SANSKRIT READER COURSE
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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
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Contents 1.
Technicalities . . . . . . . . . . . . . . . . . . . . . . .
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2.
Alphabet . . . . . . . . . . . . . . . . . . . . . . . . . . .
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3.
Writing part 1-21 . . . . . . . . . . . . . . . . . . . . .
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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 G…t . . . . . . . . . . . . . . . . . . . . . . . 647 16. Word List Conversation . . . . . . . . . . . . . . . . 762 17. Summary Grammar . . . . . . . . . . . . . . . . . . . 771 18. Tables . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 776
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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-vykaraŠam by J…va Gosvm…, a 16th century saint and scholar: acyuta (PŠini: 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’ o˜hya — ‘with the lips (o˜ha)’, labial kaŠ˜hya — ‘in the throat (kaŠ˜ha)’, 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) kŠanma — 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 tt…y — ‘third’ case, instrumental, for the instrument (Table 1) dvit…ya — ‘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 pañcam… — ‘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) bh™tea (lu‰) — aorist, the general past tense: ‘he did’ (Table 2) bh™tevara (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’ m™rdhanya — ‘at the roof (m™rdh)’, cerebral or retroflex loka-pramŠa — ‘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) a˜h… — ‘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)
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SANSKRIT READER COURSE
Table 1 — The number code for the declension case sing. dual plural (1) pratham
〈1.1〉 〈1.2〉 〈1.3〉
subject
(2) dvit…y
〈2.1〉 〈2.2〉 〈2.3〉
object: ‘to ...’
(3) tt…y
〈3.1〉 〈3.2〉 〈3.3〉
instrument: ‘with ...’
(4) caturth…
〈4.1〉 〈4.2〉 〈4.3〉
beneficiary or purpose: ‘for ...’
(5) pañcam…
〈5.1〉 〈5.2〉 〈5.3〉
source or cause: ‘from ...’
(6) a˜h…
〈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) bh™tevara (5) bh™tea (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’
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Translations 841
AJaraMarvTPa[ajae ivÛaMaQa| c icNTaYaeTa( ) Ga*hqTa wv ke= Xaezu Ma*TYauNaa DaMaRMaacreTa( )) 2 a-jarmaravat prjño vidym arthaˆ ca cintayet, gh…ta iva keeu mtyun dharmam caret 3
ivÛaMa( AQaRMa( c vidym artham ca — “For [the gain of] education (vidy) and wealth (artha)4 Pa[aj" prjñaƒ — an intelligent person AJar–AMarvTa( icNTaYaeTa( ajara-amaravat cintayet — should feel as if free from old age and death. Ma*TYauNaa ke= Xaezu Ga*hqTa" wv mtyun keeu gh…taƒ 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.
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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 kiñ.cana (something) .cid — particle that makes interrogatives indefinit; as in kiñ.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 pañcam…; as in mat.taƒ (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 ma‰gala.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 daŠa.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.vŠa — ‘[while] doing’
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Hinduism — Invocation 1 sampti-kmo ma‰galam caret “One who desires accomplishment (sampti) [of anything] should [first] invoke auspiciousness (ma‰gala).” 2 ma‰galam i˜a-devat-namaskraƒ “Ma‰galcaraŠa (ma‰galam) [means] obeisance (namaskra) to one’s worshipable (i˜a) Lord (devat).” 3 guruˆ vidyˆ hariˆ prcya purŠdi likhen naraƒ “[After] having [first] worshipped the teacher (guru), learning (vidy) and the Lord (Hari), a man (nara) should copy (‘write’) [literature] like the PurŠas.” 4 hariƒ om “The Lord (Hari) [is addressed with] om.” 5 satyam eva jayate “[The Absolute] Truth (satya) alone he (the yog…) attains (‘conquers’).” 6 vakra-tuŠa mah-kya s™rya-ko˜i-sama-prabha, nirvighnaˆ kuru me deva ubha-kryeu sarvad “O lord (deva) [GaŠea], with a curved trunk (tuŠa), with a great body (kya), and with an effulgence (prabh) equal to millions (ko˜i) of suns (s™rya)! In auspicious (ubha) activities (krya) make me always (sarvad) free from obstacles!” 7 mano-javaˆ mruta-tulya-vegaˆ jitendriyaˆ buddhimatˆ vari˜am vttma-jaˆ vnara-y™tha-mukhyaˆ r…-rma-d™taˆ araŠaˆ prapadye “Who is swift like the mind (manas), equal (tulya) to the wind in force (vega), sense-controlled, best (vari˜a) of the intelligent, son of the wind (vta), and chief of the host of monkeys (vnara) — of that ®r… Rma’s messenger (d™ta) [Hanumn] I take shelter.” 8 namaƒ savitre s™ryya bhskarya vivasvate, dityydi-bh™tya devd…nˆ namo namaƒ “To [the Sun known as] Savitr…, S™rya, Bhskara, Vivasvn and šditya [my] obeisance. To [that] foremost (di-bh™ta) among gods (deva) and others [my] repeated obeisance (namas).” 9 y dev… sarva-bh™teu vidy-r™peŠa saˆsthit, namas tasyai namas tasyai namas tasyai namo namaƒ “The goddess (dev…) [Sarasvat…] who is situated in all beings (bh™ta) as their knowledge (vidy), to her my obeisance (namas), to her my obeisance, to her my obeisance, my repeated obeisance.” 10 sarva-ma‰gala-ma‰galye ive sarvrtha-sdhike, araŠye tryambake gauri nryaŠi namo ’stu te “O [most] auspicious one (ma‰galy) of all what is auspicious (ma‰gala), O bestower (sdhik) of all wealth (artha), O shelter (araŠy), O [consort of ®iva, known as] ®iv, Tryambak, Gaur…, NryaŠ… ! My obeisance to You [Durg]!” 11 padmsane sthite devi para-brahma-svar™piŠi, sarva-duƒkha-hare devi mah-lakmi namo ’stu te “O goddess (dev…) who is situated on a lotus (padma) seat (sana), O embodiment (svar™piŠ…) of the Supreme Absolute (brahman), O goddess (dev…) Mah-Lakm…, remover (har) of all suffering (duƒkha)! [My] obeisance (namas) to You!” 12 namaƒ ivya gurave sac-cid-nanda-m™rtaye, niprapañcya ntya nirlambya tejase
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“To the teacher (guru) [of the world], the embodiment (m™rti) of eternity (sat), knowledge (cit) and bliss (nanda), who is unmanifest (niprapañca) and peaceful (nta), independent and effulgent — to [that Lord] ®iva my obeisance.” 13 m™kaˆ karoti vclaˆ pa‰guˆ la‰ghayate girim, yat-kp tam ahaˆ vande paramnanda-mdhavam “Whose mercy (kp) makes a dumb man (m™ka) eloquent, and a lame man (pa‰gu) crossing a mountain (giri), that transcendentally blissful Lord (Mdhava) I praise.” 14 dakiŠe lakmaŠo yasya vme ca janaktma-j, purato mrutir yasya taˆ vande raghu-nandanam “On whose right side is LakmaŠa, on whose left side is [S…t,] 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 prakteƒ sva-bhvt karomi yad yat sakalaˆ parasmai nryaŠyeti samarpaymi “According to my nature (prakti) whatever I do with body (kya), words (vc), mind (manas), senses (indriya), intelligence (buddhi) and soul (tman), saying nryaŠya (‘this is for the Lord’), I dedicate [everything] to Him.” 16 om, a-sato m sad gamaya, tamaso m jyotir gamaya, mtyor m amtaˆ gamaya, oˆ ntiƒ ntiƒ ntiƒ “[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 vaktavyaˆ strdau tu catu˜ayam — “(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-straˆ bahul ca vidyƒ svalpa ca klo bahu-vighnat ca yat sra-bh™taˆ tad upsan…yaˆ haˆso yath k…ram 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 (haˆsa) [draws] milk (k…ra).” 19 prtar dy™ta-prasa‰gena madhyhne str…-prasa‰gataƒ, rtrau caura-prasa‰gena klo gacchati dh…matm “In the morning by indulgence (prasa‰ga) in gambling (dy™ta), 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 v…ryaˆ karavvahai, tejasvi nv adh…tam astu m vidvivahai, oˆ ntiƒ ntiƒ ntiƒ “May He (the Lord) protect (avatu) us both (nau), may He nourish (bhunaktu) us both [intellectually], may we both work vigoriously, may our study (adh…ta) be brilliant, and may we not (m) quarrel! Peace, peace, peace!” 21 tri-varaˆ satyam “[Which is said] three times [comes] true.” 22 vidyrth… prpnuyd vidyˆ dhana-kmo dhanaˆ tath, yu-kmas tathaivyuƒ r…-kmo mahat…ˆ 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 sukhinaƒ sarve santu nirmayƒ, sarve bhadrŠi payantu m kacid duƒkha-bhg bhavet durjanaƒ saj-jano bh™yt saj-jano ntim pnuyt, nto mucyeta bandhebhyo mukta cnyn vimocayet
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“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 prajbhyaƒ pariplayantˆ nyyena mrgeŠa mah…ˆ mah…ƒ, go-brhmaŠebhyaƒ ubham astu nityaˆ lokƒ samastƒ 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 (brhmaŠa) shall always be fortune, all worlds / people (loka) shall be happy!” 25 oˆkra-m™la-mantrdhyaƒ punar-janma-dhayaƒ, go-bhakto bhrata-gurur hindur hiˆsana-d™akaƒ “Whose meditation is on om (om-kra) as primeval (m™la) 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 (hiˆsana), 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.)
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SANSKRIT READER COURSE
2. Sanskrit — Alphabet vowels (svara):
A a Aa w i wR … o u O ™ ‰ Š ‹ † ? †
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 ˆ — ‘after-sound’, the nasalization of the preceding vowel, in Devangar… marked by a dot above the line, and visarga ƒ — ‘sent forth’, an echo marked by a colon. We will study these signs in the lesson on pronunciation.
"ƒ
&ˆ consonants (vyañjana):
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 ña ! ha 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 (antaƒstha), 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
ña
˜a-varga
˜a
˜ha
a ha
Ša
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’.
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Places of pronunciation: vowels
consonants
(1) guttural
A a Aa k== ka % kha Ga ga ga gha x== ‰a
(2) palatal
wi
(3) cerebral
‰ Š $= ˜a #= ˜ha @ a ! ha a bha Ma ma
h ha Xa a z a Sa sa
(1) kaŠ˜hya — ‘in the throat (kaŠ˜ha)’, 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, ña) keep the tongue in the same place. But now, the tongue makes full contact with the palate. (3) m™rdhanya — ‘at the roof (m™rdh)’, 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, kaŠ˜ha (throat), koŠa (corner), pŠava (Arjuna) (4) dantya — ‘at the teeth (danta)’, dental The tip of the tongue touches slightly the root and back of the upper teeth. (5) o˜hya — ‘with the lips (o˜ha)’, 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’
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v va
SANSKRIT READER COURSE
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 ˆ) is said to be the head and ˆ 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 ña, cerebral Ša and dental na — because it is articulated without intervention of the tongue.
= &=
"== ƒ
Visarga (ƒ) is a sound similar to ha, but unvoiced/hard. It is followed by a short echo of the preceding vowel. Thus for manaƒ say ‘manaha’, for agniƒ say ‘agnihi’ and for bandhuƒ say ‘bandhuhu’. When the ending is -aiƒ, only ‘i’ is repeated and in auƒ only ‘u’ is repeated: for kmaiƒ say ‘kmaihi’ and for gauƒ say ‘gauhu’. If the visarga ƒ is followed by another consonant, it is heard only as a scratching guttural sound, as in ‘Loch Ness’. This occurs when ƒ is inside a word, a compound word, a sentence, or a line of a verse: duƒkha (misery), manaƒ-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 (d…rgha): 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
h
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 ☺, viŠu , sev (service), and …rsana (headstand) — …r ☺ sana).
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13
Hinduism — Wisdom 26 pthivyˆ tr…Ši ratnni jalam annaˆ subhitam “On earth (pthiv…) there are three (tri) jewels (ratna) — water (jala), food (anna) and a saying (subhita — ‘spoken well’, witty saying).” 27 naratvaˆ durlabhaˆ loke vidy tatra sudurlabh, kavitvaˆ durlabhaˆ 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 gvaƒ payanti vedaiƒ payanti brhmaŠƒ craiƒ payanti rjna cakurbhym itare janƒ “Cows (go) see through smell (gandha), the intelligent (brhmaŠa) see through knowledge (veda), kings (rjan) see through scouts (cra), and ordinary (itara — ‘other’) people (jana) through the two eyes (cakus).” 29 dhty inodaraˆ raket pŠi-pdaˆ ca caku, cakuƒ-rotre ca manas mano vcaˆ ca vidyay “Genital (ina) and stomach (udara) one should protect with one’s determination (dhti), hands (pŠi) and feet (pda) with the eye (cakus), eyes and ears (rotra) with the mind (manas), and mind and words (vc) with wisdom (vidy).” 30 d˜i-p™taˆ nyaset pdaˆ vastra-p™taˆ jalaˆ pibet, satya-p™taˆ vaded vkyaˆ manaƒ-p™taˆ samcaret “One should put (‘cast’) his step (pda) [only] when ‘purified’ (p™ta) by sight (d˜i) (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 bhadraˆ te bhadraˆ 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 akaraˆ nsti nsti m™lam an-auadham, a-yogyaƒ puruo nsti yojakas tatra durlabhaƒ “There is no letter (akara) without meaning (mantra — ‘advice’), there is no root (m™la) without medicinal value (auadha), there is no person (purua) without ability, [but] rare is the one who can use them.” 33 vid apy amtaˆ grhyaˆ bld api subhitam, a-mitrd api sad-vttam a-medhyd api kñcanam “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 (kñcana).” 34 re˜ho hi paŠitaƒ atrur na ca mitram a-paŠitaƒ “Better [to have] a learned (paŠita) enemy (atru) (... to learn from him), and not an ignorant (apaŠita) friend (mitra).” 35 sarvatra brhmaŠƒ santi santi sarvatra katriyƒ, vaiyƒ ™drs tath karŠa striyaƒ sdhvya ca suvratƒ “O KarŠa! In every country (sarvatra — ‘everywhere’) there are intelligent men (brhmaŠa), everywhere there are [good] rulers (katriya), [good] businessmen (vaiya), workers (™dra), and saintly (sdhv…) women (str…) of good vows (su.vrata).”
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SANSKRIT READER COURSE
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
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Aacar–AaYaRTv–NYaaYa"== ) cra-ryatva-nyyaƒ “The proverb (nyya) of good behaviour (cra) and being a gentleman (rya).”
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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.
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SANSKRIT READER COURSE
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
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . kaˆ
Or it may be followed by an echo, which is called visarga and marked with a colon:
k=="
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . kaƒ
(in this example kaƒ 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& aˆ Ma& maˆ Na& naˆ Aa& ˆ Maa& mˆ Naa& nˆ
NaMa"
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . namaƒ — salute
MaNa" manaƒ (say ‘manaha’) k==aMa" kmaƒ (say ‘kmaha’) MaaMak==a" mmakƒ (say ‘mmakha’)
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Sanskrit — Writing 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
r Sa >a Ta raMa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . .
A Aa
k==
Ta
Na >a Ma r Sa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . rma
raMa" rmaƒ Nar nara (man) k==rMa( karam Mak==r" makaraƒ Aak==r" karaƒ AaraMa" rmaƒ
Saar
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . sra — essence
SaMa sama (same) SaMaaSa samsa (compound) SarSaaMa( sarasm Sa&Saar saˆsra (rebirth) rSaNaMa( rasanam AaSaNa sana (seat) MaaSa msa (month) MaNaSaa manas MaaNaSaa" mnasƒ
>ar
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . bhara — load
>aaMa bhma >aaSa( bhs >aaSa" bhsaƒ >aak(= bhk Na>a" nabhaƒ Aa>aaSaMa( bhsam
>aarTa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . bhrata Bhrata is the actual name of the country which foreigners call India.
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SANSKRIT READER COURSE
TaTa" tataƒ (then) TaTaMa( tatam TaMa" tamaƒ (darkness) TaMaSaa tamas TaaTa tta MaTa" mataƒ rTa rata rTaa" ratƒ SaTa( sat (real, good) SaMaTaa samat SaTaTaMa( satatam SaNaaTaNa santana (eternal) ATa" ataƒ k==TarTa( katarat 37
rÂu–SaPaR–NYaaYa"== ) rajju-sarpa-nyyaƒ “The proverb (nyya) of the rope (rajju) and the snake (sarpa).”
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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" antaƒ ANTarMa( antaram SaNTa" santaƒ 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" rambhaƒ AM>aSaa ambhas Similarly: TSa tsa MaTSar matsara MNa mna SaaMNaaMa( smnm
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SANSKRIT READER COURSE
Sanskrit — Writing 5: Vowel Signs
A
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…
‰ W e We ai Aae o AaE au * 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" matiƒ TaMaiSa tamasi AiSaTa" asitaƒ NaaiSak==a nsik (nose) SMariTa smarati Ai>aMaaNa abhimna AaTMaiNa tmani AiMaTa amita
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After a ligature:
NaqiTa
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STa sta iSTa sti AiSTa asti (he is) AiSMa asmi (I am) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
n…ti — policy
>aq bh… >aqMa bh…ma AMaq am… >aqTaMa( bh…tam AaSaqTa s…ta AaSaqNa s…na k==aMaq km… ATaqTa" at…taƒ TaaMaSaq tmas… AaSaqNa" s…naƒ AaSaqNaMa( s…nam ANaqk==Ma( an…kam
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& saˆ Sk== ska Sk*= sk Sa&Sk*= saˆsk Sa&Sk*= Ta saˆskta (what we spell Sanskrit)
Sa&Sk*= Ta
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . saˆskta
Rarely the long (say ‘rii’ with long i), written , appears:
k›=
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . k 38
AaYauga* RTa –NYaaYa"== ) yur-ghta-nyyaƒ “The proverb (nyya) of long life (yur) and ghee (ghta).”
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SANSKRIT READER COURSE
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 g…t GaqTaMa( g…tam GaNTaaiSa gantsi iGaraMa( girm raGa rga AaGaTa gata >aaGaMa( bhgam SaaGar" sgaraƒ In ligature: GNa gna iGNa gni AiGNa agni iNariGNa" niragniƒ
k==al
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . kla — time
k==alMa( klam k==ill kalila k==Mal kamala (lotus) k==ral karla Mal mala la>a lbha (gain) Naql n…la lqla l…l (pastime) AMal amala (pure) ANal" analaƒ 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" glniƒ
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Par
23
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . para — beyond
ParMaMa( paramam PaaNa pna Paal pla PaTaiNTa patanti PaiTa" patiƒ iPaTa* pit (father) APar apara APaaNa apna AiPa api k==iPal kapila k*= Paa kp (mercy) TaPa" tapaƒ TaPaaiMa tapmi iliPa lipi In ligature: PTa pta SaPTa sapta Ta*PTa tpta Ta*iá" tptiƒ 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" gar…yaƒ TaYaa tay NaYaNa nayana (eye) iNaYaTa niyata ParYaa paray In ligature: NYaaYa nyya (logic) k==aMYa kmya ParSYa parasya k*= TYa" ktyaƒ 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" sthiraƒ 39
ANDa–ParMPara–NYaaYa"== ) andha-parampar-nyyaƒ “The proverb (nyya) of the succession (parampar) of blind men (andha).”
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SANSKRIT READER COURSE
Sanskrit — Writing 7: Vowel Signs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ku= kU= å æ
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
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
u
U
ku= ku Tau tu Nau nu >au bhu Mau mu å ru
kU= k™ TaU t™ NaU n™ >aU bh™ MaU m™ æ r™
* k*= Ta* Na* >a* Ma*
e
E
ae
aE
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . kula — family
YauGa yuga (an age) TauLYa tulya PauNa" punaƒ (again) >a*Gau bhgu MaNau manu MauiNa muni (sage) Saul>a sulabha STauiTa stuti (praise) Maurair murri Naku= l nakula AaYau" yuƒ (life) ku= Maar kumra ku= SauMa kusuma TauMaul tumula
MaUl
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . m™la — root
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25
MaUlaiNa m™lni PaUTa p™ta PaUr p™ra >aUTa bh™ta kU= Pa k™pa (well) >aUiMa bh™mi >aUYa" bh™yaƒ >aUTaaNaaMa( bh™tnm SaM>aUTaMa( sambh™tam ASaUYa" as™yaƒ
Gauå
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . guru — teacher
ku= å kuru MaåTa( marut MaaåTa" mrutaƒ NaMaSku= å namaskuru
æPa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . r™pa — form
æPaMa( r™pam ANauæPaa anur™p ku= æNa( kur™n GauæNa( gur™n 40
kU = =Pa–MaaUv babh™va In ligature: Bd bda XaBd abda AMbr ambara AMbu ambu
daNa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . dna — donation
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27
dMa dama (control) dqPa d…pa (light) dYaa day (mercy) idVYa divya (divine) Aadr dara Aaid di (first) ividTa vidita Naard nrada Pad pada Sa&vad saˆvda Sada sad Tad( tad Tada tad Yaadv ydava Yada yad In ligature: Nd nda MaNdaNa( mandn Sk==Nd" skandaƒ 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
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . duƒkha — distress
Sau:a–du":a sukha-duƒkha (happiness and distress) 41
vaTa–Aaid–NYaaYa"== ) vta-di-nyyaƒ “The proverb (nyya) of vta, etc. (the other doas or body types).”
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SANSKRIT READER COURSE
Sanskrit — Writing 9: Vowel Signs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ke= kE= h ô
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
And a new consonant: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Note that h is not written
h* , as we would expect, but:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vowel
A a Aa w i wR … o u O ™ ‰ W e We ai Aae o AaE au
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 å æ re re
E
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 d…pena f==le phale k==ale kle l>aTae labhate MauNae" muneƒ PlveNa plavena rMaTae ramate YaeNa yena
dEv
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . daiva — godly
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dEvMa( daivam dEvq daiv… >aavE" bhvaiƒ (say ‘bhvaihi’) vedE" vedaiƒ (say ‘vedaihi’) vENaTaeYa vainateya vEraGYa vairgya k==aMaE" kmaiƒ (say ‘kmaihi’) f==lE" phalaiƒ (say ‘phalaihi’) SaENYaSYa sainyasya
AhMa(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . aham — I
Aah ha Aahar hra deh deha Gaeh geha bhu bahu bhv" bahavaƒ Ga*h gha (home) h&Sa haˆsa (swan) hir hari hra har huTaMa( hutam ihTa hita (benefit) Maha mah (great) rhiSa rahasi Sah saha
ôd(
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . hd — heart
ôdYa hdaya ôid hdi APaôTa apahta Sauôd( suhd (friend)
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SANSKRIT READER COURSE
Sanskrit — Writing 10: Ligatures 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" nirmamaƒ k==aYaR krya PaaQaR prtha PaUvR p™rva SaGaR sarga (creation) SaUYaR s™rya (sun) SavR sarva (all) vqYaR v…rya 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 k…rti MaUiTaR m™rti MaUTaeR m™rte SavaRNa( sarvn SaveR>Ya" sarvebhyaƒ SvGYaRMa( svargyam vTMaR vartma duGaaR durg k==TaaR kart >aTaaR bhart AiPaRTa arpita The dot of ˆ becomes part of the preceeding r :
GaR rga Ga| rgaˆ SaGa| sargaˆ AQa| arthaˆ AaYa| ryaˆ k==aYa| kryaˆ SaUYa| s™ryaˆ AaPaUYa| p™ryaˆ
v]Ta
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vrata — holy vow
v]Taa" vratƒ >a]aTaa bhrt A>a]Ma( abhram AaMa] mra AGa]e agre d]VYa dravya Ga]aMa grma (village) Ga]h graha Ga]qv gr…va 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 br™hi Mark the ligatures d] dra and ó sra (instead of Sa]=): d]VYa dravya ó&SaTae sraˆsate
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 s™tra Yaa}aa ytr
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N}a ntra MaN}a mantra (advice) MaN}aq mantr… (advisor) YaN}a yantra (instrument) ñq str… This sign for r (as in ó sra) should not be confused with one of the forms of n in ligature (as in ò sna): ó&SaTae sraˆsate but òaNa snna (bath), AaGa]h graha but >aGan bhagna, A}a atra but A‘a anna (=Na na + Na na >>> N n + Na na >>> NNa or ‘a nna) In ligature:
42
SvPNa–MaN}a–la>a–NYaaYa"== ) svapna-mantra-lbha-nyyaƒ “The proverb (nyya) of getting a mantra in a dream (svapna).”
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SANSKRIT READER COURSE
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" ghnataƒ dqgaR d…rgha VYaaga] vyghra (tiger)
DaNa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . dhana — wealth
DaaMa dhma DaaTau dhtu (element) DaMaR dharma (duty) Daqr dh…ra DaUMa dh™ma 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" dadhmuƒ GaNDavR gandharva BDv bdhva lBßa labdhv DNaR rdhna MaUiDNaR m™rdhni
ck[=
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . cakra — wheel
cl cala cilTa calita cTvar" catvraƒ ced( ced cEl caila ceTaNaa cetan icNTaa cint (worry) icr cira ke= icd( kecid Naqc n…ca PaircYaR paricarya SaceTa saceta vc" vacaƒ AacaYaR crya (professor) In ligature:
CYa cya CYaviNTa cyavanti ACYauTa acyuta ivMauCYa vimucya vaCYa vcya
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^aYa
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. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . chya — shade
i^‘a chinna i^NdiNTa chindanti ^Nda&iSa chandˆsi ^lYaTa( chalayat In ligature: GaC^ gaccha iNaGaC^iTa nigacchati Yad*C^Yaa yadcchay Pa*C^aiMa pcchmi In ligature with with a few letters like ^ cha , ] ra takes the form of \ : ^\ chra C^\ cchra iC^\ cchri ATYauiC^\ TaMa( atyucchritam 43
vNa–VYaaga]–NYaaYa"== =) vana-vyghra-nyyaƒ “The proverb (nyya) of the forest (vana) and the tiger (vyghra).” 44
SvPNa–VYaaga]–NYaaYa"== ) svapna-vyghra-nyyaƒ “The proverb (nyya) of a tiger (vyghra) in a dream (svapna).”
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SANSKRIT READER COURSE
Sanskrit — Writing 12: Vowel Signs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
k==ae k==aE
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vowel
A a Aa w i wR … o u O ™ ‰ W e We ai Aae o AaE au
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* å æ
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" bhogaiƒ AQaae atho Gaae go (cow) GaaeivNd govinda heTaae" hetoƒ 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 AhaΠarhau 45
k*= Tva–icNTaa–NYaaYa"== ) ktv-cint-nyyaƒ “The proverb of thinking (cint) after acting (ktv).”
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Sanskrit — Writing 13 . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ja z aJaNa bhajana (worship) GaJa gaja rJa" rajaƒ raJaa rj (king) TaeJa" tejaƒ 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" ghoaƒ iNaiMazNa( nimian ivzad vida ivzMa( viam ivzYa viaya k*= iz ki Pauåz purua (person) daNaezu dneu In ligature: ZYa ya >aivZYa bhaviya >aqZMa bh…ma PauZPa pupa (flower) MaNauZYa manuya (man) vzR vara hzR hara
Gau> d + V below >>> Ü dva
Ü
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . dva
iÜ dvi (two) iÜJa dvija ivÜaNa( vidvn Üar dvra (door) ÜNÜ dvandva Üez dvea YaÜTa( yadvat Similarly: d da + b ba >>> Ø dba, d da + Ga ga >>> Ó dga, d da + d da >>> Õ dda 49
kU= MaR–A®–NYaaYa"== ) k™rma-a‰ga-nyyaƒ “The proverb of the limbs (a‰ga) of the tortoise (k™rma).” 50
ANDa–Pa®u–NYaaYa"== =) andha-pa‰gu-nyyaƒ “The proverb of the blind man (andha) and the lame man (pa‰gu).” 51
ANDa–dPaRaae+YaSae bhokyase ¿ ‰ka Aak==a¿ k‰ka
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 >au»e bhu‰kte Sometimes, ka in ligature is written K k : Kvicd( kvacid vaKYa vkya XaKYa akya }aElaeKYa trailokya In further ligature: >au¤a bhuktv MauKTva muktv TYa¤a tyaktv >aKTYaa bhakty
jaNa
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . jñna — knowledge
jaTa jñta (say ‘gnyaata’) AjaTa a-jñta ivjaNa vijñna jaNaq jñn… jeYa jñeya Pa]ja prajñ Yaj yajña
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SANSKRIT READER COURSE
57
Mai+ak==a–NYaaYa"== ) makik-nyyaƒ “The proverb of the fly (makik).” 58
>a]Mar–NYaaYa"== ) bhramara-nyyaƒ “The proverb of the bee (bhramara).” 59
bqJa–v*+a–NYaaYa"== ) b…ja-vka-nyyaƒ “The proverb of the seed (b…ja) and the tree (vka).” 60
ivz–>a+a>> XMa ma
X becomes é=, as in Xa a + r ra >>> é] ra. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . r… — fortune
é[qMaTa( r…mat Aaé]Ma rama Aaé]Ya raya Aaié[Ta rita Aé]u aru é[eï re˜a é[eYa" reyaƒ é[Öa raddh (faith) é[uiTa ruti iMaé[ mira Similarly: ì va Aì ava AìTQa avattha ìeTa veta ivì viva ivìaSa vivsa XaaìTa vata ê ca AaêYaR carya iNaêl nicala iNaiêTa nicita k==êNa kacana k==iêd( kacid ë la ëaek= loka 62
i>a+au–i>aYa"–SQaalq–ANaiDaé[Ya>> 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-pramŠa, 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: klaƒ 〈1.1〉, patram 〈1.1〉, pupam 〈1.1〉, lokaƒ 〈1.1〉, ... (2) Words ending in as are used in both ways (prakti and pratham): cetas or cetaƒ; manas or manaƒ; rajas or rajaƒ; tejas or tejaƒ (3) In the title of works we also see sometimes the prakti and sometimes the pratham: as prakti: Mahbhrata; in pratham: Bhgavatam
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SANSKRIT READER COURSE
Hinduism — Fables (Sequences from the first chapter of Hitopadea) 84
AJaraMarvTPa[ajae ivÛaMaQa| c icNTaYaeTa( ) Ga*hqTa wv ke= Xaezu Ma*TYauNaa DaMaRMaacreTa( )) a-jarmaravat prjño vidym arthaˆ ca cintayet, gh…ta iva keeu mtyun dharmam caret
ivÛaMa( AQaRMa( c vidym artham ca — “For [the gain of] education (vidy) and wealth (artha) Pa[aj" prjñaƒ — an intelligent person AJar–AMarvTa( icNTaYaeTa( ajara-amaravat cintayet — should feel as if free from old age and death. Ma*TYauNaa ke= Xaezu Ga*hqTa" wv mtyun keeu gh…taƒ 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
devaƒ
devau
devƒ
keaƒ
keau
keƒ
(2)
object
devam
devau
devn
keam
keau
ken
(3)
‘with / by’
devena
devbhym
devaiƒ
keena
kebhym
keaiƒ
(4)
‘for’
devya
devbhym
devebhyaƒ
keya
kebhym
keebhyaƒ
(5)
‘from’
devt
devbhym
devebhyaƒ
ket
kebhym
keebhyaƒ
(6)
‘of’
devasya
devayoƒ
devnm
keasya
keayoƒ
kenm
(7)
‘in / at’
deve
devayoƒ
deveu
kee
keayoƒ
keeu
(8)
address
he deva
he devau
he devƒ
he kea
he keau
he keƒ
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SavRd]VYaezu ivÛEv d]VYaMaahurNautaMaMa( ) AhaYaRTvadNagaRTvad+aYYaTvaÀ SavRda )) sarva-dravyeu vidyaiva dravyam hur anuttamam, a-hryatvd an-arghatvd a-kayyatvc ca sarvad
A–haYaRTvaTa( 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 SavR–d]VYaezu ivÛa Wv sarva-dravyeu vidy eva — among all (sarva) kinds of wealth (dravya) education alone
ANautaMaMa( d]VYaMa( Aahu"
an-uttamam dravyam huƒ — they (sages) call the best wealth.” 86
Ya‘ave >aaJaNae lGan" Sa&Sk==arae NaaNYaQaa >aveTa( ) k==QaaC^leNa balaNaa& NaqiTaSTaidh k==QYaTae )) yan nave bhjane lagnaƒ saˆskro nnyath bhavet, kath-cchalena blnˆ n…tis tad iha kathyate
Yad( Nave >aaJaNae lGan"
yad nave bhjane lagnaƒ — “As, made on a new pot ... before firing
Sa&Sk==ar" Na ANYaQaa >aveTa(
saˆskraƒ na anyath bhavet — an impression (saˆskra) does not (na)
change,
Tad( wh k==Qaa–^leNa
tad iha kath-chalena — so here (iha) on the pretext of a story (kath)
59
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balaNaaMa( NaqiTa" k==QYaTae
blnm n…tiƒ kathyate — for (‘of’) children (bla) good conduct (n…ti) is
described.” (1)
subject
devaƒ
devau
devƒ
blaƒ
blau
blƒ
(2)
object
devam
devau
devn
blam
blau
bln
(3)
‘with / by’
devena
devbhym
devaiƒ
blena
blbhym
blaiƒ
(4)
‘for’
devya
devbhym
devebhyaƒ
blya
blbhym
blebhyaƒ
(5)
‘from’
devt
devbhym
devebhyaƒ
blt
blbhym
blebhyaƒ
(6)
‘of’
devasya
devayoƒ
devnm
blasya
blayoƒ
blnm
(7)
‘in / at’
deve
devayoƒ
deveu
ble
blayoƒ
bleu
(8)
address
he deva
he devau
he devƒ
he bla
he blau
he blƒ
Level 1
AiSTa >aaGaqrQaq–Taqre asti bhg…rath…-t…re — There is on the bank (t…ra) of the Ga‰g (Bhg…rath…) Paa$=ilPau}a–NaaMa–DaeYaMa( NaGarMa( p˜aliputra-nma-dheyam nagaram — a city (nagara) by the name (nmadheya) P˜aliputra (modern Patna).
Ta}a SavR–SvaiMa–GauaU–PaiTa" Wk==da saƒ bh™-patiƒ ekad — Once (ekad) that king ke= NaaiPa Paa#yMaaNaMa( kenpi p˜hyamnam — being recited by someone ëaek= –ÜYaMa( Xaué[av loka-dvayam urva — he heard two verses (loka): 87
ANaek= Sa&XaYaaeC^eid Parae+aaQaRSYa dXaRk= Ma( ) SavRSYa laecNa& Xaañ& YaSYa NaaSTYaNDa Wv Sa" )) aneka-saˆayocchedi parokrthasya darakam, sarvasya locanaˆ straˆ yasya nsty andha eva saƒ
ANaek= –Sa&XaYa–oC^eid aneka-saˆaya-ucchedi — “Which cuts off many (an-eka) doubts (saˆaya) Parae+a–AQaRSYa dXaRk= Ma( paroka-arthasya darakam — shows the invisible object (artha) SavRSYa laecNaMa( sarvasya locanam — and is the eye (locana) of all YaSYa XaañMa( Na AiSTa yasya stram na asti — who does not have [such] scripture (stra), Sa" ANDa" Wv saƒ andhaƒ eva — he is certainly blind (andha).” 88
YaaEvNa& DaNaSaMPaita" Pa[>auTvMaivveik==Taa ) WkE= k= MaPYaNaQaaRYa ik==Mau Ya}a cTauíYaMa( )) yauvanaˆ dhana-sampattiƒ prabhutvam a-vivekit, ekaikam apy an-arthya kim u yatra catu˜ayam
YaaEvNaMa( DaNa–SaMPaita" yauvanam dhana-sampattiƒ — “Youth (yauvana), acquisition of wealth (dhana) Pa[>auTvMa( A–ivveik==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 cTauíYaMa( kim u yatra catu˜ayam — what (kim) then in whom these four are combined!” wiTa Aak==avTa(–Pau}aaNa( bhavat-putrn — Your sons AhMa( NaqiTa–Xaañ–Ai>ajaNa( k==irZYaaiMa aham n…ti-stra-abhjñn kariymi — I will make aware of N…ti-stra.
raJaa Sa–ivNaYaMa( PauNa" ovac
rj sa-vinayam punaƒ uvca — The king again (punas) spoke with
humility: 91
k==I$=ae= _iPa SauMaNa"Sa®adaraehiTa SaTaa& iXar" ) AXMaaiPa YaaiTa devTv& MahiÙ" SauPa[iTaiïTa" )) k…˜o ’pi sumanaƒ-sa‰gd rohati satˆ iraƒ, ampi yti devatvaˆ mahadbhiƒ suprati˜hitaƒ
SauMaNa"–Sa®aTa(
sumanaƒ-sa‰gt — “In association (sa‰ga) with flowers ... i.e., when sitting in a flower garland sumanas — ‘good-minded’, flower
k==I$=" AiPa SaTaaMa( iXar" AaraehiTa
k…˜aƒ api satm iraƒ rohati — even a worm (k…˜a) ascends the
head of saints (sat).
MahiÙ" SauPa[iTaiïTa" mahadbhiƒ suprati˜hitaƒ — When installed by great devotees (mahat) AXMaa AiPa devTvMa( YaaiTa am api devatvam yti — even a stone (aman) attains divinity.” wiTa o¤a iti uktv — After speaking thus bhu–MaaNa–Paur"SarMa( bahu-mna-puraƒsaram — with much (bahu) honor (mna) puraƒ-sara — attended by
TaSYa ivZad]Ma( Na k*= TaMa( tad may bhadram na ktam — That was not done properly by me Yad( A}a Maar–AaTMake= yad atra mra-tmake — that in death personified ivìaSa" k*= Ta" vivsaƒ ktaƒ — faith was put. 96
SavRSYa ih Parq+YaNTae Sv>aava NaeTare GauaviTa bNDaNae )) padm patant…nˆ hito ’py yti hetutm, mt-ja‰gh hi vatsasya stambh…-bhavati bandhane
AaPaTaNTaqNaaMa( AaPadaMa( patant…nm padm — “For calamities (pad) which are approaching ihTa" AiPa heTauTaaMa( AaYaaiTa hitaƒ api hetutm yti — even a friend (hita) becomes the instrument (hetu).
