@‰oô nUtnÿ ®w tÖ
s devÖ ;\ Eh vÿ=it 2
aô…¶n;ÿ rù…ymÿXnvÖt( poWÿmvÖe idôvie dÿve
yÖxs'ÿ vIôrvÿˇmm( 3
a¶eÖ y' yÖDmÿ?vôr' …vôêtÿ" p·rô.rU …sÿ
s îd( devÖ We ÿu gCzit 4
aô…¶hoRt;ÿ kôiv£¡t"u sôTy…íô]≈ÿvStm"
devÖ o devÖ …e .ôr; gÿmt( 5
ydÖ© d;ôxWu Öe Tv‡m¶eÿ .Ö{' k¡·rô„y…sÿ
tvet( tt( sôTymÿi©r" 6
¨pÿ Tv;¶e idôvie dÿvÖe doW;ÿvSt…/ôyR ; vÖym(
nmoô .rÿNtô Emÿ…s 7
r;jÿNtm?vôr;,;'ÿ goôp;mOtû Syô dIidÿivm(
v/ÿmR ;n'Ö Sve dmeÿ 8
s nÿ" ipôtve ÿ sUnû veå¶eÿ sUp;yÖno .ÿv
scÿSv; n" SvôStyeÿ 9
agnim ¥le purohitaµ yagyasya devam ®itvijam
hotåraµ ratna dhåtamam (1)
agni˙ p™rvebhir ®ishibhir ¥dyo n™tanair uta
sa devåµ eha vakshati (2)
1 (1)
[Favorite Sanskrit Quotations]
agninå rayim ashnavat posham eva dive-dive

yashasaµ v¥ravattamam (3)
agne yaµ yagyam adhvaram vishvata˙ paribh™r asi
sa id deveshu gachchhati (4)
agnir hotå kavikratu˙ satyash chitrashravastama˙
devo devebhir å gamat (5)
yad anga dåshushe tvam agne bhadraµ karishyasi
tavet tat satyam angira˙ (6)
upa tvågne dive-dive doshåvastar dhiyå vayam
namo bharanta emasi (7)
råjantam adhvaråˆåµ gopåm ®itasya d¥divim
vardhamånaµ sve dame (8)
sa na˙ piteva s™nave 'gne s™påyano bhava
sachasvå na˙ svastaye (9)
Âk Veda 1.1
.Ö{' k,e…Rÿ ." Í,uy;m dev; .Ö{' pÿXyem;ô=….ÿyjR ];" )

æSqôrrw ©¯Sÿ tu∑vèë ;'sSÿ tôn…U .ô‡Vyÿx
R me devÖ ihÿtÖ' yd;yu"ÿ 8
bhadraµ karêbhi˙ sh®iûyåma devå
bhadraµ pashyemåkshabhiryajatrå˙
All good I should hear from the ears.
All good I should see through the eyes.
Âk Veda 1.89.8
(also introduction to Upanishads of Atharva Veda)
dÿxmô e yugû e yÖtIn;'ÿ b[˜Ö ; .ÿvitô s;rÿ…q" 6

dashame yuge yat¥nåµ brahmå bhavati sårathi˙
For those established in self-referral consciousness, the infinite
organizing power of the Creator becomes the charioteer of all action.
Âk Veda 1.158.6
2 (2)
Aôco aô=reÿ prùme VyoÿmnÖ (

y‚Smÿn( devÖ ; a…/ô ivêeÿ inWedÖ "u
ySt• vedÖ ikmOcû ; k¡·r„yitô
y ît( td( …vôdSu t îûme sm;ÿste
®icho akshare parame vyoman
yasmin devå adhi vishve nishedu˙
yastanna veda kim ®ichå karishyati
ya it tad vidus ta ime samåsate
The verses of the Veda exist in the collapse of fullness (the kshara of 'A') in
the transcendental field, the Self, In which reside all the devas, the impulses
of creative intelligence, the laws of nature responsible for the whole mani-
fest universe. He whose awareness is not open to this field, what can the
verses accomplish for him? Those who know this level of reality are estab-
lished in evenness, wholeness of life.
Âk Veda 1.164.39
yo j;ôg;rù tmOc"ÿ k;myNteô

yo jågåra tam ®icha˙ kåmayante
He who is awake, the richås seek him out.
Âk Veda 5.44.14
a¶Ö a; y;ÿih vIôtyeÿ gO,;ôno hÖVyd;ÿtye

agna å yåhi v¥taye g®iˆåno havya-dåtaye
Agni has come to disappear. What is gained is for offering.
Âk Veda 6.16.10
dUrû Îùe x'ÿ gOhû pÿitmqôymRu (

d™re d®ishaµ g®ihapatim atharyum
Far, far away the indweller of the house, the Self, is seen reverberating.
Âk Veda 7.1.1
3 (3)
invtR?vm(
nivartadhvam
Return.
Âk Veda 10.19.1
in vÿt?R v'ô m;nuÿ g;t;ôåSm;n( ‚TsÿWˇ_ revtI"

a¶IÿWom; punvRsU aôSme /;ÿryt' rù…ym(
ni vartadhvaµ månu gåtå'smån tsishakta revat¥˙
agn¥shomå punarvas™ asme dhårayataµ rayim
Âk Veda 10.19.1
nvo nvo .vit j;ym;n"

navo-navo bhavati jåyamåna˙
Totality is reborn again and again.
Âk Veda 10.85.19
yq;pUvmR kLpyt(
yathå p™rvam akalpayat
Creation based on what was before.
4 (4)
s' gÿCz?v'ô s' vÿd?v'ô s' voô mn;'…ÿ s j;nt;m( )

devÖ ; .;ôg' yq;ô pUvRÿe s'j;n;ôn; ¨Öp;sÿte 2
sôm;ôno mN]ô" s…mÿit" sm;ônI sÿm;ôn' mnÿ" sôh …côˇmeWÿ ;m( )
sôm;ôn' mN]ÿm…Ö . mÿN]ye v" sm;ônne ÿ vo hÖivW;ÿ juho…m 3
sôm;ônI vÖ a;kÀi¡ t" sm;ôn; ˙dÿy;in v" )
sôm;ônmÿStu voô mnoô yq;ÿ vÖ" sushô ;sÿit 4
saµ gachchhadhvaµ saµ vadadhvaµ saµ vo manåµsi jånatåm
devå bhågaµ yathå p™rve sanjånånå upåsate 2
samåno mantra˙ samiti˙ samån¥ samånaµ mana˙ saha cittameshåm
samånaµ mantramabhi mantraye va˙ samånena vo havishå juhomi 3
samån¥ va åk™ti˙ samånå h®idayåni va˙
samånam astu vo mano yathå va˙ susahåsati 4
Go together, speak together, know your minds to be functioning

together from a common source, in the same manner as the impulses of cre-
ative intelligence, in the beginning, remain together united near the source.
Integrated is the expression of knowledge, an assembly is significant in
unity, united are their minds while full of desires. For you I make use of
the integrated expression of knowledge. By virtue of unitedness and by
means of that which remains to be united, I perform action to generate
wholeness of life.
United be your purpose, harmonious be your feelings, collected be your
mind, in the same way as all the various aspects of the universe exist in
togetherness, wholeness.
Âk Veda 10.191.2-4
5 (5)
ySy in"ê…st' ved;"

yo ved>e yoå≤%l' jgt(
inmRme tmh' vNde
iv¥;tIqR mheêrm(
yasya ni˙shvasitaµ vedå˙
yo vedebhyo khilaµ jagat
nirmame tam ahaµ vande
vidyå-t¥rtha maheshvaram
I bow down to him who breathes out the Veda
and creates the universe from it, remaining uninvolved, and who is the
cherished shrine of pilgrimage for all the streams of knowledge.
Invocation to Såyana's Commentary on Âk Veda.
Shikshå
a;Tm; buı‰; smeTy;q;RNmno yu¤π ivv=y;
mn" k;y;…¶m;h≤Nt s p[re yit m;®tm(
m;®tStUr…s crNmN{' jnyit Svrm(
åtmå buddhyå samety arthån mano yunkte vivakshayå
mana˙ kåyågnim åhanti sa prerayati mårutam
mårutas t™rasi charan mandraµ janayati svaram
The Self stirs with an intention. Together with the intellect, it takes a direc-
tion, and engages the mind. The mind strikes the fire of the body, which in
turn drives out the air. The air, moving within the lungs, causes the emer-
gence of subtle sound, which becomes sound--svaram--the reverberation of
the Self.
Påîn¥ya Shikshå 6-7
(translation based upon a lecture by His Holiness Maharishi Mahesh Yogi)
6 (6)
Kalpa
mN]b[;˜,yovedR n;m/eym(
mantra-bråhmaâyor veda-nåmadheyam
Mantra and Bråhmaâ together constitute Veda.
Mantras are the structures of pure knowledge, the sounds of the Veda;
Bråhmaâs are the internal dynamics of the structure of pure
knowledge, the organizing power of the Mantras, the intelligence that struc-
tures the Mantras--the structuring dynamics of the Mantras.
Ãpastamba Shrauta S™tram 24.1.31
Vyåkaraâ
Ek" xBd" sMyGD;t" x;S];iNvt"
supy[ ˇu _" SvgeR lokÉ k;m/uG.vit
eka˙ shabda˙ samyag gyåta˙ shåtrånvita˙
suprayukta˙ svarge loke kåma-dhug bhavati
One word properly known and properly used is enough for all achieve-
ments on earth and in heaven.
Påîni (Kaiyata, Mahåbhåshya-Prad¥pa, Ãhnika 1)
Yoga
aq yog;nux;snm(
atha yogånushåsanam
Now is the teaching on yoga.
Yoga S™tra 1.1
yog…íˇvOiˇinro/"
yogash citta-v®itti-nirodha˙
Yoga is the complete settling of the activity of the mind.
Yoga S™tra 1.2
7 (7)
td; {∑ë" SvÂpeåvSq;nm(