70
SANSKRIT READER COURSE
vTSaSYa MaaTa*–Jaºa ih
vatsasya mt-ja‰gh 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 vismayaƒ eva — Perplexity in times of danger k==aPauåz–l+aaYaMa( Aah d…rghakarŠaƒ sa-bhayam ha — [the cat] D…rghakarŠa said [to himself] in fear: ha, hTa" AiSMa h, hataƒ asmi — Alas! I am dead, YaTa" AYaMa( MaaMa( VYaaPaadiYaZYaiTa yataƒ ayam mm vypdayiyati — because he will kill me. AQava athav — However: 109
TaavÙYaSYa >aeTaVYa& YaavÙYaMaNaaGaTaMa( ) AaGaTa& Tau >aYa& vq+Ya Nar" ku= YaaRÛQaaeicTaMa( )) tvad bhayasya bhetavyaˆ yvad bhayam an-gatam, gataˆ tu bhayaˆ v…kya naraƒ 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 v…kya — but [after] seeing danger having arrived Nar" YaQaa–oicTaMa( ku= YaaRTa( naraƒ 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( abrav…t — [the cat] said [to the vulture Jaradgava]: AaYaR, TvaMa( Ai>avNde rya, tvm abhivande — Sir! I praise you. Ga*Da]" AvdTa( – k==" TvMa( gdhraƒ avadat, kaƒ tvam — The vulture said: Who are you? Sa" AvdTa( – MaaJaaRr" AhMa( saƒ avadat, mrjraƒ aham — He said: I am a cat. Ga*Da]" b]UTae – dUrMa( APaSar gdhraƒ br™te, d™ram apasara — The vulture said: Go far away! Naae ced( hNTaVYa" AiSa MaYaa no ced hantavyaƒ asi may — If not, then you are to be killed by me. MaaJaaRr" AvdTa( mrjraƒ avadat — The cat said: é[UYaTaaMa( TaavTa( Mad(–vcNaMa( r™yatm tvat mad-vacanam — First hear my words! TaTa" Yaid AhMa( vDYa" tataƒ yadi aham vadhyaƒ — Then, if I am to be killed Tada hNTaVYa" tad hantavyaƒ — then I should be killed. A}a Ga®a–Taqre iNaTYa–òaYaq atra ga‰g-t…re nitya-sny… — Here at the bank of the Ga‰g bathing daily iNaraiMaz–AaXaq b]øcarq nirmia-… brahmacr… — eating vegetarian diet, as celibate (brahmacr…) caNd]aYaYa"
bhavadbhyaƒ vidy-vayaƒ-vddhebhyaƒ — from You, senior (vddha) in
knowledge and years
DaMaRMa( é[aeTauMa( dharmam rotum — to hear about dharma wh AaGaTa" iha gataƒ — I have come here. (1)
subject
devaƒ
devau
devƒ
vddhaƒ
vddhau
vddhƒ
(2)
‘to’
devam
devau
devn
vddham
vddhau
vddhn
(3)
‘with / by’
devena
devbhym
devaiƒ
vddhena
vddhbhym
vddhaiƒ
(4)
‘for’
devya
devbhym
devebhyaƒ
vddhya
vddhbhym
vddhebhyaƒ
(5)
‘from’
devt
devbhym
devebhyaƒ
vddht
vddhbhym
vddhebhyaƒ
(6)
‘of’
devasya
devayoƒ
devnm
vddhasya
vddhayoƒ
vddhnm
(7)
‘in / at’
deve
devayoƒ
deveu
vddhe
vddhayoƒ
vddheu
(8)
address
he deva
he devau
he devƒ
he vddha
he vddhau
he vddhƒ
(vddha — senior; the plural is used here out of respect)
>avNTa" c WTaad*Xaa" DaMaR–ja"
bhavantaƒ ca etdƒ dharma-jñƒ — But You are so ‘well-versed’ in
dharma
Yad( MaaMa( AiTaiQaMa( yad mm atithim — that me, a guest (atithi) hNTauMa( oÛTaa" hantum udyatƒ — You are ready to kill. 110
AravPYauicTa& k==aYaRMaaiTaQYa& Ga*hMaaGaTae ) ^etauMaPYaaGaTae ^aYaa& NaaePaSa&hrTae d]uMa"== =)) arv apy ucitaˆ kryam tithyaˆ gham gate, chettum apy gate chyˆ nopasaˆharate drumaƒ
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. ^etauMa( AiPa AaGaTae chettum api gate — even when [someone has] come to cut [him] d]uMa" ^aYaaMa( Na oPaSa&hrTae drumaƒ chym na upasaˆharate — 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( gdhraƒ avadat — The vulture said: MaaJaaRr" ih Maa&Sa–åic" mrjraƒ hi mˆsa-ruciƒ — A cat is fond of flesh, Pai+a–Xaavk==a" c A}a iNavSaiNTa paki-vakƒ ca atra nivasanti — and here are living the babies of the birds.
TaeNa AhMa( WvMa( b]vqiMa tena aham evam brav…mi — Therefore I would speak so [before]. Tad( é]uTva tad rutv — Hearing that [excuse] MaaJaaRr" >aUiMaMa( SPa*îa mrjraƒ bh™mim sp˜v — the cat, after touching the earth (bh™mi) k==a" itaƒ tataƒ nir™payadbhiƒ pakibhiƒ — by the birds who were searching here and there
Xaavk==–ASQaqiNa Pa]aPTaaiNa
vaka-asth…ni prptni — the bones (asthi) of the babies were found.
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ANaNTarMa( anantaram — Then ANaeNa Wv Xaavk==a" :aaidTaa"
81
anena eva vakƒ khditƒ — ‘by him (the vulture) alone the babies were
eaten’
wiTa SavŒ" Pai+ai>a" iNaiêTYa iti sarvaiƒ pakibhiƒ nicitya — after this was concluded by all the birds Sa" Ga*Da]" VYaaPaaidTa" saƒ gdhraƒ vypditaƒ — that vulture was killed. Level 4
ATa" AhMa( b]vqiMa ataƒ aham brav…mi — Therefore I say: AjaTa–ku= l–XaqlSYa wTYaaid ajñta-kula-…lasya itydi — To one of unknown family and character etc. [residence should not be given]. (verse above)
wiTa Aak==avaNa( AiPa bhavn api — You [crow] also AjaTa–ku= l–Xaql" Wv AaSaqTa( ajñta-kula-…laƒ eva s…t — were of unknown family and character. 112
AYa& iNaJa" Parae veiTa Gaa–AalaPaE"
sarvaiƒ ekatra virambha-lpaiƒ — With all who together have
confidential (virambha) talks (lpa)
Sau%Ma( ANau>aviÙ" sukham anubhavadbhiƒ — and who experience pleasure (sukha) SQaqYaTaaMa( sth…yatm — we should stay. k==ake= Na o¢==Ma( – WvMa( ASTau kkena uktam, evam astu — The crow said: So be it!
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SANSKRIT READER COURSE
(1)
subject
devaƒ
devau
devƒ
lpaƒ
lpau
lpƒ
(2)
‘to’
devam
devau
devn
lpam
lpau
lpn
(3)
‘with / by’
devena
devbhym
devaiƒ
lpena
lpbhym
lpaiƒ
(4)
‘for’
devya
devbhym
devebhyaƒ
lpya
lpbhym
lpebhyaƒ
(5)
‘from’
devt
devbhym
devebhyaƒ
lpt
lpbhym
lpebhyaƒ
(6)
‘of’
devasya
devayoƒ
devnm
lpasya
lpayoƒ
lpnm
(7)
‘in / at’
deve
devayoƒ
deveu
lpe
lpayoƒ
lpeu
(8)
address
he deva
he devau
he devƒ
he lpa
he lpau
he lpƒ
AQa Pa[aTa" atha prtaƒ — Then in the morning SaveR YaQaa–Ai>aMaTa–deXaMa( GaTaa" sarve yath-abhimata-deam gatƒ — they all went to places they liked. Wk==da iNa>a*TaMa( Xa*Gaal" b]UTae ekad nibhtam glaƒ br™te — 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 SaSYa–PaUaaeJaNaaiNa >aivZYaiNTa mama bhojanni bhaviyanti — will be my meals. Sa" c Ma*Ga" saƒ ca mgaƒ — And that deer TaMa( d*îa oçaiSaTa" b]UTae tam d˜v ullsitaƒ br™te — delighted after seeing him (the jackal), said: Sa%e sakhe — Friend! i^iNDa TaavTa( MaMa bNDaNaMa( chindhi tvat mama bandhanam — Cut my bond now! Sa–TvrMa( }aaYaSv MaaMa( sa-tvaram tryasva mm — Quickly (‘with haste’) save me! YaTa" yataƒ — Because: 113
AaPaTSau iMa}a& JaaNaqYaad]a+ak==Yaae" Pa[qiTa" wTYaaid bhakya-bhakakayoƒ pr…tiƒ itydi — Love between the food and its eater, etc. [causes misfortune]. (verse above)
lgauPaTaNak==" b]UTae laghupatanakaƒ br™te — [The crow] Laghupatanaka said: é[uTaMa( MaYaa SavRMa( rutam may sarvam — I have heard all. TaQaaiPa tathpi — Still MaMa WTaavaNa( Wv SaªLPa" mama etvn eva sa‰kalpaƒ — my resolution (sa‰kalpa) is so great Yad( TvYaa Sah SaaEôÛMa( yad tvay saha sauhdyam — that friendship with you AvXYaMa( k==ra*iTa tataƒ prabhti — Beginning from that time TaYaae" ANYaaeNYa–Aahar–Pa[daNaeNa tayoƒ anyonya-hra-pradnena — with mutual gifts of their food ku= Xal–Pa[énE" ivé[M>a–AalaPaE" c kuala-pranaiƒ virambha-lpaiƒ ca — and with nice questions (prana) and confidential talks
ik==YaTa( k==al" AiTavTaRTae kiyat klaƒ ativartate — some time would pass. Wk==da lgauPaTaNak==" ihrYa–AaharMa( ka˜atara-labhya-hram — is more difficult for getting food. Tad( WTad( PairTYaJYa tad etad parityajya — Therefore, leaving this [place] SQaaNa–ANTarMa( GaNTauMa( wC^aiMa sthna-antaram gantum icchmi — I want to go to another place. ihraNTae
sthna-bhra˜ƒ na obhante — when removed from their place (sthna) they do
not shine.
wiTa ivjaYa MaiTaMaaNa( iti vijñya matimn — A wise man, knowing this Sv–SQaaNaMa( Na PairTYaJaeTa( sva-sthnam na parityajet — should not leave his own place.” k==ak==" b]UTae – iMa}a kkaƒ br™te, mitra — The crow said: Friend! k==aPauåzSYa vcNaMa( WTad( kpuruasya vacanam etad — This is the word of a coward. YaTa" yataƒ — Because: 116
SQaaNaMauTSa*JYa== GaC^iNTa== iSa&ha"== SaTPauåza== GaJaa"== )= =Ta}aEv= =iNaDaNa&= =YaaiNTa== k= ak==a"== k= aPauåza== Ma*Gaa"== )) sthnam utsjya gacchanti siˆhƒ sat-puru gajƒ, tatraiva nidhanaˆ ynti kkƒ kpuru mgƒ
iSa&ha" SaTa(–Pauåza" GaJaa" siˆhƒ sat-puruƒ gajƒ — “Lions (siˆha), saints and elephants (gaja) SQaaNaMa( oTSa*JYa GaC^iNTa sthnam utsjya gacchanti — go, after leaving their place (sthna). k==ak==a" k==aPauåza" Ma*Gaa" kkƒ kpuruƒ mgƒ — [But] crows (kka), cowards and deer (mga)
87
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Ta}a Wv iNaDaNaMa( YaaiNTa
tatra eva nidhanam ynti — meet [rather] death in their place.”
(1)
subject
devaƒ
devau
devƒ
gajaƒ
gajau
gajƒ
(2)
‘to’
devam
devau
devn
gajam
gajau
gajn
(3)
‘with / by’
devena
devbhym
devaiƒ
gajena
gajbhym
gajaiƒ
(4)
‘for’
devya
devbhym
devebhyaƒ
gajya
gajbhym
gajebhyaƒ
(5)
‘from’
devt
devbhym
devebhyaƒ
gajt
gajbhym
gajebhyaƒ
(6)
‘of’
devasya
devayoƒ
devnm
gajasya
gajayoƒ
gajnm
(7)
‘in / at’
deve
devayoƒ
deveu
gaje
gajayoƒ
gajeu
(8)
address
he deva
he devau
he devƒ
he gaja
he gajau
he gajƒ
ihraaeJaNa–ivXaezE" saƒ ca bhojana-vieaiƒ — And he, with varieties of food MaaMa( Sa&vDaRiYaZYaiTa mm saˆvardhayiyati — will nourish me. ihra+aYaaiMa aham pratyaham bhakaymi — I eat every day that food. ANaNTarMa( TaSYa iPa[Ya–Sauôd( anantaram tasya priya-suhd — Once his dear friend vqa+aYaiTa
sad bhakayati — always eats [it].
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[email protected]
(1)
subject
devaƒ
devau
devƒ
m™ikaƒ
m™ikau
m™ikƒ
(2)
‘to’
devam
devau
devn
m™ikam
m™ikau
m™ikn
(3)
‘with / by’
devena
devbhym
devaiƒ
m™ikeŠa
m™ikbhym
m™ikaiƒ
(4)
‘for’
devya
devbhym
devebhyaƒ
m™ikya
m™ikbhym
m™ikebhyaƒ
(5)
‘from’
devt
devbhym
devebhyaƒ
m™ikt
m™ikbhym
m™ikebhyaƒ
(6)
‘of’
devasya
devayoƒ
devnm
m™ikasya
m™ikayoƒ
m™ikŠm
(7)
‘in / at’
deve
devayoƒ
deveu
m™ike
m™ikayoƒ
m™ikeu
(8)
address
he deva
he devau
he devƒ
he m™ika
he m™ikau
he m™ikƒ
NaaGa–dNTak==Ma( AvlaeKYa nga-dantakam avalokya — Seeing the peg [so high in the wall] vqaivZYaiTa atra hetuƒ bhaviyati — For this there will be a cause (hetu).” cU@ak==aae¢u= Ma( viayn upabhoktum — “To enjoy sense objects (viaya) Jarq Na XaKNaaeiTa jar… na aknoti — an old person is not able Na c TYa¢u= Ma( na ca tyaktum — nor to renounce [them], iNadRXaNa" ì–wv nirdaanaƒ va-iva — just like a dog without teeth ke= vlMa( AiSQa iJaûYaa lei! kevalam asthi jihvay lehi — who just licks the bone with the tongue.” AQa Saa lqlavTaq atha s l…lvat… — Now that L…lvat… YaaEvNa–dPaaRTa( yauvana-darpt — by the pride of youth AiTak]= aNTa–ku= l–MaYaaRda atikrnta-kula-maryd — transgressing family honor ke= NaaiPa viaaGYaMa( aho bhgyam — What good fortune! AÛ MahTa(–>aaeJYaMa( adya mahat-bhojyam — Today a great feast Mae SaMauPaiSQaTaMa( me samupasthitam — has come to me. Pa[QaMa–bu>au+aaYaaMa( prathama-bubhukym — In the first hunger wdMa( iNa"Svadu òaYau–bNDaNaMa( idam niƒsvdu snyu-bandhanam — this tasteless sinew-string (bandhana) k==aedavNTaMa( AiPa bhavantam api — You also AhMa( MaaJaaRlMa( k==raeiMa aham mrjlam karomi — I make a cat. wiTa oKTVaa iti uktv — Saying this Sv–TaPa"–Pa[>aaveaqTa" MaaJaaRl" unakt bh…taƒ mrjlaƒ — The cat, fearful of the dog (unaka) MauNae" SaMaqPaMa( AaGaTYa o¢==vaNa( muneƒ sam…pam gatya uktavn — coming close to the muni, said: PaUJYa, PaXYaTau WTaMa( duí–XauNak==Ma( p™jya payatu etam du˜a-unakam — Sir! See this rascal dog! Sa" MaaMa( :aaidTauMa( wC^iTa saƒ mm khditum icchati — He wants to eat me. k*= PaYaa XauNak==aTa( kpay unakt — Please, from the dog
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104
SANSKRIT READER COURSE
MaaMa( r+aTau >avaNa( wiTa mm rakatu bhavn iti — You must protect me. MauiNa" – icNTaa Maa ASTau muniƒ, cint m astu — The muni [said] : Do not worry! >avNTaMa( AiPa bhavantam api — You also 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( punaƒ kadcid — Again, once k==êNa VYaaga[" Ta}a AaGaTavaNa( kacana vyghraƒ tatra gatavn — some tiger (vyghra) came there. VYaaga[aTa( >aqTa" XauNak==" vyghrt bh…taƒ unakaƒ — The dog, afraid of the tiger PauNa" AiPa MauNae" SaMaqPaMa( Wv punaƒ api muneƒ sam…pam eva — again near to the muni XaraYaªraTa( VYaaga[aTa( etasmt bhaya‰kart vyghrt — From this fearsome tiger MaaMa( r+aTau >avaNa( wiTa mm rakatu bhavn iti — you must protect me. MauiNa" YaQaa–PaUvRMa( muniƒ yath-p™rvam — The muni [said] as before: icNTaaMa( Maa k==raeTau >avaNa( cintm m karotu bhavn — You should not worry. >avNTaMa( AiPa bhavantam api — You also 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 saƒ vyghraƒ — And then that tiger iNa>aRYaeNa Aaé[Mae SavR}a A$=iTa nirbhayena rame sarvatra a˜ati — roams fearlessly everywhere in the rama.
MauiNa" Tau muniƒ tu — But the muni TaMa( VYaaga[Ma( tam vyghram — that tiger MaUizk==Ma( wv PaXYaiTa SMa m™ikam iva payati sma — saw like a mouse. TaSMaaTa( VYaaga[aTa( tasmt vyghrt — From that tiger TaSYa Tau ik==iÄd( AiPa >aYaMa( Na AaSaqTa( Wv tasya tu kiñcid api bhayam na s…t eva — his fear was not the least.
Aaé[Mae ANYae AiPa JaNaa" rame anye api janƒ — In the rama also other people vaSaMa( ku= vRiNTa SMa vsam kurvanti sma — were living (‘made a home’). TaMa( VYaaga[Ma( d*îa tam vyghram d˜v — Seeing that tiger, Tae SaveR vdiNTa SMa te sarve vadanti sma — they all used to say: Wz" VYaaga[" vaSTaivk==" VYaaga[" Na eaƒ vyghraƒ vstavikaƒ vyghraƒ na — This
tiger is actually
(vstavikaƒ) not a tiger.
Sa" Tau k==êNa MaUizk==" saƒ tu kacana m™ikaƒ — He is just a mouse. Wz" MauiNa" TaPa"–Pa[>aaveaGavTa(–DaMaaRNa( duties for women (str…), duties towards the Lord (Bhagavn) DaMaR–AQaR–k==aMa–Maae+aaNa( c and also dharma-artha-kma-moka.”
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Sa Wv DaMaR" Saae= _DaMaaeR deXak==ale Pa]iTaiïTa" ) sa eva dharmaƒ so ’dharmo dea-kle prati˜hitaƒ
Sa" Wv DaMaR" Sa" A–DaMaR" “That this is dharma, and this is not dharma (a-dharma) deXa–k==ale Pa]iTaiïTa" is established according to (‘in’) place (dea) and time (kla).” 136 — —
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SaveR DaMaaR" k*= Tae JaaTaa" SaveR Naía" k==laE YauGae ) caTauvRaveTa(
dharma becomes fine (s™kma) and finer.” 140
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k==araYa–MaEQauNaMa( c
“Eating (hra), sleeping (nidr), defending (bhaya — ‘fear’) and mating
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Naaraa" SaaMaaNYaMa( this is for men (nara) common (smnya) with animals (pau); DaMaR" ih TaezaMa( AiDak==" ivXaez" only dharma is their (men’s) extra (adhika) characteristic (viea). DaMaeRaYaMa( Na AiSTa there is no fear (bhaya) from a king (rjatas) or thief (coratas) Yad( Ma*TaMa( c Na MauÄiTa and which (yad) one does not loose (muñcati) when dead (mta), Tad( DaNaMa( SaMaJaRYaSv that wealth acquire!” 146 • • —— •
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idvSaeNaEv TaTku= YaaRÛeNa ra}aaE Sau:a& vSaeTa( ) AíMaaSaeNa TaTku= YaaRÛeNa vzaR" Sau:a& vSaeTa( )) divasenaiva tat kuryd yena rtrau sukhaˆ vaset, a˜a-msena tat kuryd yena varƒ sukhaˆ vaset ——
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PaUveR vYaiSa TaTku= YaaRÛeNa v*Ö" Sau:a& vSaeTa( ) Yaav’aqveNa TaTku= YaaRÛeNa Pa]eTYa Sau:a& vSaeTa( )) p™rve vayasi tat kuryd yena vddhaƒ sukhaˆ vaset, yvaj j…vena tat kuryd yena pretya sukhaˆ vaset — • ——
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JaqaaYaa| c GaTaYaaEvNaaMa( ) XaUr& iviJaTaSa°aMa& GaTaPaar& TaPaiSvNaMa( )) j…rŠam annaˆ praaˆsanti bhryˆ ca gata-yauvanm, ™raˆ vijita-sa‰grmaˆ gata-praˆ tapasvinam • — — — • — — —
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DaNaeNaaDaMaRlBDaeNa YaiC^d]MaiPaDaqYaTae ) ASa&v*Ta& TaÙviTa TaTaae= _NYadvdqYaRTae )) dhanendharma-labdhena yac chidram apidh…yate, a-saˆvtaˆ tad bhavati tato ’nyad avad…ryate
YaeNa ra}aaE Sau:aMa( vSaeTa(
“That by which one can live happily (sukham) at night (rtri)
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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( Aí–MaaSaeNa ku= YaaRTa( that one should do during [the other] eight (a˜a) months (msa). YaeNa v*Ö" 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 (p™rva) 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. JaqaaYaaRMa( c and a wife (bhry) after her youth (yauvana) has passed iviJaTa–Sa°aMaMa( XaUrMa( a hero (™ra) after he has conquered in battle (sa‰grma) GaTa–PaarMa( TaPaiSvNaMa( and an ascetic (tapasvin) after he has gone to the other side [of life]. A–DaMaR–lBDaeNa DaNaeNa With wealth (dhana) gained by sin (a-dharma) Yad( i^d]Ma( AiPaDaqYaTae whatever hole (chidra) is closed, Tad( A–Sa&v*TaMa( >aviTa that remains uncovered (a-saˆvta) TaTa" ANYaTa( AvdqYaRTae and then another (anyat) is split open.” 147 — • —
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SavRTa" XaªTae STaeNaae Ma*Gaae Ga]aMaiMaveiYavaNa( ) bhuDaacirTa& PaaPaMaNYa}aEvaNauPaXYaiTa )) sarvataƒ a‰kate steno mgo grmam iveyivn, bahudh-caritaˆ ppam anyatraivnupayati
STaeNa" SavRTa" XaªTae “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 • • — — •
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Ak*= TaeZvev k==aYaeRzu Ma*TYauvER SaMPa]k= zRiTa ) YauvEv DaMaRXaql" SYaadiNaiMata& ih JaqivTaMa( ) a-ktev eva kryeu mtyur vai samprakarati, yuvaiva dharma-…laƒ syd a-nimittaˆ hi j…vitam • —
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k*= Tae DaMaeR >aveTPa]qiTairh Pa]eTYa c XaaìTaq )) kte dharme bhavet pr…tir iha pretya ca vat…
k==aYaeRzu A–k*= Taezu Wv “[Even] when one’s undertakings (krya) are not [yet] accomplished (a-kta) Ma*TYau" vE SaMPa]k= zRiTa death (mtyu) drags one away. JaqivTaMa( A–iNaiMataMa( ih [Therefore,] since life (j…vita) is uncertain a-nimitta — ‘causeless’
Yauva Wv DaMaR–Xaql" 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 XaaìTaq Pa]qiTa" >aveTa( there will be eternal (vat) pleasure (pr…ti).”
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Wk== Wv creÖMa| NaaiSTa DaMaeR SahaYaTaa ) ke= vl& iviDaMaaSaaÛ SahaYa" ik&= k==irZYaiTa )) eka eva cared dharmaˆ nsti dharme sahyat kevalaˆ vidhim sdya sahyaƒ kiˆ 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( AaSaaÛ Just following the injunction / law (vidhi) SahaYa" ik==Ma( k==irZYaiTa what will a companion (sahya) do?” 150 — •
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Wk== Wv creÖMa| Na DaMaRDviJak==ae >aveTa( ) DaMaRvaiau“aTae )) eka eva cared dharmaˆ na dharma-dhvajiko bhavet, dharma-vŠijak hy ete ye dharmam upabhuñjate
DaMaRMa( Wk==" Wv creTa( “One should practice dharma himself alone (eka) DaMaR–DviJak==" 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>au“aTae Those who enjoy their dharma, WTae DaMaR–vaiaaiTa the pure (vimala) sun (bhnu) shines in the sky (ambara).” 152 — — — •
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DaMaeRYaa& Pa#=Na& GaaYaNa& i}ai>a" ) cTaui>aRGaRMaNa& +ae}a& PaÄi>abRhu>aq rYaaMa( studying (pa˜hana) by [at least] two GaaYaNaMa( i}ai>a" singing (gyana) by three GaMaNaMa( cTaui>aR" travelling (gamana) by four +ae}aMa( PaÄi>a" agriculture (ketram) by five
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raveTa( but not excessively, because [then] there is disease (ruj).” 156 •— — • • —
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Av*ita>aRYaMaNTYaaNaa& MaDYaaNaa& MaraYaMa( )) a-vttir bhayam antynˆ madhynˆ maraŠd bhayam, uttamnˆ tu martynm avamnt paraˆ bhayam
ANTYaaNaaMa( MaTYaaRNaaMa( “For low-class (antya) people (martya) >aYaMa( A–v*ita" the [great] fear/danger (bhaya) is unemployment (a-vtti) MaDYaaNaaMa( MaraYaMa( for middle-class (madhya) people the fear is of death (maraŠa) otaMaaNaaMa( Tau AvMaaNaaTa( ParMa( >aYaMa( and for higher-class (uttama) people the great fear is of insult (avamna).” 157 • —
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Yaid Tv& >aJaMaaNaa& Maa& Pa]TYaa:YaaSYaiSa MaaNad ) ivzMaiGNa& Jal& r’auMaaSQaaSYae Tav k==araJaMaaNaaMa( MaaMa( Pa]TYaa:YaaSYaiSa forsake me who am worshiping (bhajamn) [you] Tav k==araYaaTa( ) oØDNaqYaaTS}aq PauMaaNva GaiTareza ivDaqYaTae ) atimnd atikrodht snehd v yadi v bhayt, udbadhn…yt str… pumn v gatir e vidh…yate — • —
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PaUYaXaaeiaJaRrYaaQava ) AaNvqi+aKYaa& va ivÛaYaa& ku= YaaRdNaXaNaaidk==Ma( )) yadkalpaƒ sva-kriyyˆ vydhibhir jaraythav, anv…kikyˆ v vidyyˆ kuryd an-aandikam The verse meter is not regular.
VYaaiDai>a" JarYaa AQava “By diseases (vydhi) or old age (jar) Sv–i§==YaaYaaMa( for his [daily] duty AaNvqi+aKYaaMa( ivÛaYaaMa( va or his philosophical (anv…kik…) study (vidy) Yada A–k==LPa" when he (a hermit) is unable, ANaXaNa–Aaidk==Ma( ku= YaaRTa( [then] he may do fasting (an-aana) etc.” ... fasting to death 160 — —
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XaBde SPaXaeR rSae æPae GaNDae c rMaTae MaNa" ) Taezu >aaeGaezu SaveRzu Na >aqTaae l>aTae Sau:aMa( )) abde spare rase r™pe gandhe ca ramate manaƒ, teu bhogeu sarveu na bh…to labhate sukham
XaBde SPaXaeR rSae æPae GaNDae c
“In sound (abda), touch (spara), taste (rasa), form (r™pa) and smell
(gandha)
MaNa" rMaTae the mind (manas) enjoys. >aqTa" [But] one who is afraid (bh…ta) Taezu SaveRzu >aaeGaezu in all those enjoyments (bhoga) Sau:aMa( Na l>aTae he does not derive happiness (sukha).” 161 — — —
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SaNTaaPaad(= =>a]XYaTae= =æPa&= =SaNTaaPaad(= =>a]XYaTae= =blMa(= =)= =SaNTaaPaad(= =>a]XYaTae= =jaNa&= =SaNTaaPaad(= =VYaaiDaMa*C^iTa )) santpd bhrayate r™paˆ santpd bhrayate balam, santpd bhrayate jñnaˆ santpd vydhim cchati
SaNTaaPaaTa( SaNTaaPaaTa( SaNTaaPaaTa( SaNTaaPaaTa(
æPaMa( >a]XYaTae “From sorrow (santpa) beauty (r™pa) is destroyed blMa( >a]XYaTae from sorrow strength (bala) is destroyed jaNaMa( >a]XYaTae from sorrow knowledge (jñna) is destroyed VYaaiDaMa( ‰C^iTa from sorrow one gets disease (vydhi).” 162
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iNaåTSaahSYa dqNaSYa Xaaek= PaYaaRku= laTMaNa" ) SavaRQaaR VYavSaqdiNTa VYaSaNa& caiDaGaC^iTa )) nirutshasya d…nasya oka-parykultmanaƒ, sarvrth vyavas…danti vyasanaˆ cdhigacchati
iNaåTSaahSYa dqNaSYa
“For one who is despirited (nir.utsha) and poor (d…na)
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Xaaek= –PaYaaRku= l–AaTMaNa" and full of lamentation (oka) and confusion (pari.kula) SavR–AQaaR" VYavSaqdiNTa all purposes (artha) [of life] are frustrated (‘sink down’) VYaSaNaMa( c AiDaGaC^iTa and he attains ruin (vyasana).” 163 • • —
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iÜivDae JaaYaTae VYaaiDa" Xaarqrae MaaNaSaSTaQaa ) ParSPar& TaYaaeJaRNMa iNaÜRNÜ& NaaePaPaÛTae )) dvi-vidhe jyate vydhiƒ r…ro mnasas tath, parasparaˆ tayor janma nirdvandvaˆ nopapadyate
Xaarqr" MaaNaSa" “Bodily and mentally — VYaaiDa" iÜ–ivDae JaaYaTae disease (vydhi) comes two-fold. TaYaae" JaNMa ParSParMa( Their origin (janman) is mutual. ... by interaction of body and mind
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MaaNaSaeNa ih du":aeNa XarqrMauPaTaaPYaTae ) AYa"iPaaSa&SQaiMavaedk==Ma( )) mnasena hi duƒkhena ar…ram upatpyate, ayaƒ-piŠena taptena kumbha-saˆstham ivodakam
MaaNaSaeNa ih du":aeNa “By mental suffering (duƒkha) XarqrMa( oPaTaaPYaTae the body (ar…ra) is heated, ku= M>a–Sa&SQaMa( odk==Ma( wv as water (udaka) [is heated] in a pot (kumbha) TaPTaeNa AYa"–iPaaaeGaaePaNaYaENa*RaaeGa–oPaNaYaE" and by offerings (upanaya) of desirable objects (sambhoga) Na*aEzJYaMaeTad( du":aSYa YadeTa‘aaNauicNTaYaeTa( ) icNTYaMaaNa& ih Na VYaeiTa >aUYaêaiPa Pa]vDaRTae )) bhaiajyam etad duƒkhasya yad etan nnucintayet, cintyamnaˆ hi na vyeti bh™ya cpi pravardhate
Ma*TaMa( va Yaid va NaíMa(
“Whether dead (mta) or lost (na˜a)
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ATaqTaMa( for what is gone Ya" ANauXaaeciTa one who laments, du":aeNa du":aMa( l>aTae by [that] sorrow (duƒkha) he gets [another] sorrow ÜaE ANaQaaER Pa]PaÛTae 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 (bh™yas).” 168 — • — •
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Ya}a NaEv XarE" k==aYa| Na >a*TYaENaR c bNDaui>a" ) AaTMaNaEke= Na YaaeÖVYa& Tatae YauÖMauPaiSQaTaMa( )) yatra naiva araiƒ kryaˆ na bhtyair na ca bandhubhiƒ, tmanaikena yoddhavyaˆ 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 YaaeÖVYaMa( and which is to be fought by oneself alone (eka), Tad( YauÖMa( Tae oPaiSQaTaMa( that fight (yuddha) has arrived for you.” ... the struggle against sorrow 169 ••— —
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dMaMaev Pa]Xa&SaiNTa v*Öa" é]uiTaSaMaaDaYa" ) SaveRzaMaev vaaG>aveTa( )) dharma-m™lo ’rtha-vi˜apas tath kma-phalo mahn, tri-varga-pdapas tatra rakay phala-bhg bhavet
DaMaR–MaUl" AQaR–iv$=Pa" “With (1) dharma as root (m™la), (2) artha as branches TaQaa k==aMa–f==l" and (3) kma as fruits (phala) Ta}a MahaNa( i}a–vGaR–PaadPa" 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 • — —
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oPaaYa& DaMaRMaevahuiS}avGaRSYa ivXaaMPaTae ) ilPSaMaaNaae ih TaeNaaXau k==+ae= _iGNairv vDaRTae )) upyaˆ 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}a–vGaRSYa 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 —— • — — •
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vDaRTYaDaMaeRad]aiaJaaNaaiMa iNaDaRNaSYa Ma*TaSYa c )) dhanam rjaya kkutstha dhana-m™lam idaˆ jagat, antaraˆ nbhijnmi nirdhanasya mtasya ca
k==aku= TSQa
“O Rma (Kkutstha), ... ‘descendant of Kakutstha’
DaNaMa( AaJaRYa Acquire wealth (dhana)! wdMa( JaGaTa( DaNa–MaUlMa( This world (jagat) has wealth for its root (m™la). 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 •— — •
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APau}aSYa Ga*h& XaUNYa& SaiNMa}arihTaSYa c ) MaU%RSYa c idXa" XaUNYaa" SavRXaUNYaa dird]Taa )) a-putrasya ghaˆ ™nyaˆ san-mitra-rahitasya ca, m™rkhasya ca diaƒ ™nyƒ sarva-™ny daridrat
A–Pau}aSYa “For one without child (putra) SaTa(–iMa}a–rihTaSYa c and for one without true (sat) friend (mitra) Ga*hMa( XaUNYaMa( his house (gha) is void (™nya),
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MaU%RSYa c idXa" XaUNYaa" for a fool (m™rkha) [all] directions are void dird]Taa SavR–XaUNYaa [but] poverty (daritra.t) means all is void.” 189 — • — — • —
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Ya‘a vedDviNaDvaNTa& Na c Gaaei>arlx(= k*= TaMa( ) Ya‘a balE" Pairv*Ta& XMaXaaNaiMav Tad( Ga*hMa( )) yan na veda-dhvani-dhvntaˆ na ca gobhir ala‰ktam, yan na blaiƒ parivtaˆ manam iva tad gham
Yad( Na ved–DviNa–DvaNTaMa( “[The house] which does not resound with Vedic sound (dhvani) Gaaei>a" Na c Alx(= k*= TaMa( which is not adorned (ala‰kta) 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 • ——
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i}avGa| NaaiTak*= C^\eaJaeTa Ga*hMaeDYaiPa ) YaQaadeXa& YaQaak==al& YaavÕEvaePaPaaidTaMa( )) tri-vargaˆ ntikcchreŠa bhajeta gha-medhy api, yath-deaˆ yath-klaˆ yvad daivopapditam
Ga*h–MaeDaq AiPa “Even a strict householder (gha-medh…) i}a–vGaRMa( Na AiTak*= C^\eaJaeTa should perform tri-varga not too hardly YaQaa–deXaMa( YaQaa–k==alMa( [but] according to place (dea) and time (kla) YaavTa( dEv–oPaPaaidTaMa( and as much is effected by daiva.”
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oÜeGaJaNaNa& ih&Saa SaNTaaPak==ra" “By men with intelligence (buddhi) and merit (kta-tma) AaTMa–oPaMYaeNa MaNTaVYaMa( [everything] is to be considered by comparison (upamya) with oneself.” 195 •— —
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YadNYaEivRihTa& NaeC^edaTMaNa" k==MaR PaUåz" ) Na TaTParezu ku= vqRTa JaaNa‘aiPa]YaYaaTMaNa" )) yad anyair vihitaˆ necched tmanaƒ karma p™ruaƒ, na tat pareu kurv…ta jnann a-priyaytmanaƒ
Yad( k==MaR “An activity (karman) which ANYaE" AaTMaNa" ivihTaMa( [if] by others (anya) done to himself PaUåz" Na wC^eTa( a person (p™rua) would not like, Tad( Parezu Na ku= vqRTa that [activity] he should not do to others (para) AaTMaNa" A–iPa]YaYaa JaaNaNa( knowing (jnan) [it] to be unpleasing for himself.” 196 — • — •• ———
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MaaTa*vTPardarezu Pard]VYaezu laeí\vTa( ) AaTMavTSavR>aUTaezu Ya" PaXYaiTa Sa PaiaUTaezu AaTMavTa( in all beings (bh™ta) himself, Sa" PaiauÅqQaa 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 —
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d]+YaNTYaga+aTad*Xaae ùihMaNYavSTaaNGa*Da]a åza MaMa ku= zNTYaiDadaed–buÖya d]+YaiNTa those who see [them] different [from Me] bheda-buddhi — ‘the concept of difference’
Aga–+aTa–d*Xa" ih because their vision is impaired (kata) by sin (agha) Aih–MaNYav" and their temper (manyu) is like a snake (i.e., angry), MaMa AiDadaaeiJaNa" Naae dYaa —
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Yae= =TvNaev&ivdae= _SaNTa"== STaBDaa"== Sadi>aMaaiNaNa"== )= =PaXaUNd]uùiNTa== ivé[BDaa"== Pa[eTYa== %adiNTa== Tae= =c= =TaaNa( )) ye tv an-evaˆ-vido ’santaƒ stabdhƒ sad-abhimninaƒ, pa™n druhyanti virabdhƒ pretya khdanti te ca tn
Yae Tau ANa(–WvMa(–ivd" “But those who do not know this A–SaNTa" STaBDaa" the unholy (a-sat), stubborn (stabdha) SaTa(–Ai>aMaaiNaNa" thinking themselves to be saintly (sat) ivé[BDaa" PaXaUNa( d]uùiNTa who harm the animals (pau), being trusted [by them] Pa[eTYa Tae c TaaNa( %adiNTa next life (pretya) those [animals] also eat them.” 209 —
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Maa& Sa >a+aiYaTaaMau}a YaSYa Maa&SaiMahaÚyhMa( ) WTaNMaa&SaSYa Maa&SaTv& Pa[vdiNTa MaNaqiza+aiYaTaa he will eat me in the next life (amutra).’ — WTad( Maa&SaSYa Maa&SaTvMa( This is the explanation of the word mˆsa for ‘meat’ MaNaqiza+aaarTa ) Na ih ilPYaiNTa PaaPaeNa Na cETaTPaaTak&= ivdu" )) ato rjarayaƒ sarve mgayˆ ynti bhrata, na hi lipyanti ppena na caitat ptakaˆ viduƒ
AaTMaaNaMa( A–PairTYaJYa “Without risking one’s life Ma*GaYaa NaaMa Na ivÛTae there is certainly (nma) no hunting (mgay). >aUTaMa( oPaSa®MYa When meeting an animal (bh™ta) SaMaTaaMa( there is equality (samat) [of risk] — hNYaiNTa hiNTa va either he is killed or he kills. ATa" >aarTa Therefore, O Yudhi˜hira! 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).”