tadå drashtu˙ svar™pe avasthånam
Self established in itself.
Yoga S™tra 1.3
vOiˇs;ÂPy…mtr]
v®tti sår™pyam ita˙ atra
Reverberations of the Self emerge from here (the self-referral state) and
remain here (within the self-referral state).
Yoga S™tra 1.4
s tu dI`Rk;lnwrNtyRsTk;r;seivto Î!.U…m"
sa tu d¥rgha-kåla-nairantarya-satkåråsevito d®idha-bh™mi˙
Yoga becomes a well-founded state--established state--when it has been
respectfully and uninterruptedly cultivated for a long time.
Yoga S™tra 1.14
AtM.r; t] p[D;
®itambharå tatra pragyå
Fully awake consciousness--all knowing awareness.
Yoga S™tra 1.48
hey' du"%mn;gtm(
heyaµ du˙kham anågatam
Avert the danger which has not yet come.
Yoga S™tra 2.16
tTs…•/* vwrTy;g"
tat sannidhau vairatyåga˙
In the vicinity of coherence (Yoga), hostile tendencies are eliminated.
Yoga S™tra 2.35
8 (8)
iSqrsu%m;snm(
sthira-sukham åsanam
Ãsana is steady pleasantness.
Yoga S™tra 2.46
p[yàxw…qLy;nNtsm;piˇ>y;m(
prayatna-shaithilyånanta-samåpattibhyåm
Asana is perfected by relaxation of activity and the dawn of unbounded-
ness.
Yoga S™tra 2.47
tto √N√;n….`;t"
tato dvandvånabhighåta˙
From that comes freedom from the pairs of opposites.
Yoga S™tra 2.48
…citx·ˇ_·rit
chiti ßakiriti
The power of consciousness is infinite.
Yoga S™tra 4.34
VedŒnta
aq;to b[˜…jD;s;
athåto brahma-jigyåså
Now, from here, the desire to know Brahman.
Brahma S™tra 1.1.1
jNm;¥Sy yt"
janmådyasya yata˙
Source of birth, maintenance, and evolution.
9 (9)
x;S]yoinTv;t(
shåstra yonitvåt
Source of the scripture.
tˇu smNvy;t(
tat tu samanvayåt
That is through unifying nature. (That means its existence is upheld
through its unifying nature.)
a;nNdmyoå>y;s;t(
ånandamayo'bhyåsåt
Brahman becomes blissful through practice.
svR] p[…sıopdex;t(
sarvatra prasiddhopadeshåt
Through teaching one knows it is everywhere evident.
aÊ;; cr;crg[h,;t(
attå charåchara grahaˆåt
Whole Prak®iti is eaten up--Brahman is the devourer of all diversity.
p[kr,;t(
prakaraˆåt
From the context, from the sequence.
/moRppˇeí
10 (10)
dharmopapatteshcha
Dharma arises from there; that is the origin of Dharma.
kMpn;t(
kampanåt
From the self-referral impulse.
Eten yog" p[Tyuˇ_"

etena yoga˙ pratyukta˙
By this, Yoga is expounded.
Shankaråchårya
.gvÌIt; ik≤çd/It;
g©;jllvk…,k; pIt;
bhagavad-g¥tå kinchid adh¥tå
gaãgå-jala-lava-kaîkå p¥tå
Even a little study of the Bhagavad-G¥tå,
like a drop of the flow of nectar, is sufficient for enlightenment.
Shankaråchårya, Bhaja Govindam 20
jIvo b[˜vw n;pr"

j¥vo brahmaiva nåpara˙
This Self, 'I,' is Totality--Brahman--and none other.
Shankaråchårya
b[˜ sTy' jgiNmQy;

brahma-satyaµ jagan mithyå
Brahman is real and the world only appears to be real. Shankaråchårya
11 (11)
Ate D;n;• mu·ˇ_

®ite gyånånna mukti
Without enlightenment, there is no freedom from bondage and suffering of
any kind--Adhyåtmik, Adhidaivik, or Adhibh™tik.
Shankaråchårya
Ãyur-Veda
aq;to dI`RÔIivtIym?y;y' Vy;:y;Sy;m" 1
athåto d¥rghan j¥vit¥yam adhyåyaµ vyåkhyåsyåma˙
Now begins the chapter on the quest for immortality.
Charaka Saµhitå, S™trasthåna 1.1.1
a;yuvdRe oåmOt;n;m(
Ãyur-Vedo Am®itånåm
Ãyur-Veda belongs to those who are immortal.
Charaka Saµhitå, S™tra Sthånam 25.40
p[D;pr;/
Pragyåparådha
Mistake of the intellect.
Charaka Saµhitå, Shår¥rasthåna 1.109
smdoW" sm;…¶í sm/;tumli£y"

p[s•;Tme≤N{ymn;" SvSq îTy…./Iyte 41
samadosha˙ samågnish cha samadhåtu-mala-kriya˙
prasannåtmendriya-manå˙ svastha ity abhidh¥yate
He whose doshas are in balance, whose appetite is good, whose dhatus are
functioning normally, whose malas are in balance, and whose Self, mind,
and senses remain full of bliss, is called a healthy person.
Sushruta Saµhitå 15.41
12 (12)
yq; ip<@º tq; b[˜;<@º

yathå piˆ∂e tathå Brahmåˆ∂e
As is the atom, so is the universe; as is the body, so is the cosmic body.
Mahåvåkyas (Great Sayings)

ah' b[˜;iSm
ahaµ brahmåsmi
I am Totality.
B®ihadåraˆyaka Upanishad 1.4.10
tÊvm…s
tat tvam asi
Thou art that.
Chåndogya Upanishad 6.11
p[D;n' b[˜
pragyånaµ brahma
Fully awake self-referral dynamism (of the universe) born of the infinite
organizing power of pure knowledge, the Veda--fully awake totality of the
individual consciousness is Brahman, which comprehends the infinite
dynamism of the universe in the infinite silence of Self.
Aitareya Upanishad 3.1.3
sv| %æLvd' b[˜

sarvaµ khalvidaµ brahma
All this is Totality.
Chhåndogya Upanishad 3.14.1
13 (13)
Upanishads
sh n;vvtu
sh n* .unˇ_⁄
sh vIy| krv;vhw
tejiSv n;v/ItmStu
m; ivi√W;vhw
saha nåv avatu
saha nau bhunaktu
saha v¥ryaµ karavåvahai
tejasvi nåv adh¥tam astu
må vidvishåvahai
Let us be together,
Let us eat together,
Let us be vital together,
Let us be radiating truth,
radiating the light of life,
Never shall we denounce anyone,
never entertain negativity.
Introductory verse for Upanishads of the Taittir¥ya Saµhitå of Yajur-Veda
pU,mR d" pU,…R md' pU,;RTpU,mR du Cyte

pU,SR y pU,mR ;d;y pU,mR ve ;vix„yte
p™râm ada˙ p™râm idam p™rˆåt p™râm udachyate
p™râsya p™râm ådåya p™râm evåvashishyate
That is full; this is full. From fullness, fullness comes out.
Taking fullness from fullness, what remains is fullness.
Shåntipåtha, ⁄sha Upanishad
14 (14)
Èx;v;Sy…md' sv| y≤Tkç jgTy;' jgt(

¥ßå våsyam idaµ sarvaµ yat kiµ-ca jatatyåµ jagat
All this (creation) is the dwelling of the Administrator, the Creator.
⁄sha Upanishada 1
t∂Üre t√≤NtkÉ
tad d™re tadvantike
It is far, yet it is within.
⁄sha Upanishad 5
aiv¥y; mOTyu' tITv;R iv¥y; amOtmXnute

avidyayå m®tyuµ t¥rtvå vidyayå am®tamaßnute
By means of the knowledge of "a" (experience of pure consciousness), go
beyond death. Through knowledge, taste the fruit of immortality.
⁄sha Upanishad 11
ihr<myen p;]e, sTySy;ipiht' mu%m(

hiraˆmayena påtreâ satyasyåpihitaµ mukham
The face of truth is hidden by a covering of gold.
⁄sha Upanishad 15
anor,Iy;n( mhto mhIy;n(

aôraˆ¥yån mahato-mah¥yån
(The Self is) smaller than the smallest, bigger than the biggest.
Katha Upanishad 1.2.20
ïˇœt j;g[t p[;Py vr;…•bo/t

uttishthata jågrata pråpya varån nibodhata
Get awake! Rise up! Get in the company of the wise. Realize the knowl-
edge.
Katha Upanishad 1.3.14
15 (15)
a©ëœm;]" pu®WoåNtr;Tm; sd; jn;n;'

˙dye s…•iv∑"
angu∑ˇha-måtra˙ purusho 'ntaråtmå sadå janånåµ
h®idaye sannivishta˙
Deep inside the person is the Purusha of the size of the thumb. That is the
innermost of one's Self, of one's consciousness.
Katha Upanishad 2.3.17 (also Shvetåshvatara Upanishad 3.13)
kiSm•u .gvo ivD;te svR…md' ivD;t' .vtIit

kasminnu bhagavo vigyåte sarvam idaµ vigyåtaµ bhavat¥ti
Know that by knowing which everything is known.
Muˆ∂aka Upanishad 1.1.3
sTymev jyte
satyam eva jayate
Whevere there is absolute alertness, there is victory.
Victory (fulfillment of desire) has its basis in the 'Sattwic' (pure, integrated,
self-referral, Yogic, Vedic, or Saµhitå) quality of intelligence.
b[˜ivt( b[˜vw .vit

brahmavit brahmaiva bhavati
The knower of Brahman is Brahman itself.
aym;Tm; b[˜
ayam åtmå brahma
This Self is Brahman.
Måˆ∂™kya Upanishad 2
16 (16)
tTsOÇ; tdev;nup;[ ivxt(

tat s®ishtvå tad evånupråvishat
Having created the creation, the Creator--Cosmic Creative Intelligence--
entered into it.
Taittir¥ya Upanishad 2.6.1
a;nNd;ı‰ev %æLvm;in .Ut;in j;yNte

a;nNden j;t;in jIv≤Nt
a;nNd' p[yNTy….s'ivx≤Nt
ånandåddhyeva khalvimåni bh™tåni jåyante
ånandena jåtåni j¥vanti
ånandaµ prayanty abhisaµvishanti
Out of bliss these beings are born,
In bliss they are sustained,
And to bliss they go and merge again.
Taittir¥ya Upanishad 3.6.1
ah' ivêm(
ahaµ vishvam
My universe is my Self.
Taittir¥ya Upanishad 3.10
yo vw .Um; tTsu%'
n;Lpe su%miSt
.Umvw su%m(
yo vai bh™må tat sukhaµ
nålpe sukham asti
bh™maiva sukhaµ
That which is infinite, that alone is happiness.
There is no joy in smallness.
The infinite alone is bliss. Chhåndogya Upanishad 7.23
17 (17)
Ekmev;i√tIym(
ekam evådvit¥yam
One reality without a second.
Chhåndogya Upanishad 6.2.1
trit xokm;Tmivt(
tarati shokam åtmavit
Established in the Self, one overcomes sorrows and suffering.
Chåndogya Upanishad 7.1.3
asto m; sÌmy
tmso m; JyoitgRmy
mOTyom;R amOt' gmy
asato må sad gamaya
tamaso må jyotir gamaya
m®tyor må am®taµ gamaya
From non-existence lead us to existence,
From darkness lead us to light,
From death lead us to immortality.
i√tIy;√w .y' .vit

dvit¥yåd vai bhayaµ bhavati
Certainly fear is born of duality.
neh n;n;iSt ikçn

neha nånåsti kinchana
Manifest diversity is unmanifest--there is nothing else.
(also Katha Upanishad 2.1.11)
18 (18)
a;Tm; v; are {∑Vy" ≈otVy" mNtVy"

inid?y;…stVy"
åtmå vå are drashtavya˙ shrotavya˙ mantavya˙
nididhyåsitavya˙
That Ãtmå alone, that state of simplest form of awareness alone, is
worthy of seeing, hearing, contemplating, and realizing.
Yågyavalkya, B®ihadåraˆyaka Upanishad 2.4.5
amOtSy pu];"
am®itasya putrå˙
O sons of immortality.
Shvetåshvatara Upanishad 2.5
ved;hmet' pu®W' mh;Ntm(

vedåham etaµ purushaµ mahåntam
I know the Veda, this great totality.
Shvetåshvatara Upanishad 3.8
ixv' x;Ntm√wt' ctuq| mNyNte s a;Tm; s ivDey"