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YajaYa JaiGDaMaa|SaSYaeTYaez dEvae iviDa" SMa*Ta" ) ATaae= _NYaQaa Pa[v*itaSTau ra+aSaae iviDaåCYaTae )) yajñya jagdhir mˆsasyety ea daivo vidhiƒ smtaƒ, ato ’nyath pravttis tu rkaso vidhir ucyate — — •
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YaaviNTa PaXauraeMaaiaUTahTYaa& TaQaEvEk= a& Na YajEMaaRíuRMahRiTa )) yath pa‰kena pa‰kmbhaƒ suray v surktam, bh™ta-hatyˆ tathaivaikˆ na yajñair mr˜um arhati
YaQaa PaªeNa
“As by mud (pa‰ka) ... by filtering it through mud
Paª–AM>a" MaaíuRMa( Na AhRiTa
one is not able to purify muddy water mr˜um (√mj[™] — to wash, purify) — to wash, purify
SaurYaa Saura–k*= 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 (yajña) ... one is not able to purify
Wk==aMa( >aUTa–hTYaaMa( •— —
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the killing of [even] one creature (bh™ta).” 216
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AhSTaaiNa SahSTaaNaaMaPadaiNa cTauZPadaMa( ) f==LGaUiNa Ta}a MahTaa& Jaqvae JaqvSYa JaqvNaMa( )) a-hastni sa-hastnm a-padni catu-padm, phalg™ni tatra mahatˆ j…vo j…vasya j…vanam
A–hSTaaiNa Sa–hSTaaNaaMa( “Those without hands (a-hasta) for those with hands (sa-hasta) A–PadaiNa cTauZPadaMa( those without legs (a-pada) for the four-legged (catu-pada)
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Ta}a f==LGaUiNa MahTaaMa(
and there (in each group) those who are small (phalgu) for those who are big
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one being (j…va) is the subsistence (j…vana) of [another] being.” 217
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TaTaSTaa>Yaae ddav‘aMaaezDaq" SQaavraiaUTaaiNa dubRlaiNa blqYaSaaMa( )) tatas tbhyo dadv annam oadh…ƒ sthvarŠi ca, ja‰gamni ca bh™tni durbalni bal…yasm
AaezDaq" SQaavraiaUTaaiNa c and moving creatures (ja‰gama) — dubRlaiNa blqYaSaaMa( the weak (durbala) for the strong (bal…yas) — TaTa" Taa>Ya" A‘aMa( ddaE he (Brahm) then gave as their (men’s) food (anna).” 218 — • — — —
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AaezDYaae vqåDaêEv PaXavae Ma*GaPai+aaUTaaNaaMa( are food etc. (anna-di) for all creatures (bh™ta) wiTa AiPa é]UYaTae é]uiTa" this also is revelation (ruti) which is heard (r™yate). ... 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 (hiˆs). la®lE" k==zRNTa" Pau&Sa" Men (〈1.3〉 of puˆs) ploughing (karat[]) with ploughs (l‰gala) bhUNa( >aUiMa–XaYaaNa( JaqvaNa( many creatures who live in the ground (bh™mi) 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]øNa( O brhmaŠa! 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?”
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PaÄ SaUNaa Ga*hSQaSYa cuçq PaezaarTa ) Yaae >a+aiYaTva Maa&SaaiNa PaêadiPa iNavTaRTae )) sarve ved na tat kuryuƒ sarve yajñ ca bhrata, yo bhakayitv mˆsni pacd api nivartate — • —
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duZk==r& c rSajaNae Maa&SaSYa PairvJaRNaMa( ) cTau| v]TaiMad& é]eï& SavRPa]aaYaPa]dMa( )) dukaraˆ ca rasa-jñne mˆsasya parivarjanam, cartuˆ vratam idaˆ re˜haˆ sarva-prŠy-a-bhayapradam
>aarTa “O Yudhi˜hira! Maa&SaaiNa >a+aiYaTva AiPa
[After] having eaten meat (mˆsa) ... having tasted it
Ya" PaêaTa( iNavTaRTae one who refrains later on (pact), SaveR veda" SaveR Yaja" c [studying] all the Vedas and [performing] all sacrifices (yajña) Na Tad( ku= YauR" can not give (‘do’) that [equal merit]. Maa&SaSYa rSa–jaNae When one knows the taste (rasa) of meat PairvJaRNaMa( duZk==rMa( c to refrain is very difficult (dukara). SavR–Pa]aiaYa–Pa]dMa( Which gives fearlessness (a-bhaya) to all living being prŠi, in comp. for prnin
wdMa( v]TaMa( cTauRMa( é]eïMa(
to perform this vow (vrata) is the best.”
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Hinduism — Mother Cow 224 • • —
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PaYaSaa hivza dDNaa Xak*= Taa caQa cMaRaêaePaku= vRiNTa Xa*®EvaRlEê >aarTa ) payas havi dadhn akt ctha carmaŠ, asthibhi copakurvanti ‰gair vlai ca bhrata — — • —
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NaaSaa& XaqTaaTaPaaE SYaaTaa& SadETaa" k==MaR ku= vRTae )) nsˆ …ttapau sytˆ sadaitƒ karma kurvate
>aarTa “O Yudhi˜hira! PaYaSaa hivza dDNaa With milk (payas), ghee (havis) and curd (dadhi) Xak*= Taa c AQa cMaRa" c Xa*®E" valE" c with bones (asthi), horns (‰ga) and hairs (vla) [of the tail] oPaku= vRiNTa they (cows) give benefit. XaqTa–AaTaPaaE 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 — —
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Gaavae l+MYaaSTaQaa MaUl& Gaaezu dta& Na NaXYaiTa ) gvo lakmys tath m™laˆ gou dattaˆ na nayati
TaQaa Gaav" “Thus cows (go) are l+MYaa" MaUlMa( the root (m™la) of prosperity (lakm…). Gaaezu dtaMa( [Anything] given (datta) to cows Na NaXYaiTa does not perish.” ... it gives a pious result 226 — • —
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ADa]uva cPala c Tv& SaaMaaNYaa bhui>a" Sah ) Na TvaiMaC^aMa >ad]& Tae GaMYaTaa& Ya}a r&SYaSae )) a-dhruv capal ca tvaˆ smny bahubhiƒ saha, na tvm icchma bhadraˆ te gamyatˆ yatra raˆsyase •— —
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AvXYa& MaaNaNaa k==aYaaR TavaSMaai>aYaRXaiSviNa ) Xak*= NMaU}ae iNavSa Tv& Pauae O goddess [Lakm…]! TvMa( Na" Xak*= Ta(–MaU}ae iNavSa You please reside in our (naƒ) dung (akt) and urine (m™tra) WTad( PauYaiQaRTaSTada TaSMaE SQaaNaaiNa k==lYae ddaE ) ÛUTa& PaaNa& iñYa" SaUNaa Ya}aaDaMaRêTauivRDa" )) abhyarthitas tad tasmai sthnni kalaye dadau, dy™taˆ pnaˆ striyaƒ s™n yatrdharma catur-vidhaƒ •— •
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PauNaê YaacMaaNaaYa JaaTaæPaMadaTPa[>au" ) TaTaae= _Na*Ta& Mad& k==aMa& rJaae vEr& c PaÄMaMa( )) puna ca ycamnya jta-r™pam adt prabhuƒ, tato ’n-taˆ madaˆ kmaˆ rajo vairaˆ ca pañcamam
A>YaiQaRTa"
[King Par…kit,] 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" A–DaMaR" where there is the fourfold a-dharma — [namely] ÛUTaMa( PaaNaMa( (1) gambling (dy™ta), (4) drinking (pna) iñYa" SaUNaa (2) prostitution (striya — womanizing) and (3) slaughter (s™n). PauNa" c YaacMaaNaaYa To the again (punas) begging (ycamna) [Kali] Pa[>au" JaaTa–æPaMa( AdaTa( King [Par…kit] gave gold (jta-r™pa), TaTa" [because] from that come ANa*TaMa( MadMa( k==aMaMa( (1) falsehood (an-ta), (4) intoxication (mada), (2) lust (kma) rJa" vErMa( c PaÄMaMa( (3) passion (rajas) and as fifth enmity (vaira).” 237 —— — • • — — —
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vedSYaaePaiNazTSaTYa& SaTYaSYaaePaiNazÕMa" ) dMaSYaaePaiNazÕaNa& daNaSYaaePaiNaztaPa" ) vedasyopaniat satyaˆ satyasyopaniad damaƒ, damasyopaniad dnaˆ dnasyopaniat tapaƒ • • — • • — — —
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TaPaSaaePaiNaztYaaGaSTYaaGaSYaaePaiNazTSau:aMa( )) tapasopaniat tygas tygasyopaniat sukham
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The sandhi between tapasaƒ 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 — —
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iNaTYa& k]= aeDaataPaae r+aeiC^\Ya& r+aeÀ MaTSaraTa( ) ivÛa& MaaNaavMaaNaa>YaaMaaTMaaNa& Tau Pa]MaadTa" )) nityaˆ krodht tapo rakec chriyaˆ rakec ca matsart, vidyˆ mnvamnbhym tmnaˆ tu pramdataƒ — • — —
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AaNa*Xa&SYa& Parae DaMaR" +aMaa c ParMa& blMa( ) AaTMajaNa& Par& jaNa& Na SaTYaaiÜÛTae ParMa( )) naˆsyaˆ paro dharmaƒ kam ca paramaˆ balam, tma-jñnaˆ paraˆ jñnaˆ na satyd vidyate param
TaPa" iNaTYaMa( k]= aeDaaTa( r+aeTa( “One should always (nityam) protect penance (tapas) from anger (krodha) ié]YaMa( c MaTSaraTa( r+aeTa( one should protect prosperity (r…) from pride (matsara — envy) ivÛaMa( MaaNa–AvMaaNaa>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 (naˆsya) is the supreme virtue (dharma) +aMaa c ParMaMa( blMa( forgiveness (kam) the supreme strength (bala) AaTMa–jaNaMa( ParMa( jaNaMa( and self-realization (tma-jñna) the supreme knowledge (jñna). SaTYaaTa( ParMa( Na ivÛTae [But] there exists nothing higher (para) than truthfulness (satya).” 239 — — •
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SaTYaSYa vcNa& SaaDau Na SaTYaaiÜÛTae ParMa( ) SaTYaeNa ivDa*Ta& Sav| Sav| SaTYae Pa]iTaiïTaMa( )) satyasya vacanaˆ sdhu na satyd vidyate param satyena vidhtaˆ sarvaˆ sarvaˆ satye prati˜hitam • •
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AiPa PaaPak*= Taae raEd]a" SaTYa& k*= Tva Pa*QaKPa*Qak(= ) Ad]aehMaivSa&vad& Pa]vTaRNTae Tadaé]Yaa" )) api ppa-kto raudrƒ satyaˆ ktv pthak pthak, a-droham a-visaˆvdaˆ pravartante tad-rayƒ
SaTYaSYa vcNaMa( SaaDau “Speaking (vacana) of the truth (satya) is virtuous (sdhu). SaTYaaTa( ParMa( Na ivÛTae There exists nothing superior (para) to truth. SavRMa( SaTYaeNa ivDa*TaMa( Everything (sarva) is supported by truth. SavRMa( SaTYae Pa]iTaiïTaMa( Everything depends (‘is based’) on truth. PaaPa–k*= 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(–Aaé]Yaa" relying on that [truth] A–d]aehMa( A–ivSa&vadMa( Pa]vTaRNTae act without injury and lying.” droha — injury; visaˆvda — ‘false assertion’
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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). AacaYaR–dev" >av Worship your teacher (crya). AiTaiQa–dev" >av Worship your guests (atithi).” 241 — • — — •
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luBDaMaQaeRNa Ga*õqYaaTSTaBDaMaÅilk==MaRaa" are easy to find. A–iPa]YaSYa c PaQYaSYa Of something unpalatable but suitable (pathya) v¢==a é]aeTaa c dulR>a" [both] a speaker (vakt) and a hearer (rot) is rare.” 250 • • •—
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Pa*í" iPa]YaihTa& b]UYaa‘a b]UYaadihTa& iPa]YaMa( ) AiPa]Ya& va ihTa& b]UYaaC^*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 • • — • • — • • — • — • • — • —
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:aNaNaaÕhNaaÜzaRÓaei>arak]= MaaR" XauDYaTae >aUiMa" PaÄMaaÀaePalePaNaaTa( )) khanand dahand vard gobhir kramaŠd api, caturbhiƒ udhyate bh™miƒ pañcamc copalepant • • —
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rJaSaa XauDYaTae Naarq Nadq veGaeNa XauDYaiTa ) >aSMaNaa XauDYaTae k==a&SYa& TaaMa]MaMleNa XauDYaiTa )) rajas udhyate nr… nad… vegena udhyati, bhasman udhyate kˆsyaˆ tmram amlena udhyati
:aNaNaaTa( dhNaaTa( vzaRTa( “By (‘from’) digging (khanana), burning (dahana), by rain (vara) Gaaei>a" Aak]= MaaR" >aUiMa" XauDYaTae by [these] four [means] land (bh™mi) is purified; PaÄMaaTa( 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 (kˆsya) is purified by ashes (bhasman) TaaMa]Ma( AMleNa XauDYaiTa and copper (tmra) is purified by a sour substance (amla).” 253 — —
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AiÙSTau Pa]ae+aauKTva ca‘a& TaQaEv i}aiÜR" PauNa" PairMaaJaRYaeTa( )) annaˆ bubhukamŠas tu trir mukhena sped apaƒ, bhuktv cnnaˆ tathaiva trir dviƒ punaƒ parimrjayet
A‘aMa( bu>au+aMaaau“aqTa ) vlena tu na bhuñj…ta
valeNa Tau “But [food] with hair (vla) [in it] Na >au“aqTa one should not eat.”
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Hinduism — Charity 258 •— • • •
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AhNYahiNa daTaVYaMadqNaeNaaNTaraTMaNaa ) STaaek= adiPa Pa]YaTNaeNa daNaiMaTYai>aDaqYaTae )) ahany ahani dtavyam a-d…nenntartman, stokd api prayatnena dnam ity abhidh…yate
AhiNa AhiNa Pa]YaTNaeNa “Carefully, every day (ahan) A–dqNaeNa ANTaraTMaNaa with a liberal (a-d…na — ‘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 — —
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Wk==a& Gaa& dXaGaudRÛaÕXa dÛaÀ GaaeXaTaq ) XaTa& SahóGaudRÛaTSaveR TauLYaf==la ih Tae )) ekˆ gˆ daa-gur dadyd daa dadyc ca go-at…, ataˆ sahasra-gur dadyt sarve tulya-phal hi te
dXa–Gau" Wk==aMa( GaaMa( dÛaTa( “The owner of ten (daa) cows (gu = go) should give one cow Gaae–XaTaq dXa dÛaTa( c the owner of a hundred should give ten Sahó–Gau" XaTaMa( dÛaTa( the owner of a thousand (sahasra) cows should give a hundred (ata) — Tae SaveR TauLYa–f==la" ih they all get an equal merit (phala — ‘fruit’, result).” 260 — •— •
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YaÕdaiTa iviXaíe>Yaae Ya’auhaeiTa idNae idNae ) Tatau ivtaMah& MaNYae Xaez& k==SYaaiPa r+aiTa )) yad dadti vii˜ebhyo yaj juhoti dine dine, tat tu vittam ahaˆ manye eaˆ kasypi rakati
Yad( iviXaíe>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
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Na Tae>Yaae= _iPa DaNa& deYa& XaKYae SaiTa k==QaÄNa ) PaaPae>Yaae ih DaNa& dta& daTaarMaiPa Paq@YaeTa( )) na tebhyo ’pi dhanaˆ deyaˆ akye sati kathañcana, ppebhyo hi dhanaˆ dattaˆ dtram api p…ayet
k==QaÄNa 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 —
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k==" k==SYa caePaku= åTae k==ê k==SMaE Pa]YaC^iTa ) Pa]aa+aaYaSYa ih Yaae daTaa TaSYaEv SauMahTf==lMa( ) Na ih Pa]aaUiTa" Maha–devq
“The earth (Bh™mi) is prosperity (bh™ti) [personified] and a great goddess
(dev…).
daTaarMa( iPa]YaMa( ku= åTae 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 • —
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YaQaaPSau PaiTaTa" SaÛSTaElibNdu" Pa]SaPaRiTa ) Wv& >aUiMak*= Ta& daNa& XaSYae XaSYae Pa]raehiTa )) yathpsu patitaƒ sadyas taila-binduƒ prasarpati, evaˆ bh™mi-ktaˆ dnaˆ asye asye prarohati
APSau PaiTaTa" “When fallen on water (ap) YaQaa TaEl–ibNdu" SaÛ" Pa]SaPaRiTa as a drop (bindu) of oil (taila) immediately (sadya) spreads, WvMa( >aUiMa–k*= TaMa( daNaMa( thus [the merit of] a gift (dna) of earth (bh™mi)
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XaSYae XaSYae Pa]raehiTa
grows with (‘in’) every grain (asya).” ... of every harvest 273 — —
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SavaRNk==aMaaNPa]YaC^iNTa Yae Pa]YaC^iNTa k==aÄNaMa( ) sarvn kmn prayacchanti ye prayacchanti kñcanam
Yae k==aÄNaMa( Pa]YaC^iNTa “Those who make a gift of gold (kñcana) SavaRNa( k==aMaaNa( Pa]YaC^iNTa make a gift of everything desirable (kma).” 274 — — •— —
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AGNaerPaTYa& Pa]QaMa& SauvaUvERZYaaMa( TauLYaMa( f==lMa( a result (phala) equal to the gift of earth (pthiv…) and kine (go) Sa" AXNauTae he obtains.” 276 —•
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YaeNa JaqviTa Tad( dtva f==lSYaaNTaae Na ivÛTae ) yena j…vati 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 ivÛTae
there is no end to the merit.” ... the teacher obtains 277 — — •
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A‘aeNa Sad*Xa& daNa& Na >aUTa& Na >aivZYaiTa )
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annena sadaˆ dnaˆ na bh™taˆ na bhaviyati
A‘aeNa Sad*XaMa( daNaMa( “A gift (dna) equal to food (anna) Na >aUTaMa( Na >aivZYaiTa has not been (bh™ta) nor will it be.” 278 — • — — • — — —
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AaEzDa& PaQYaMaahar& òeha>Ya®& Pa]iTaé]YaMa( ) Ya" Pa]YaC^iTa raeiGa>Ya" SavRVYaaiDaivviJaRTa" )) auadhaˆ pathyam hraˆ snehbhya‰gaˆ pratirayam, yaƒ prayacchati rogibhyaƒ sarva-vydhi-vivarjitaƒ — — — — •
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... daNaaNYaeTaaiNa deYaaiNa ùNYaaiNa c ivXaezTa" ) dqNaaNDak*= PaYa" é]eYaSk==aMaeNa DaqMaTaa )) dnny etni deyni hy anyni ca vieataƒ, d…nndha-kpaŠdibhyaƒ reyas-kmena dh…mat
AaEzDaMa( PaQYaMa( AaharMa(
“Medicine (auadha) and suitable (pathya) food (hra) ... suitable for treatment
òeh–A>Ya®Ma( Pa]iTaé]YaMa( oil (sneha) for rubbing the body (abhya‰ga) and shelter (pratiraya) — Ya" raeiGa>Ya" Pa]YaC^iTa one who gives this to the diseased (rogin), SavR–VYaaiDa–ivviJaRTa" he is freed from all diseases (vydhi) [himself]. ... DaqMaTaa é]eYa"–k==aMaeNa By an intelligent (dh…mat) man, desiring [his own] good (reyas) ivXaezTa" dqNa–ANDa–k*= PaYa" especially to the poor (d…na), blind (andha), distressed (kpaŠa), etc.
WTaaiNa ANYaaiNa c daNaaiNa these and other gifts (dna) deYaaiNa ih should be given (deya).” 279 — — —
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PaaNaqYa& ParMa& daNa& daNaaNaa& MaNaurb]vqTa( ) TaSMaaTkU= Paa&ê vaPaqê Ta@aGaaiNa c :aaNaYaeTa( )) pn…yaˆ paramaˆ dnaˆ dnnˆ manur abrav…t, tasmt k™pˆ ca vp… ca tagni ca khnayet
daNaaNaaMa( “Of all gifts (dna) PaaNaqYaMa( ParMaMa( daNaMa( water (pn…ya) is the best gift MaNau" Ab]vqTa( said Manu (Manu-saˆhit). TaSMaaTa( Therefore kU= PaaNa( c vaPaq" c Ta@aGaaiNa c wells (k™pa), ponds (vp…) and tanks (taga) :aaNaYaeTa( one should excavate.” 280 — •
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TaSYa Pau}aa >avNTYaeTae PaadPaa Naa}a Sa&XaYa" ) tasya putr bhavanty ete pda-p ntra saˆayaƒ — • —
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... PauiZPaTaa" f==lvNTaê TaPaRYaNTaqh MaaNavaNa( ) v*+ad& Pau}avd( v*+aaSTaarYaiNTa Par}a Tau )) = = pupitƒ phalavanta ca tarpayant…ha mnavn, vka-daˆ 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)
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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*+a–dMa( TaarYaiNTa they save the planter of the trees [from hell].” vka-da — ‘who gives trees’ 281 • • — — —
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Pau‘aaMNaae Nark==aÛSMaaT}aaYaTae iPaTar& SauTa" ) TaSMaaTPau}a wiTa Pa[ae¢= " SvYaMaev SvYaM>auva )) pun-nmno narakd yasmt tryate pitaraˆ sutaƒ, tasmt putra iti proktaƒ 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 — —
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Ga*õaiTa TaT+aaUTaaNaaMa( Pa[v*ita" This is the tendency (pravtti) of all creatures (bh™ta). iNav*ita" Tau Maha–f==la But abstention (nivtti) brings great rewards (phala — fruit).”
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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 ‘he’s.’ 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’ ƒ). 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-™:
é]qXa r…a — ‘the lord (…a) of ®r… (Lakm…)’, ViŠu bahu-_udara >>> bhUdr bah™dara — ‘one who has many bellies (udara)’
r…-_…a >>>
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Hinduism — Karma 1 294
YaSMaaÀ YaeNa c YaQaa c Yada c YaÀ YaavÀ Ya}a c Xau>aaXau>aMaaTMak==MaR ) TaSMaaÀ TaeNa c TaQaa c Tada c TaÀ TaavÀ 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>a–AXau>aMa( AaTMa–k==MaR one’s 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*Öê YaTk==raeiTa Xau>aaXau>aMa( ) TaSYaa& TaSYaaMavSQaaYaa& TaTf==l& Pa]iTaPaÛTae= = )) blo yuv ca vddha ca yat karoti ubhubham, tasyˆ tasym avasthyˆ tat-phalaˆ pratipadyate sandhi: ubha-_aubham
YaQaa DaeNauSahóezu vTSaae ivNdiTa MaaTarMa( ) TaQaa PaUvRk*= Ta& k==MaR k==TaaRrMaNauGaC^iTa== =)) yath dhenu-sahasreu vatso vindati mtaram, tath p™rva-ktaˆ karma kartram anugacchati
bal" Yauva c v*Ö" c “A boy (bla), youth (yuvan) or old man (vddha) Yad( Xau>a–A–Xau>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]iTaPaÛTae one attains its result [in the next life]. YaQaa DaeNau–Sahóezu As among thousands (sahasra) of cows (dhenu) vTSa" MaaTarMa( ivNdiTa a calf (vatsa) finds (‘obtains’) its mother (mt), TaQaa PaUvR–k*= TaMa( k==MaR so does a previously done (p™rva-kta) activity (karman) k==TaaRrMa( ANauGaC^iTa follow the doer (kart).” 296
k==MaRauk(= who was taking the essence (sra) like a bee (sra‰ga) k==ilMa( Na ANauÜeií 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 wTaraiaURiMaraPaae ôdYa& cNd]ak==aRiGNaYaMaaiNala" ) rai}a" SaNDYae c DaMaRê v*taja" SavRdeihNaaMa( )) dyaur bh™mir po hdayaˆ candrrkgni-yamnilƒ, rtriƒ sandhye ca dharma ca vtta-jñƒ sarvadehinm sandhi: (1) candra-_arka-_agni-yama-_anilƒ
ÛaE" >aUiMa" AaPa" ôdYaMa( “Sky (dyau), earth (bh™mi), water (ap) and Supersoul (hdaya — ‘heart’) cNd]–AkR= –AiGNa–YaMa–AiNala" moon (candra), sun (arka), fire (agni), Yamarja and wind (anila) rai}a" SaNDYae c DaMaR" c night (rtri), the two sandhyas, and Dharma (justice) SavR–deihNaaMa( v*ta–ja" are knowers (-jña) of the conduct (vtta) of all embodied beings (dehin).” 302
Wk==" Pa[JaaYaTae JaNTaurek= Wv Pa[lqYaTae ) Wk==ae= _Nau>au»e Sauk*= TaMaek= Wv c duZk*= TaMa( )) ekaƒ prajyate jantur eka eva pral…yate, eko ’nubhu‰kte 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>au»e 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
PauaaGaMaadtae NYaaYaeNa PairPaalYaNa( ) SavRdaNaaiDak&= YaSMaaTPa]JaaNaa& PairPaalNaMa(= = )) puŠyt a-bhgam datte nyyena pariplayan, sarva-dndhikaˆ yasmt prajnˆ pariplanam sandhi: dna-_adhikaˆ
Ar+YaMaaaaYaaR Saura& iPabeTa(= = ) pataty ardhaˆ ar…rasya yasya bhry surˆ pibet
YaSYa >aaYaaR “He whose wife (bhry) SauraMa( iPabeTa( drinks wine (sur), XarqrSYa ADaRMa( half (ardha) of his body (ar…ra) PaTaiTa degrades (‘falls’).” 306
YaTaYae k==aÄNa& dtva TaaMbul& b]øcairYaae= _PYa>aYa& dtva daTaaiPa Nark&= v]JaeTa(= = )) yataye kñcanaˆ dattv tmbulaˆ brahmacriŠe, corebhyo ’py a-bhayaˆ dattv dtpi narakaˆ vrajet sandhi: dt_api
k==aÄNaMa( YaTaYae dtva “By giving gold (kñcana) to an ascetic (yati) TaaMbulMa( b]øcairaYaMa( 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).”
[email protected]
Sanskrit — Sandhi 2 (1) paramtm (2) gaŠea Rule: a- and i-… combine into e.
Ga>> SaveRìr sarvevara — the lord (…vara) of all
gaŠa-_…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 >>> PauåzaetaMa 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 >>>
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Hinduism — Karma 2 307
AaDYaaiTMak==ae vE iÜivDa" Xaarqrae MaaNaSaSTaQaa== =) dhytmiko vai dvi-vidhaƒ r…ro mnasas tath
AaDYaaiTMak==" vE iÜ–ivDa" “šdhytmika is of two kinds (vidha) — Xaarqr" MaaNaSa" TaQaa bodily and mental.” 308
Wv& Sa >aaEiTak&= du"%& dEivk&= dEihk&= c YaTa( ) >aae¢= VYaMaaTMaNaae idí& Pa[aá& Pa[aáMabuDYaTa== =)) evaˆ sa bhautikaˆ duƒkhaˆ daivikaˆ daihikaˆ ca yat, bhoktavyam tmano di˜aˆ prptaˆ prptam abudhyata
dEihk==Ma( >aaEiTak==Ma( dEivk==Ma( c “(1) Daihika, (2) bhautika and (3) daivika Yad( Pa[aáMa( Pa[aáMa( du"%Ma( whatever suffering is achieved, AaTMaNa" idíMa( >aae¢= VYaMa( one’s own destiny is to be enjoyed — di˜a — ‘directed’, destiny
WvMa( Sa" AbuDYaTa
thus he (the Avant… brhmaŠa) understood.” 309
du"%eZvek= TareaUTaaTMaheTauzu ) JaqvSYa Na VYavC^ed" SYaaÀetataTPa[iTai§==Yaa== =)) duƒkhev ekatareŠpi daiva-bh™ttma-hetuu, j…vasya na vyavacchedaƒ syc cet tat-tat-pratikriy sandhi: (1) ekatareŠa_api, bh™ta-_tma
YaQaa ih Pauåzae >aar& iXarSaa GauåMauÜhNa( ) Ta& Sk==NDaeNa Sa AaDatae TaQaa SavaR" Pa[iTai§==Yaa"== =)) yath hi puruo bhraˆ iras gurum udvahan, taˆ skandhena sa dhatte tath sarvƒ pratikriyƒ
dEv–>aUTa–AaTMa–heTauzu du"%ezu
“Among the sufferings (duƒkha) which are caused by (3) daiva-hetu, (2)
bh™ta-hetu and (1) tma-hetu
Wk==TareaarMa( oÜhNa( 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 ivÛa iNaDaNaMaev c ) PaÄETaaiNa ih Sa*JYaNTae Ga>aRSQaSYaEv deihNa" )) yuƒ karma ca vittaˆ ca vidy nidhanam eva ca, pañcaitni hi sjyante garbha-sthasyaiva dehinaƒ sandhi: (4) pañca_etni, -sthasya_eva
AaYau" k==MaR c ivtaMa( c “Life span (yus), work (karman) and wealth (vitta) ivÛa iNaDaNaMa( Wv c education (vidy) and death — Ga>aR–SQaSYa Wv deihNa" for the embodied being (dehin) [even when still] situated in the womb (garbha) PaÄ WTaaiNa ih Sa*JYaNTae these five (pañca) are created.” 311
NaaPa[aák==alae iMa]YaTae ivÖ" XarXaTaEriPa ) ku= XaaGa]eaveTa( there is no movement of a chariot (ratha), TaQaa Pauåz–k==areaVYa¢==Ma( daiva [again] is the manifestation.”
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Sanskrit — Sandhi 3 (1) (2) (3) (4)
paramtm gaŠea om naiva
(5) yady api Rule: i-… becomes y before another vowel.
YaÛiPa
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).
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Hinduism — Penance 317
k==alae= _iGNa" k==MaR Ma*ÜaYauMaRNaae jaNa& TaPaae JalMa( ) PaêataaPaae iNarahar" SaveR= _Maq XauiÖheTav"== =)) klo ’gniƒ karma md vyur mano jñnaˆ tapo jalam, pacttpo nirhraƒ sarve ’m… uddhi-hetavaƒ sandhi: (7) klo_agniƒ, 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 (jñna) TaPa" JalMa( penance (tapas), water (jala) PaêataaPa" iNarahar" atonement (pact-tpa) and fasting (nirhra) — SaveR AMaq XauiÖ–heTav" all these are means to purity (uddhi).” am… 〈1.3〉 of adas, hetu — ‘cause’, means 318
AiGNahae}a& TaPa" SaTYa& vedaNaa& cEv PaalNaMa( ) AaiTaQYa& vEìdev& c wíiMaTYai>aDaqYaTae= = )) agni-hotraˆ tapaƒ satyaˆ vednˆ caiva planam, tithyaˆ vaivadevaˆ ca i˜am ity abhidh…yate sandhi: (4) ca_eva, (5) iti_abhidh…yate
AiGNa–hae}aMa( TaPa" SaTYaMa( “Fire sacrifice (agni-hotra), penance (tapas) and truthfulness (satya) vedaNaaMa( c Wv PaalNaMa( protection (plana) of the Vedas AaiTaQYaMa( vEìdevMa( c hospitality (tithya) and [worship (p™j) of] the gods wíMa( wiTa Ai>aDaqYaTae are designated as rites (i˜a).” 319
SaTaa& v*taMaiDaïaYa iNahqNaa oiÕDaqzRv" ) MaN}avJa| Na duZYaiNTa ku= vaRaaNa( 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= = ) vrataˆ hi kart-santpt tapa ity abhidh…yate sandhi: (5) iti_abhidh…yate
v]TaMa( ih k==Ta*R–SaNTaaPaaTa( “A vow (vrata) taken by a doer out of repentance (santpa) TaPa" wiTa Ai>aDaqYaTae is called tapas.” 323
XarqrPaaTaNaaÀEv TaPaSaaDYaYaNaeNa c ) MauCYaTae PaaPak*= TPaaPaaÕaNaaÀaiPa Pa]MauCYaTae= = )) ar…ra-ptanc caiva tapasdhyayanena ca, mucyate ppa-kt ppd dnc cpi pramucyate sandhi: (4) ca_eva, (1) tapas_adhyayanena, ca_api
Xarqr–PaaTaNaaTa( c Wv
“By punishment ar…ra-ptana — ‘falling of the body’, death, corporal punishment
TaPaSaa ADYaYaNaeNa c penance (tapas) and study (adhyayana) PaaPa–k*= 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
SaMau‘aMaGa]Taae vS}a& PaêaC^uDYaiTa k==MaRaarTa
“O Yudhi˜hira (Bhrata)!
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TaPaSaa k==MaRau»e TvYaaicTaMa( ) }Yah& Par& c NaaXNaqYaaTPa]aJaaPaTYaae= iviDa" SMa*Ta"== =)) try-ahaˆ syaˆ try-ahaˆ prtas try-ahaˆ bhu‰kte tv aycitam, try-ahaˆ paraˆ ca nn…yt prjpatyo vidhiƒ smtaƒ sandhi: (5) tri-_ahaˆ, (6) tu_aycitam, (1) na_an…yt
i}a–AhMa( SaaYaMa( >au»e
“Three days one eats in the evening (sya) try-aha (tri-_aha) — three days
i}a–AhMa( Pa]aTa" three days in the early morning (prtar) i}a–AhMa( Tau A–YaaicTaMa( three days only what is unsolicited (a-ycita) ParMa( i}a–AhMa( c Na AXNaqYaaTa( and the last three days one should not eat (na an…yt) — Pa]aJaaPaTYa" iviDa" SMa*Ta" this is described as prjpatya rule (vidhi).” 334
}YahMauZaveTa( [Then] one is always (sad) [like] one fasting (upavsin) Sada b]øcarq >aveTa( and one is always [like] a celibate (brahmacrin).” 337
Aih&Saa SaTYavcNaMaaNa*Xa&SYa& dMaae ga*av
and avoiding the ‘seven’ [sinful activities] ... dy™ta-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 raeGaaiNhTaJaqa& Maaeh& c SaNTaaezaiÜzYaa&STatvdXaRNaaTa(= = )) upadravˆs tath rogn hita-j…rŠa-mitant, lobhaˆ mohaˆ ca santod viayˆs tattva-darant sandhi: (1) mita-_aant
... oTQaaNaeNa JaYaetaNd]q& ivTak|= iNaêYaa’aYaeTa( ) MaaENaeNa bhu>aaZYa& c XaaEYaeRaYa& TYaJaeTa(= = )) utthnena jayet tandr…ˆ vitarkaˆ nicayj jayet, maunena bahu-bhyaˆ ca auryeŠa ca bhayaˆ tyajet
YaC^ed( vax(= MaNaSaq buÖya Taa& YaC^eJjaNac+auza ) jaNaMaaTMaavbaeDaeNa YaC^edaTMaaNaMaaTMaNaa== =)) yacched v‰-manas… buddhy tˆ yacchej jñna-caku, jñnam tmvabodhena yacched tmnam tman sandhi: (1) tma-_avabodhena
ihTa–JaqaMa( MaaehMa( c by contentment (santoa) [one can remove] greed (lobha) and illusion (moha)
Tatv–dXaRNaaTa( 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…) iNaêYaaTa( ivTakR= Ma( by resolution (nicaya) doubt (vitarka) MaaENaeNa c bhu–>aaZYaMa( and by silence (mauna) talkativeness (bahu-bhya). XaaEYaeRaYaMa( TYaJaeTa( By courage (aurya) one can give up fear/danger (bhaya). buÖya vak(= –MaNaSaq YaC^eTa( By intelligence (buddhi) one can control speech (vc) and mind (manas) jaNa–c+auza TaaMa( YaC^eTa( by the eye of knowledge (jñna) one can control that [buddhi] AaTMa–AvbaeDaeNa jaNaMa( YaC^eTa( by understanding the self/soul (tm) one can control jñna AaTMaNaa AaTMaaNaMa( and by the soul the soul.” 341
k==aleNa== =òaNaXaaEca>Yaa&= = Sa&Sk==arESTaPaSaeJYaYaa== =)= =XauDYaiNTa== =daNaE"= = SaNTauíya== =d]VYaaYaaMa( by bathing (snna) and cleansing (auca) [the body and clothes] Sa&Sk==arE" by purificatory ceremonies (saˆskra) [the child] TaPaSaa wJYaYaa by austerity (tapas) [the senses], by worship (ijy) [the priests] daNaE" SaNTauíya by charities (dna) [one’s wealth], by contentment (santu˜i) [the mind] —
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d]VYaaia*TYae>Ya" iPaTa*>YaêaTMaNaSTaQaa ) ‰Yaae Yajk==MaRYa" é]aÖdaNaeNa Na*YacRNaeNa c== =)) svdhyyena maharibhyo devebhyo yajña-karmaŠ, pitbhyaƒ rddha-dnena nŠm abhyarcanena ca
devTaa–AiTaiQa–>a*TYae>Ya" “Towards (1) gods (deva), (4) guests (atithi), (4) servants (bhtya) TaQaa AaTMaNa" iPaTa*>Ya" c and (3) one’s forefathers (pit) MaTYaR" ‰auG>aveTa( )) devn …n manuyˆ ca pitn ghy ca devatƒ, p™jayitv tataƒ pacd ghasthaƒ 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 YaQaa–iviDa a householder (ghin) duly Ga*ùMa( k==MaR ku= vsTa should perform his household duty (ghya karma) PaÄYaj–ivDaaNaMa( c [i.e.,] the ritual of pañca-yajña 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) iPaTa›Na( Ga*ùa" devTaa" c forefathers (pit) and household [guardian] deities (devat)
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ghyƒ devatƒ 〈2.3〉 of ghy devat
PaUJaiYaTva [after] honoring [them], TaTa" PaêaTa( Ga*hSQa" afterwards the householder (ghastha) Xaez–>auk(= >aveTa( shall partake of what remains (ea).” 345
NaaiSTa MaaTa*SaMa& dEv& NaaiSTa iPaTa*SaMaae Gauå"== =) nsti mt-samaˆ daivaˆ nsti pit-samo guruƒ sandhi: (1) na_asti
MaaTa*–SaMaMa( dEvMa( “A divinity (daiva) equal to the mother (mt) Na AiSTa does not exist. iPaTa*–SaMa" Gauå" An authority (guru) equal to the father (pit) Na AiSTa does not exist.” 346
>a*Taae v*Öae Yaae Na ib>aiTaR Pau}a" SvYaaeiNaJa" iPaTar& MaaTar& c ) TaÜE PaaPa& >a]UaiTaR who does not maintain his father (pit) and mother (mt), TaSMaaTa( ANYa" PaaPa–k*= 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]UYaa& ivih&SaNTYabuDaa buDaaNa( ) v¢==a PaaPaMauPaadtae +aMaMaaYaaMa( “By abuse (kroa) and accusation (parivda) A–buDaa" buDaaNa( ivih&SaiNTa the ignorant (a-budha) injure the wise (budha). v¢==a PaaPaMa( oPaadtae The speaker (vakt) [thus] takes up the sin (ppa) +aMaMaaauê +aMaYaa Yau¢= ae dird]ê Pa]daNavaNa(= = )) dvv imau puruau rjan svargasyopari ti˜hataƒ, 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) iÜTaqYa" Na oPaPaÛTae there is no second one (dvit…ya) — Yad( +aMaYaa Yau¢= Ma( WNaMa( [namely] that this one who is endowed with forgiveness (kam) JaNa" A–Xa¢==Ma( MaNYaTae people (jana) consider to be weak (a-akta — unable). ... raJaNa( O King!
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ÜaE wMaaE PauåzaE These two persons (purua) SvGaRSYa oPair iTaïTa" 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
buiÖ" Pa]Yaae ivPa]MauCYaNTae Yataa" Sa&vTSar& iS}aYa"== =) karmabhyo vipramucyante yattƒ saˆvatsaraˆ striyaƒ
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iS}aYaSTvaXaiªTaa" PaaPaa NaaePaGaMYaa ivJaaNaTaa ) rJaSaa Taa ivXauDYaNTae >aSMaNaa >aaJaNa& YaQaa== =)) striyas tv a‰kitƒ pp nopagamy vijnat, rajas t viudhyante bhasman bhjanaˆ yath sandhi: (6) tu_a‰kitƒ, (3) na_upagamy
Sa&vTSarMa( Yataa" iS}aYa" “Women (str…) who lead a regular life (yatta) for one year (saˆvatsara) k==MaR>Ya" ivPa]MauCYaNTae are completely freed from karma. ... AaXaiªTaa" Tau PaaPaa" iS}aYa" Sinful women who are afraid (a‰kita) 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 iDaGdaNaa Pa]Jaa JaaYaTae bright (obhana) progeny (praj) is born. ... Yada Xarau»e “A brhmaŠa 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
SavR–vau¢= –Pad" ih because it is a place (pada) where robbers (caura) are supported (bhukta). ... Ya" c hSTaq k==aïMaYa" An elephant (hastin) which is made of wood (k˜ha) Ya" c Ma*Ga" cMaRMaYa" a deer (mga) which is made of leather (carma) Ya" c ivPa]" ANaDaqYaaNa" and a brhmaŠa (vipra) who is not studying (an-adh…yna), }aYa" Tae NaaMa–Daark==a" those three bear only the [respective] name (nman).” 418
AJauRNa" SahSaajaYa hrehaRdRMaQaaiSaNaa ) MaiaYaMa( ) Taeza& ivPa]iTazeDaaQa| raJaa Sa*í" SvYaM>auva== =)) kravydbhya iva bh™tnm a-dntebhyaƒ sad bhayam, teˆ vipratiedhrthaˆ rj s˜aƒ svayambhuv sandhi: (1) kravya-_adbhya, (9,1) tem_vipratiedha-_artham_rj
k]= VYa–AÙy" wv A–daNTae>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 (bh™ta). TaezaMa( ivPa]iTazeDa–AQaRMa( For their protection (vipratiedha) SvYaM>auva raJaa Sa*í" the king (rjan) was created by Brahm (svayam-bh™ — ‘the self-born one’).” 420
b]aøaYaaTa( }aaYaTae one who rescues him from danger (bhaya) Ya" c ASYa v*itaMa( ku= åTae 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" Saªre k*= Tae ) SaveR vYa"
From his police officers ... from their saleries caura-raka-adhikrin — ‘who supervises the protection from theft’, a police officer
raJaa AiPa ôTaMa( AaPanuYaaTa(
the king can also take [the value of] what is stolen.” 427
ADaMaR" +ai}aYaSYaEz Yad( VYaaiDaMarYaa& Tad]aJYa& Sau:aMaeDaTae= = )) yatrd˜aˆ bhayaˆ brahma prajnˆ amayaty uta, d˜aˆ ca rj bhubhyˆ tad rjyaˆ sukham edhate sandhi: (1,9) yatra_ad˜am_bhayam_brahma, (9,5) prajnm_amayati_uta, (9) d˜am_ca etc.
Ya}a Pa]JaaNaaMa( A–d*íMa( >aYaMa(
“Where the invisible danger (bhaya) for the inhabitants (praj) a-d˜a — ‘unseen’, invisible
b]ø XaMaYaiTa oTa the brhmaŠa (brahma) pacifies d*íMa( 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= arYa" “From those versed in the Vedas (traividya) [the prince should learn] }aYaqMa( ivÛaMa( the threefold Veda (tray… vidy) XaaìTaqMa( daarTa “O King Yudhi˜hira! Yaui¢==–XaaS}aMa( c Logic (yukti-stra — ‘the science of argument’) XaBd–XaaS}aMa( c grammar (abda-stra — ‘the science of words’) GaaNDavR–XaaS}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.”
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bilzïeNa XauLke= Na da]Ua]Ua+ariTaiNaRTYa& SavRk= MaRk= rae= _Xauic" ) TYa¢==vedSTvNaacar" Sa vE XaUd]" wiTa SMa*Ta"== =)) sarva-bhaka-ratir nityaˆ sarva-karma-karo ’uciƒ, tyakta-vedas tv an-craƒ sa vai ™draƒ iti smtaƒ sandhi: (9) nityam_sarva-, (7) karo_auciƒ, (6) tu_an-craƒ
iNaTYaMa( SavR–>a+a–riTa" “He who is always fond (rati) of all kinds (sarva) of food (bhaka) SavR–k==MaR–k==r" A–Xauic" 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
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Hinduism — Student 463
MauaUYa Wv Maa >aGaviNvjaPaYaiTviTa== =) bh™ya eva m bhagavan vijñpayatv iti sandhi: (6) vijñpayatu_iti
>aGavNa( “ ‘O lord! >aUYa" Wv Maa ivjaPaYaTau wiTa
Please instruct me further!’ ” 471
AMaavaSYaa Gauå& hiNTa iXaZYa& hiNTa cTaudRXaq ) b]øaík==PaaEYa" is to be obtained eternally (nityam).” 474
MaraaGaMauizTvaÛ& GauraE iÜJa" ) iÜTaqYaMaaYauzae >aaGa& k*= Tadarae Ga*he vSaeTa( )) caturtham yuo bhgam uitvdyaˆ gurau dvijaƒ, dvit…yam yuo bhgaˆ kta-dro ghe vaset sandhi: (11) yuaƒ_bhgam, (1) uitv_dyaˆ, yuaƒ_bhgaˆ kta-draƒ_ghe
AaYauz" AaÛMa( cTauQaRMa( >aaGaMa( “The first (dya) quarter part (bhga) of life (yus) GauraE oizTva [after] dwelling at [the place of] the teacher (guru) AaYauz" iÜTaqYaMa( >aaGaMa( the second part of life k*= Ta–dar" having wedded a wife (dra) iÜJa" Ga*he vSaeTa( a twice-born one (dvija) shall live at home (gha).” 483
SvYaM>aUNaaRrd" XaM>au" ku= Maar" k==iPalae MaNau"= = ) Pa]úadae JaNak==ae >aqZMaae bilvERYaaSaik==vRYaMa(= = )) svayambh™r nradaƒ ambhuƒ kumraƒ kapilo manuƒ, prahldo janako bh…mo balir vaiysakir vayam sandhi: (12) svayambh™ƒ_nradaƒ, etc., (11) kapilaƒ_manuƒ, etc.
SvYaM>aU" Naard" XaM>au" “Brahm (Svayambh™), Nrada, ®iva (®ambhu) ku= Maar" k==iPal" MaNau" the four Kumras, Kapiladeva, Svyambhuva Manu Pa]úad" JaNak==" >aqZMa" Prahlda, Janaka and Bh…ma bil" vEYaaSaik==" vYaMa( Bali, ®ukadeva and Yamarj (‘we’, the speaker of this verse).”
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ANa>YaaSae ivz& XaañMaJaqaaeJaNa& ivzMa( ) dird]SYa ivz& Gaaeïq v*ÖSYa TaåYaaSae XaañMa( ivzMa(
“When there is no practice (abhysa) scriptural instruction (stra) is poison
(via)
A–JaqaaeJaNaMa( ivzMa( when there is indigestion (a-j…rŠa) a meal (bhojana) is poison dird]SYa Gaaeïq ivzMa( for a poor man (daridra) a social gathering is poison v*ÖSYa TaåaPa]eTaa c Yaa YaSYa TaSMaE deYaa YauiDaiïr== =)) tmbhipretam utsjya kanybhipreta eva yaƒ, abhipret ca y yasya tasmai dey yudhi˜hira sandhi: (1) tma-_abhipretam, kany-_abhipreta
YauiDaiïr “O Yudhi˜hira! Ya" k==NYaa–Ai>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), AaTMa–Ai>aPa]eTaMa( oTSa*JYa [after] giving up what is desired by himself.” 490
DaNaeNa bhuDaa k]= ITva SaMPa]lae>Ya c baNDavaNa( ) ASauraaaYaaR–PaTYaae" 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 (gar…yˆsa) Ya" c ASaaE jaiTai>a" k*= Ta" than that which is made by kinsmen (jñti).” 493
SaveRza& Pa]qTYaaraePaaMa( is very rare (durlabha) even in heaven (svarga).” 497
ParSPar& ÜezaNMaae+a"== =) parasparaˆ dven mokaƒ
ParSParMa( ÜezaTa( Maae+a"
“Divorce (moka — ‘liberation’) is from mutual hatred (dvea).” 498
Naíe Ma*Tae Pa[v]iJaTae ©==Ibe c PaiTaTae PaTaaE ) PaÄSvaPaTSau NaarqaR" daezMa( AvaPNauYaaTa( the embryo (garbha) may get a deficiency (doa), vEæPYaMa( MaraaYaaRhqNa& Ga*hSQaSYa XaUNYaMaev Ga*h& >aveTa(= = )) putra-pautra-vadh™-bhtyair k…rŠam api sarvataƒ, bhry-h…naˆ ghasthasya ™nyam eva ghaˆ bhavet
Na Ga*h& Ga*hiMaTYaahuGa*Riha*TYaE"
“With children (putra), grandchildren (pautra), daughters-in-law (vadh™) and
servants (bhtya)
SavRTa" Aak==IaaYaaR–hqNaMa( [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*ihaE" òaNaE" òaiPaTa& óiGv>aUizTaMa(= = ) dGDva Ga]aMaad( bih" òaTva Sacela" SaillaXaYae= = )) preta-dehaˆ ubhaiƒ snnaiƒ snpitaˆ srag-vibh™itam, dagdhv grmd bahiƒ sntv sa-celƒ salilaye sandhi: (8) srak_vibh™itam, grmt_bahiƒ, (1) salila-_aye
Ya}a Ya}a iSQaTaaYaETadMauk= aYaeiTa vaidNa"== =) di+aaMau:aa dÛubaRNDava" Sailla“ailMa(= = )) yatra yatra sthityaitad amukyeti vdinaƒ, dakiŠbhimukh dadyur bndhavƒ salilñjalim sandhi: (4) sthitya_etad, (2) amukya_iti, (1) dakiŠa-_abhimukh, (12) dadyuƒ_bndhavƒ, (1) salila-_añjalim
Pa]eTa–dehMa( “The body (deha) of a deceased (preta — ‘departed’) Xau>aE" òaNaE" òaiPaTaMa( when washed with holy (ubha) waters ók(= –iv>aUizTaMa( and decorated with garlands (sraj) Ga]aMaad( bih" dGDva [after] having been burned outside the village (grma) Sacela" [then] the relatives Saill–AaXaYae òaTva [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!’
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wiTa vaidNa" speaking thus di+aaMau:aa" baNDava" the relatives, facing south Saill–A“ailMa( dÛu" should offer a handful of water (salila).”
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Hinduism — Leaving Home 511
PaÄaXaaeDv| vNa& v]JaeTa(= = ) pañcordhvaˆ vanaˆ vrajet sandhi: (3) pañca_™rdhvam
PaÄaXa–ODvRMa( “Above (™rdhva) the 50th (pañca) [year] vNaMa( v]JaeTa( one should [leave family and] go to the forest (vana).” 512
Ga*hSQaSTau Yada PaXYaeÜlqPailTaMaaTMaNa" ) APaTYaSYaEv caPaTYa& vNaMaev Tada é]YaeTa(= = )) ghasthas tu yad payed val…-palitam tmanaƒ, apatyasyaiva cpatyaˆ vanam eva tad rayet sandhi: (10) ghasthaƒ_tu, (8) payet_val…, (4) apatyasya_eva, (1) ca_apatyaˆ
AaTMaNa" vlq–PailTaMa( “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 é]YaeTa( then he should take shelter of the forest (vana).” 513
SaM>aaVYa Pau}aaNk==aleNa YaaEvNaSQaaiNvveXYa c ) SaMaQaaRNa( JaqvNae jaTva Mau¢= êr YaQaaSau:aMa(= = )) sambhvya putrn klena yauvana-sthn viveya ca, samarthn j…vane jñtv mukta cara yath-sukham sandhi: (10) muktaƒ_cara
k==aleNa Pau}aaNa( SaM>aaVYa “After creating children (putra) in due time (kla) YaaEvNa–SQaaNa( ivveXYa c and marrying them when in youth (yauvana) JaqvNae SaMaQaaRNa( jaTva [and after] knowing them to be competent (samartha) in life (j…vana) Mau¢= " [then] being free (mukta) YaQaa–Sau:aMa( cr go (cara) where you like.” 514
vaNaPa[SQaaé[MaPadeZv>aq+aE+YaMaacreTa( ) vnaprasthrama-padev abh…kŠaˆ bhaikyam caret sandhi: (1,6) vnaprastha-_rama-padeu_abh…kŠaˆ
vaNaPa[SQa–Aaé[Ma–Padezu “In the vnaprastha stages (padeu) A>aq+aE+YaMa( AacreTa( one should always (abh…kŠam) live by begging (bhaikya).” 515
b]øcarq YaiTaêEv ivÛaQaqR GauåPaaezk==" ) ADvGa" +aqa+auk= a" SMa*Taa"== =)) brahmacr… yati caiva vidyrth… guru-poakaƒ, adhva-gaƒ k…Ša-vtti ca a ete bhikukƒ smtƒ sandhi: (10,4) yatiƒ_ca_eva, (10) vttiƒ_ca
b]øcarq YaiTa" c Wv “A brahmacr… and a sannys… (yati) ivÛaQaqR Gauå–Paaezk==" a student and a supporter (poaka) of his teacher (guru) vidy-arthin — ‘who desires education’, student
ADv–Ga" +aqa+aae" wiNd]Ya–laelTaa and sense gratification by a sannys… (bhiku) — indriya-lolat — restlessness of the senses (indriya)
WTae ih Aaé[Ma–APaSada" :alu
these are certainly (khalu) degradations (apasada) of the rama (stage
of life)
Aaé[Ma–iv@MbNaa" and derisions (viambana) of the rama. TaaNa( dev–MaaYaa–ivMaU!aNa( Those who are [thus] bewildered (vim™ha) by the Lord’s (deva) illusory energy (my)
ANauk= MPaYaa oPae+aeTa
one should neglect out of compassion (anukamp).” 540
DaarYaeT}aqiaYaXaaek= aidviJaRTa"== =)) g…t-stram idaˆ puŠyaˆ yaƒ pa˜het prayataƒ pumn, viŠoƒ padam avpnoti bhaya-okdi-varjitaƒ
Pa[YaTa" PauMaaNa( “A pious man (puˆs) Ya" wdMa( PauaYa–Xaaek= –Aaid–viJaRTa" being freed (varjita) from fear (bhaya), lamentation (oka), etc. (di) ivZaSYa Mau%–PaÚaTa(
“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] G…t has to be carefully recited (su.g…ta). ik==Ma( ANYaE" Xaañ–ivSTarE" What is the need of the vastness (vistara) of other scriptures (stra)? SavR–XaaS}aMaYaq GaqTaa The G…t contains [the essence of] all scriptures (stra) SavR–devMaYa" hir" the Lord (Hari) contains all the gods (deva) SavR–TaqQaRMaYaq Ga®a the Ga‰g contains all holy places (t…rtha) SavR–vedMaYa" MaNau" and Manu-saˆhit contains all the Vedas. GaqTaa Ga®a GaaYa}aq GaaeivNd c [The words] G…t, Ga‰g, Gyatr… and Govinda wiTa cTau"–Ga–k==ar–Sa&Yau¢e= ôid iSQaTae when these four [words beginning] with ga, are placed in the heart (hd)
PauNa"–JaNMa Na ivÛTae
there is no rebirth.” 552
p NaMaae >aGavTae vaSaudevaYa== =) oˆ namo bhagavate vsudevya
>aGavTae vaSaudevaYa “To Lord (bhagavat) KŠa (Vsudeva) NaMa" my obeisance.”
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Hinduism — G…t 1
AQaaJauRNaivzadYaaeGaae NaaMa Pa]QaMaae= _DYaaYa"== =) athrjuna-vida-yogo nma prathamo ’dhyyaƒ
AJauRNa–ivzad–YaaeGa" NaaMa “Entitled (nma) ‘The Yoga of Arjuna’s Despondence (vida)’ AQa Pa]QaMa" ADYaaYa" now (atha) the first (prathama) chapter (adhyya).” 553 BG 1.1
Da*Taraí\ ovac DaMaR+ae}ae ku= å+ae}ae SaMaveTaa YauYauTSav" ) MaaMak==a" Paaad]ae d]aEPadeYaaê SavR Wv MaharQaa"== =)) yudhmanyu ca vikrnta uttamauj ca v…ryavn, saubhadro draupadey ca sarva eva mah-rathƒ
A}a XaUra" Maha–wZvaSaa" “Here (in their army) are heroic (™ra) great bowmen YauiDa >aqMa–AJauRNa–SaMaa" who are equal in battle (yudh) to Bh…ma and Arjuna — YauYauDaaNa" ivra$=" c [namely] Yuyudhna and Vir˜a Maha–rQa" 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*íke= Tau" ceik==TaaNa" Dh˜aketu and Cekitna vqYaRvaNa( k==aiXa–raJa" c and the powerful king of K… PauåiJaTa( ku= iNTa>aaeJa" c Purujit and Kuntibhoja Nar–Pau®v" 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 Maha–rQaa" All these are great chariot fighters.” Yuyudhna (Styaki) was a Ydava warrior of the VŠi dynasty and a close friend of KŠa. In the war he killed six mahrathas of the Kaurava army. He also captured Sañjaya, but set him free on the advice of Vysa. He survived the war. Vir˜a was the king of the Matsya country, who sheltered the PŠavas during their last year in exile. His daughter Uttar became the wife of Arjuna’s son Abhimanyu, father of Par…kit. He was killed by DroŠa. Dh˜aketu was the son of ®iupla, the king of Cedi. After the death of his father he became a tributary king to the PŠavas, and supplied one akauhiŠ… to the war. He was killed by DroŠa. Cekitna was killed by Duryodhana. K… (modern VrŠas…/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. ®aibya’s actual name was Govsa, and he was a father-in-law of Yudhi˜hira. He and the king of K… had come with one akauhiŠ… to attend the marriage of Abhimanyu. Yudhmanyu was a prince of the Pñcla royal family, who took his position as the bodyguard of Arjuna. He was killed by Avatthm. Uttamauj belonged to the Pñcla country. In the war he protected the right wheel of Arjuna’s chariot. He was killed by Avatthm. Draupad… had five sons, namely Prativindhya, ®rutasena, ®rutak…rti, ®atn…ka and ®rutakarm — one by each PŠava. They were killed by Avatthm in the night after the battle, when sleeping. BG 1.7
ASMaak&= Tau iviXaía Yae Taai‘abaeDa iÜJaaetaMa ) NaaYak==a MaMa SaENYaSYa Sa&jaQa| TaaNb]vqiMa Tae= = )) asmkaˆ tu vii˜ ye tn nibodha dvijottama, nyak mama sainyasya saˆjñrthaˆ tn brav…mi te
iÜJa–otaMa
“O brhmaŠa [DroŠa]! dvija-uttama — ‘best of the twice-born’, brhmaŠa
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ASMaak==Ma( Tau Yae iviXaía" But those who are our best men (vii˜a) MaMa SaENYaSYa NaaYak==a" the leaders (nyaka) of my army (sainya) TaaNa( iNabaeDa you must know them! Tae (=Tav=) Sa&ja–AQaRMa( TaaNa( b]vqiMa I mention them for your information.” BG 1.8
>avaN>aqZMaê k==aqMaai>ari+aTaMa(= = )) a-paryptaˆ tad asmkaˆ balaˆ bh…mbhirakitam, paryptaˆ tv idam eteˆ balaˆ bh…mbhirakitam
>aqZMa–Ai>ari+aTaMa( “Well-protected by Bh…ma Tad( ASMaak==Ma( blMa( A–PaYaaRáMa( that our force (bala) is unlimited. >aqMa–Ai>ari+aTaMa( Tau But, well-protected by Bh…ma WTaezaMa( wdMa( blMa( PaYaaRáMa( their force is limited (but sufficient).” * Tad( TaQaa–>aUTaE" vqrE" Yau¢= Ma( AiPa Although endowed (yukta) with such heros (v…ra) >aqZMaeari+aTaMa( AiPa and although protected by Bh…ma ASMaak==Ma( blMa( (=SaENYaMa(=) A–PaYaaRáMa( our army (bala) is insufficient; TaE" Sah YaaeÖuMa( A–SaMaQaRMa( >aaiTa to fight with them, it appears (bhti) not capable. wdMa( Tau WTaezaMa(
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PaaaqMaeNa Ai>ari+aTaMa( SaTa(
PaYaaRáMa( (=SaMaQaRMa( >aaiTa=) is sufficient, appears to be >aqZMaSYa o>aYa–Pa+a–PaaiTaTvaTa( Because of Bh…ma’s siding with both
being protected by Bh…ma capable.
(ubhaya) parties (paka). Duryodhana’s words are equivocal. His force consists of eleven akauhiŠ…s (armies), the PŠavas’ 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( >aviÙ" 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 avasthitƒ, bh…mam evbhirakantu bhavantaƒ 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 Bh…ma alone you must protect on all sides!” * >aqZMa–bleNa Wv ASMaak==Ma( JaqivTaMa( Our life depends on the strength of Bh…ma alone. wiTa >aav" This is the idea. BG 1.12
TaSYa SaÅNaYaNhz| ku= åv*Ö" iPaTaaMah" ) iSa&hNaad& ivNaÛaeÀE" Xa«& dDMaaE Pa[TaaPavaNa(= = )) tasya sañjanayan haraˆ kuru-vddhaƒ pitmahaƒ, siˆha-ndaˆ vinadyoccaiƒ a‰khaˆ dadhmau pratpavn
ku= å–v*Ö" Pa[TaaPavaNa( iPaTaaMah"
“The valiant Bh…ma, senior of the Kurus ... understanding that DroŠa was praising him
TaSYa hzRMa( SaÅNaYaNa( arousing his (Duryodhana’s) joy (hara) oÀE" iSa&h–NaadMa( ivNaÛ [after] roaring loudly like a lion (siˆha) ... (or:) which (the conch) was making a great sound like a lion
Xa«Ma( dDMaaE
he blew his conchshell (a‰kha).” BG 1.13
TaTa" Xa«aê >aeYaRê PaavTa( That sound (abda) was tumultuous.” BG 1.14
TaTa" ìeTaEhRYaEYauR¢e= MahiTa SYaNdNae iSQaTaaE ) MaaDav" Paaa" c Pa*iQavqMa( c Wv A>YaNauNaadYaNa( [while] making the sky and earth (pthiv…) resound * Pa[iTaßiNai>a" AaPaUrYaNa( Filling [sky and earth] with echoes. DaaTaRraí\aaYaae" SaeNaYaae" MaDYae in the middle (madhya) of both armies (sena) Mae (=MaMa=) rQaMa( SQaaPaYa place my chariot (ratha)!” BG 1.22
kE= MaRYaa Sah YaaeÖVYaMaiSMaNraYaaeMaRDYae SQaaPaiYaTva rQaaetaMaMa(= = )) evam ukto h…keo gukeena bhrata, senayor ubhayor madhye sthpayitv rathottamam
>aqZMad]aeaarTa
“Sañjaya said: O Dhtar˜ra! bhrata — ‘descendant of Bharata’
Gau@ak==a–wRXaeNa WvMa( o¢==" Thus being addressed by Arjuna * Gau@ak==a (=iNad]a=) TaSYaa" wRXaeNa (=iJaTa–iNad]eaYaae" 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 PŠu, was ®alya’s sister. Although ®alya blessed the PŠavas to win the war, he had to support Duryodhana with one akauhiŠ…. ®alya was killed by his nephew Yudhi˜hira. ®akuni was the brother of Gndhr…, the wife of Dhtar˜ra. By his evil tactics the PŠavas had to go to exile. ®akuni was killed by Sahadeva.
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BG 1.27
TaaNSaMaq+Ya Sa k==aENTaeYa" SavaRNbNDaUNaviSQaTaaNa( ) k*= PaYaa ParYaaivíae ivzqdi‘adMab]vqTa(= = )) tn sam…kya sa kaunteyaƒ sarvn bandh™n avasthitn, kpay parayvi˜o vi…dann idam abrav…t
Sa" k==aENTaeYa" “The son of Kunt… TaaNa( SavaRNa( bNDaUNa( AviSQaTaaNa( SaMaq+Ya [after] seeing all those relatives (bandhu) arrayed ParYaa k*= PaYaa Aaiví" overcome with great compassion (kp) ivzqdNa( wdMa( Ab]vqTa( [while] grieving he spoke thus.” BG 1.28
AJauRNa ovac d*îeMa& SvJaNa& k*= ZaaeGaa" Sau%aiNa c== =)) kiˆ no rjyena govinda kiˆ bhogair j…vitena v, yem arthe k‰kitaˆ no rjyaˆ bhogƒ sukhni ca
Ta wMae= _viSQaTaa YauÖe Pa[aYaMa(=) 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==ai¿TaMa( are desired Tae wMae these very persons DaNaaiNa Pa[aaeNa hiNaZYaiNTa Wv then they will surely kill you out of greed for the kingdom: BG 1.34
WTaa‘a hNTauiMaC^aiMa gNaTaae-= _iPa MaDauSaUdNa ) AiPa }aElaeKYaraJYaSYa heTaae" ik&= Nau Mahqk*= Tae= = )) etn na hantum icchmi ghnato ’pi madhus™dana, api trailokya-rjyasya hetoƒ kiˆ nu mah…-kte
MaDauSaUdNa “O Lord (Madhus™dana)! gNaTa" AiPa Even when killing [me] WTaaNa( hNTauMa( Na wC^aiMa I do not want to kill them }aElaeKYa–raJYaSYa heTaae" AiPa even for the sovereignty (rjya) of the three worlds ik==Ma( Nau Mahq–k*= Tae what [to speak] of this earth.” * NaNau c KŠa may argue: (verse without sandhi) – AiGNa–d" (1) One who sets fire Gar–d" c Wv (2) gives poison Xañ–Paaia" 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]:
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BG 1.35
iNahTYa DaaTaRraí\a‘a" k==a Pa[qiTa" SYaaÂNaadRNa ) PaaPaMaevaé[YaedSMaaNhTvETaaNaaTaTaaiYaNa"== =)) nihatya dhrtar˜rn naƒ k pr…tiƒ syj janrdana, ppam evrayed asmn hatvaitn tatyinaƒ
JaNaadRNa “O Lord (Janrdana)! DaaTaRraí\aNa( iNahTYa [After] killing the sons of Dhtar˜ra Na" (=ASMaak==Ma(=) k==a Pa[qiTa" SYaaTa( what will be our pleasure (pr…ti)?” WTaaNa( AaTaTaaiYaNa" hTva “[After] killing these aggressors ASMaaNa( PaaPaMa( Wv Aaé[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 yajña, 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-hiˆs paramo dharmaƒ (nonviolence is the highest command). BG 1.36
TaSMaa‘aahaR vYa& hNTau& DaaTaRraí\aNSabaNDavaNa(= = ) SvJaNa& ih k==Qa& hTva Saui%Na" SYaaMa MaaDav== =)) tasmn nrh vayaˆ hantuˆ dhrtar˜rn sa-bndhavn, sva-janaˆ hi kathaˆ hatv sukhinaƒ syma mdhava
TaSMaaTa( “Therefore Sa–baNDavaNa( DaaTaRraí\aNa( the sons of Dhtar˜ra and our relatives vYaMa( hNTauMa( Na AhaR" we should not kill. MaaDav O Lord (Mdhava)! Sv–JaNaMa( ih hTva [After] killing relatives k==QaMa( Saui%Na" SYaaMa how can we be happy?” * NaNau KŠa may argue: Tav WTaezaMa( AiPa To both you and them also bNDau–vDa– daeze SaMaaNae SaiTa the fault of killing kinsmen being common, YaQaa Wv WTae just as they bNDau–vDa–daezMa( A®Ik*= TYa accepting that fault of killing kinsmen YauÖe Pa[vTaRNTae engage in battle, TaQaa Wv >avaNa( AiPa Pa[vTaRTaaMa( so you should also engage: BG 1.37-38
YaÛPYaeTae Na PaXYaiNTa lae>aaePahTaceTaSa" ) ku= l+aYak*= Ta& daez& iMa}ad]aehe c PaaTak==Ma(= = )) yady apy ete na payanti lobhopahata-cetasaƒ, kula-kaya-ktaˆ doaˆ mitra-drohe ca ptakam
k==Qa& Na jeYaMaSMaai>a" PaaPaadSMaai‘aviTaRTauMa( ) ku= l+aYak*= Ta& daez& Pa[PaXYaiÙJaRNaadRNa== =)) kathaˆ na jñeyam asmbhiƒ ppd asmn nivartitum, kula-kaya-ktaˆ doaˆ prapayadbhir janrdana
YaÛiPa WTae “Although they lae>a–oPahTa–ceTaSa" their discrimination destroyed by greed (lobha) ku= l–+aYa–k*= TaMa( daezMa( the evil (doa) in family (kula) destruction (kaya) iMa}a–d]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–+aYa–k*= TaMa( daezMa( Pa[PaXYaiÙ" by those who understand the evil resulting from family destruction ASMaai>a" by us
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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[a>avTYauTa== =)) kula-kaye praŠayanti kula-dharmƒ santanƒ, dharme na˜e kulaˆ ktsnam a-dharmo ’bhibhavaty uta
ku= l–+aYae “When there is destruction (kaya) of the family (kula) SaNaaTaNaa" ku= l–DaMaaR" Pa[aqZMa–PavRiaGavÓqTaaSau oPaiNazTSau in the ®r…mad-Bhagavad-g…t Upaniad The Bhagavad-g…t is not only counted as Upaniad (‘G…topaniad’), but as a very important one, because it is referred to in plural (‘upaniatsu’).
b[ø–ivÛaYaaMa( YaaeGa–XaaS}ae in the spiritual science and Yoga-stra é[q–k*= Zauiv bhuvi — to be, exist >>> saƒ 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 (saƒ asti — he is) and words like sat, satya and sattva. [u]k[ñ] 8U...
k==r>> saƒ karoti — he does, ... ; karma, kriy, krya — work; karaŠa —
instrument; kraŠa — cause
GaTaaE gatau — to go (with .: to come) >>> saƒ gacchati — he goes; gati — movement, goal jan[…]...Pa[adu>aaRve prdurbhve — to be born >>> saƒ jyate; jana — creature, man; janma — birth; jti — birth,
gam[†]...
class
Pa[a> saƒ j…vati; j…va — living entity; j…vana — life, water jñ 9U...AvbaeDaNae avabodhane — to know >>> saƒ jnti; jñna — knowledge tyaj[a]...haNaaE hnau — to abandon >>> saƒ tyajati; tyga — renunciation; tygin — renunciate div[u] 4P...k]= I@a–ivJaqiGaza–VYavhar–ÛuiTa–... kr…-vij…gi-vyavahra-dyuti-... — to play; desire to win; j…v[a]...
deal; shine >>> saƒ d…vyati; divya — divine, heavenly; deva — ‘one who shines or enjoys,’ demigod
Pa[e+a>> saƒ payati; d˜i, darana — vision bhaj[a] 1U...SaevaYaaMa( sevym — to serve, worship >>> saƒ bhajati; bhakta — devotee; bhakti — devotion; d[ir]...
bhajana — worshiping
SataaYaaMa( sattym — to be, exist, become >>> saƒ bhavati; bhva — existence, mood; prabhva —
bh™ 1P...
influence vac[a]...
Pair>aaz>> saƒ vakti; vc (vk) — speech; vaktra — mouth; pravacana —
discourse
jaNae jñne — to know >>> saƒ vetti; Veda — knowledge ru...é[v>> saƒ Šoti; ruti, ravaŠa — hearing; rotra — ear sth...SQaaNae sthne — to stand (with ud.: to stand up) >>> saƒ ti˜hati, ...; sthna — place, land sm...icNTaaYaaMa( cintym — to think, remember >>> saƒ smarati; smti — memory;
vid[a] 2P...
remembering
smaraŠa —
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Hinduism — G…t 2 S‰khya-yoga — ‘The Yoga of Discrimination (s‰khya)’ BG 2.1
SaÅYa ovac Ta& TaQaa k*= PaYaaivíMaé[uPaUaaeGaaNa( blood-stained luxuries (bhoga) wh Wv >auÅqYa I would enjoy even in this life (iha — here).” * Na ke= vlMa( Par}a du"%Ma( There will be misery (duƒkha) not only hereafter wh Wv Tau but right here Nark==–du"%Ma( ANau>aveYaMa( I shall experience the suffering of hell (naraka). AQaR–k==aMaaTMak==aNa( >aaeGaaNa( AhMa( >auÅqYa I shall enjoy pleasures like wealth (artha) and the fulfillment of desires (kma) YaÜa ‘=AQaR–k==aMaaNa(=’ wiTa ‘=Gauæaav" XaaEYaaRid–l+aaarTa “O Dhtar˜ra! o>aYaae" SaeNaYaae" MaDYae Between both armies ivzqdNTaMa( TaMa( to that grieving one (Arjuna) ôzqk==–wRXa" Pa[hSaNa( wv the Lord, being pleased * Pa[hSaNa( wv Prahasan iva means Pa[Sa‘a–Mau%" SaNa(
being ‘placid-countenanced’
(looking pleased, smiling).
wdMa( vc" ovac
spoke the following words.”
deh–AaTMaNaae" A–ivvek= 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]dXaRNa–AQaRMa( Aah thus He (KŠa) spoke to show their distinction: *
555 BG 2.11
é[q>aGavaNauvac AXaaeCYaaNaNvXaaecSTv& Pa[javada&ê >aazSae ) GaTaaSaUNaGaTaaSaU&ê NaaNauXaaeciNTa PaiaazSae and [then] you speak learned words. After I instructed you (2.2-3) you argued with learned words (2.4).
PaiaivZYaaMa" SaveR vYaMaTa" ParMa(= = )) na tv evhaˆ jtu nsaˆ na tvaˆ neme jandhipƒ, na caiva na bhaviymaƒ sarve vayam ataƒ param
AhMa( Tau JaaTau Na Wv Na AaSaMa( “[Because] neither I did not exist at any time (jtu) * lqla–ivGa]hSYa Aaiv>aaRve iTarae>aave AiPa Even though there is appearance and disappearance of the body in My pastime (l…l).