Shivaµ shåntam advaitaµ chaturthaµ manyante sa åtmå sa vigyeya˙
The peaceful, the blissful, the undivided is thought to be the fourth; that is
the Self. That is to be known.
N®isiµhottaratåpan¥ya Upanishad 1
a;Tmwvde ' svRm(

b[˜vw de ' svRm(
åtmaivedaµ sarvam
brahmaivedaµ sarvam
All this is Ãtman only.
All this is Brahman only.
N®isiµhottaratåpan¥ya Upanishad 7
19 (19)
vsu/vw k⁄$Mü bkm(

vasudhaiva kutumbakam
The world is my family.
Mahå Upanishad 6.71
vedoåhm(
vedo 'ham
I am the Veda.
Dev¥ Upanishad 1
itleWu twlv√πdWe u ved;Nt' supi[ tiœtm(

tileshu tailavat vedeshu vedåntaµ supratishthitam
As oil is present in the seed, so Vedånta is present in the Veda.
Muktikå Upanishad 1.9
yto v;co invtRNte

yato våco nivartante.
From where speech returns.
Taittir¥ya Upani∑had II.4.1
Ekoåh' b¸Sy;m(
eko 'haµ bahu syåm
I am one, may I be many.
Upanishads
p[c;r" s tu ivDey"
prachåra˙ sa tu vigyeya˙
The mind gets expanded in the transcendent.
Gaudapåda's Måˆ∂™kya Kårikå 3.34
20 (20)
Bhagavad-G¥tå
/mR=]e e k⁄®=e]e smvet; yuyTu sv"
m;mk;" p;<@víwv ikmk⁄vtR sÔy 1
dharma-kshetre kuru-kshetre samavetå yuyutsava˙
måmakå˙ påˆ∂aßåsh chaiva kim akurvata sanjaya
Assembled on the field of Dharma,
O Sanjaya, on the field of the Kurus, eager to fight, what did
my people and the Pandavas do?
Bhagavad-G¥tå 1.1
neh;….£mn;xoåiSt p[Tyv;yo n iv¥te

SvLpmPySy /mRSy ];yte mhto .y;t( 40
nehåbhikramanåßo'sti pratyavåyo na vidyate
svalpamapyasya dharmasya tråyate mahato bhayåt
In this (Yoga) no effort is lost and
no obstacle exists. Even a little of
this dharma delivers from great fear.
Bhagavad-G¥tå 2.40
SvLpmPySy /mRSy ];yte mhto .y;t(

svalpamapyasya dharmasya tråyate mahato bhayåt
Even a little of this dharma delivers from great fear.
inS]wg<u yo .v;junR
nistrai-guˆyo bhava-Arjuna
Be without the three Guâs, O Arjuna!
21 (21)
yogSq" k⁄® km;R…,

yogastha˙ kuru karmåî
Established in the Self, perform action.
smTv' yog ¨Cyte

samatvaµ yoga uchyate
Balance of mind is called yoga.
yog" kmRsu k*xlm(

yoga˙ karmasu kaußalam
Yoga is skill in action.
ivWy; ivinvtRNte inr;h;rSy deihn"

rsvj| rsoåPySy ÎÇ; invtRte
vishayå vinivartante niråhårasya dehina˙
rasavarjaµ raso apyasya paraµ d®shtvå nivartate
Having seen the Supreme, the Transcendent (bliss unbounded--the field of
all intelligence and power), even the shadows of ignorance dissolve.
EW; b[;˜I iSqit"

p;qR nwn;' p[;Py ivmuÁit
eshå bråhm¥ sthiti˙
Pårtha nainåµ pråpya vimuhyati
Once achieved, it is never to be lost--life in enlightenment--life of the indi-
vidual a lively field of all possibilities--the ability to achieve anything
through mere desiring.
22 (22)
in„k;m kmRyog
nishkåma karma yoga
Bhagavad-G¥tå Chapter 3
inyt' k⁄® kmR Tv'

niyataµ kuru karma tvam
Do your allotted duty.
Bhagavad-G¥tå 3.8
ySTv;Tmritrev Sy;d;TmtO¢í m;nv"

a;TmNyev c s't∑u StSy k;y| n iv¥te 17
yas tv åtma-ratir eva syåd åtma-t®ptash cha månava˙
åtmany eva cha saµtushtas tasya kåryaµ na vidyate
But the man whose delight is in
the Self alone, who is content in the
Self, who rejoices only in the Self,
for him there is no action that he need do.
Bhavagad-G¥tå 3.17
gu,; gu,We u vtRNt îit m;Tv; n s∆te

guˆå guêshu vartanta iti matvå na sajjate
The three Guâs (Âishi, Devatå, Chhandas) behave amongst
themselves, and the Saµhitå level remains uninvolved with their behavior.
p·r];,;y s;/Un;' ivn;x;y c du„’t;m(

/mRsS' q;pn;q;Ry s'.v;…m yuge yuge
paritråˆåya sådh™nåµ vinåshåya cha dushk®itåm
dharmasaµsthåpanårthåya saµbhavåmi yuge yuge
To protect the righteous and destroy the wicked, to establish Dharma
firmly, I take birth age after age.
Bhagavad-G¥tå 4.8
23 (23)
ghn; kmR,o git"

gahanå karmaô gati˙
Unfathomable is the course of action.
D;n;…¶dG/km;R,' tm;Û" pi<@t' bu/;"

gyånågni-dagdha-karmåâµ tam åhu˙ paˆ∂itaµ budhå˙
Whose action is burnt up in the fire of knowledge, him the knowers of
reality call wise.
n ih D;nen sÎx' piv]…mh iv¥te

tTSvy' yogs'…sı" k;len;Tmin ivNdit
na hi gyånena sad®ishaµ pavitram iha vidyate
tat svayaµ yoga-saµsiddha˙ kålenåtmani vindati
Truly there is in this world nothing so purifying as knowledge;
he who is perfected in Yoga, of himself in time finds this within
himself.
yogyuˇ_o muinb[˜R n …cre,;…/gCzit