Na TvMa( Na wMae JaNa–AiDaPaa" nor you, nor [all] these kings * Mad(–A&XaTvaTa( Being parts of Me. ATa" ParMa( c and hereafter
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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[aiáDasrSTa}a Na MauùiTa== =)) dehino ’smin yath dehe kaumraˆ yauvanaˆ jar, tath dehntara-prptir dh…ras 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, * PaUvR–AvSQaa–NaaXae Even at the end of a previous state AvSQaa–ANTar–oTPataaE 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 deh–ANTar–Pa[aiá" similarly there is the acquisition of another (antara) body. Ta}a Daqr" Na MauùiTa At this a wise/sober man (dh…ra) is not bewildered.” 558 BG 2.14
Maa}aaSPaXaaRSTau k==aENTaeYa XaqTaaeZaarTa== =)) mtr-spars tu kaunteya …toŠa-sukha-duƒkha-dƒ, gampyino ’nitys tˆs titikasva bhrata
k==aENTaeYa
“O Arjuna! kaunteya — ‘son of Kunt…’
Maa}aa–SPaXaaR" 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]Ya–v*taYa"=) they are called mtrs or sense*
functions.
XaqTa–oZaarTa [Therefore] O Arjuna! TaaNa( iTaiTa+aSv You must tolerate them!” 559 BG 2.15
Ya& ih Na VYaQaYaNTYaeTae Pauåz& PauåzzR>a ) SaMadu"%Sau%& Daqr& Saae-= _Ma*TaTvaYa k==LPaTae= = )) yaˆ hi na vyathayanty ete puruaˆ puruarabha, sama-duƒkha-sukhaˆ dh…raˆ so ’mtatvya kalpate
Pauåz–‰z>a
“O hero [Arjuna]! purua-abha — ‘best of men’, hero
SaMa–du"%–Sau%Ma( DaqrMa( PauåzMa( 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.” * DaMaR–jaNa–Üara Through his spiritual knowledge A–Ma*TaTvaYa (=Maae+aaYa=) k==LPaTae is fit for immortality, liberation. 560 BG 2.16
NaaSaTaae ivÛTae >aavae Naa>aavae ivÛTae SaTa" ) o>aYaaeriPa d*íae-= _NTaSTvNaYaaeSTatvdiXaRi>a"== =))
he
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nsato vidyate bhvo nbhvo vidyate sataƒ, ubhayor api d˜o ’ntas tv anayos tattva-daribhiƒ
A–SaTa" >aav" Na ivÛTae “Of the unreal [body] there is no existence * AaTMaiNa >aav" (=Sataa=) Na ivÛTae There is no existence in the self [of the unreal]. SaTa" A–>aav" Na ivÛTae and of the real [soul] there is no non-existence. o>aYaae" AiPa Tau ANaYaae" ANTa" The nature (‘conclusion’) of both of these Tatv–diXaRi>a" d*í" is seen by seers of the truth.” * WvM>aUTa–ivveke= Na SahSv With the help of such discrimination you better tolerate. wiTa AQaR" This is the idea. 561 BG 2.17
AivNaaiXa Tau TaiÜiÖ YaeNa SavRiMad& TaTaMa( ) ivNaaXaMaVYaYaSYaaSYa Na k==iêTk==TauRMahRiTa== =)) a-vini tu tad viddhi yena sarvam idaˆ tatam, vinam a-vyayasysya na kacit kartum arhati
YaeNa SavRMa( wdMa( TaTaMa( “That by which all this [world] is pervaded Tad( Tau A–ivNaaiXa iviÖ that [soul] know to be indestructible! ASYa A–VYaYaSYa ivNaaXaMa( The destruction of this unchangeable (a-vyaya) [soul] Na k==iêd( k==TauRMa( AhRiTa no one is able to bring about.” 562 BG 2.18
ANTavNTa wMae deha iNaTYaSYaae¢= a" Xarqiraav–ivk==ar–XaUNYaTveNa 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) ivPairaUTva >aivTaa va Na >aUYa" ) AJaae iNaTYa" XaaìTaae-= _Ya& PauraaUTva >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(–æPa" it is by itself (by nature) of the form of existence.
A–Ja" [because] it is unborn. AYaMa( iNaTYa" XaaìTa" PauraaviTa this is also said. k==Ma( hiNTa and whom does he kill?” * NaNau Arjuna may argue: ‘=AaTMaNa" A–ivNaaXa" AiPa Though the self is not destroyed TadqYa–Xarqr–NaaXaMa( PaYaaRlaeCYa XaaecaiMa=’ wiTa ced( but I grieve considering the destruction of its body (ar…ra). Ta}a Aah On this He says: 566 BG 2.22
vaSaa&iSa JaqaarTa “O Arjuna! SavRSYa dehe AYaMa( dehq This soul (dehin) in everyone’s body (deha) iNaTYaMa( A–vDYa" is eternally not to be killed. TaSMaaTa( SavaRiaUTaaiNa Therefore, for any being (bh™ta) TvMa( XaaeicTauMa( Na AhRiSa you should not lament.” * Yad( c o¢==Ma( And what was said ‘=Na c é[eYa" ANauPaXYaaiMa hTva Sv–JaNaMa( 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 ) DaMYaaRiÖ YauÖaC^\eYaae-= _NYaT+ai}aYaSYa Na ivÛTae= = )) sva-dharmam api cvekya na vikampitum arhasi, dharmyd dhi yuddhc chreyo ’nyat katriyasya na vidyate
Sv–DaMaRMa( AiPa c Ave+Ya “Even [after] considering your duty (dharma) ivk==iMPaTauMa( Na AhRiSa you should not hesitate [to fight]. DaMYaaRTa( YauÖaTa( ANYaTa( é[eYa" Something better than a righteous fight (yuddha) +ai}aYaSYa Na ih ivÛTae does not exist for a katriya.” 576 BG 2.32
Yad*C^Yaa caePaPa‘a& SvGaRÜarMaPaav*TaMa( ) Saui%Na" +ai}aYaa" PaaQaR l>aNTae YauÖMaqd*XaMa(= = )) yadcchay copapannaˆ svarga-dvram apvtam, sukhinaƒ katriyƒ prtha labhante yuddham …dam
PaaQaR “O Arjuna! Yad*C^Yaa c oPaPa‘aMa( And attained unsought wRd*XaMa( YauÖMa( a fight (yuddha) like this APaav*TaMa( SvGaR–ÜarMa( 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| Sa°aMa& Na k==irZYaiSa ) TaTa" SvDaMa| k==IiTa| c ihTva PaaPaMavaPSYaiSa== =)) atha cet tvam imaˆ dharmyaˆ sa‰grmaˆ na kariyasi, tataƒ sva-dharmaˆ k…rtiˆ ca hitv ppam avpsyasi
AQa wMaMa( DaMYaRMa( Sa°aMaMa( “However, this righteous fight TvMa( Na k==irZYaiSa ced( if you will not perform TaTa" then
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Sv–DaMaRMa( k==IiTaRMa( c ihTva [after] giving up your duty (dharma) and fame (k…rti) PaaPaMa( AvaPSYaiSa you will incur sin (ppa).” 578 BG 2.34
Ak==IiTa| caiPa >aUTaaiNa k==QaiYaZYaiNTa Tae= _VYaYaaMa( ) SaM>aaivTaSYa cak==IiTaRMaRraUTaaiNa k==QaiYaZYaiNTa people will tell. SaM>aaivTaSYa c And for one who is respected A–k==IiTaR" MaraYaad[aae+YaSae= =MahqMa(= =)= =TaSMaaduitaï== k= aENTaeYa== YauÖaYa== k*= TaiNaêYa"== =)) hato v prpsyasi svargaˆ jitv v bhokyase mah…m, tasmd utti˜ha kaunteya yuddhya kta-nicayaƒ
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! YauÖaYa k*= Ta–iNaêYa" oitaï Determined to fight, get up!” * Yad( AiPa o¢==Ma( Also what was said ‘=PaaPaMa( Wv Aaé[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 YauÖaYa YauJYaSv NaEv& PaaPaMavaPSYaiSa== =)) sukha-duƒkhe same ktv lbhlbhau jayjayau, tato yuddhya yujyasva naivaˆ ppam avpsyasi
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Sau%–du"%e SaMae k*= Tva “[After] regarding alike happiness (sukha) and distress (duƒkha) la>a–A–la>aaE JaYa–A–JaYaaE gain (lbha) and loss, victory (jaya) and defeat Victory or defeat bring gain or loss, which bring happiness or distress.
TaTa" YauÖaYa YauJYaSv then prepare for the fight [just to do your duty]! WvMa( PaaPaMa( Na AvaPSYaiSa Thus you will not incur sin.” * oPaidí–jaNa–YaaeGaMa( oPaSa&hrNa( Concluding jñna-yoga which has been taught Tad(– SaaDaNaMa( k==MaR–YaaeGaMa( Pa[STaaEiTa He introduces karma-yoga, which is a means to that (jñna-yoga): 583 BG 2.39
Wza== Tae= _i>aihTaa== Saa«ye= =buiÖYaaeRGae= =iTvMaa&= =Xa*a§==MaNaaXaae-= _iSTa Pa[TYavaYaae Na ivÛTae ) SvLPaMaPYaSYa DaMaRSYa }aaYaTae MahTaae >aYaaTa(= = )) nehbhikrama-no ’sti pratyavyo na vidyate, svalpam apy asya dharmasya tryate mahato bhayt
wh Ai>a§==Ma–NaaXa" Na AiSTa “On this path there is no fruitlessness (‘loss of endeavor’) Pa[TYavaYa" Na ivÛTae 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 saˆsra].” 585 BG 2.41
VYavSaaYaaiTMak==a buiÖreke= h ku= åNaNdNa ) bhuXaa%a ùNaNTaaê buÖYaae-= _VYavSaaiYaNaaMa(= = )) vyavasytmik buddhir ekeha kuru-nandana, bahu-kh hy an-ant ca buddhayo ’vyavasyinm
ku= å–NaNdNa
“O Arjuna! kuru-nandana — ‘son/beloved of the Kurus’
wh VYavSaaYa–AaiTMak==a buiÖ" Wk==a pointed (eka)
Here (in this karma-yoga) the resolute attitude (buddhi) is one-
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* [Namely that]
ParMaeìr–>aKTYaa Wv by devotion to the Lord alone Da]uvMa( TairZYaaiMa
I shall certainly cross over [saˆsra].
A–VYavSaaiYaNaaMa( buÖYa" [whereas] the attitudes of those who are irresolute * bih"–Mau%aaaeGaEìYaRPa[Sa¢==aNaa& TaYaaPaôTaceTaSaaMa( ) VYavSaaYaaiTMak==a buiÖ" SaMaaDaaE Na ivDaqYaTae= = )) bhogaivarya-prasaktnˆ taypahta-cetasm, vyavasytmik buddhiƒ samdhau na vidh…yate
>aaeGa–WeìYaR–Pa[Sa¢==aNaaMa( “In (‘of’) those who are attached to enjoyment (bhoga) and power TaYaa APaôTa–ceTaSaaMa( and whose minds are attracted (‘stolen’) by that (flowery language) SaMaaDaaE VYavSaaYa–AaiTMak==a buiÖ" a resolute attitude in meditation Na ivDaqYaTae does not take place.” * NaNau c It might be asked ‘=Yaid SvGaR–Aaidk==Ma( that, if heaven etc. ParMaMa( f==lMa( Na >aviTa is not the highest goal TaihR ik==Ma( wiTa vedE" Tad(–SaaDaNaTaYaa k==MaaRiaviTa as much as all needs like bathing (snna) and drinking (pna) are served separately TaavaNa( SavR" AiPa AQaR" so much all the needs SavRTa" SaMâuTa–odke= (=Maha–”de=) 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]aøaYa–§==aeDa" “[Because of being] free from attachment (rga), fear (bhaya) and anger (krodha) du"%ezu ANa(–oiÜGNa–MaNaa" one who is undisturbed in miseries (dukƒha) Sau%ezu ivGaTa–SPa*h" and free from hankering in pleasures (sukha) iSQaTa–Daq" MauiNa" oCYaTae he is called a sage of steady intelligence.” * k==QaMa( >aazeTa How should he speak? 600 BG 2.57
Ya" SavR}aaNai>aòehSTataTPa[aPYa Xau>aaXau>aMa( ) Naai>aNaNdiTa Na Üeií TaSYa Pa[ja Pa[iTaiïTaa== =)) yaƒ sarvatrnabhisnehas tat tat prpya ubhubham, nbhinandati na dve˜i tasya prajñ prati˜hit
Ya" SavR}a ANa(–Ai>aòeh" “One who is unaffected everywhere (to family, etc.) Tad( Tad( Xau>a–A–Xau>aMa( Pa[aPYa [and therefore after] obtaining whatever good or evil Na Ai>aNaNdiTa Na Üeií he neither praises nor hates it * ik==NTau ke= vlMa( odaSaqNa" Wv >aazTae But talks as one unconcerned. TaSYa Pa[ja Pa[iTaiïTaa then his intelligence (prajñ) is steady.” 601 BG 2.58
Yada Sa&hrTae caYa& kU= MaaeR-= _®aNaqv SavRXa" ) wiNd]YaaYaSTaSYa Pa[ja Pa[iTaiïTaa== =)) yad saˆharate cyaˆ k™rmo ’‰gn…va sarvaaƒ, indriyŠ…ndriyrthebhyas tasya prajñ prati˜hit
wiNd]YaaiYa" “The senses (indriya) from sense objects Yada c AYaMa( SavRXa" Sa&hrTae when he completely withdraws [them] kU= MaR" A®aiNa wv as a tortoise (k™rma) [withdraws] its limbs (a‰ga) TaSYa Pa[ja Pa[iTaiïTaa [then] his intelligence (prajñ) is steady.” * NaNau One might ask ‘=Na wiNd]YaaaviTa 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 ùiPa k==aENTaeYa PauåzSYa ivPaiêTa" ) wiNd]Yaaia& MaNa"== =)) yatato hy api kaunteya puruasya vipacitaƒ, indriyŠi pramth…ni haranti prasabhaˆ manaƒ
k==aENTaeYa “O Arjuna! YaTaTa" ih AiPa ivPaiêTa" PauåzSYa Even of a wise man who is endeavoring [for liberation] Pa[MaaQaqiNa wiNd]YaaiaJaaYaTae 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
§==aeDaaÙviTa SaMMaaeh" SaMMaaehaTSMa*iTaiv>a]Ma" ) SMa*iTa>a]&XaaØuuiÖNaaXaae buiÖNaaXaaTPa[aav"
absence (a-bhva) of the
discrimination as to what is to be done (krya) and what is not to be done.
SaMMaaehaTa( SMa*iTa–iv>a]Ma" and from delusion confusion of memory. * Xaañ–AacaYaR–oPaidí–AQaR–SMa*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( buiÖ–NaaXa" From loss of memory [comes] the loss of [spiritual] intelligence buiÖ–NaaXaaTa( Pa[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) A–XaaNTaSYa ku= Ta" Sau%Ma( and for one without peace, how is there happiness [of liberation]?” * ‘=Na AiSTa buiÖ" A–Yau¢= 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]YaaaiSa== =)) indriyŠˆ hi caratˆ yan mano ’nuvidh…yate, tad asya harati prajñˆ vyur nvam ivmbhasi
crTaaMa( wiNd]YaaaiSa as the wind [takes away] a boat on the water.” * YaQaa Pa[MataSYa k==a]aMaYaiTa
As the wind
(vyu) tosses in the ocean (samudra) a ship (nva) whose captain (karŠa-dhra — ‘holder of the rudder’, helmsman) is inattentive. 611 BG 2.68
TaSMaaÛSYa Mahabahae iNaGa*hqTaaiNa SavRXa" ) wiNd]YaaYaSTaSYa Pa[ja Pa[iTaiïTaa== =)) tasmd yasya mah-bho nigh…tni sarvaaƒ, indriyŠ…ndriyrthebhyas tasya prajñ prati˜hit
TaSMaaTa( Maha–bahae “Therefore, O Arjuna! YaSYa wiNd]YaaiYa" SavRXa" iNaGa*hqTaaiNa are completely restrained from sense objects TaSYa Pa[ja Pa[iTaiïTaa 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-bh™tnˆ tasyˆ jgarti saˆyam…, yasyˆ jgrati bh™tni s ni payato muneƒ
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
AaPaUYaRMaaYa iSQaTva
it] beginning from childhood.
b]ø–iNavaRaaz> kta — done; as in Sa&Sk*= Ta saˆskta — ‘perfectly done’, Sanskrit √ji...JaYae — to conquer; + [k]ta >>> jita — conquered; as in A–iJaTa a-jita — not conquered √tu[a]...TauíaE — to be satisfied >>> tu˜a — satisfied; AaTMaiNa Tauï" — satisfied in the self √bh™...SataaYaaMa( — to be, exist, become >>> bh™ta — ... Taking bh™ in the sense of ‘being’, bh™ta means ‘which has been’, (the past tense, bh™ta-kla), or ‘who has been’, a ghost. Taking the sense of ‘becoming’, a bh™ta is something ‘which became’, or ‘was created.’ There are pañca-bh™tas (five material elements) and j…va-bh™tas (living beings). Another such suffix is .[k]tavat[u] : √[u]k[ñ]...
k==r>> 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 (m™ika)
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Hinduism — G…t 3 Karma-yoga — ‘The Yoga of Work (karman)’ 616 BG 3.1
AJauRNa ovac JYaaYaSaq ceTk==MaRaGavaNauvac laeke= -= _iSMaiNÜivDaa iNaïa Paura Pa[ae¢= a MaYaaNaga ) jaNaYaaeGaeNa Saa«yaNaa& k==MaRYaaeGaeNa YaaeiGaNaaMa(= = )) loke ’smin dvi-vidh ni˜h pur prokt maynagha, jñna-yogena s‰khynˆ karma-yogena yoginm
é[q–>aGavaNa( ovac – ANa(–Aga “The Lord said: O sinless [Arjuna]! AiSMaNa( laeke= iÜ–ivDaa iNaïa [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–>aed–Maa}aMa( Only different forms of just one [faith] AiDak==ar– >aedeNa o¢==Ma( suited to different aspirants have been stated. jaNa–YaaeGaeNa Saa«yaNaaMa( by jñna-yoga [the faith] of the s‰khyas k==MaR–YaaeGaeNa YaaeiGaNaaMa( and by karma-yoga of the karma-yog…s.”
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619 BG 3.4
Na k==MaRaa‘aEZk==MYa| Pauåzae-= _XNauTae ) Na c Sa‘YaSaNaadev iSaiÖ& SaMaiDaGaC^iTa== =)) na karmaŠm an-rambhn naikarmyaˆ puruo ’nute, na ca sannyasand eva siddhiˆ samadhigacchati
Na k==MaRaaTa( “Not by [mere] abstention from activities Pauåz" NaEZk==MYaRMa( AXNauTae a person attains freedom from reaction Na c Sa‘YaSaNaaTa( Wv nor by mere renunciation (sannysa) * icta–XauiÖMa( ivNaa k*= TaaTa( Sa‘YaaSaNaaTa( Wv By mere sannysa without purity of mind.
iSaiÖMa( SaMaiDaGaC^iTa one attains perfection (liberation).” * k==MaRaTae performs unattached karma-yoga ... by directing his work towards the Lord
Sa" iviXaZYaTae
he is different.”
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icta–XauÖya jaNavaNa( >aviTa
He attains knowledge through the purification of the
mind. 623 BG 3.8
iNaYaTa& ku= å k==MaR Tv& k==MaR JYaaYaae ùk==MaRYaae Yaae >au»e STaeNa Wv Sa"== =)) i˜n bhogn hi vo dev dsyante yajña-bhvitƒ, tair dattn a-pradyaibhyo yo bhu‰kte stena eva saƒ
Yaj–>aaivTaa" deva" “The devas, satisfied by sacrifice (yajña) wíaNa( >aaeGaaNa( ih v" (=YauZMa>YaMa(=) daSYaNTae will surely give you the desired (i˜a) objects (bhoga). W>Ya" A–Pa[daYa [But after] not offering to them [in return] Ya" TaE" dtaaNa( >au»e one who enjoys things given (datta) by them Sa" STaeNa" Wv he is just a thief (stena).” 628 BG 3.13
YajiXaíaiXaNa" SaNTaae MauCYaNTae SavRik==iLbzE" ) >auÅTae Tae Tvga& PaaPaa Yae PacNTYaaTMak==ar>> santaƒ) who eat food offered in sacrifice (yajña)
The yajña-i˜a mentioned here is similar to prasdam, foodstuff offered to the Lord in the VaiŠava tradition.
SavR–ik==iLbzE" MauCYaNTae
are freed from all sins (kilbia),
kilbia — there are five utensils in a house (pañca-s™n) specifically mentioned by which small animals are accidentally killed: mortar, grinding stone, fire place, water pot and broom
Yae PaaPaa" Tau AaTMa–k==arauÅTae they eat sin (agha).”
but those sinners (ppa) who cook for their own sake 629 BG 3.14
A‘aaÙviNTa >aUTaaiNa PaJaRNYaad‘aSaM>av" ) YajaÙviTa PaJaRNYaae Yaj" k==MaRSaMauÙv"== =)) annd bhavanti bh™tni parjanyd anna-sambhavaƒ, yajñd bhavati parjanyo yajñaƒ karma-samudbhavaƒ
A‘aaTa( >aUTaaiNa >aviNTa “All beings (bh™ta) are born from food (anna) * A‘aaTa( From food means Xau§= –XaaeiaUTaSYa iNa"ìiSaTaMa( “[Like] the breath of this Great Being WTad( ‰Gved" YaJauveRd" SaaMaved" is this ¬g-Veda, Yajur-Veda and Sma-Veda.” (Bhad-
*
raŠyaka-Upaniad 2.4.10)
TaSMaaTa( SavR–GaTaMa( b]ø Therefore, the all-pervading (sarva-gata) Absolute (brahma) iNaTYaMa( Yaje Pa[iTaiïTaMa( 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[iTaiïTaMa( oCYaTae thus it is said to ‘rest in sacrifice’. ‘=oÛMa–SQaa 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== =)) evaˆ pravartitaˆ cakraˆ nnuvartayat…ha yaƒ, aghyur indriyrmo moghaˆ prtha sa j…vati
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-saˆhit) The circle is: work >>> sacrifice >>> rain >>> grain >>> subsistance >>> work. This cycle is established, set into motion, by the
Absolute or ViŠu via Brahm through the Veda, which assigns one’s duty.
Ya" wh Na ANauvTaRYaiTa one who does not carry [it] out in this world (iha), Aga–AaYau" wiNd]Ya–AaraMa" his life being sinful (agha), just delighting in the senses (indriya) Sa" MaaegaMa( JaqviTa he lives in vain (mogha).” * YaSMaaTa( WvMa( ParMaeìreaUTaaNaaMa( PauåzaQaR–iSaÖYae k==MaaRid–c§==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(
A–ku= vRTa" v*Qaa Wv JaqvNaMa( therefore, the life of one not doing it is in vain. 632 BG 3.17
YaSTvaTMariTarev SYaadaTMaTa*áê MaaNav" ) AaTMaNYaev c SaNTauíSTaSYa k==aYa| Na ivÛTae= = )) yas tv tma-ratir eva syd tma-tpta ca mnavaƒ, tmany eva ca santu˜as tasya kryaˆ na vidyate
Ya" Tau MaaNav" AaTMa–riTa" “But that person (mnava) who has delight (rati) in the self AaTMa–Ta*á" Wv c SYaaTa( and is [therefore] satisfied (tpta) with the self alone * Sv–AaNaNd–ANau>aveNa iNav*RTa" Who is happy with the experience of bliss in himself. AaTMaiNa Wv c SaNTauí" and being [thus] contented in the self alone * >aaeGa–APae+aa–rihTa" Who is free from the desire for [sense] enjoyment. TaSYa k==aYaRMa( Na ivÛTae 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==êNa ) Na caSYa SavR>aUTaezu k==iêdQaRVYaPaaé[Ya"== =)) naiva tasya ktenrtho nkteneha kacana, na csya sarva-bh™teu kacid artha-vyaprayaƒ
wh k*= TaeNa
“By work (kta) in this world
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TaSYa Na Wv k==êNa AQaR" there is no gain (artha) [of piety] for him whatsoever * k*= TaeNa (=k= MaRaUTaSYa jaiNaNa" Wv Only for such a realized man k==MaR–ANauPaYaaeGa" action is not prescribed Na ANYaSYa not for any other. TaSMaaTa( TvMa( k==MaR ku= å Therefore you (Arjuna) must do your duty: 634 BG 3.19
TaSMaadSa¢==" SaTaTa& k==aYa| k==MaR SaMaacr ) ASa¢==ae ùacrNk==MaR ParMaaPNaaeiTa PaUåz"== =)) tasmd a-saktaƒ satataˆ kryaˆ karma samcara, a-sakto hy caran karma param pnoti p™ruaƒ
TaSMaaTa( A–Sa¢==" “Therefore, unattached (a-sakta) SaTaTaMa( k==aYaRMa( k==MaR SaMaacr always perform the work (karman) which has to be done (krya)! A–Sa¢==" ih k==MaR AacrNa( [While] performing work unattached PaUåz" ParMa( AaPNaaeiTa a person (p™rua) attains the Supreme.” 635 BG 3.20
k==MaRaR" Aav*Ta" and as an embryo (garbha) is covered by the womb
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TaQaa TaeNa wdMa( Aav*TaMa( so by that (desire) this (knowledge) is covered.” * Pa[k= ar–}aYae> ^eÛ — divisible √dah[a]...>aSMaqk==r>> daù — to be burned √klid[™]...Aad]s>aave — to be wet >>> ©e= Û — to be moistened √u[a]...Xaaez>> XaaeZYa — to be dried; AYaMa( A–C^eÛ" A–daù" A–©e= Û" A–XaaeZYa" — this [soul] can not be broken, burned, moistened, nor dried up
√cit[i]...
icNTYaaMa( — to think, remember >>> icNTYa — to be thought of; A–icNTYa
thought of’, inconceivable √p™j[a]...
PaUJaaYaaMa( — to worship, honor >>> PaUJYa — to be worshiped k==aYaR–k==araGavaNa( ovac “The Lord said: wMaMa( A–VYaYaMa( 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[aáiMaMa& raJazRYaae ivdu" ) Sa k==aleNaeh MahTaa YaaeGaae Naí" ParNTaPa== =)) evaˆ parampar-prptam imaˆ rjarayo viduƒ, sa kleneha mahat yogo na˜aƒ parantapa
WvMa( ParMPara–Pa[aáMa( “Thus received by disciplic succession wMaMa( raJa–‰zYa" ivdu" saintly kings (like Nimi) know it. ParNTaPa== ´ MahTaa k==aleNa O Arjuna! By great time Sa" YaaeGa" wh Naí" that yoga system has become distinct in this world.” 661 BG 4.3
Sa WvaYa& MaYaa Tae-= _Û YaaeGa" Pa[ae¢= " PauraTaNa" ) >a¢==ae-= _iSa Mae Sa%a ceiTa rhSYa& ùeTadutaMaMa(= = )) sa evyaˆ may te ’dya yogaƒ proktaƒ purtanaƒ, bhakto ’si me sakh ceti rahasyaˆ hy etad uttamam
Sa" Wv AYaMa( PauraTaNa" YaaeGa" “That same ancient yoga AÛ 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==QaMaeTaiÜJaaNaqYaa& TvMaadaE Pa[ae¢= vaiNaiTa== =)) aparaˆ bhavato janma paraˆ janma vivasvataƒ, katham etad vijn…yˆ tvam dau proktavn iti
AJauRNa" ovac “Arjuna said: >avTa" JaNMa AParMa( Your birth (janman) is later ivvSvTa" JaNMa ParMa( and Vivasvn’s 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
é[q>aGavaNauvac
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bhUiNa Mae VYaTaqTaaiNa JaNMaaiNa Tav caJauRNa ) TaaNYah& ved SavaRiaGavaNa( 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 SavaRiaUTaaNaaMaqìrae-= _iPa SaNa( ) Pa[k*= iTa& SvaMaiDaïaYa SaM>avaMYaaTMaMaaYaYaa== =)) a-jo ’pi sann a-vyaytm bh™tnm …varo ’pi san, praktiˆ svm adhi˜hya sambhavmy tma-myay
A–Ja" AiPa SaNa( A–VYaYa–AaTMaa “Though being unborn and imperishable >aUTaaNaaMa( wRìr" AiPa SaNa( and though being the Lord of all beings SvaMa( Pa[k*= iTaMa( AiDaïaYa [after] presiding over My material energy (prakti) AaTMa–MaaYaYaa 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 tadtmnaˆ sjmy aham
>aarTa “O Arjuna! Yada Yada ih DaMaRSYa GlaiNa" >aviTa Whenever there is a decline of righteousness (dharma) A–DaMaRSYa A>YauTQaaNaMa( and a rise of unrighteousness Tada AhMa( AaTMaaNaMa( Sa*JaaiMa at that time I manifest Myself.” 666 BG 4.8
Pair}aaavaiMa YauGae YauGae= = )) paritrŠya sdh™nˆ vinya ca duktm, dharma-saˆsthpanrthya sambhavmi yuge yuge
SaaDaUNaaMa( Pair}aaavaiMa I manifest (descend) in every millenium (yuga).” 667 BG 4.9
JaNMa k==MaR c Mae idVYaMaev& Yaae veita TatvTa" ) TYa¤a deh& PauNaJaRNMa NaEiTa MaaMaeiTa Saae-= _JauRNa== =)) janma karma ca me divyam evaˆ yo vetti tattvataƒ, tyaktv dehaˆ 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 Sv–wC^a–k*= TaMa( is by My free will k==MaR c DaMaR–PaalNa–æPaMa( and My work consists of the protection of righteousness (dharma).
Ya" WvMa( TatvTa" veita One who thus knows it truly * TatvTa" Truly means Par–ANauGa]h–AQaRMa( Wv that it is just for the good of others. dehMa( TYa¤a [after] leaving the body * deh–Ai>aMaaNaMa( TYa¤a 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( JaNMa–k==MaR–jaNaeNa Tvd(–Pa[aiá" SYaaTa(
How can one attain You [just] by
knowledge of Your birth and activities? 668 BG 4.10
vqTaraGa>aYa§==aeDaa MaNMaYaa MaaMauPaaié[Taa" ) bhvae jaNaTaPaSaa PaUTaa MaÙavMaaGaTaa"== =)) v…ta-rga-bhaya-krodh manmay mm upritƒ, bahavo jñna-tapas p™t mad-bhvam gatƒ
vqTa–raGa–>aYa–§==aeDaa" “Freed from attachment (rga), fear (bhaya) and anger (krodha) * ParMa–k==aåiaavMa( 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 j…va is very small (aŠu) and prone to be bewildered by the external energy (my), whereas the Paramtm or Ÿvara is the greatest soul (vibhu) and never under illusion. According to Bhagavad-g…t the
wRìrSYa c AivÛa–A>aaveNa iNaTYa–XauÖTvaTa( “Because the Lord, being free from ignorance, is ever pure JaqvSYa c wRìr–Pa[Saad– lBDa–jaNaeNa AjaNa–iNav*tae" XauÖSYa SaTa" and the j…va, 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]íVYaMa( 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]íuMa( c Pa[veíuMa( 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( buiÖ" YaSYa, Sa" Tad(–buiÖ" — “Whose intelligence is in that, he is tad-buddhi.” TaiSMaNa( iNaïa YaSYa, Sa" Tai‘aï" — “Whose faith is in that, he is tan-ni˜ha.” When Arjuna remembered his friend ®r… KŠa, 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==–XaraavMa( ddaiSa Because thus You give Your nature only to those who take exclusive shelter in You Na ANYaezaMa( Sa–k==aMaaNaaMa( and not to others who have desires. [In 4.11-14 the *
Lord’s partiality is refuted:] 669 BG 4.11
Yae YaQaa Maa& Pa[PaÛNTae Taa&STaQaEv >aJaaMYahMa( ) MaMa vTMaaRNauvTaRNTae MaNauZYaa" PaaQaR SavRXa"== =)) ye yath mˆ prapadyante tˆs tathaiva bhajmy aham, mama vartmnuvartante manuyƒ prtha sarvaaƒ
YaQaa Yae MaaMa( Pa[PaÛNTae “As all surrender to Me * Sa–k==aMaTaYaa iNaZk==aMaTaYaa va Either with desires or without desires. TaQaa Wv AhMa( TaaNa( >aJaaiMa so I reward them. * NaTau ‘=Yae Sa–k==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]aid–æPaeaJaiNTa Then why don’t worship
You all for attaining liberation alone? 670 BG 4.12
k==a¿NTa" k==MaRaviTa because the fruit of [such] rituals (karman) comes quickly.” * NaTau jaNa–f==lMa( kE= vLYaMa( ... And not liberation (kaivalya), the fruit of knowledge duZPa[aPYaTvaTa( jaNaSYa as knowledge is hard to attain. 671 BG 4.13
caTauvRa" Na bDYaTae he is [also] not bound by activities.” * PaUvR–o¢==Ma( Wv k==MaR–YaaeGaMa( Pa[PaÄiYaTauMa( 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 PaUvŒriPa MauMau+aui>a" ) ku= å k==MaŒv TaSMaatv& PaUvŒ" PaUvRTar& k*= TaMa(= = )) evaˆ jñtv ktaˆ karma p™rvair api mumukubhiƒ, kuru karmaiva tasmt tvaˆ p™rvaiƒ p™rvataraˆ ktam
WvMa( jaTva
“[After] knowing this
Ahªaraid–raihTYaeNa k*= TaMa( k==MaR That work done without egotism bNDak==Ma( Na >aviTa wiTa does no bind. PaUvŒ" MauMau+aui>a" AiPa even by previous seekers for liberation [like Janaka] k==MaR k*= TaMa( work was performed. * Satv–XauiÖ–AQaRMa( To purify their existence. TaSMaaTa( Therefore PaUvŒ" PaUvRTarMa( k*= TaMa( as done by the ancestors (p™rva) before (p™rva.tara) TvMa( k==MaR Wv ku= å you should perform work!” * Tad( c And that (work) Tatv–iviÙ" Sah ivcaYaR k==TaRVYaMa( should be done after discussing (vicrya) with the knowers of Truth Na laek= –ParMPara–Maa}ae Švat[] >>> Xa*>> 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 √[ñi]svap...XaYae — to lie down, sleep >>> SvPaNa( — [while] sleeping √vas[a]...Pa[a>> ìSaNa( — [while] breathing; as in PaXYaNa( Xa*auiv SataaYaaMa( — to be, exist >>> SaNa( — [while] existing √i[u]...wC^aYaaMa( — to wish, desire >>> wC^Na( — [while] desiring √[u]k[ñ]...k==r>> 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 √j…v[a]...Pa[a> JaqvNa( — [while] living; as in JaqvNa( Mau¢= " — ‘liberated while living’; JaqvNa(–Mau¢= " — who is liberated even in this life Plural:
k==a¿aYaaMa( — to desire >>> k‰kat[] >>> k==a¿Na( 〈1.1〉 — [while] desiring; k==a¿NTaaE 〈1.2〉 — [while] they [two] are desiring; k==a¿NTa" 〈1.3〉 — [while] they are desiring (4.12) √nid[i]...ku= TSaaYaaMa( — to criticize >>> nindat[] >>> iNaNdNTa" 〈1.3〉 — [while] they are criticizing √yaj[a]...devPaUJaa–Sa®iTak==r>> yajat[] >>> YaJaNTa" √kk[i]...
〈1.3〉 — [while] they are worshiping √budh[ir]...
baeDaNae — to know, be awake >>> bodhat[] — ‘one who understands’, [while] understanding
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bodhayat[] is the causative form — ‘[while] making someone understand’; the declension goes
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baeDaYaNa(
baeDaYaNTaaE baeDaYaNTa"...; ParSParMa( baeDaYaNTa" rMaiNTa — [while] enlightening one another, they are blissful A similar suffix is .[]na: √[u]k[ñ]...
k==r>> kurv.Ša >>> kurvŠaƒ 〈1.3〉 — [while] doing; kurvŠa is
declined like deva —
ku= vaR> >au“aaNaMa( 〈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>> kriyamŠa — [while] being done; ik]= YaMaa sevyamna — [while] being served; SaeVYaMaaNaMa( 〈2.1〉 — to him who is being √[u]k[ñ]...
served .√p — to fill >>> p™ryamŠa — [while] being filled;
AaPaUYaRMaaaaveNa jaNa– iNaïaYaa" A–SaM>avaTa( Because the practice of jñna is impossible without purity of mind.
YaaeGa–Yau¢= " MauiNa" [But] the sage who is engaged in karma-yoga b]ø Na icreaUTaaTMa>aUTaaTMaa ku= vR‘aiPa Na ilPYaTae= = )) yoga-yukto viuddhtm vijittm jitendriyaƒ, sarva-bh™ttma-bh™ttm kurvann api na lipyate
YaaeGa–Yau¢= " “Being engaged in karma-yoga ivXauÖ–AaTMaa [thus] completely pure in mind iviJaTa–AaTMaa iJaTa–wiNd]Ya" [and thus] mind- and sense-controlled SavR–>aUTa–AaTMa–>aUTa–AaTMaa and feeling for all beings
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*
SaveRzaMa( >aUTaaNaaMa( AaTMa>aUTa" AaTMaa YaSYa Sa" ‘Whose self has become [like] the
self (tma-bh™ta) 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==iÄTk==raeMaqiTa== Yau¢= ae= =MaNYaeTa== TatvivTa(= )=PaXYaNa(= Xa*aSaa== =)) brahmaŠy dhya karmŠi sa‰gaˆ tyaktv karoti yaƒ, lipyate na sa ppena padma-patram ivmbhas
k==MaaRiau" k==SYaicd( PaaPaMa( Na Aadtae “The Lord does not accept anyone’s sin Na c Wv Sauk*= TaMa( and not even piety. * Yaid ih SvaQaR–k==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. Aaá–k==aMaSYa Wv For He, with His desires already fulfilled AicNTYa–iNaJa–MaaYaYaa through His inconceivable power of My Tad(–Tad(–
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PaUvR–k==MaR–ANauSaareaTa" Near means o>aYaTa" Ma*TaaNaaMa( JaqvTaaMa( c on both sides, whether living or death. 726 BG 5.27-28
SPaXaaRNk*= Tva bihbaRùa&ê+auêEvaNTare >a]uvae" ) Pa[aYaNTarcairYaNTar–cairaUTaaNaaMa( SauôdMa( and as the friend (suhd) of all beings MaaMa( jaTva [after] knowing Me [thus] XaaiNTaMa( ‰C^iTa one attains peace (liberation).” * Mad(–Pa]SaadeNa XaaiNTaMa( (=Maae+aMa(=) ‰C^iTa One attains peace, liberation, through my grace.