yoga yukto munir brahma na chireˆådhigachchhati
The sage who is intent on Yoga comes to Brahman comes to Brahman
without long delay.
Bhagavad-G¥tå 5.6
yo…gn" kmR k⁄v≤R Nt s©÷ TyKTv;Tmxuıye

yogina˙ karma kurvanti saãgaµ tyaktvåtma-ßuddhaye
Yogis, abandoning attachment, perform action for self-purification.
24 (24)
îhwv tw…jRt" sgoR yeW;' s;Mye iSqt' mn"

ihaiva tair jita˙ sargo yeshåµ såmye sthitaµ mana˙
Even here, in this life, the universe is conquered by those whose mind
is established in equanimity.
yoåNt"su%oåNtr;r;mStq;NtJyoRitrev y"
yo 'nta˙-sukho 'ntaråråmas tathåntar-jyotir eva ya˙
Whose happiness is within, whose contentment is within, whose light is all
within.
a;Tmwv ·rpur;Tmn"
Ãtmaiva ripur åtmana˙
They are the enemy to themselves.
Bhagavad-G¥tå 6.5
D;nivD;ntO¢;Tm;
Gyåna-vigyåna-t®iptåtmå
Contented in knowledge and experience.
Bhagavad-G¥tå 6.8
y' lB?v; c;pr' l;.' mNyte n;…/k˘ tt"

yaµ labdhvå cåparaµ låbhaµ manyate nådhikaµ tata˙
Having gained which he counts no other gain as higher.
s iníyen yoˇ_Vyo yogoåinivR<,cets;

sa nishchayena yoktavyo yogo 'nirviˆâ-chetaså
This Yoga should be practised with firm resolve and heart
undismayed.
25 (25)
p[x;Ntmns' Áºn' yo…gn' su%muˇmm(

prashånta-manasaµ hy enaµ yoginaµ sukham uttamam
For supreme happiness comes to the yogi whose mind is deep in peace.
b[˜s'SpxRmTyNt' su%m(
brahma-saµsparsham atyantaµ sukham
Contact with Brahman is infinite joy.
svR.tU Sqm;Tm;n' svR.tU ;in c;Tmin È=te

sarvabh™tastham åtmånaµ sarvabh™tåni chåtmani ¥kshate
He sees the Self in all beings, and all beings in the Self.
vXy;Tmn; tu ytt; xKyoåv;¢umpu ;yt"

vashyåtmanå tu yatatå shakyo 'våptum upåyata˙
Yoga can be gained through proper means by the man of endeavor who is
disciplined.
.U…mr;poånlo v;yu" %' mno bu≤ırev c

ah˚;r îtIy' me ….•; p[’itr∑/;
bh™mir åpo 'nalo våyu˙ khaµ mano buddhir eva cha
ahankåra it¥yaµ me bhinnå prak®tir ashˇadhå
Earth, water, fire, air, ether, mind, intellect and
ego; thus is my Prak®ti divided eightfold.
Bhagavad-G¥tå 7.4
26 (26)
dwvI ÁºW; gu,myI mm m;y; durTyy;

m;mev ye p[p¥Nte m;y;met;' tr≤Nt te
Daivi hy eshå guâmay¥ mama måyå duratyayå
måmeva ye prapadyante måyåmetåµ taranti te
Because I am unbounded, my Måyå is also unbounded.
pXy me yogmwêrm(
pashya me yogam aishvaram
Behold the richness of My Yoga--Saµhitå value, My holistic Nature.
Bhagavad-G¥tå 9.5
p[’it' Sv;mv∑>y ivsOj;…m pun" pun"

.Utg[;m…mm' ’Tòmvx' p[’tevx
R ;t(
prak®itiµ svåm avashtabhya vis®ijåmi puna˙ puna˙
bh™ta-gråmam imaµ k®itsnam avashaµ prak®iter vashåt
Curving back upon My own Nature, I create again and again--
creation and administration of creation, both are a natural phenomenon
on the basis of My self-referral consciousness.
Bhagavad-G¥tå 9.8
my;?y=e, p[’it" sUyte scr;crm(

mayådhyaksheâ prak®iti˙ s™yate sacharåcharam
Under my presidentship Prak®iti, all of Nature, creates both
the moving and unmoving.
≤=p[' .vit /m;RTm;

kshipraµ bhavati dharmåtmå
Quickly he becomes established in dharma.
27 (27)
in…mˇm;]' .v sVys;…cn(
nimitta-måtraµ bhava savyasåchin
Be only the instrument, O Arjuna.
=e]=e]DyoD;Rn'
yˇJD;n' mt' mm
kshetra-kshetra-gyayor gyånaµ
yat taj gyånaµ mataµ mama
He who knows the field and the indweller,
self-referral intelligence within the structure of the field,
he really knows.
Ë?vRml U m/"x;%m(
aêTq' p[;¸rVyym(
zNd;'…s ySy p,;Rin
ySt' ved s vedivt(
™rdhvam™lam adha˙shåkham
ashvatthaµ pråhur avyayam
chhandåµsi yasya parˆåni
yas taµ veda sa vedavit
Âk Veda speaks of the eternal Ashvattha, the World Tree, whose roots are
on top and branches with leaves below. They are the Vedic hymns.
He who knows it knows the Veda.
28 (28)
y" x;S]iv…/muTsOJy
vtRte k;mk;rt"
n s …s≤ımv;“oit
n su%' n pr;' gitm(
ya˙ shåstra-vidhim uts®ijya
vartate kåma-kårata˙
na sa siddhim avåpnoti
na sukhaµ na paråµ gatim
He who ignoring the verdict of Law, Natural Law, acts on the impulse of
desire (motivated by outside environmental influences), attains not perfec-
tion, nor happiness, nor the supreme goal of action--enlightenment, fulfill-
ment.
tSm;Cz;S]' p[m;,' te
k;y;Rk;yRVyviSqt*
D;Tv; x;S]iv/;noˇ_'
kmR ktu…R mh;hR…s 24
tasmåt shåstraµ pramåâµ te
kåryåkårya-vyavasthitau
gyåtvå shåstra-vidhånoktaµ
karma kartumihårhasi
Let the light of Natural Law, which administers all life, be your
authority in deciding what ought to be done and what ought not to be
done. Having known what is said in the Constitution of Natural Law
you should perform action.
29 (29)
shj' kmR k*Ntey