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SANSKRIT READER COURSE
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]...PaalNa–A>YavharYaae" — to govern; enjoy + .[k]tv >>> >au¤a — [after] enjoying √bh™...SataaYaaMa( — to be, become; + .[k]tv >>> >aUTva — [after] being, becoming √d[ir]...Pa[e+a>> d*îa — [after] seeing √ru...é[v>> é[uTva — [after] hearing √gam[†]...GaTaaE — to go; + .[k]tv >>> GaTva — [after] going √jñ 9P...AvbaeDaNae — to know; + .[k]tv >>> jaTva — [after] knowing √[u]k[ñ]...k==r>> k*= Tva — [after] doing √[u]labh[a]...Pa[aáaE — to obtain; + .[k]tv >>> lBßa — [after] obtaining √tyaj[a]...haNaaE — to abandon; + .[k]tv >>> TYa¤a — [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[ñ] — to ascertain; + .ya[p] >>> iNaiêTYa — [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.√jñ — to understand; + .ya[p] >>> ivjaYa — [after] understanding upa.√i[Š] — to go near, attain; + .ya[p] >>> oPaeTYa — [after] attaining upa.sam.√gam[†] — to go near; + .ya[p] >>> oPaSa®MYa — [after] approaching pra.√nam[a] — to bow; + .ya[p] >>> Pa[>> 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] >>> Sa‘YaSYa — [after] giving up sam.√…k[a] — to see; + .ya[p] >>> SaMaq+Ya — [after] seeing vi.√p[†] — to pervade; + .ya[p] >>> VYaaPYa — [after] pervading .√ri[ñ] — to take shelter; + .ya[p] >>> Aaié[TYa — [after] taking shelter .√p — to protect, nourish; fill; + .ya[p] >>> AaPaUYaR — [after] filling ati.√i[Š] — to pass; + .ya[p] >>> ATaqTYa — [after] surpassing ava.√p[†] — to obtain; + .ya[p] >>> AvaPYa — [after] obtaining pra.√d[Š]...
daNae
— to offer; + ya[p] >>>
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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
SavR–DaMaaRNa(
— [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〉; SavR–k==aMaa" PairTYaJYaa" — all desires
are to be abandoned
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Hinduism — G…t 6 štma-saˆyama-yoga — ‘The Yoga of Self-control (tma-saˆyama)’ 728 BG 6.1
é[q>aGavaNauvac ANaaié[Ta" k==MaRf= l& k==aYa| k==MaR k==raeiTa Ya" ) Sa Sa‘YaaSaq c YaaeGaq c Na iNariGNaNaR cai§==Ya"== =)) an-ritaƒ karma-phalaˆ kryaˆ karma karoti yaƒ, sa sannys… ca yog… ca na niragnir na ckriyaƒ
é[q–>aGavaNa( ovac “The Lord said: k==MaR–f==lMa( ANa(–Aaié[Ta" Not resorting to the fruit of activity Ya" k==aYaRMa( k==MaR k==raeiTa one who does the prescribed duty Sa" Sa‘YaaSaq c YaaeGaq c he is a sannys… and a yog…, Na iNariGNa" and not he who does no rites * iNariGNa" Niragni means AiGNaSaaDYa–wí–Aa:Ya–k==MaR–TYaaGaq one who gives up rites called i˜a which are performed with the sacrificial fire.
Na c A–i§==Ya"
nor he who does no pious work.” *
A–i§==Ya" ANaiGNaSaaDYa–PaUTaR–Aa:Ya–k==MaR–TYaaGaq
A-kriya means one who gives up
philantrophic acts called p™rta which are performed without the sacred fire. *
ku= Ta" Why [is he a sannys… and a yog…]? 729 BG 6.2
Ya& Sa‘YaaSaiMaiTa Pa[ahuYaaeRGa& Ta& iviÖ PaaaviTa k==êNa== =)) yaˆ sannysam iti prhur yogaˆ taˆ viddhi pŠava, na hy a-sannyasta-sa‰kalpo yog… bhavati kacana
PaaaviTa nobody becomes a yog….” * f==l–SaªLPa–TYaaGaaTa( Wv And because of this renunciation of desire for the fruit icta–iv+aePa–A>aavaTa( and the [resultant] ceasing of mental distractions YaaeGaq c >aviTa he is also a yog… [according to Patañjali]. * TaihR YaavTa( JaqvMa( Then all through life k==MaR–YaaeGa" Wv Pa[aá" one will have to practice karma-yoga? 730 BG 6.3
Aaåå+aaeMauRNaeYaaeRGa& k==MaR k==araqb]Røcairv]Tae iSQaTa" ) MaNa" Sa&YaMYa MaiÀtaae Yau¢= AaSaqTa MaTPar"== =)) pranttm vigata-bh…r brahmacri-vrate sthitaƒ, manaƒ saˆyamya mac-citto yukta s…ta mat-paraƒ
k==aYa–iXar"–Ga]qvMa( “The body (kya), head (iras) and neck (gr…va) SaMaMa( A–clMa( DaarYaNa( [while] holding [them] straight and unmoving iSQar" [and thus being] steady, SvMa( NaaiSak==a–AGa]Ma( SaMPa[e+Ya [after] staring at the tip of one’s nose (see note 5.27) idXa" c ANa(–Avlaek= YaNa( and [while] not looking around Pa[XaaNTa–AaTMaa ivGaTa–>aq" being peaceful in mind and free from fear (bh…) b]øcair–v]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
YauÅ‘aev& SadaTMaaNa& YaaeGaq iNaYaTaMaaNaSa" ) XaaiNTa& iNavaRaviTa du"%ha== =)) yukthra-vihrasya yukta-ce˜asya karmasu, yukta-svapnvabodhasya yogo bhavati duƒkha-h
Yau¢= –Aahar–ivharSYa “For one whose food (hra) and lifestyle are regulated k==MaRSau Yau¢= –ceíSYa whose engagement in work is regulated Yau¢= –SvPNa–AvbaeDaSYa whose sleeping and waking are regulated
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du"%–ha YaaeGa" >aviTa
there is yoga, which destroys misery.” 743 BG 6.18
Yada iviNaYaTa& ictaMaaTMaNYaevaviTaïTae ) iNaSPa*h" SavRk= aMae>Yaae Yau¢= wTYauCYaTae Tada== =)) yad viniyataˆ cittam tmany evvati˜hate, nisphaƒ sarva-kmebhyo yukta ity ucyate tad
Yada iviNaYaTaMa( ictaMa( “When the well-controlled mind (citta) AaTMaiNa Wv AviTaïTae stays in the self alone SavR–k==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 Nae®Tae SaaePaMaa SMa*Taa ) YaaeiGaNaae YaTaictaSYa YauÅTaae YaaeGaMaaTMaNa"== =)) yath d…po nivta-stho ne‰gate sopam smt, yogino yata-cittasya yuñjato yogam tmanaƒ
YaQaa iNavaTa–SQa" dqPa" “ ‘As a lamp (d…pa) in a windless place Na w®Tae does not flicker’ — AaTMaNa" YaaeGaMa( YauÅTa" practicing meditation on the self YaTa–ictaSYa YaaeiGaNa" for a yog… of controlled mind Saa oPaMaa SMa*Taa that comparison (upam) is given.” 745 BG 6.20-23
Ya}aaeParMaTae icta& iNaåÖ& YaaeGaSaevYaa ) Ya}a cEvaTMaNaaTMaaNa& PaXYa‘aaTMaiNa TauZYaiTa== =)) yatroparamate cittaˆ niruddhaˆ yoga-sevay, yatra caivtmantmnaˆ payann tmani tuyati
Sau%MaaTYaiNTak&= YataØuiÖGa]aùMaTaqiNd]YaMa( ) veita Ya}a Na cEvaYa& iSQaTaêliTa TatvTa"== =)) sukham tyantikaˆ yat tad buddhi-grhyam at…ndriyam, vetti yatra na caivyaˆ sthita calati tattvataƒ
Ya& lBßa caPar& la>a& MaNYaTae NaaiDak&= TaTa" ) YaiSMaiNSQaTaae Na du"%eNa GauåaUTaMak==LMazMa(= = )) pranta-manasaˆ hy enaˆ yoginaˆ sukham uttamam, upaiti nta-rajasaˆ brahma-bh™tam a-kalmaam
XaaNTa–rJaSaMa( Pa[XaaNTa–MaNaSaMa( “[Thus] of calmed passions (rajas) and pacified mind A–k==LMazMa( b]ø–>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
YauÅ‘aev& SadaTMaaNa& YaaeGaq ivGaTak==LMaz" ) Sau%eNa b]øSa&SPaXaRMaTYaNTa& Sau%MaXNauTae= = )) yuñjann evaˆ sadtmnaˆ yog… vigata-kalmaaƒ, sukhena brahma-saˆsparam atyantaˆ sukham anute
WvMa( AaTMaaNaMa( Sada YauÅNa( “[While] thus always engaging himself b]ø–Sa&SPaXaRMa( ATYaNTaMa( Sau%Ma( the unlimited happiness of the experience of the Supreme ivGaTa–k==LMaz" YaaeGaq Sau%eNa AXNauTae the sinless yog… easily obtains.” * JaqvNa(–Mau¢= " >aviTa He attains liberation even while living. * b]ø–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-bh™tastham tmnaˆ sarva-bh™tni ctmani, …kate yoga-yukttm sarvatra sama-daranaƒ
SavR}a SaMa–dXaRNa" *
“One who has equal vision everywhere
SavR}a SaMaMa( b]ø Wv PaXYaiTa He who sees the same brahma everywhere.
YaaeGa–Yau¢= –AaTMaa who is self-realized by yoga, AaTMaaNaMa( SavR–>aUTa–SQaMa( 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: yaƒ mˆ sarvatra payati... 752 BG 6.30
Yaae Maa& PaXYaiTa SavR}a Sav| c MaiYa PaXYaiTa ) TaSYaah& Na Pa[aUTa–iSQaTaMa( MaaMa( >aJaiTa one who worships Me as being situated in all beings, SavRQaa vTaRMaaNa" AiPa although living in all circumstances * k==MaR–TYaaGaeNa 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 samaˆ payati yo ’rjuna, sukhaˆ v yadi v duƒkhaˆ sa yog… paramo mataƒ
AJauRNa “O Arjuna! AaTMa–AaEPaMYaeNa 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 A–iPa[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" vaH^iTa 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 yog…s].” * MaMa Ai>aMaTa" In my opinion. 755 BG 6.33
AJauRNa ovac Yaae-= _Ya&= =YaaeGaSTvYaa== Pa[ae¢= "= =SaaMYaeNa== MaDauSaUdNa== )= =WTaSYaah&= =Na== PaXYaaiMa== cÄlTvaiTSQaiTa&= =iSQaraMa(= = )) yo ’yaˆ yogas tvay proktaƒ smyena madhus™dana, etasyhaˆ na paymi cañcalatvt sthitiˆ sthirm
AJauRNa" ovac – MaDauSaUdNa “Arjuna said: O Lord (Madhus™dana)! Ya" AYaMa( YaaeGa" This yoga which SaaMYaeNa TvYaa Pa[ae¢= " was described by You as equanimity,
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cÄlTvaTa( 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
cÄl& ih MaNa" k*= ZaGavaNauvac ASa&XaYa& Mahabahae MaNaae duiNaRGa]h& clMa( ) A>YaaSaeNa Tau k==aENTaeYa vEraGYae=aGavaNa( ovac “The Lord said: Maha–bahae k==aENTaeYa O hero Arjuna! A–Sa&XaYaMa( Undoubtedly clMa( MaNa" duiNaRGa]hMa( the restless mind is difficult to control, A>YaaSaeNa Tau vEraGYaea]íiX^‘aa>a]iMav NaXYaiTa ) APa[iTaïae Mahabahae ivMaU!ae b]øaYa–iv>a]í" Without support and fallen from both * k==MaRaYa–>a]&XaaTa( PaaiTaTYaMa( the status of being fallen from both (heaven and liberation) AMau}a Par–laeke= NaaXa" destruction hereafter, in the other world, means Nark==–Pa[aiá" going to hell. k==iêd( k==LYaaa–k==arq And he is [certainly] a doer of good é[ÖYaa YaaeGae Pa[v*taTvaTa( *
wh laeke= NaaXa"
Destruction in this world means
since he has taken to yoga with faith.
duGaRiTaMa( Na ih GaC^iTa
never attains misfortune.” 763 BG 6.41
Pa[aPYa Paua]íae-= _i>aJaaYaTae= = )) prpya puŠya-ktˆ lokn uitv vat…ƒ samƒ, uc…nˆ r…matˆ gehe yoga-bhra˜o ’bhijyate
PauaUYa [And] experiencing the pleasure of living there. YaaeGa–>a]í" one who has fallen from yoga XaucqNaaMa( é[qMaTaaMa( Gaehe in the family of the pious and wealthy Ai>aJaaYaTae is born.” * ALPa–k==al–A>YaSTa–YaaeGa–>a]&Xae GaiTa" The goal [attained] when falling from yoga after having practiced a short time wYaMa( o¢==a this has been stated. icr–A>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( ) WTaiÖ dulR>aTar& laeke= JaNMa Yadqd*XaMa(= = )) athav yoginm eva kule bhavati dh…matm, etad dhi durlabhataraˆ 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 yog…s >aviTa he is born. wRd*XaMa( Yad( JaNMa Such a birth WTad( ih laeke= dulR>aTarMa( this is more rare in this world.” * Maae+a–heTauTvaTa( As it leads to liberation. 765 BG 6.43
Ta}a Ta& buiÖSa&YaaeGa& l>aTae PaaEvRdeihk==Ma( ) YaTaTae c TaTaae >aUYa" Sa&iSaÖaE ku= åNaNdNa== =)) tatra taˆ buddhi-saˆyogaˆ labhate paurva-dehikam, yatate ca tato bh™yaƒ saˆsiddhau kuru-nandana
ku= å–NaNdNa “O Arjuna! TaMa( PaaEvR–deihk==Ma( buiÖ–Sa&YaaeGaMa( Contact with that previous life’s knowledge * b]ø–ivzYaYaa buÖya With knowledge about the soul (brahma). Ta}a l>aTae he gets there. * Ta}a iÜ"–Pa]k= are AiPa JaNMaiNa There means in both kinds of births (6.41-42).
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TaTa" c >aUYa" And then again Sa&iSaÖaE YaTaTae he endeavors for perfection (liberation).” * Ta}a heTau" The reason is given: 766 BG 6.44
PaUvaR>YaaSaeNa TaeNaEv i”YaTae ùvXaae-= _iPa Sa" ) iJajaSauriPa YaaeGaSYa XaBdb]øaiTavTaRTae= = )) p™rvbhysena tenaiva hriyate hy a-vao ’pi saƒ, jijñsur api yogasya abda-brahmtivartate
TaeNa Wv PaUvR–A>YaaSaeNa “[Because] by that previous practice [of yoga] A–vXa" AiPa Sa" i”YaTae ih even unwillingly he is carried. * ku= Taiêd( ANTaraYaaTa( AiNaC^Na( AiPa Even if unwilling because of some obstacle. ivzYae>Ya" ParavTYaR Being turned away from sense-objects b]ø–iNaï" 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]í" AiPa Although he has fallen from yoga. XaBd–b]ø AiTavTaRTae he surpasses the Vedas.” * ved–o¢==–k==MaR–f==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[YaTNaaÛTaMaaNaSTau YaaeGaq Sa&XauÖik==iLbz" ) ANaek= JaNMaSa&iSaÖSTaTaae YaaiTa Para& GaiTaMa(= = )) prayatnd yatamnas tu yog… saˆuddha-kilbiaƒ, aneka-janma-saˆsiddhas tato yti parˆ gatim
Pa[YaTNaaTa( YaTaMaaNa" YaaeGaq Tau “The yog… who is endeavoring with effort Sa&XauÖ–ik==iLbz" being completely purified of sin (kilbia) ANaek= –JaNMa–Sa&iSaÖ" 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>YaêaiDak==ae YaaeGaq TaSMaaÛaeGaq >avaJauRNa== )) tapasvibhyo ’dhiko yog… jñnibhyo ’pi mato ’dhikaƒ, karmibhya cdhiko yog… tasmd yog… bhavrjuna
AJauRNa “O Arjuna! YaaeGaq TaPaiSv>Ya" AiDak==" MaTa" [Such] a [a˜‰ga-] yog… is regarded as greater than ascetics * k*= C^\–caNd]aYaYa" Than those devoted to penance like [the fasts called] kcchra and cndryaŠa.
jaiNa>Ya" AiPa AiDak==" and greater even than jñn…s. * Xaañ–jaNavÙy" Than those who know scriptures. YaaeGaq k==iMaR>Ya" c AiDak==" The yog… is greater also (of course) than the karm…s wí–PaUTaaRid–k==MaR–k==air>Ya" Than those who perform rites like i˜a and p™rta. TaSMaaTa( YaaeGaq >av therefore be a [a˜‰ga-] yog…!” *
The indicated order is karm… — tapasv… — jñn… — yog….
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YaaeiGaNaaMa( AiPa And even among yog…s YaMa–iNaYaMaaid–Paraa¢==" é[eï" My devotee is superior. wiTa Aah This is being stated: *
769 BG 6.47
YaaeiGaNaaMaiPa SaveRza& MaÓTaeNaaNTaraTMaNaa ) é[ÖavaN>aJaTae Yaae Maa& Sa Mae Yau¢= TaMaae MaTa"== =)) yoginm api sarveˆ mad-gatenntar-tman, raddhvn bhajate yo mˆ sa me yuktatamo mataƒ
SaveRzaMa( YaaeiGaNaaMa( AiPa “And of all yog…s Mad(–GaTaeNa ANTa"–AaTMaNaa with his heart attached to Me Ya" MaaMa( é[ÖavaNa( >aJaTae one who worships Me (the Lord) with faith, Sa" Yau¢= TaMa" Mae (=MaMa=) MaTa" he is considered the best yog… by Me.” * ATa" MaÙ¢==" >av Therefore be My devotee. wiTa >aav" That is the purport.
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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]...ÜEDaqk==r>> ^etauMa( — to cut √bhuj[a]...PaalNa–A>YavharYaae" — to govern; enjoy; + .tum[u] >>> >aae¢u= Ma( — to enjoy √p[†]...VYaaPTaaE — to reach, obtain; + .tum[u] >>> AaáuMa( — 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] >>> AvaáuMa( — to obtain ava.√sth — to stay; + .tum[u] >>> AvSQaaTauMa( — to stay √d[ir]...Pa[e+a>> d]íuMa( — to see √jñ 9P...AvbaeDaNae — to know; + .tum[u] >>> jaTauMa( — to know √[u]k[ñ]...k==r>> k==TauRMa( — to do pra.√vi[a] — to enter; + .tum[u] >>> Pa[veíuMa( — to enter sam..√[u]dh[ñ] — to hold, concentrate; + .tum[u] >>> SaMaaDaaTauMa( — to concentrate √tyaj[a]...haNaaE — to abandon; + .tum[u] >>> TYa¢u= Ma( — to abandon √vac[a]...Pair>aaz>> v¢u= Ma( — to speak √uc[a]...Xaaeke= — to grieve, lament; + .tum[u] >>> XaaeicTauMa( — to lament
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Hinduism — G…t 7 Jñna-vijñna-yoga — ‘The Yoga of Knowledge (jñna) and Realization (vijñna)’ *
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
é[q>aGavaNauvac MaYYaaSa¢==MaNaa" PaaQaR YaaeGa& YauÅNMadaé[Ya" ) ASa&XaYa& SaMaGa]& Maa& YaQaa jaSYaiSa TaC^*aGavaNa( ovac – PaaQaR “The Lord said: O Arjuna! MaiYa AaSa¢==–MaNaa" Being absorbed in Me Mad(–Aaé[Ya" YaaeGaMa( YauÅNa( [while] performing yoga under My [exclusive] shelter YaQaa SaMaGa]Ma( A–Sa&XaYaMa( how completely and without doubt MaaMa( jaSYaiSa you will know Me, Tad( Xa*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
MaNauZYaaYaMa( AhMa( v+YaaiMa [yet] I shall tell it to you. wiTa AQaR" This is the idea. * WvMa( é]aeTaarMa( Ai>aMau:aq–k*= TYaa After thus making the listener attentive wdaNaqMa( Pa]k*= iTa–Üara Sa*íyaid–k==Ta*RTveNa wRìr–TatvMa( ... iNaæPaiYaZYaNa( now, describing the nature of the Lord as doer of creation through His energy (prakti) Par–APar–>aedeNa Pa[k*= iTa–ÜYaMa( Aah the twofold prakti, differentiated as higher and lower, is *
mentioned: 773 BG 7.4
>aUiMaraPaae-= _Nalae vaYau" %& MaNaae buiÖrev c ) Ahªar wTaqYa& Mae i>a‘aa Pa[k*= iTaríDaa== =)) bh™mir po ’nalo vyuƒ khaˆ mano buddhir eva ca, aha‰kra it…yaˆ me bhinn praktir a˜adh
>aUiMa" AaPa" ANal" vaYau" “Earth, water, fire, air %Ma( MaNa" buiÖ" Ahªar" Wv c ether, mind, intelligence and also false ego wiTa wYaMa( this is Mae (=MaMa=) AíDaa i>a‘aa Pa[k*= iTa" My separated eightfold prakti.” 774 BG 7.5
APareYaiMaTaSTvNYaa& Pa[k*= iTa& iviÖ Mae ParaMa( ) Jaqv>aUTaa& Mahabahae YaYaed& DaaYaRTae JaGaTa(= = )) apareyam itas tv anyˆ praktiˆ viddhi me parm, j…va-bh™tˆ mah-bho yayedaˆ dhryate jagat
Maha–bahae “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] j…vas iviÖ you should know!” * ANaYaae" Pa[k*= iTaTvMa( dXaRYaNa( By showing the energetic nature of these two SvSYa Tad(–Üara Sa*íyaid–k==araUTaaiNa SavaRav" TaQaa Pa[lYa" I am the creation and dissolution.”
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Tae c MadqYae Pa[k*= Taq Mata" SaM>aUTae These two praktis of Mine being born from Me ParMa–k==araUTaezu TaPaêaiSMa TaPaiSvzu= = )) puŠyo gandhaƒ pthivyˆ ca teja csmi vibhvasau, j…vanaˆ sarva-bh™teu tapa csmi tapasviu
Pa*iQaVYaaMa( PauaavSaaE TaeJa" c AiSMa and in fire I am brightness (tejas) SavR–>aUTaezu JaqvNaMa( in all beings vitality (j…vana — ‘life’) TaPaiSvzu TaPa" c AiSMa and in the ascetics I am penance (tapas).” * ÜNÜ–SahNa–æPaMa( TaPa" Austerity means here the capacity to tolerate extremes (like heat and cold). 779 BG 7.10
bqJa& Maa& SavR>aUTaaNaa& iviÖ PaaQaR SaNaaTaNaMa( ) buiÖbuRiÖMaTaaMaiSMa TaeJaSTaeJaiSvNaaMahMa(= = ))
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b…jaˆ mˆ sarva-bh™tnˆ viddhi prtha santanam, buddhir buddhimatm asmi tejas tejasvinm aham
PaaQaR “O Arjuna! SavR–>aUTaaNaaMa( SaNaaTaNaMa( bqJaMa( As the eternal seed (b…ja) of all beings * bqJaMa( Seed means here SaJaaTaqYa–k==aYaR–oTPaadNa–SaaMaQYaRMa( the ability (smarthya) to produce effects (krya) of the same species. SaNaaTaNaMa( Eternal means here iNaTYaMa( otaraetar–SavR–k==aYaeRzu ANauSYaUTaMa( [this ability] continues eternally in all successive effects.
MaaMa( iviÖ know Me! buiÖMaTaaMa( buiÖ" 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( ) DaMaaRivåÖae >aUTaezu k==aMaae-=_iSMa >arTazR>a== =)) balaˆ balavatˆ chaˆ kma-rga-vivarjitam, dharmviruddho bh™teu kmo ’smi bharatarabha
>arTa–‰z>a “O Arjuna! blvTaaMa( c And of the strong AhMa( k==aMa–raGa–ivviJaRTaMa( blMa(
I am strength (bala) which is free from desire (kma) and
attachment (rga).
k==aMa" Desire (kma) means A–Pa[aáe vSTauiNa Ai>alaz" the wish for something unobtained; raJaSa" this is in rajo-guŠa. raGa" PauNa" And attachment (rga) means Ai>alizTae AQaeR Pa[aáe AiPa even when the desired object has been obtained PauNa" AiDake= AQaeR icta–rÅNaaTMak==" a coloring of the mind for again more of an object Ta*Zaava" “Whichever states (bhva) are in goodness * Saaitvk==a" >aava" States in sattva-guŠa XaMa–dMaadYa" like mind-control and sensecontrol.
Yae raJaSaa" TaaMaSaa" c [but] also which are in passion and ignorance *=raJaSaa" c hzR–dPaaRdYa" States of rajo-guŠa, like pleasure (hara) and pride (darpa) TaaMaSaa" c Yae Xaaek= –MaaehadYa" and those of tamo-guŠa, like lamentation (oka) and delusion (moha).
Mata" Wv
[they are] from Me alone *
wiTa TaaNa( iviÖ
MadqYa–Pa[k*= iTa–GauaGauRaaRvErei>a" SavRiMad& JaGaTa( ) MaaeihTa& Naai>aJaaNaaiTa MaaMae>Ya" ParMaVYaYaMa(= = )) tribhir guŠamayair bhvair ebhiƒ sarvam idaˆ jagat, mohitaˆ nbhijnti mm ebhyaƒ param a-vyayam
Wi>a" i}ai>a" GauYa" ParMa( A–VYaYaMa( 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 ùeza GauarTazR>a== =)) catur-vidh bhajante mˆ janƒ suktino ’rjuna, rto jijñsur arthrth… jñn… ca bharatarabha
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>arTa–‰z>a AJauRNa “O hero Arjuna! AaTaR" iJajaSau" AQaR–AQas The (1) distressed, (2) inquisitive, (3) desirer of wealth *= AaTaR" raeGaaid–Ai>a>aUTa" The distressed one is overcome by disease etc. Sa" Yaid PaUvRk*= Ta–Paua"== =)) bah™nˆ janmanm ante jñnavn mˆ prapadyate, vsudevaƒ sarvam iti sa mahtm sudurlabhaƒ
bhUNaaMa( JaNMaNaaMa( ANTae “In the final of many births (janman) * Paua" Such a great soul is very rare.” * Tad( WvMa( k==aiMaNa" AiPa SaNTa" Therefore even though being possessed of desires k==aMa–Pa[aáYae ParMaeìrMa( 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==aMa–Ai>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==aMaESTaESTaEôRTajaNaa" Pa[PaÛNTae-= _NYadevTaa" ) Ta& Ta& iNaYaMaMaaSQaaYa Pa[k*= TYaa iNaYaTaa" SvYaa== =)) kmais tais tair hta-jñnƒ prapadyante ’nya-devatƒ, taˆ taˆ niyamam sthya prakty niyatƒ svay
TaE" TaE" k==aMaE" ôTa–jaNaa" “Those whose intelligence is stolen by particular desires SvYaa Pa[k*= TYaa iNaYaTaa" being controlled by their own nature * PaUvR–A>YaaSa–vaSaNaYaa iNaYaTaa" Controlled by an impression from a previous [life’s] habit.
TaMa( TaMa( iNaYaMaMa( AaSQaaYa [after] resorting to a particular observance ANYa–devTaa" Pa[PaÛNTae they worship other (lesser) gods.” 790 BG 7.21
Yaae Yaae Yaa& Yaa& TaNau& >a¢==" é[ÖYaaicRTauiMaC^iTa ) TaSYa TaSYaacla& é[Öa& TaaMaev ivdDaaMYahMa(= = )) yo yo yˆ yˆ tanuˆ bhaktaƒ raddhayrcitum icchati, tasya tasycalˆ raddhˆ 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. é[ÖYaa AicRTauMa( wC^iTa he wants to worship with faith (raddh), TaSYa TaSYa of that particular [worshiper] TaaMa( Wv é[ÖaMa( that very faith AhMa( A–claMa( ivdDaaiMa I (as Supersoul) make steady.” 791 BG 7.22
Sa TaYaa é[ÖYaa Yau¢= STaSYaaraDaNaMaqhTae ) l>aTae c TaTa" k==aMaaNMaYaEv ivihTaaiNh TaaNa(= = )) sa tay raddhay yuktas tasyrdhanam …hate, labhate ca tataƒ kmn mayaiva vihitn hi tn
TaYaa é[ÖYaa Yau¢= " “Endowed with that [particular] faith Sa" TaSYaa" AaraDaNaMa( wRhTae he performs the worship of that [ particular deity form]. ®r…dhara Svm… reads TaSYaaraDaNaMa( and explains it as TaSYaa" AaraDaNaMa(=. But this is only possible by ra-prayoga sandhi: tasyƒ rdhanam >>> tasy radhanam >>> (further sandhi by ra-prayoga) tasyrdhanam. Therefore some editions read
TaSYaa
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raDaNaMa(
and explain it as
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TaSYaa" raDaNaMa(=. Then the sandhi from tasyƒ 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(–devTaa–ANTaYaaRiMaaTae he obtains his desires.” *=TaQaaiPa Tau But still Saa+aaTa( Mad(–>a¢==aNaaMa( c TaezaMa( c between My direct devotees (bhakta) and them f==l–vEzMYaMa( >aviTa there is a difference of result: 792 BG 7.23
ANTavtau f==l& Taeza& TaÙvTYaLPaMaeDaSaaMa( ) devaNdevYaJaae YaaiNTa MaÙ¢==a YaaiNTa MaaMaiPa== =)) antavat tu phalaˆ teˆ tad bhavaty alpa-medhasm, devn deva-yajo ynti mad-bhakt ynti mm api
TaezaMa( ALPa–MaeDaSaaMa( Tau “But of those less intelligent Tad( f==lMa( ANTavTa( >aviTa that result is temporary. * MaYaa dtaMa( AiPa Although it is given by Me. dev–YaJa" 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.” * ANaaid–ANTaMa( ParMa–AaNaNdMa( 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¢==MaaPa‘a& MaNYaNTae MaaMabuÖYa" ) Par& >aavMaJaaNaNTaae MaMaaVYaYaMaNautaMaMa(= = )) a-vyaktaˆ vyaktim pannaˆ manyante mm a-buddhayaƒ, paraˆ bhvam a-jnanto mamvyayam anuttamam
A–buÖYa" “The unintelligent MaMa A–VYaYaMa( ANa(–otaMaMa( ParMa( >aavMa( My eternal, unsurpassed, spiritual nature A–JaaNaNTa" not knowing, A–VYa¢==Ma( MaaMa( Me who am unmanifest VYai¢==Ma( AaPa‘aMa( MaNYaNTae they consider as having assumed a [material] manifestation.” *=JaGaTa(–r+aaQaRMa( lqlYaa As a pastime (l…l) for the protection of the world (jagat) AaivZk*= Ta–NaaNaa–ivXauÖ–OiJaRTa–Satv–MaUiTaRMa( having manifested (vikta) diverse forms (m™rti) of pure and excellent (™rjita) sattva MaaMa( ParMaeìrMa( c Me, the Supreme Lord Svk==MaR–iNaiMaRTa–>aaEiTak==–dehMa( c devTaa–ANTar–SaMaMa( PaXYaNTa" viewing to be equal to other gods (devat) with material bodies fashioned according to their own karma
MaNd–MaTaYa" MaaMa( Na ATaqv Aaid]YaNTae the dull-witted do not rever Me much
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Pa[TYauTa but rather i+aPa[–f==lMa( devTaa–ANTarMa( 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(= = )) nhaˆ prakaƒ sarvasya yoga-my-samvtaƒ, m™ho ’yaˆ nbhijnti loko mm a-jam a-vyayam
YaaeGa–MaaYaa–SaMaav*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 A–JaMa( A–VYaYaMa( MaaMa( Me, the unborn and eternal Na Ai>aJaaNaaiTa it does not know.” * Pa[iSaÖMa( ih laeke= It is indeed known in this world MaaYaaYaa" Sv–Aaé[Ya– ADaqNaTvMa( that My is subservient to the person in whom she rests ANYa–Maaehk==TvMa( c while she deludes others. 795 BG 7.26
vedah& SaMaTaqTaaiNa vTaRMaaNaaiNa caJauRNa ) >aivZYaaiaUTaaiNa Maa& Tau ved Na k==êNa== =)) vedhaˆ samat…tni vartamnni crjuna, bhaviyŠi ca bh™tni mˆ tu veda na kacana
AJauRNa “O Arjuna! SaMaTaqTaaiNa >aUTaaiNa [All] past beings vTaRMaaNaaiNa c >aivZYaaiaarTa ) SavR>aUTaaiNa SaMMaaeh& SaGaeR YaaiNTa ParNTaPa== =)) icch-dvea-samutthena dvandva-mohena bhrata, sarva-bh™tni sammohaˆ sarge ynti parantapa
>aarTa ParNTaPa “O Arjuna, hero! wC^a–Üez–SaMauTQaeNa ÜNÜ–MaaeheNa By the illusion of dualities, arisen from desire and hatred *=Tad(–ANauku= le wC^a Desire for what is pleasing to it (the body) Tad(–Pa[iTakU= le c Üez" 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.
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797 BG 7.28
Yaeza& TvNTaGaTa& PaaPa& JaNaaNaa& PauaUYa they are not disturbed MaaMa( ivSMariNTa and forget Me.
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SANSKRIT READER COURSE
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 iTaïiTa Ya" Sa" YaaeGa–SQa" — one who is situated in yoga, he is yoga-stha; (as in:) YaaeGa–SQa" [=SaNa(=] k==MaaRiaUTaezu iTaïiTa Ya" Sa" >aUTa–SQa" — who stays in all beings Satve iTaïiTa Ya" Sa" Satv–SQa" — who stays in sattva-guŠa √vid[a] 2P...jaNae — to know >>> -vid (knowing); vedMa( veita Ya" Sa" ved–ivd( — who knows Veda; TatvMa( veita Ya" Sa" Tatv–ivd( — who knows the truth √[u]k[ñ]...k==r>> -kt (doing); k==MaR k==raeiTa Ya" Sa" k==MaR–k*= Ta( — who does work √jñ...AvbaeDaNae — to know >>> -jña (knowing); +ae}aMa( JaaNaaiTa Ya" Sa" +ae}a–j" — who knows the field (body) √p...
PaaNae — to drink >>> -pa (drinking); SaaeMaMa( iPabiTa Ya" Sa" SaaeMa–Pa" — who drinks soma; PaadeNa iPabiTa Ya" Sa" Paad–Pa" — ‘who drinks with the foot’ (said of plants) √[u]d[ñ]...daNae — to give >>> -da (giving); Sau%Ma( du"%Ma( c ddaiTa Ya" Sa" Sau:a–du":a–d" — which gives happiness and distress
√gam[†]...
GaTaaE — to go >>> -ga (going); SavR}a GaC^iTa Ya" Sa" SavR}a–Ga" — who goes everywhere √jan[…]...Pa[adu>aaRve — to be born >>> -ja (being born); Na JaaYaTae Ya" Sa" A–Ja" — ‘who is not born’, the unborn Supreme Lord Similarly:
iÜ–Ja — ‘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; ANau–Ja — ‘after-born’, the younger brother; as in rmnuja (rmaanuja) — ‘the younger brother of Rma’, name of KŠa as born after Balarma of the same father; Rmnujcrya
AaUTa& c ik&= Pa[ae¢= MaiDadEv& ik==MauCYaTae= = )) kiˆ tad brahma kim adhytmaˆ kiˆ karma puruottama, adhibh™taˆ ca kiˆ proktam adhidaivaˆ kim ucyate
AJauRNa" ovac – Pauåz–otaMa “Arjuna said: O Lord! Tad( b]ø 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 ‘adhibh™ta’? AiDadEvMa( ik==Ma( oCYaTae and what is called ‘adhidaiva’?” 801 BG 8.2
AiDaYaj" k==Qa& k==ae-= _}a dehe-= _iSMaNMaDauSaUdNa ) Pa[Yaaa"== =)) adhiyajñaƒ kathaˆ ko ’tra dehe ’smin madhus™dana, prayŠa-kle ca kathaˆ jñeyo ’si niyattmabhiƒ
MaDauSaUdNa “O Lord (Madhus™dana)! AiDaYaj" k==" Who is ‘adhiyajña’? *=AiDaYaj" AiDaïaTaa Adhiyajña means presiding deity Pa[YaaeJak=="= f==l–daTaa 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[Yaaa" jeYa" AiSa You are known by the self-controlled?” 802 BG 8.3
é[q>aGavaNauvac A+ar& b]ø ParMa& Sv>aavae-= _DYaaTMaMauCYaTae ) >aUTa>aavaeÙvk==rae ivSaGaR" k==MaRSa&ijTa"== =)) a-karaˆ brahma paramaˆ sva-bhvo ’dhytmam ucyate, bh™ta-bhvodbhava-karo visargaƒ karmasaˆjñitaƒ
é[q–>aGavaNa( ovac “The Lord said: ParMaMa( A–+arMa( b]ø The supreme indestructible is ‘brahma’ * NaNau Jaqv" AiPa A–+ar" But is the j…va not also a-kara? Ta}a Aah To answer this He says: ParMaMa( Yad( A–+arMa( The a-kara which is supreme JaGaTa" MaUl–k==araav" ADYaaTMaMa( oCYaTae and its [individual] nature is called ‘adhytma’. * SvSYa Wv b]øaav"=’ Of that brahma its own (svasya) coming into existence (bhavana) in part as the j…va (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.
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>aUTa–>aav–oÙv–k==r" ivSaGaR"
The creative force (visarga) which causes the origin and development of
all beings
k==MaR–Sa&ijTa"
is called ‘karma’.”
AGNaaE Pa[aSTaa AahuiTa" “The oblation offered into the fire (agni) SaMYak(= AaidTYaMa( oPaiTaïTae reaches in full the sun. AaidTYaaTa( JaaYaTae v*ií" From the sun comes rain v*íe" A‘aMa( from rain food TaTa" Pa[Jaa" and from that (food) beings.” (Manu-saˆhit 3.76) ... devTaa–oÕeXaeNa d]VYa–TYaaGa–æPa" Yaj" Sacrifice (yajña) consisting of offering things to some deity SavR–k==MaRaav" PauåzêaiDadEvTaMa( ) AiDaYajae-= _hMaeva}a dehe deh>a*Taa& vr== =)) adhibh™taˆ karo bhvaƒ purua cdhidaivatam, adhiyajño ’ham evtra dehe deha-bhtˆ vara
deh–>a*TaaMa( vr “O best of the embodied [Arjuna]! +ar" >aav" AiDa>aUTaMa( The destructible nature [forming bodies etc.] is ‘adhibh™ta’ Pauåz" c AiDadEvTaMa( and the [vir˜a-] purua is ‘adhidaiva’. * SaUYaR–MaaUTa–SavR–devTaaNaaMa( 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 ‘adhiyajña’ in this body.” * Yaj–AiDaïa}aq devTaa [I am] the presiding deity of sacrifices Yajaid–k==MaR–Pa[vTaRk= " the promoter of rituals like yajñas Tad(–f==l–daTaa 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. ANTaYaaRiMaaaivTa"== =)) yaˆ yaˆ vpi smaran bhvaˆ tyajaty ante kalevaram, taˆ tam evaiti kaunteya sad tad-bhva-bhvitaƒ
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 * ANTa–k==ale >aav–ivXaez–SMara]uvae" MaDYae Pa[aa" I am easy to obtain.”
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812 BG 8.15
MaaMauPaeTYa PauNaJaRNMa du"%alYaMaXaaìTaMa( ) NaaPNauviNTa MahaTMaaNa" Sa&iSaiÖ& ParMaa& GaTaa"== =)) mm upetya punar janma duƒkhlayam a-vatam, npnuvanti mahtmnaƒ saˆsiddhiˆ paramˆ gatƒ
Maha–AaTMaaNa" “Great souls MaaMa( oPaeTYa [after] attaining Me ParMaaMa( Sa&iSaiÖMa( GaTaa" having achieved the supreme perfection (liberation) PauNa" du"%–AalYaMa( A–XaaìTaMa( JaNMa again a miserable and temporary birth Na AaPNauviNTa they do not take.” 813 BG 8.16
Aab]ø>auvNaaçaek= a" PauNaraviTaRNaae-= _JauRNa ) MaaMauPaeTYa Tau k==aENTaeYa PauNaJaRNMa Na ivÛTae= = )) brahma-bhuvanl lokƒ punar vartino ’rjuna, mm upetya tu kaunteya punar janma na vidyate
AJauRNa k==aENTaeYa “O Arjuna! Aab]ø–>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 ivÛTae there is no more birth.” 814 BG 8.17
SahóYauGaPaYaRNTaMahYaRd( b]øaviNTa they are not such knowers of day and night ALPa–diXaRTvaTa( for their vision is limited. ... Ta}a AYaMa( k==al–GaaviNTa
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from the unmanifest (a-vyakta, pradhna) all manifestations are
born.
rai}a–AaGaMae At the arrival of [his] night Ta}a Wv A–VYa¢==–Sa&jke= Pa[lqYaNTae they dissolve into that very unmanifest.” * vEraGYa–AQaRMa( To infuse a spirit of dispassion (vairgya) Sa*ií–Pa[lYa–Pa[vahSYa A– ivC^edMa( 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= = )) bh™ta-grmaƒ sa evyaˆ bh™tv bh™tv pral…yate, rtry-game ’vaaƒ prtha prabhavaty ahar-game
PaaQaR “O Arjuna! Sa" Wv AYaMa( >aUTa–Ga]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}a–AaGaMae Pa[lqYaTae at the arrival of night it dissolves Ah"–AaGaMae A–vXa" Pa[>aviTa and at the advent of day it helplessly manifests.” * Ah"–AaGaMae At the advent of day AvXa" k==MaaRid–ParTaN}a" Pa[>aviTa it manifests helplessly, subject to its past karma, etc.
laek= aNaaMa( A–iNaTYaTvMa( Pa[PaHCYa After elucidating the impermanence of the worlds ParMaeìr–SvæPaSYa iNaTYaTvMa( Pa[PaÄYaiTa He elaborates the eternity of the Lord’s
*
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 santanaƒ, yaƒ sa sarveu bh™teu nayatsu na vinayati
TaSMaaTa( A–VYa¢==aTa( Tau Par" “But beyond that a-vyakta (unmanifest matter, pradhna) ANYa" A–VYa¢==" >aav" is another a-vyakta nature (spirit) TaSYa AiPa k==araUTa" 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.” * A–ivNaaXae Pa[MaaaUTaaiNa YaeNa SavRiMad& TaTaMa(= = )) puruaƒ sa paraƒ prtha bhakty labhyas tv an-anyay, yasyntaƒ-sthni bh™tni yena sarvam idaˆ 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" Pauåz" [Me] that Supreme Lord * Sa" c AhMa( Par" Pauåz" 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] ParMaeìr–oPaaSak==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 vttiˆ caiva yoginaƒ, prayt ynti taˆ klaˆ vakymi bharatarabha
>arTa–‰z>a “O Arjuna! Ya}a k==ale Tau Pa[YaaTaa" YaaeiGaNa" Yog…s, 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==al–XaBdeNa By the word ‘time’ k==al–Ai>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©= " zaviTa but is devoted to the Lord alone. wiTa AQaR" That is the idea. TaSMaaTa( SaveRzu k==alezu Therefore, at all times YaaeGa–Yau¢= " >av be engaged in yoga!” 825 BG 8.28
vedezu Yajezu TaPa"Sau cEv daNaezu YaTPau> ravaŠa — hearing; the act of hearing is called ravaŠam √kt[a]...Sa&XaBdNae — to glorify >>> k==ITaRNa — glorifying √sm...icNTaaYaaMa( — to think, remember >>> SMar>> AcRNa — worshiping √vad[i]...Ai>avadNa–STauTYaae" — to offer respects; glorify >>> vNdNa — praising
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Hinduism — G…t 9 Rja-vidy-rja-guhya-yoga — ‘The Yoga of the Supreme Knowledge (vidy) and Secret (guhya)’
SaáMa–AíMaYaae" In the seventh and eighth chapters SvqYaMa( PaarMaeìrMa( TatvMa( >aKTYaa Wv Saul>aMa( Na ANYaQaa wiTa oKTva after telling that His, the Lord’s, existence is easily attained by devotion alone and by no other means, wdaNaqMa( now A– icNTYaMa( Svk==IYaMa( WeìYaRMa( >a¢e= " c A–SaaDaaraavMa( Pa[PaÄiYaZYaNa( in order to *
expound His own inconceivable glory and the extraordinary power of bhakti [He says:] 826 BG 9.1
é[q>aGavaNauvac wd& Tau Tae GauùTaMa& Pa[v+YaaMYaNaSaUYave ) jaNa& ivjaNaSaihTa& YaJjaTva Maae+YaSae-= _Xau>aaTa(= = )) idaˆ tu te guhyatamaˆ pravakymy anas™yave, jñnaˆ vijñna-sahitaˆ yaj jñtv mokyase ’ubht
é[q–>aGavaNa( ovac “The Lord said: wdMa( Tau GauùTaMaMa( jaNaMa( This most confidential knowledge [about Me] * GauùMa( ‘Secret’ means DaMaR–jaNaMa( knowledge about duty/religion. TaTa" dehaid– VYaiTair¢==–AaTMa–jaNaMa( GauùTarMa( 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( GauùTaMaMa( knowledge about the Supersoul is the greatest secret (guhya.tama), being a great mystery.
ivjaNa–SaihTaMa( along with its realization (i.e., devotion) ANa(–ASaUYave Tae (=Tau>YaMa(=) to you, who are not envious * ‘=PauNa" PauNa" Sv–MaahaTMYaMa( 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 A–Xau>aaTa( Maae+YaSae you will be freed from misfortune (material existence).” * SaÛ" Wv Mau¢= " >aivZYaiSa You will instantly be liberated. 827 BG 9.2
raJaivÛa raJaGauù& Paiv}aiMadMautaMaMa( ) Pa[TYa+aavGaMa& DaMYa| SauSau%& k==TauRMaVYaYaMa(= = )) rja-vidy rja-guhyaˆ pavitram idam uttamam, pratyakvagamaˆ dharmyaˆ susukhaˆ kartum avyayam
wdMa( raJa–ivÛa raJa–GauùMa( “It is the best (‘king’) of all knowledge and secrets otaMaMa( Paiv}aMa( supremely purifying Pa[TYa+a–AvGaMaMa( DaMYaRMa( directly experienced and virtuous * DaMYaRMa( c And dharmya means DaMaaRTa( ANaPaeTaMa( it is not deviating from dharma SavR–DaMaR–f==lTvaTa( because it includes the fruit of all dharma (virtuous acts). SauSau%Ma( k==TauRMa( A–VYaYaMa( very easy to perform and imperishable.” * A–VYaYaMa( c A+aYa–f==lTvaTa( It is called a-vyaya because its fruit is everlasting.
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SANSKRIT READER COURSE
NaNau WvMa( ASYa AiTaSauk= rTve But if it were so easy to perform ke= NaaMa ‘=Sa&SaairaUTaaiNa Mad(–SQaaiNa All beings are situated in Me AhMa( Taezu Na c AviSQaTa" but I am not situated in (attached to) them.” * Aak==aXavTa(–A–Sa®TvaTa( 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 aha‰kra (which is so typical for the j…vas). In this sense He is not in this world. 830 BG 9.5
Na c MaTSQaaiNa >aUTaaiNa PaXYa Mae YaaeGaMaEìrMa( ) >aUTa>a*‘a c >aUTaSQaae MaMaaTMaa >aUTa>aavNa"== =)) na ca mat-sthni bh™tni paya me yogam aivaram, bh™ta-bhn na ca bh™ta-stho mamtm bh™ta-bhvanaƒ
>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=) WeìrMa( YaaeGaMa( PaXYa behold My uncommon mysticism! MaMa AaTMaa >aUTa–>aavNa" >aUTa–>a*Ta( My Self is the creator and maintainer of beings Na c >aUTa–SQa" but not situated in (attached to) them.” * YaQaa Jaqv" Like the j…va dehMa( ib>a]Ta( PaalYaNa( c which is sustaining and protecting the body AhªareaavMa( there is a relation of supporter (dhra) and supported (dheya) d*íaNTaeNa Aah [this] is being stated through an example:
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831 BG 9.6
YaQaak==aXaiSQaTaae iNaTYa& vaYau" SavR}aGaae MahaNa( ) TaQaa SavaRiaUTaaiNa MaTSQaaNaqTYauPaDaarYa== =)) yathka-sthito nityaˆ vyuƒ sarvatra-go mahn, tath sarvŠi bh™tni mat-sthn…ty upadhraya
YaQaa SavR}a–Ga" MahaNa( vaYau" “Just as the great wind, blowing everywhere iNaTYaMa( Aak==aXa–iSQaTa" is always situated in space, * Avk==aXaMa( ivNaa Because without space (avaka) AvSQaaNa–ANauPaPatae" there is no possibility [for any object] to exist.
TaQaa SavaRiaUTaaiNa Mad(–SQaaiNa so do all beings stay in Me wiTa oPaDaarYa thus understand!” * Tad( WvMa( A–Sa®SYa YaaeGa–MaaYaYaa iSQaiTa–heTauTvMa( o¢==Ma( Thus it has been stated that the unattached [Lord] is the cause of sustenance through His mysterious power
TaYaa Wv Sa*ií–Pa[lYa–heTauTvMa( 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-bh™tni kaunteya praktiˆ ynti mmikm, kalpa-kaye punas tni kalpdau visjmy aham
k==aENTaeYa “O Arjuna! 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==LPa–AadaE At the beginning of a [next] creation AhMa( TaaiNa PauNa" ivSa*JaaiMa I release (create) them again.” * NaNau But A–Sa®" iNaivRk= ar" c being unattached and changeless TvMa( k==QaMa( Sa*JaiSa How do You create? 833 BG 9.8
Pa[k*= iTa& SvaMaví>Ya ivSa*JaaiMa PauNa" PauNa" ) >aUTaGa]aMaiMaMa& k*= TòMavXa& Pa[k*= TaevRXaaTa(= = )) praktiˆ svm ava˜abhya visjmi punaƒ punaƒ, bh™ta-grmam imaˆ ktsnam a-vaaˆ prakter vat
SvaMa( Pa[k*= iTaMa( Aví>Ya “[After] presiding over My own prakti wMaMa( k*= TòMa( >aUTa–Ga]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( A–vXaMa( which is helpless under the control of [its individual] nature.” * Pa[acqNa–k==MaR–iNaiMata–Tad(–Sv>aav–blaTa( On the strength of their respective nature which is the result of their past karma. 834 BG 9.9
Na c Maa& TaaiNa k==MaaRia¢==–wC^a–vXaaTa( MaNauZYa–Aak==arMa( Aaié[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==MaaRa>aUTa–ictaa" Those who are not overcome by desire, etc. dEvqMa( Pa[k*= iTaMa( Aaié[Taa" having taken shelter of the divine nature ANa(–ANYa–MaNaSa" whose minds are [thus] without deviation A–VYaYaMa( >aUTa–AaidMa( jaTva [after] knowing the imperishable source of creation MaaMa( >aJaiNTa they worship Me.” * TaezaMa( >aJaNa–Pa[k= arMa( Aah Their way of worship is stated: *
839 BG 9.14
SaTaTa& k==ITaRYaNTaae Maa& YaTaNTaê d*!v]Taa" ) NaMaSYaNTaê Maa& >aKTYaa iNaTYaYau¢= a oPaaSaTae= = )) satataˆ k…rtayanto mˆ yatanta ca dha-vratƒ, namasyanta ca mˆ bhakty nitya-yukt upsate
SaTaTaMa( MaaMa( k==ITaRYaNTa" “Always glorifying Me * STaae}a–MaN}aaidi>a" With hymns, mantras, etc. d*!–v]Taa" YaTaNTa" c and (or) endeavoring with great vows NaMaSYaNTa" c and bowing down iNaTYa–Yau¢= 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*Qa¤eNa bhuDaa ivìTaaeMau%Ma(= = )) jñna-yajñena cpy anye yajanto mm upsate, ekatvena pthaktvena bahudh vivato-mukham
ANYae AiPa “And others jaNa–YajeNa YaJaNTa" c [while] sacrificing through knowledge (jñna-yajña) Wk==TveNa [either] through oneness (advaita) * ke= icd( Wk==TveNa Some as being one [with the Absolute] Pa*Qa¤eNa through diversity (dvaita) * ke= icd( Pa*Qa¤eNa Some as being different [from the Absolute] ‘=daSa" AhMa(=’ wiTa that ‘I am a servant [of the Lord]’.
ivìTa"–Mau%Ma(
[or] as being universally present
b]ø–åd]aid–æPaeaR"
His being the universal soul is
elaborated [in four verses]: 841 BG 9.16
Ah& §==Taurh& Yaj" SvDaahMahMaaEzDaMa( ) MaN}aae-= _hMahMaevaJYaMahMaiGNarh& huTaMa(= = )) ahaˆ kratur ahaˆ yajñaƒ svadhham aham auadham, mantro ’ham aham evjyam aham agnir ahaˆ hutam
AhMa( §==Tau" AhMa( Yaj" “I am kratu (agni˜oma-yajña), I am (pañca-)yajña AhMa( SvDaa AhMa( AaEzDaMa( I am svadh (rddha), I am the food * AaEzDaMa( Auadha means AaeziDa–Pa[>avMa( A‘aMa( 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" ) veÛ& Paiv}aMaaeªar ‰KSaaMa YaJaurev c== =)) pitham asya jagato mt dht pitmahaƒ, vedyaˆ pavitram o‰kra 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 veÛMa( 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" Xarav" Pa[lYa" SQaaNa& iNaDaaNa& bqJaMaVYaYaMa(= = )) gatir bhart prabhuƒ sk… nivsaƒ araŠaˆ suht, prabhavaƒ pralayaƒ sthnaˆ nidhnaˆ b…jam a-vyayam
GaiTa" >aTaaR Pa[>au" Saa+aq “[I am] the goal (fruit), sustainer, controller and witness [of karma] iNavaSa" Xarav" Pa[lYa" SQaaNaMa( creator, annihilator and maintainer iNaDaaNaMa( A–VYaYaMa( bqJaMa( resting place and eternal seed.” * iNaDaqYaTae AiSMaNa( wiTa iNaDaaNaMa( lYa–SQaaNaMa( Nidhna is that in which a thing remains latent, the repository. A–VYaYaMa( A–ivNaaiXa Changeless means not destructible NaTau v]qih–Aaid–bqJavTa( NaìrMa( and not destructible like seeds of rice, etc. 844 BG 9.19
TaPaaMYahMah& vz| iNaGa*õaMYauTSa*JaaiMa c ) AMa*Ta& cEv Ma*TYauê SadSaÀahMaJauRNa== =)) tapmy aham ahaˆ varaˆ nighŠmy utsjmi ca, amtaˆ caiva mtyu ca sad a-sac cham arjuna
AJauRNa “O Arjuna! AhMa( TaPaaiMa [As sun] I give heat AhMa( vzRMa( iNaGa*õaiMa 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( A–SaTa( c the visible and invisible.”
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SaTa( SQaUlMa( d*XYaMa( Sat means gross, visible A–SaTa( c SaU+MaMa( A–d*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
}aEivÛa Maa& SaaeMaPaa" PaUTaPaaPaa YajEirîa SvGaRiTa& Pa[aQaRYaNTae ) Tae PauaaeGaaNa( )) trai-vidy mˆ somapƒ p™ta-pp yajñair i˜v svar-gatiˆ prrthayante te puŠyam sdya surendra-lokam ananti divyn divi deva-bhogn
}aEivÛa" “The knowers of the Vedas YajE" MaaMa( wîa [after] worshiping Me with yajñas * ‘=MaMa Wv æPaMa( devTaa–ANTarMa(=’ That other devas are but forms of Mine wiTa A– JaaNaNTa" AiPa although not knowing this, vSTauTa" wNd]aid–æPaeaYau¢= aNaa& YaaeGa+aeMa& vhaMYahMa(= = )) an-any cintayanto mˆ ye janƒ paryupsate, teˆ nitybhiyuktnˆ yoga-kemaˆ vahmy aham
Yae ANa(–ANYaa" JaNaa" “[But] those unalloyed persons MaaMa( icNTaYaNTa" PaYauRPaaSaTae who worship Me through meditation [on Me], TaezaMa( iNaTYa–Ai>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+a–Aa:YaMa( c And also what is called liberation (moka) TaE" A–Pa[aiQaRTaMa( AiPa even without being asked by them AhMa( Wv vhaiMa I supply [that].
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848 BG 9.23
Yae-= _PYaNYadevTaa>a¢==a YaJaNTae é[ÖYaaiNvTaa" ) Tae-= _iPa MaaMaev k==aENTaeYa YaJaNTYaiviDaPaUvRk= Ma(= = )) ye ’py anya-devat-bhakt yajante raddhaynvitƒ, te ’pi mm eva kaunteya yajanty a-vidhi-p™rvakam
k==aENTaeYa “O Arjuna! Yae ANYa–devTaa–>a¢==a" AiPa Even those devotees of other deities (devat) é[ÖYaa AiNvTaa" YaJaNTae who worship [those deities] endowed with faith, Tae AiPa MaaMa( Wv YaJaiNTa [unknowingly] they also worship Me alone A–iviDa–PaUvRk= Ma( [though] irregularly.” * Maae+a–Pa[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 TatveNaaTaêyviNTa Tae= = )) ahaˆ hi sarva-yajñnˆ bhokt ca prabhur eva ca, na tu mm abhijnanti tattventa cyavanti te
SavR–YajaNaaMa( “Of all sacrifices AhMa( ih >aae¢= a c Pa[>au" Wv c I alone am the enjoyer and master. * Tad( Tad( devTaa–æPaeaJaaNaiNTa 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==devaiNPaTa›NYaaiNTa==iPaTa*v]Taa"==)= =>aUTaaiNa==YaaiNTa==>aUTaeJYaa==YaaiNTa==MaÛaiJaNaae=_iPa== MaaMa(= =)) ynti deva-vrat devn pitn ynti pit-vratƒ, bh™tni ynti bh™tejy ynti mad-yjino ’pi mm
dev–v]Taa" devaNa( YaaiNTa “Worshipers of the gods (deva) [like Indra] attain the devas iPaTa*–v]Taa" iPaTa›Na( YaaiNTa worshipers of the forefathers (pit) attain the pits >aUTa–wJYaa" >aUTaaiNa YaaiNTa worshipers of the ghosts (bh™ta) attain the bh™tas Mad(–YaaiJaNa" MaaMa( AiPa YaaiNTa [similarly] My worshipers also attain Me.” * Tae Tau MaaMa( Wv A–+aYaMa( ParMaaNaNd–æPaMa( NaaraYaa¢==aNaaMa( A+aYa–f==lTvMa( o¢==Ma( Thus it is stated that His devotees get an undecaying fruit. ANaaYaaSaTvMa( Sv–>a¢e= " dXaRYaiTa Now He shows how easy *
devotion to Him is: 851 BG 9.26
Pa}a& PauZPa& f==l& TaaeYa& Yaae Mae >aKTYaa Pa[YaC^iTa ) Tadh& >aKTYauPaôTaMaXNaaiMa Pa[YaTaaTMaNa"== =)) patraˆ pupaˆ phalaˆ toyaˆ yo me bhakty prayacchati, tad ahaˆ bhakty-upahtam anmi prayattmanaƒ
Pa}aMa( PauZPaMa( f==lMa( TaaeYaMa( “[Just] a leaf (patra), flower (pupa), fruit (phala) or water (toya) Ya" Mae (=MaùMa(=) >aKTYaa Pa[YaC^iTa one who gives Me with devotion, Pa[YaTa–AaTMaNa" >ai¢==–oPaôTaMa( being the devout offering of a pure soul Tad( AhMa( AXNaaiMa I enjoy that.”
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Pa[qTYaa Ga*õaiMa I accept [it] with pleasure. Naih Maha–iv>aUiTa–PaTae" ParMaeìrSYa MaMa +aud]–devTaaNaaMa( wv bhu–ivta–SaaDYa–YaaGaaidi>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}aea¢e= >Ya" and not to non-devotees TaihR then Tav AiPa ik==Ma( raGa–Üezaid–k*= TaMa( vEzMYaMa( AiSTa is there also partiality (vaiamya) in You through attachment, aversion,
*
etc.? 854 BG 9.29
SaMaae-_h&= =SavR>aUTaezu= Na==Mae= ÜeZYaae=_iSTa==Na==iPa[Ya"==)= Yae= >aJaiNTa==Tau= Maa&= >aKTYaa==MaiYa==Tae= Taezu= =caPYahMa(= =)) samo ’haˆ sarva-bh™teu na me dveyo ’sti na priyaƒ, ye bhajanti tu mˆ bhakty mayi te teu cpy aham
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SavR–>aUTaezu AhMa( SaMa" “I am equal to all beings Mae (=MaMa=) Na ÜeZYa" 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, Sv–Saevke= zu Wv TaMa"–XaqTaaid–du"%Ma( APaaku= vRTa" AiPa which also removes the misery (duƒkha) of darkness, cold etc., only for those who tend it, Na vEzMYaMa( no partiality, YaQaa va k==LPa–v*+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(–>a¢e= " Wv AYaMa( MaihMaa but this (9.28) is just the glory (mahim) of devotion to Me. * AiPa c Moreover Mad(–>a¢e= " A–ivTaKYaR" 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 mantavyaƒ samyag vyavasito hi saƒ
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.” * ‘=ParMaeìr–>aJaNaeNa Wv k*= TaaQaR" >aivZYaaiMa=’ [He has rightly resolved that,] ‘I will be blessed by the worship of the Lord alone.’ *
NaNau k==QaMa( SaMaqcqNa–ADYavSaaYa–Maa}aeaviTa DaMaaRTMaa XaìC^aiNTa& iNaGaC^iTa ) k==aENTaeYa Pa[iTaJaaNaqih Na Mae >a¢==" Pa[aviTa “Soon he becomes righteous XaìTa(–XaaiNTaMa( iNaGaC^iTa and attains lasting peace. * icta–oPaâv–oParMa–æPaaMa( ParMaeìr–iNaïaMa( Faith in the Lord, which means peace (uparama) from disturbances (upaplava) of the mind iNaTaraMa( GaC^iTa (=Pa[aPNaaeiTa=) he completely (nitarm) attains.
k==aENTaeYa O Arjuna! Mae (=MaMa=) >a¢==" Na Pa[aJaSv MaaMa(= = )) kiˆ punar brhmaŠƒ puŠy bhakt rjarayas tath, a-nityam a-sukhaˆ lokam imaˆ prpya bhajasva mm
ik==Ma( PauNa" >a¢==a" “Then what [to speak of] devotees (bhakta) Pauav “Think of Me, be My devotee (servant) and worshiper! MaaMa( NaMaSku= å bow down to Me! WvMa( AaTMaaNaMa( Yau¤a [After] thus fixing the mind Mad(–ParaYa>> DaaTau — essential part, element, word root √n…[ñ]...Pa[aPa>> Nae}a — ‘by which leading is done’, the eye √pad[a]...GaTaaE — to go >>> Paad — foot √p™j[a]...PaUJaaYaaMa( — to worship, honor >>> PaUJaa — worship √pr…[ñ]...TaPaR>> Pa]qiTa — love √budh[ir]...baeDaNae — to know, be awake >>> buiÖ — intelligence √muc[†]...Maae+a>> Maui¢== — liberation √rañj[a]...raGae — to dye, be attached to >>> raGa — attachment √ras[a]...AaSvadNa–SNaehNaYaae" — to taste; love >>> rSa — taste √vad[a]...VYa¢==aYaa& vaic — to speak >>> vad — postulation √vad[i]...Ai>avadNa–STauTYaae" — to offer respects; glorify >>> vNdNa — praise
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√vas[a] 2A...
AaC^adNae — 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...é[v>> é]uiTa — ‘hearing’, the Vedas √sidh[u] 4P...Sa&raÖaE — to succeed >>> iSaiÖ — success √sev[]...SaevNae — to serve >>> Saeva — service √stu[ñ]...STauTaaE — to praise >>> STauiTa — glorification √sm...icNTaaYaaMa( — to think, remember >>> SMa*iTa — memory, law books
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Hinduism — G…t 10 Vibh™ti-yoga — ‘The Yoga of [meditation on] Divine Glories (vibh™ti)’ 860 BG 10.1
é[q>aGavaNauvac >aUYa Wv Mahabahae Xa*av& Na MahzRYa" ) AhMaaidihR devaNaa& Mahzsaavae >aYa& ca>aYaMaev c== =)) buddhir jñnam a-sammohaƒ kam satyaˆ damaƒ amaƒ, sukhaˆ duƒkhaˆ bhavo ’bhvo bhayaˆ cbhayam eva ca
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Aih&Saa SaMaTaa TauiíSTaPaae daNa& YaXaae= _YaXa" ) >aviNTa >aava >aUTaaNaa& Mata Wv Pa*QaiGvDaa"== =)) a-hiˆs samat tu˜is tapo dnaˆ yao ’yaaƒ, bhavanti bhv bh™tnˆ matta eva pthag-vidhƒ
buiÖ" jaNaMa( A–SaMMaaeh" “Intelligence (buddhi), [self-] knowledge (jñna), non-delusion +aMaa SaTYaMa( dMa" XaMa" tolerance, truthfulness, sense- and mind-control Sau%Ma( du"%Ma( >av" A–>aav" happiness (sukha), distress (duƒkha), existence, non-existence >aYaMa( c A–>aYaMa( Wv c fear (bhaya) and also fearlessness A–ih&Saa SaMaTaa Tauií" non-violence (a-hiˆs), equality (non-attachment), contentment TaPa" daNaMa( YaXa" A–YaXa" 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" Saá PaUveR cTvarae MaNavSTaQaa ) MaÙava MaaNaSaa JaaTaa Yaeza& laek= wMaa" Pa[Jaa"== =)) maharayaƒ sapta p™rve catvro manavas tath, mad-bhv mnas jt yeˆ loka imƒ prajƒ
Saá Maha–‰zYa" “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:) MaÙava" MadqYa" >aav" (=Pa[>aav"=) Yaezu Mad-bhvƒ means in whom there is My power. We follow the explanation of Vivantha:
Mata" >aav" YaSYa Sa" MaÙav"
‘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"== =)) etˆ vibh™tiˆ yogaˆ ca mama yo vetti tattvataƒ, so ’vikalpena yogena yujyate ntra saˆayaƒ
WTaaMa( MaMa iv>aUiTaMa( YaaeGaMa( c “This My opulence (vibh™ti) and mystic power (yoga) Ya" TatvTa" veita one who knows in truth, Sa" A–ivk==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>aUiTa–YaaeGaYaae" jaNaeNa How through the knowledge of [His] glory and power SaMYak(= –jaNa–Avaiá" 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"== =)) ahaˆ sarvasya prabhavo mattaƒ sarvaˆ pravartate, iti matv bhajante mˆ budh bhva-samanvitƒ
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" >aav–SaMaiNvTaa" MaaMa( >aJaNTae the wise worship Me with love (bhva).”
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867 BG 10.9
MaiÀtaa MaÓTaPa[aaJaTaaMa( worshiping [Me] with love (pr…ti) TaMa( buiÖ–YaaeGaMa( ddaiMa I give that means to understand, * buiÖ–æPaMa( YaaeGaMa( (=oPaaYaMa(=) The means in the form of intelligence. YaeNa Tae MaaMa( oPaYaaiNTa by which they attain Me.” * buiÖ–YaaeGaMa( dtva c And after giving the means to understand TaSYa ANau>av– PaYaRNTaMa( TaMa( AaPaaÛ and making it last till his realization (anubhava) comes AivÛa– 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-jñna-jaˆ tamaƒ, naymy tma-bhva-stho jñna-d…pena bhsvat
TaezaMa( Wv ANauk= MPaa–AQaRMa( “Out of mercy for them AaTMa–>aav–SQa" being [personally] situated in their heart >aaSvTaa jaNa–dqPaeNa with the shining lamp (d…pa) of knowledge AhMa( A–jaNa–JaMa( TaMa" NaaXaYaaiMa I destroy the darkness born of ignorance.” * Sa&Saar–Aa:YaMa( [The darkness] which is called material existence. 870 BG 10.12-13
AJauRNa ovac Par& b]ø Par& DaaMa Paiv}a& ParMa& >avaNa( ) Pauåz& XaaìTa& idVYaMaaiddevMaJa& iv>auMa(= = )) paraˆ brahma paraˆ dhma pavitraˆ paramaˆ bhavn, puruaˆ vataˆ divyam di-devam a-jaˆ vibhum
AahuSTvaMa*zYa" SaveR devizRNaaRrdSTaQaa ) AiSaTaae devlae VYaaSa" SvYa& cEv b]vqiz Mae= = )) hus tvm ayaƒ sarve devarir nradas tath, asito devalo vysaƒ svayaˆ caiva brav…i me
AJauRNa" ovac “Arjuna said: >avaNa( ParMa( b]ø You are the Supreme Lord ParMa( DaaMa ParMaMa( Paiv}aMa( the supreme abode and the supreme pure. SaveR ‰zYa" All sages (i)
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dev–‰iz" Naard" [like] devari Nrada AiSaTa" devl" TaQaa VYaaSa" Asita, Devala and Vysa XaaìTaMa( idVYaMa( PauåzMa( the eternal divine person Aaid–devMa( A–JaMa( iv>auMa( primeval Lord, unborn and all-pervading TvaMa( Aahu" they call You, SvYaMa( c Wv Mae (=MaùMa(=) 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, Yudhi˜hira 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-yajña 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 A˜vakra, 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 taˆ manye yan mˆ vadasi keava, na hi te bhagavan vyaktiˆ vidur dev na dnavƒ
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 ‘šdityas’ like Vmana) are the devas, whereas the descendents of Diti (the ‘Daityas’ like HiraŠyakaipu) and Danu (the ‘Dnavas’ like Rhu) are considered demons. 872 BG 10.15
SvYaMaevaTMaNaaTMaaNa& veTQa Tv& PauåzaetaMa ) >aUTa>aavNa >aUTaeXa devdev JaGaTPaTae= = )) svayam evtmantmnaˆ vettha tvaˆ puruottama, bh™ta-bhvana bh™tea deva-deva jagat-pate
Pauåz–otaMa >aUTa–>aavNa >aUTa–wRXa dev–dev JaGaTa(–PaTae “O Lord! TvMa( SvYaMa( Wv Only You Yourself AaTMaNaa AaTMaaNaMa( veTQa know Yourself by Yourself.” 873 BG 10.16
v¢u= MahRSYaXaezeaUTaYa" ) Yaai>aivR>aUiTai>alaeRk= aiNaMaa&STv& VYaaPYa iTaïiSa== =)) vaktum arhasy a-eeŠa divy hy tma-vibh™tayaƒ, ybhir vibh™tibhir lokn imˆs tvaˆ vypya ti˜hasi
idVYaa" ih AaTMa–iv>aUTaYa" “Because [Your] opulences are divine, Yaai>a" iv>aUiTai>a" those opulences by which
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wMaaNa( laek= aNa( VYaaPYa [after] pervading these worlds TvMa( iTaïiSa You exist, A–Xaezeaavezu icNTYaae= _iSa >aGavNMaYaa== =)) kathaˆ vidym ahaˆ yogiˆs tvˆ sad paricintayan, keu keu ca bhveu cintyo ’si bhagavan may
YaaeiGaNa( “O Lord! Sada PairicNTaYaNa( [While] always meditating k==QaMa( AhMa( TvaMa( ivÛaMa( 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
ivSTareaUiTa& c JaNaadRNa ) >aUYa" k==QaYa Ta*iáihR Xa*aGavaNa( ovac “The Lord said: hNTa ku= å–é[eï Yes, Arjuna! AaTMa–iv>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" ) AhMaaidê MaDYa& c >aUTaaNaaMaNTa Wv c== =)) aham tm gukea sarva-bh™taya-sthitaƒ, aham di ca madhyaˆ ca bh™tnm anta eva ca
Gau@ak==a–wRXa “O Arjuna! AhMa( SavR–>aUTa–AaXaYa–iSQaTa" 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
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MaDYaMa( c ANTa" Wv c
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the middle (existence) and also the end (death).” 878 BG 10.21
AaidTYaaNaaMah& ivZaUiTaMaTa( 〈neuter 1.1〉 — which has opulence; Yad( Yad( SatvMa( iv>aUiTaMaTa( é[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;
é]q–>aGavaNa( ovac — the Supreme Lord spoke jñna.vat[u] — having knowledge; jaNavaNa( 〈1.1〉 — who has knowledge; jaNavaNa( MaaMa( Pa]PaÛTae — 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;
dehviÙ"
〈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 G…t:
vqYaRvTa( — having strength (1.5); é]ÖavTa( — 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): daŠa.vat[i] — ‘like a rod (daŠa)’, prostrated obeisances
k*= TòvTa( — as all (ktsna — all, entire; + .vat[i]) odaSaqNavTa( — as if neutral (uds…na — neutral; + .vat[i]) TaÜTa( — ‘like that’, so (tad + .vat[i])
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AaêYaRvTa( — as amazing (carya — astonishing, wonderful; wonder + .vat[i]) AaidTYavTa( — like the sun (ditya — the sun; + .vat[i])
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Hinduism — G…t 11 Vivar™pa-darana-yoga — ‘The Yoga of Seeing (darana) the Universal Form (viva-r™pa)’ 900 BG 11.1
AJauRNa ovac MadNauGa]haYa ParMa& GauùMaDYaaTMaSa&ijTaMa( ) YatvYaae¢&= vcSTaeNa Maaehae= _Ya& ivGaTaae MaMa== =)) mad-anugrahya paramaˆ guhyam adhytma-saˆjñitam, yat tvayoktaˆ vacas tena moho ’yaˆ vigato mama
AJauRNa" ovac “Arjuna said: ParMaMa( GauùMa( ADYaaTMa–Sa&ijTaMa( vc" * [Adhytma means]
The supreme and secret discourse, known as adhytma
AaTMa–ANaaTMa–ivvek= –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, * ‘=A–XaaeCYaaNa( ANvXaaec" TvMa(=’ wTYaaid From the verse ‘a-ocyn, etc. (2.11) zï– ADYaaYa–PaYaRNTaMa( 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+aavaPYaYaaE ih >aUTaaNaa& é[uTaaE ivSTarXaae MaYaa ) Tvta" k==MalPa}aa+a MaahaTMYaMaiPa caVYaYaMa(= = )) bhavpyayau hi bh™tnˆ rutau vistarao may, tvattaƒ kamala-patrka mhtmyam api cvyayam
k==Mal–Pa}a–A+a “O lotus-eyed Lord! >aUTaaNaaMa( >av–APYaYaaE ih About the creation and distruction of all beings Tvta" ivSTarXa" MaYaa é[uTaaE I have heard from You in detail, * ‘=AhMa( k*= TSNaSYa JaGaTa" Pa[>av" Pa[lYa" TaQaa=’ wTYaadaE In verses like ahaˆ ktsnasya etc. (7.6).
A–VYaYaMa( MaahaTMYaMa( AiPa c
and also about [Your] eternal glory.” 902 BG 11.3
WvMaeTaÛQaaTQa TvMaaTMaaNa& ParMaeìr ) d]íuiMaC^aiMa Tae æPaMaEìr& PauåzaetaMa== =)) evam etad yathttha tvam tmnaˆ paramevara, dra˜um icchmi te r™pam aivaraˆ puruottama
ParMa–wRìr “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.) A–ivìaSa" MaMa Na AiSTa there is no doubt in me.
Pauåz–otaMa O Lord! Tae (=Tav=) WeìrMa( æPaMa( d]íuMa( wC^aiMa I want to see Your majestic form.” * k==aETaUhlaTa( Out of curiosity.