sahajaµ karma kaunteya
Perform natural duty because unfathomable is the course of action.
SmOitlRB/;
sm®itir labdhå
I have regained memory.
Itihåsa
r;m r;j du% k;¸ n Vy;p;
Råma-råja dukha kåhu na vyåpå
In the reign of Råma suffering belonged to no one.
Råma Charita Månasa, Uttara Kåˆ∂a 20.1
In the whole of Råma's realm there was no one who suffered from bodily
pains, ill fortune, or evil circumstance. Every man loved his neighbor and
contented with the state of life to which he had been born, conformed to the
teaching of Scripture and sound morality.
The four pillars of religion were established throughout the world; no one
even dreamt of sin. Men and women alike were devoted to Råma's worship
and enjoyed all the blessedness of highest heaven.
There was no premature death and no sickness even, but everyone was
comely and sound of body; no one was in poverty, in sorrow or in distress,
no one was ignorant or unlucky; all men and women were unaffectedly
good and pious, clever and intelligent.
Everyone appreciated the merits of his neighbor and was himself learned
and wise; everyone was grateful for kindness and guilelessly prudent.
Råma Charita Månasa, Uttara Kåˆ∂a 20.1-4
30 (30)
r;m b[˜ prm;rq Âp;

Råma Brahma paramåratha r™på
Råma is Totality, the embodiment of supreme fulfillment, the goal of all
pursuits--administration through the total creative potential of Natural Law.
Råma Charita Månasa, Ayodhya Kåˆ∂a 90.7; Uttara Kåˆ∂a 20.1-4.
aLpk;l iv¥; sb a;È

Alpakål vidyå sab å¥
Total Knowledge gained in a short time.
Råma Charita Månasa, Bål Kåˆ∂a 203.2
rmNte yo…gno yiSmn( îit r;m"

ramante yogino yasmin iti Råma˙
Råma is the abode of the Yogis; Råma is the level of intelligence which is
the home of the Yogis. Yogis delight in Råma--Råma level of intelligence
is the delight of the Yogis.
j;n;…m /m| n c me p[v·O ˇ"

j;n;My/m| n c me invO·ˇ"
kÉn;ip devne ˙idiSqten
yq; inyuˇ_oåiSm tq; kro…m
jånåmi dharmaµ na cha me prav®itti˙
jånåmy adharmaµ na cha me niv®itti˙
kenåpi devena h®idisthitena
yathå niyukto'smi tathå karomi
I know what is right, but I cannot do it.
I know what is wrong, but I cannot refrain from it.
Some motivating power decides in my heart,
and whatever it designs, that only I can do.
spoken by Duryodhana in the Mahåbhårata (Påˆ∂ava G¥tå)
31 (31)
Èêr ¨v;c
≈Ir;m r;m r;meit rme r;me mnorme
shßn;m tˇuLy' r;m n;m vr;nne 27
⁄ßhvara uvåca
Ír¥ Råma Råma Råmeti rame Råme mano-rame
Sahasranåma tat tulyaµ Råma nåma varånane
Vi∑hû Sahasranåma, Mahåbhårata, Uttaranyåsa, v. 27.
Puråâ
Ekìv;h' jgTy] i√tIy; k; mm;pr;
pXywt; du∑ mYyev ivx'tyo mi√.Uty"
ekaivåhaµ jagatyatra dvit¥yå kå mamåparå
pashyaitå dushta mayyeva vishaµtayo madvibh™taya˙
The supreme Cosmic Intelligence that is described as Dev¥--Mother
Divine--the most exalted state of awareness.
Durgå Saptashat¥ 10.5
sTy' b[yU ;≤Tp[y' b[yU ;• b[yU ;TsTymip[ym(

satyaµ br™yåt priyaµ br™yåt. Na br™yåt satyam apriyam.
Speak the Truth which is sweet. Don't speak the Truth that is not sweet.
Agni Puråna 371:8.
Sm®iti
vedo a≤%lo /mRml
U m(
vedo akhilo dharma-m™lam
Veda is the root of all laws.
Manu Sm®iti 2.6
32 (32)
sTy' b[yU ;≤Tp[y' b[yU ;t(

satyaµ br™yåt priyaµ br™yåt
Speak the sweet truth.
Manu Sm®iti 4.138
/moR r=it r≤=t"

dharmo rakshati rakshita˙
He who care for Natural Law, Natural Law cares for him.
Manu Sm®iti 8.15
Quotations from Ancient Lore

…z•e mUle nwvx;%; n p]m(
chinne m™le naiva ßåkhå na patram
No branches, no leaves in the absence of the root.
/mR≤ÔD;sm;n;n;' p[m;,' prm' ≈uit"

dharman jigyåsamånånåµ pramåâµ paramaµ shruti˙
Those who desire for law, the supreme evidence is the Ved.
p;#m;]e, …sı‰it
påˇhamåtreâ siddhyati
By mere reading one gains perfection.
Í<vNtu guro" pUv| mnn' tdn'trm(

inid?y;sn…mTyett( pU,bR o/Sy k;r,m(
ß®ˆvantu guro˙ p™rvaµ mananaµ tadanantaram
nididhyåsanamityetat p™râbodhasya kåraâm
First listen to the Master, what he says.
Then think on that, and experience it.
This is the way of complete enlightenment.
33 (33)
Ek ih s;/e sb s/e
eka hi sådhe sab sadhe (Hindi)
Handle one thing by which everything else may be handled.
su%Sy du"%Sy n koåip d;t;

sukhasya du˙khasya na ko'pi dåtå
Nobody gives happiness or sorrow to anyone.
ahrh" s'?y;mup;sIt vedo inTym/Iyt;m(

aharaha˙ saµdhyåm upås¥ta vedo nityam adh¥yatåm
Devote yourself to the junction point, which is the daily study of the Veda.
i£y;…s≤ı" sÊve .vit mht;' nopkr,e

kriyå siddhi˙ sattve bhavati mahatåµ nopakaraê
The action of great men gains success through Sattva--purity of conscious-
ness--and not from the (external, or intellectually conceived, or physically
organized) means of action.
aNvyVyitrek;>y;' in„p[pç' p[pç‰te

anvaya vyati rekåbhyåµ nishprapanchaµ prapanchyate
By virtue of analysis and synthesis, the indivisible Unity is realized in the
world of diversity.
sv| ved;Tp[…sı‰it
sarvaµ vedåt prasiddhyati
Everything is Vedic, everything is known through Veda.
jws; %;ve a• vws; bne m•

jaiså khåve ann, vaiså bane mann
Mind depends on the quality of food one eats.
34 (34)

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Âk Veda

aô…¶mIÿ¬π purû oihÿt' yÖDSyÿ devÖ mO‚û Tvjÿm(

agninå rayim ashnavat posham eva dive-dive

.Ö{' k,e…Rÿ ." Í,uy;m dev; .Ö{' pÿXyem;ô=….ÿyjR ];" )

dÿxmô e yugû e yÖtIn;'ÿ b[˜Ö ; .ÿvitô s;rÿ…q" 6

Aôco aô=reÿ prùme VyoÿmnÖ (

yo j;ôg;rù tmOc"ÿ k;myNteô

a¶Ö a; y;ÿih vIôtyeÿ gO,;ôno hÖVyd;ÿtye

dUrû Îùe x'ÿ gOhû pÿitmqôymRu (

in vÿt?R v'ô m;nuÿ g;t;ôåSm;n( ‚TsÿWˇ_ revtI"

nvo nvo .vit j;ym;n"

s' gÿCz?v'ô s' vÿd?v'ô s' voô mn;'…ÿ s j;nt;m( )

Go together, speak together, know your minds to be functioning

ySy in"ê…st' ved;"

td; {∑ë" SvÂpeåvSq;nm(

Eten yog" p[Tyuˇ_"

jIvo b[˜vw n;pr"

b[˜ sTy' jgiNmQy;

Ate D;n;• mu·ˇ_

smdoW" sm;…¶í sm/;tumli£y"

yq; ip<@º tq; b[˜;<@º

Mahåvåkyas (Great Sayings)

sv| %æLvd' b[˜

pU,mR d" pU,…R md' pU,;RTpU,mR du Cyte

Èx;v;Sy…md' sv| y≤Tkç jgTy;' jgt(

aiv¥y; mOTyu' tITv;R iv¥y; amOtmXnute

ihr<myen p;]e, sTySy;ipiht' mu%m(

anor,Iy;n( mhto mhIy;n(

¨iˇœt j;g[t p[;Py vr;…•bo/t

a©ëœm;]" pu®WoåNtr;Tm; sd; jn;n;'

kiSm•u .gvo ivD;te svR…md' ivD;t' .vtIit

b[˜ivt( b[˜vw .vit

tTsOÇ; tdev;nup;[ ivxt(

a;nNd;ı‰ev %æLvm;in .Ut;in j;yNte

i√tIy;√w .y' .vit

neh n;n;iSt ikçn

a;Tm; v; are {∑Vy" ≈otVy" mNtVy"

ved;hmet' pu®W' mh;Ntm(

ixv' x;Ntm√wt' ctuq| mNyNte s a;Tm; s ivDey"

a;Tmwvde ' svRm(

vsu/vw k⁄$Mü bkm(

itleWu twlv√πdWe u ved;Nt' supi[ tiœtm(

yto v;co invtRNte

neh;….£mn;xoåiSt p[Tyv;yo n iv¥te

SvLpmPySy /mRSy ];yte mhto .y;t(

yogSq" k⁄® km;R…,

smTv' yog ¨Cyte

yog" kmRsu k*xlm(

ivWy; ivinvtRNte inr;h;rSy deihn"

EW; b[;˜I iSqit"

inyt' k⁄® kmR Tv'

ySTv;Tmritrev Sy;d;TmtO¢í m;nv"

gu,; gu,We u vtRNt îit m;Tv; n s∆te

p·r];,;y s;/Un;' ivn;x;y c du„’t;m(

ghn; kmR,o git"

D;n;…¶dG/km;R,' tm;Û" pi<@t' bu/;"

n ih D;nen sÎx' piv]…mh iv¥te

yogyuˇ_o muinb[˜R n …cre,;…/gCzit

yo…gn" kmR k⁄v≤R Nt s©÷ TyKTv;Tmxuıye

îhwv tw…jRt" sgoR yeW;' s;Mye iSqt' mn"

y' lB?v; c;pr' l;.' mNyte n;…/k˘ tt"

s iníyen yoˇ_Vyo yogoåinivR<,cets;

p[x;Ntmns' Áºn' yo…gn' su%muˇmm(

svR.tU Sqm;Tm;n' svR.tU ;in c;Tmin È=te