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903 BG 11.4
MaNYaSae Yaid TaC^KYa& MaYaa d]íuiMaiTa Pa[>aae ) YaaeGaeìr TaTaae Mae Tv& dXaRYaaTMaaNaMaVYaYaMa(= = )) manyase yadi tac chakyaˆ may dra˜um iti prabho, yogevara tato me tvaˆ daraytmnam a-vyayam
Pa[>aae “O Lord! Tad( MaYaa d]íuMa( XaKYaMa( ‘That [form] can be seen by me’ wiTa Yaid MaNYaSae if you think so, YaaeGa–wRìr O Lord! TaTa" A–VYaYaMa( AaTMaaNaMa( then Your eternal Self TvMa( Mae (=MaùMa(=) dXaRYa You please show me!” 904 BG 11.5
é[q>aGavaNauvac PaXYa Mae PaaQaR æPaaiauiv
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= v£NaYaNaMaNaek= aÙuuTadXaRNaMa( ) ANaek= idVYaa>araraveTa( if it would have risen together in the sky, TaSYa Maha–AaTMaNa" >aaSa" to the effulgence of the Supreme Lord Saa Sad*Xaq SYaaTa( that [effulgence] would be similar.”
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Na ANYaa oPaMaa AiSTa There is no other comparison. wiTa AQaR" This is the idea. TaQaa–>aUTaMa( æPaMa( dXaRYaaMaaSa And such a form He showed. wiTa PaUveRa¢==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 ivSMaYaaivíae ôíraeMaa DaNaÅYa" ) Pa[aazTa== =)) tataƒ sa vismayvi˜o h˜a-rom dhanañjayaƒ, praŠamya iras devaˆ ktñjalir abhata
TaTa" ivSMaYa–Aaiví" “Then, filled with wonder (vismaya) ôí–raeMaa Sa" DaNaÅYa" that Arjuna, his hair standing on end [out of joy] devMa( iXarSaa Pa[aUTa–ivXaez–SaºaNa( and hosts of various beings (bh™ta) k==Mal–AaSaNa–SQaMa( wRXaMa( b]øaa–PaÚ–AaSaNa–SQaMa( 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= bahUdrv£Nae}a& PaXYaaiMa Tva& SavRTaae= _NaNTaæPaMa( ) NaaNTa& Na MaDYa& Na PauNaSTavaid& PaXYaaiMa ivìeìr ivìæPa )) aneka-bh™dara-vaktra-netraˆ paymi tvˆ sarvato ’nanta-r™pam nntaˆ na madhyaˆ na punas tavdiˆ paymi vivevara viva-r™pa
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ANaek= –bahu–odr–v£–Nae}aMa(
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“With many arms (bhu), bellies (udara), mouths (vaktra) and eyes
(netra)
SavRTa" ANa(–ANTa–æPaMa( with unlimited forms on all sides TvaMa( PaXYaaiMa I see You. ivì–wRìr ivì–æPa 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.” * SavR–GaTaTvaTa( Because [Your] being all-pervading. 916 BG 11.17
ik==rqi$=Na& GaidNa& ci§==a" TvaMa( STauviNTa praise You with many hymns (stuti).” 921 BG 11.22
åd]aidTYaa vSavae Yae c SaaDYaa ivìe= _iìNaaE MaåTaêaeZMaPaaê ) GaNDavRYa+aaSauriSaÖSaºa vq+aNTae Tva& iviSMaTaaêEv SaveR )) rudrdity vasavo ye ca sdhy vive ’vinau maruta comap ca gandharva-yaksura-siddha-sa‰gh v…kante tvˆ vismit caiva sarve
åd]–AaidTYaa" vSav" Yae c SaaDYaa" “The Rudras, šdityas, Vasus and those called Sdhyas ivìe AiìNaaE MaåTa" c OZMaPaa" c the Vivedevas, two Avin…s, Maruts and Pits * OZMaaaaiNa 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*îa 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). dev–wRXa JaGaTa(–iNavaSa O Lord! Pa[Saqd Be merciful!” 925 BG 11.26-27
AMaq c Tva& Da*Taraí\SYa Pau}aa" SaveR SahEvaviNaPaalSaºE" ) >aqZMaae d]aeaaSaSTavaeGa]a" Pa[TaPaiNTa ivZavaNauGa]æPaae NaMaae= _STau Tae devvr Pa[Saqd ) ivjaTauiMaC^aiMa >avNTaMaaÛ& Na ih Pa[JaaNaaiMa Tav Pa[v*itaMa( )) khyhi me ko bhavn ugra-r™po namo ’stu te devavara pras…da vijñtum icchmi bhavantam dyaˆ na hi prajnmi tava pravttim
oGa]–æPa" k==" >avaNa( “Who are You, of fierce form Mae (=MaùMa(=) Aa:Yaaih [please] tell me! Tae (=Tau>YaMa(=) NaMa" ASTau Obeisance unto You! dev–vr Pa[Saqd O Lord, be merciful! AaÛMa( >avNTaMa( ivjaTauMa( wC^aiMa 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
é[q>aGavaNauvac k==alae= _iSMa laek= +aYak*= TPa[v*Öae 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 pravttaƒ te ’pi tvˆ na bhaviyanti sarve ye ’vasthitƒ pratyan…keu yodhƒ
é[q–>aGavaNa( ovac “The Lord said: Pa[v*Ö" laek=–=+aYa–k*= 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.”
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931 BG 11.33
TaSMaatvMauitaï YaXaae l>aSv iJaTva Xa}aUN>aux(= +v raJYa& SaMa*ÖMa( ) MaYaEvETae iNahTaa" PaUvRMaev iNaiMataMaa}a& >av SaVYaSaaicNa( )) tasmt tvam utti˜ha yao labhasva jitv atr™n bhu‰kva rjyaˆ samddham mayaivaite nihatƒ p™rvam eva nimitta-mtraˆ bhava savyascin
TaSMaaTa( TvMa( oitaï, YaXa" l>aSv “Therefore rise and gain fame! * devE" AiPa duJaRYaa" >aqZMa–d]aeaUTaMa( YaXa" such fame.
Xa}aUNa( iJaTva [And after] conquering the enemies SaMa*ÖMa( raJYaMa( >aux(= +v enjoy a flourishing kingdom! MaYaa Wv WTae PaUvRMa( Wv iNahTaa" By Me alone they have been killed already. SaVYa–SaaicNa( O Arjuna! * vaMaeNa AiPa baav [Therefore] be merely an instrument!” * WTae c Tav Xa}av" These your enemies TvdqYa–YauÖaTa( PaUvRMa( Wv even before your battle MaYaa Wv k==al–AaTMaNaa iNahTa–Pa[aYaa" they have almost been killed by Me, who am time. 932 BG 11.34
d]aeaqZMa& c JaYad]Qa& c k==YaMa(=) to You, the original creator, greater even than Brahm k==SMaaTa( c Na NaMaerNa( why should they not bow down? TvMa( SaTa(–A–SaTa( You are the visible and invisible [world] * (or:) SaTa( VYa¢==Ma( Sat means manifest A–SaTa( A–VYa¢==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" Pauåz" PauraaUYaae= _iPa NaMaae NaMaSTae )) vyur yamo ’gnir varuŠaƒ a‰kaƒ praj-patis tvaˆ prapitmaha ca namo namas te ’stu sahasra-ktvaƒ puna ca bh™yo ’pi namo namas te
TvMa( vaYau" YaMa" AiGNa" våYaMa(=) NaMa" NaMa" repeated obeisance unto You.” * >ai¢==–é[Öa–>aYa–AiTareke= aav )) pitsi lokasya carcarasya tvam asya p™jya ca gurur gar…yn na tvat-samo ’sty abhyadhikaƒ kuto ’nyo loka-traye ’py a-pratima-prabhva
ASYa cr–A–crSYa laek= SYa “Of this world, moving and non-moving TvMa( iPaTaa, PaUJYa" Gauå" GarqYaaNa( c AiSa You are the father, worshipable teacher and greatest. A–Pa[iTaMa–Pa[>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[auJaeNa æPaeav Appear with that very (Your own) four-armed [ViŠu] form!” 944 BG 11.47
é[q>aGavaNauvac MaYaa Pa[Sa‘aeNa TavaJauRNaed& æPa& Par& diXaRTaMaaTMaYaaeGaaTa( ) TaeJaaeMaYa& ivìMaNaNTaMaaÛ& YaNMae TvdNYaeNa Na d*íPaUvRMa( )) may prasannena tavrjunedaˆ r™paˆ paraˆ daritam tma-yogt tejomayaˆ vivam anantam dyaˆ yan me tvad anyena na d˜a-p™rvam
é[q–>aGavaNa( ovac – AJauRNa
“The Lord said: O Arjuna!
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wdMa( Mae (=MaMa=) ParMa( TaeJa"MaYaMa( This My supreme, effulgent ivìMa( ANa(–ANTaMa( AaÛMa( æPaMa( universal, unlimited and primeval form Yad( Tvd(–ANYaeNa Na d*í–PaUvRMa( which was not seen before by another than you AaTMa–YaaeGaaTa( through My divine power Pa[Sa‘aeNa MaYaa Tav diXaRTaMa( was shown to you by Me, who am pleased.” * WTad( dXaRNaMa( AiTadulR>aMa( lBßa 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>aåGa]E" ) Wv&æPa" XaKYa Ah& Na*laeke= d]íu& TvdNYaeNa ku= åPa[vqr )) na veda-yajñdhyayanair na dnair na ca kriybhir na tapobhir ugraiƒ evaˆ-r™paƒ akya ahaˆ n-loke dra˜uˆ tvad anyena kuru-prav…ra Between akyaƒ and aham there could have been sandhi (akyo ’ham), but instead visarga has been dropped (ra-prayoga).
ku= å–Pa[vqr “O Arjuna! Na ved–Yaj–ADYaYaNaE" 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(–æPa" AhMa( d]íuMa( XaKYa" I can be seen in this form.” * WvMa( AiPa Even this being so (that you should actually feel blessed) ced( Tav wdMa( gaaerMa( æPaMa( d*îa VYaQaa >aviTa if (ced!) you are perturbed after seeing this terrible form TaihR Tad( Wv æPaMa( dXaRYaaiMa then I shall show that [My] very form: 946 BG 11.49
Maa Tae VYaQaa Maa c ivMaU!>aavae d*îa æPa& gaaerMaqd*x(= MaMaedMa( ) VYaPaeTa>aq" Pa[qTaMaNaa" PauNaSTv& Tadev Mae æPaiMad& Pa[PaXYa )) m te vyath m ca vim™ha-bhvo d˜v r™paˆ ghoram …d‰ mamedam vyapeta-bh…ƒ pr…ta-manƒ punas tvaˆ tad eva me r™pam idaˆ prapaya
wdMa( MaMa wRd*k(= gaaerMa( æPaMa( d*îa “[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[qTa–MaNaa" [Being] free from fear and happy in mind Tad( Wv wdMa( Mae (=MaMa=) æPaMa( that very [ViŠu] form of Mine TvMa( PauNa" Pa[PaXYa again (see 11.17) behold!” 947 BG 11.50
SaÅYa ovac wTYaJauRNa& vaSaudevSTaQaae¤a Svk&= æPa& dXaRYaaMaaSa >aUYa" ) AaìaSaYaaMaaSa c >aqTaMaeNa& >aUTva PauNa" SaaEMYavPauMaRhaTMaa )) ity arjunaˆ vsudevas tathoktv svakaˆ r™paˆ daraymsa bh™yaƒ
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vsaymsa ca bh…tam enaˆ bh™tv punaƒ saumya-vapur mahtm
SaÅYa" ovac “Sañjaya said: wiTa AJauRNaMa( TaQaa o¤a [After] thus speaking in this way to Arjuna vaSaudev" Svk==Ma( æPaMa( >aUYa" dXaRYaaMaaSa the Lord again showed His own [four-armed ViŠu] form, PauNa" c SaaEMYa–vPau" >aUTva and [after] again assuming a pleasing [two-armed] form Maha–AaTMaa >aqTaMa( WNaMa( AaìaSaYaaMaaSa the Lord consoled the frightened one (Arjuna).” According to the commentary of Vivantha on this verse, KŠa 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 KŠa (see 11.41); (2) why Arjuna was surprised to see KŠa’s four-armed ViŠu form (see 11.17); and (3) why Arjuna now sees a mnuaˆ r™pam (human form) (see 11.52). 948 BG 11.51
AJauRNa ovac d*îed& MaaNauz& æPa& Tav SaaEMYa& JaNaadRNa ) wdaNaqMaiSMa Sa&v*ta" SaceTaa" Pa[k*= iTa& GaTa"== =)) d˜vedaˆ mnuaˆ r™paˆ tava saumyaˆ janrdana, idn…m asmi saˆvttaƒ sa-cetƒ praktiˆ gataƒ
AJauRNa" ovac – JaNaadRNa “Arjuna said: O Lord! wdMa( Tav SaaEMYaMa( MaaNauzMa( æPaMa( d*îa [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
é[q>aGavaNauvac SaududRXaRiMad& æPa& d*ívaNaiSa YaNMaMa ) deva APYaSYa æPaSYa iNaTYa& dXaRNak==ai¿aKTYaa Tau Only by unalloyed devotion
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AhMa( WvMa(–ivDa" I am in this form TatveNa jaTauMa( d]íuMa( c Pa[veíuMa( c XaKYa"
truly able to be known, seen and taken shelter of.” For the translation of prave˜um (‘to enter’) as ‘to be taken shelter of’, see note under verse (11.21). *
ATa" SavR–Xaañ–SaarMa( ParMaMa( rhSYaMa( Xa*>> 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, samatƒ, ...
SaMaTvMa(
〈2.1〉
YaaeGa" oCYaTae — equanimity [towards success or failure in the performance of one’s duty] is called yoga; A–ih&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-g…t:
AMa*TaTv — immortality (2.15); k==Ta*RTv — being the doer (5.14); Xa}auTv — enmity (6.6); Wk==Tv — oneness (6.31); cÄlTv — unsteadiness (6.33); Pa*QaKTv — being different (9.15); AMaaiNaTv, AdiM>aTv — freedom from egotism, pridelessness (13.8); SaMa–ictaTv — equal-mindedness (13.10); iNaTYaTv — eternality (13.12); Sau+MaTv — subtlety (13.16); >aae¢*= Tv — being an enjoyer (13.21); ANaaidTv, iNaGauRa¢==aSTva& PaYauRPaaSaTae ) Yae caPYa+arMaVYa¢&= Taeza& ke= YaaeGaivtaMaa"== =)) evaˆ satata-yukt ye bhakts tvˆ paryupsate, ye cpy a-karam a-vyaktaˆ teˆ ke yoga-vittamƒ
AJauRNa" ovac “Arjuna said: WvMa( SaTaTa–Yau¢= a" Thus being constantly devoted * SavR–k==MaR–APaRa¢==a" TvaMa( PaYauRPaaSaTae those devotees who worship You * PaYauRPaaSaTae DYaaYaiNTa Who worship You means who meditate on You. Yae c AiPa A–VYa¢==Ma( A–+arMa( and also those who [worship] the unmanifest [impersonal] brahma, TaezaMa( ke= YaaeGa–ivtaMaa" of those [two classes] who are best [versed] in yoga?” 954 BG 12.2
é[q>aGavaNauvac MaYYaaveXYa MaNaae Yae Maa& iNaTYaYau¢= a oPaaSaTae ) é[ÖYaa ParYaaePaeTaaSTae Mae Yau¢= TaMaa MaTaa"== =)) mayy veya mano ye mˆ nitya-yukt upsate, raddhay parayopets te me yuktatam matƒ
é[q–>aGavaNa( ovac “The Lord said: ParYaa é[ÖYaa oPaeTaa" [Being] endowed with transcendental faith iNaTYa–Yau¢= a" and constantly devoted * iNaTYa–Yau¢= a" Being constantly devoted means Mad(–AQaR–k==MaR–ANauïaNaaidNaa performing work, etc. for My sake Mad(–iNaïa" 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 yog…s (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-vyaktaˆ paryupsate, sarvatra-gam a-cintyaˆ ca k™˜a-stham a-calaˆ dhruvam
Sai‘aYaMYaeiNd]YaGa]aMa& SavR}a SaMabuÖYa" ) Tae Pa[aPNauviNTa MaaMaev SavR>aUTaihTae rTaa"== =)) sanniyamyendriya-grmaˆ sarvatra sama-buddhayaƒ, te prpnuvanti mm eva sarva-bh™ta-hite ratƒ
Yae Tau “But those who A–iNadeRXYaMa( A–VYa¢==Ma( on the indescribable, unmanifest SavR}a–GaMa( A–icNTYaMa( all-pervading, inconceivable kU= $=–SQaMa( A–clMa( Da]uvMa( c A–+arMa( changeless, unmoving and fixed brahma PaYauRPaaSaTae meditate, wiNd]Ya–Ga]aMaMa( Sai‘aYaMYa [after] perfectly controlling all the senses SavR}a SaMa–buÖYa" [being] equal-minded towards all SavR–>aUTa–ihTae rTaa" and engaged in the welfare of all
by
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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"%& dehviÙrvaPYaTae= = )) kleo ’dhikataras tem a-vyaktsakta-cetasm, a-vyakt hi gatir duƒkhaˆ dehavadbhir avpyate
TaezaMa( A–VYa¢==–AaSa¢==–ceTaSaaMa( “For those attached to the unmanifest ©e= Xa" AiDak==Tar" the trouble is greater. A–VYa¢==a GaiTa" The unmanifest goal dehviÙ" du"%Ma( ih AvaPYaTae is only with difficulty achieved by embodied beings.” 957 BG 12.6-7
Yae Tau SavaRiYaaSa–YaaeGaeNa then by means of practice (abhysa)
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*
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ivi+aáMa( ictaMa( PauNa" PauNa" Pa[TYaaôTYa Bringing back the distracted mind again and
again [to steady concentration/ meditation].
MaaMa( AaáuMa( wC^
you must seek to attain Me!” 960 BG 12.10
A>YaaSae= _PYaSaMaQaaeR= _iSa MaTk==MaRParMaae >av ) MadQaRMaiPa k==MaaRiYaaSae AiPa A–SaMaQaR" AiSa “[If] you are unable for such practice even Mad(–k==MaR–ParMa" >av become devoted to do rites (karman) for Me! * Wk==adXaq–oPavaSa–v]Ta–cYaaR–NaaMaSaªITaRNa–AadqiNa Like fasting on Ekda…, observing vows, singing My name.
Mad(–AQaRMa( k==MaaRi>> 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
é[eYaae= =ih== jaNaMa>YaaSaaJjaNaad(= =DYaaNa&= =iviXaZYaTae= =)= =DYaaNaaTk==MaRf= lTYaaGaSTYaaGaaC^aiNTarNaNTarMa(= =)) reyo hi jñnam abhysj jñnd dhynaˆ viiyate, dhynt karma-phala-tygas tygc chntir anantaram
A>YaaSaaTa( jaNaMa( ih é[eYa" “Better than abhysa is indeed spiritual knowledge (jñna) * SaMYak(= –jaNa–rihTaaTa( A>YaaSaaTa( Than practice (abhysa) without proper knowledge Yaui¢==–SaihTa–oPadeXa–PaUvRk= Ma( jaNaMa( jñna based on teaching coupled with reasoning é[eïMa( is better. jaNaaTa( DYaaNaMa( iviXaZYaTae better than jñna is dhyna DYaaNaaTa( k==MaR–f==l–TYaaGa" [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 ParMaeìr–Pa[Saad–heTaUNa( DaMaaRNa( the virtues (dharma) which quickly cause the mercy of the Lord Aah are stated:
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963 BG 12.13-14
AÜeía SavR>aUTaaNaa& MaE}a" k==åaYa–oÜeGaE" Mau¢= " who is free from jubilation, impatience, fear and anxiety, * A–MazR" ParSYa la>ae A–SahNaMa( Impatience is intolerance at another’s gain >aYaMa( }aaSa" fear is terror oÜeGa" >aYaaid–iNaiMata–icta–+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 MaÙ¢==" Sa Mae iPa[Ya"== =)) an-apekaƒ ucir daka uds…no gata-vyathaƒ, sarvrambha-parityg… yo mad-bhaktaƒ sa me priyaƒ
ANa(–APae+a" Xauic" d+a" “Being indifferent (‘without expectation’), clean and expert * ANaPae+a" Yad*C^–oPaiSQaTae AiPa AQaeR iNa"SPa*h" Indifferent means without hankering even for objects which come of themselves Xauic" baù–A>YaNTar–XaaEc– SaMPa‘a" clean means with external and internal purity d+a" ANalSa" expert means not lazy.
odaSaqNa" GaTa–VYaQa" neutral and free from anxiety * odaSaqNa" Pa+aPaaTa–rihTa" Neutral means not taking sides. SavR–AarM>a–PairTYaaGaq 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 ôZYaiTa Na Üeií Na XaaeciTa Na k==a¿iTa ) Xau>aaXau>aPairTYaaGaq >ai¢==MaaNYa" Sa Mae iPa[Ya"== =)) yo na hyati na dve˜i na ocati na k‰kati, ubhubha-parityg… bhaktimn yaƒ sa me priyaƒ
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Ya" Na ôZYaiTa Na Üeií “One who neither rejoices nor hates * iPa[YaMa( Pa[aPYa Ya" Na ôZYaiTa Who does not rejoice on getting what is pleasing A– iPa[YaMa( Pa[aPYa Ya" Na Üeií who does not hate on getting what is unpleasing. Na XaaeciTa Na k==a¿iTa neither laments nor desires * wí–AQaR–NaaXae SaiTa Ya" Na XaaeciTa Who does not lament on loosing a desired object A–Pa[aáMa( AQaRMa( Ya" Na k==a¿iTa who does not desire an object not [yet] obtained. Xau>a–A–Xau>a–PairTYaaGaq 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" ) XaqTaaeZaRi¢==MaaNMae iPa[Yaae Nar"== =)) tulya-nind-stutir maun… santu˜o yena kenacit, a-niketaƒ sthira-matir bhaktimn me priyo naraƒ
Xa}aaE c iMa}ae c SaMa" “Being equal towards enemy (atru) and friend (mitra) TaQaa MaaNa–APaMaaNaYaae" and towards honor (mna) and dishonor (apamna) XaqTa–oZa¢==a" “Those who are faithful and dedicated devotees YaQaa o¢==Ma( wdMa( DaMaR–AMa*TaMa( PaYauRPaaSaTae who follow this eternal dharma as described, * (or:) DaMaRMa( Wv AMa*TaMa( AMa*TaTv–SaaDaNaTvaTa( The dharma which is nectar (amta) because it leads to immortality.
Tae Mae (=MaMa=) ATaqv iPa[Yaa"
they are My very beloved.”
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Sanskrit — Taddhita 3 (1) r…mat (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-g…t; 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 p™rŠa — complete >>> PaU> 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)
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Hinduism — G…t 13 Ketra-ketrajña-vibhga-yoga — ‘The Yoga of Differentiation Between Body (ketra) and Soul (ketrajña)’ 969 BG 13.1
AJauRNa ovac Pa[k*= iTa& Pauåz& cEv +ae}a& +ae}ajMaev c ) WTaÜeidTauiMaC^aiMa jaNa& jeYa& c ke= Xav== =)) praktiˆ puruaˆ caiva ketraˆ ketra-jñam eva ca, etad veditum icchmi jñnaˆ jñeyaˆ ca keava
AJauRNa" ovac – ke= Xav “Arjuna said: O Lord! Pa[k*= iTaMa( PauåzMa( c Wv [What are] ‘nature’ (prakti) and ‘enjoyer’ (purua) +ae}aMa( +ae}a–jMa( Wv c ‘field’ (ketra) and ‘farmer’ (ketra-jña) jaNaMa( jeYaMa( c ‘knowledge’ (jñna) and ‘object of knowledge’ (jñeya) — WTad( veidTauMa( wC^aiMa this I want to know.” Prakti and purua will be described in verses (13.20ff.), ketra and ketra-jña in (13.2ff.), jñna in (13.8ff.) and jñeya in (13.13ff.). This verse is omitted in some editions. Therefore, the verse numbers may also differ. 970 BG 13.2
é[q>aGavaNauvac wd& Xarqr& k==aENTaeYa +ae}aiMaTYai>aDaqYaTae ) WTaÛae veita Ta& Pa[ahu" +ae}aj wiTa TaiÜd"== =)) idaˆ ar…raˆ kaunteya ketram ity abhidh…yate, etad yo vetti taˆ prhuƒ ketra-jña iti tad-vidaƒ
é[q–>aGavaNa( ovac – k==aENTaeYa “The Lord said: O Arjuna! wdMa( XarqrMa( +ae}aMa( wiTa Ai>aDaqYaTae This body (ar…ra) is called ‘field’ (ketra) * wdMa( >aaeGa–AaYaTaNaMa( 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}a–j" wiTa Pa[ahu" the knowers of it (their difference) call him ‘farmer’ (ketra-jña).” * 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& iviÖ SavR+ae}aezu >aarTa ) +ae}a+ae}ajYaaejaRNa& YataJjaNa& MaTa& MaMa== =)) ketra-jñaˆ cpi mˆ viddhi sarva-ketreu bhrata, ketra-ketra-jñayor jñnaˆ yat taj jñnaˆ mataˆ mama
>aarTa “O Arjuna! SavR–+ae}aezu In all bodies MaaMa( AiPa c +ae}a–jMa( iviÖ know Me also as ketra-jña! Yad( +ae}a–+ae}a–jYaae" jaNaMa( The knowledge of [the difference between] ketra (body) and ketra-jña (soul)
Tad( jaNaMa( MaMa MaTaMa( that is [true] jñna in My opinion.” * Maae+a–heTauTvaTa( Because it leads to liberation. ANYaTa( Tau v*Qaa Paaiaavê TaTSaMaaSaeNa Mae Xa*aivRivDaE" Pa*Qak(= ) b]øSaU}aPadEêEv heTauMaiÙivRiNaiêTaE"= = )) ibhir bahudh g…taˆ chandobhir vividhaiƒ pthak, brahma-s™tra-padai caiva hetumadbhir vinicitaiƒ
‰izi>a"
“By sages *
‰izi>a" viSaïaidi>a" By sages like Vasi˜ha YaaeGa–Xaañezu in Yoga scriptures.
ivivDaE" ^Ndaei>a" by the different Vedas heTauMaiÙ" iviNaiêTaE" and, ascertained by arguments b]ø–SaU}a–PadE" c Wv by the words of the Vednta-s™tra (brahma-s™tra) Pa*Qak(= bhuDaa GaqTaMa( it is differently taught (‘sung’) in many ways.” * Ta}a +ae}a–SvæPaMa( Aah The constitution of the ketra is stated: 974 BG 13.6-7
Maha>aUTaaNYahªarae buiÖrVYa¢==Maev c ) wiNd]YaaiaUTaaiNa Ahªar" “The [five] gross elements (mah-bh™ta) and ego (aha‰kra) buiÖ" A–VYa¢==Ma( Wv c cosmic intelligence (mahat) and the unmanifest (pradhna) dXa Wk==Ma( c wiNd]YaaiaZv®" non-identification with children (putra), wife, home (gha), etc.; wí–ANa(–wí–oPaPaitazu c and in good and bad events iNaTYaMa( SaMa–ictaTvMa( constant even-mindedness; ANa(–ANYa–YaaeGaeNa c and by exclusive meditation (yoga) MaiYa A–VYai>acairai¢==" undeviating devotion (bhakti) to Me; iviv¢==–deXa–SaeivTvMa( inhabitation of a solitary place (dea); JaNa–Sa&Said A–riTa" detachment towards general (wordly-minded) people; ADYaaTMa–jaNa–iNaTYaTvMa( always dwelling on spiritual knowledge; Tatv–jaNa–AQaR–dXaRNaMa( search for the Absolute Truth — WTad( jaNaMa( wiTa Pa[ae¢= Ma( all this is called [the means to true] knowledge (jñna). All these 20 qualities are means for self-realization.
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Yad( ATa" ANYaQaa A–jaNaMa( What is contrary is ignorance (a-jñna).” * Wi>a" SaaDaNaE" Yad( jeYaMa( That which is to be known (jñeya) 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]ø Na Sata‘aaSaduCYaTae= = )) jñeyaˆ yat tat pravakymi yaj jñtvmtam anute, an-di mat-paraˆ brahma na sat tan nsad ucyate
Yad( jeYaMa( Tad( Pa[v+YaaiMa “What is to be known (jñeya) 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]ø That is the beginningless brahma, which is subordinate to Me (the Lord).
ANaaid WTaavTa( Wv bhuv]qiha*Ta( c Wv He is unattached [yet] maintaining everything iNaGauRaUTaaNaaMacr& crMaev c ) SaU+MaTvatadivjeYa& dUrSQa& caiNTake= c TaTa(= = )) bahir anta ca bh™tnm a-caraˆ caram eva ca, s™kmatvt tad a-vijñeyaˆ d™ra-sthaˆ cntike ca tat
>aUTaaNaaMa( bih" ANTa" c “He is outside and inside (as cause) of all beings A–crMa( crMa( Wv c He is non-moving and moving SaU+MaTvaTa( Tad( A–ivjeYaMa( because of being subtle He is incomprehensible Tad( dUr–SQaMa( c AiNTake= c He is situated far and near.” * A–ivduzaMa( YaaeJaNa–l+a–ANTairTaMa( wv dUr–SQaMa( c For the ignorant He is far, as if thousands of yojanas away Sa–ivk==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]iSaZaivZaUTaezu A–iv>a¢==Ma( c “[Although] not divided in all beings * k==ara‘aMa( 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>a‘aMa(=) wv As effect He is as if divided. >aUTa–>aTa*R Ga]iSaZaivZaVYa¢==Ma( It is knowledge, manifest in the functions of the intellect Tad( Wv æPaaid–Aak==area¢==" Mad(–>aavaYa oPaPaÛTae My devotee is eligible for My nature.” 983 BG 13.20
Pa[k*= iTa& Pauåz& cEv ivÖyNaadq o>aaviPa ) ivk==ara&ê GauavaNa(= = )) praktiˆ puruaˆ caiva viddhy and… ubhv api, vikrˆ ca guŠˆ caiva viddhi prakti-sambhavn
Pa[k*= iTaMa( PauåzMa( c Wv “Prakti and purua o>aaE AiPa ANa(–Aadq iviÖ know both as beginningless! ivk==araNa( c GauavaNa( iviÖ know to be born from prakti!” 984 BG 13.21
k==aYaRk= araae¢*= Tve In experiencing happiness and distress Pauåz" heTau" oCYaTae the purua is said to be the cause.” 985 BG 13.22
Pauåz" Pa[k*= iTaSQaae ih >au»e Pa[k*= iTaJaaNGauaUYaae= _i>aJaaYaTae= = )) ya evaˆ vetti puruaˆ praktiˆ ca guŠaiƒ saha, sarvath vartamno ’pi na sa bh™yo ’bhijyate
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PauåzMa( Pa[k*= iTaMa( c GauaJaaYaTae he is not born again [but liberated].” * WvM>aUTa–iviv¢==–AaTMajaNae With regard to such discriminative knowledge of the self SaaDaNa–ivk==LPaaNa( Aah alternative paths are being stated: 988 BG 13.25
DYaaNaeNaaTMaiNa PaXYaiNTa ke= icdaTMaaNaMaaTMaNaa ) ANYae Saa«yeNa YaaeGaeNa k==MaRYaaeGaeNa caPare= = )) dhynentmani payanti kecid tmnam tman, anye s‰khyena 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 Saa«yeNa YaaeGaeNa others by philosophy (s‰khya) or (a˜‰ga-) yoga * Saax(= :YaeNa Pa[k*= iTa–Pauåz–vEl+aYa" é[uTva oPaaSaTae [after] hearing from others they meditate/worship. é[uiTa–ParaYaaUTaezu “In all perishing beings SaMaMa( iTaïNTaMa( equally residing
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A–ivNaXYaNTaMa( ParMa–wRìrMa( the imperishable supreme Lord/soul Ya" PaXYaiTa, Sa" PaXYaiTa one who sees, he sees [truly].” 992 BG 13.29
SaMa& PaXYaiNh SavR}a SaMaviSQaTaMaqìrMa( ) Na ihNaSTYaaTMaNaaTMaaNa& TaTaae YaaiTa Para& GaiTaMa(= = )) samaˆ payan hi sarvatra samavasthitam …varam, na hinasty tmantmnaˆ tato yti parˆ gatim
SaMaMa( SaMaviSQaTaMa( wRìrMa( “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, * A–ivÛYaa SaTa(–icTa(–AaNaNd–æPaMa( 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 deh–AaTMa– dXas considers the body to be the self deheNa Sah AaTMaaNaMa( ihNaiSTa he kills himself together with the body. TaQaa c é[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>aGaC^iNTa To these [worlds] go, after death Yae ke= c AaTMa–hNa" JaNaa" those who destroy the soul.” (Ÿa-Upaniad 3) 993 BG 13.30
Pa[k*= TYaEv c k==MaaRiaarTa “O Arjuna! YaQaa Wk==" riv" Just as one sun wMaMa( k*= TòMa( laek= Ma( Pa[k= aXaYaiTa illuminates this whole world, TaQaa +ae}aq the soul similarly k*= TòMa( +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-jñayor evam antaraˆ jñna-caku, bh™ta-prakti-mokaˆ ca ye vidur ynti te param
+ae}a–+ae}a–jYaae" ANTarMa( “The difference between body (ketra) and soul (ketra-jña) >aUTa–Pa[k*= iTa–Maae+aMa( c and the [means of] liberation from prakti Yae jaNa–c+auza WvMa( ivdu" those who thus know with the eye of knowledge, Tae ParMa( YaaiNTa they attain the Supreme.”
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Sanskrit — Taddhita 4 (1) r…mat (2) samatva (3) guhyatama (4) ma‰galamaya The suffix .maya means ‘made of’, ‘full of’. ma‰gala.maya — full of auspiciousness (ma‰gala)
MaNMaYa (manmaya from mad._maya) — ‘full of me’, one who is absorbed in me A‘aMaYa — ‘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)
é]ÖaMaYa — full of faith (17.3); AaêYaRMaYa — wonderful (11.11); GauaUYa" Pa[v+YaaiMa jaNaaNaa& jaNaMautaMaMa( ) YaJjaTva MauNaYa" SaveR Para& iSaiÖiMaTaae GaTaa"== =)) paraˆ bh™yaƒ pravakymi jñnnˆ jñnam uttamam, yaj jñtv munayaƒ sarve parˆ siddhim ito gatƒ
é[q–>aGavaNa( ovac “The Lord said: 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( iSaiÖMa( GaTaa" have gone from this [world] to the supreme perfection (liberation).” 1000 BG 14.2
wd& jaNaMauPaaié[TYa MaMa SaaDaMYaRMaaGaTaa" ) SaGaeR= _iPa NaaePaJaaYaNTae Pa[lYae Na VYaQaiNTa c== =)) idaˆ jñnam upritya mama sdharmyam gatƒ, sarge ’pi nopajyante pralaye na vyathanti ca
wdMa( jaNaMa( oPaaié[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]øaidzu oTPaÛMaaNaezu 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]]ø TaiSMaNGa>a| dDaaMYahMa( ) SaM>av" SavR>aUTaaNaa& TaTaae >aviTa >aarTa== =)) mama yonir mahad brahma tasmin garbhaˆ dadhmy aham, sambhavaƒ sarva-bh™tnˆ tato bhavati bhrata
>aarTa “O Arjuna! MahTa( b]ø MaMa YaaeiNa" The material nature (pradhna, prakti) is My womb. b]ø Pa[k*= iTa" Brahma means here prakti, nature. TaiSMaNa( AhMa( Ga>aRMa( dDaaiMa In that I place the seed Ga>aRMa( JaGaTa(–ivSTaar–heTauMa( 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]ø MahÛaeiNarh& bqJaPa[d" iPaTaa== =)) sarva-yoniu kaunteya m™rtayaƒ sambhavanti yƒ, tsˆ brahma mahad yonir ahaˆ b…ja-pradaƒ pit
k==aENTaeYa “O Arjuna! SavR–YaaeiNazu Among all species
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Yaa" MaUTaRYa" SaM>aviNTa whatever forms take birth, TaaSaaMa( YaaeiNa" MahTa( b]ø their womb is material nature AhMa( bqJa–Pa[d" iPaTaa and I am the seed-giving father.” 1003 BG 14.5
Satv& rJaSTaMa wiTa Gauava" Gaua>aUYa Satv& >aviTa >aarTa ) rJa" Satv& TaMaêEv TaMa" Satv& rJaSTaQaa== =)) rajas tama cbhibh™ya sattvaˆ bhavati bhrata, rajaƒ sattvaˆ tama caiva tamaƒ sattvaˆ rajas tath
>aarTa “O Arjuna! rJa" TaMa" c Ai>a>aUYa [After] overcoming rajas and tamas SatvMa( >aviTa sattva-guŠa manifests, rJa" SatvMa( TaMa" c Wv and rajo-guŠa [manifests, overcoming] sattva and tamas, TaQaa TaMa" SatvMa( rJa" and tamo-guŠa [manifests, overcoming] sattva and rajas.” * wdaNaqMa( SatvadqNaaMa( v*ÖaNaaMa( il®aiNa Aah Now the symptoms
(li‰ga) of
developed sattva etc. are stated: 1009 BG 14.11
SavRÜarezu dehe= _iSMaNPa[k= aXa oPaJaaYaTae ) jaNa& Yada Tada ivÛaiÜv*Ö& SatviMaTYauTa== =)) sarva-dvreu dehe ’smin praka upajyate, jñnaˆ yad tad vidyd vivddhaˆ sattvam ity uta
Yada AiSMaNa( dehe SavR–Üarezu “When in all the gates (senses) in this body jaNaMa( Pa[k= aXa" oPaJaaYaTae the light of knowledge develops, Tada SatvMa( ivv*ÖMa( then sattva-guŠa is prominent wiTa oTa ivÛaTa( one can understand.” * oTa–XaBdaTa( The word uta suggests Sau%aid–il®eNa AiPa JaaNaqYaaTa( that one can also understand it by symptoms like happiness. 1010 BG 14.12
lae>a" Pa[v*itararM>a" k==MaRa*Ta( ) TadaetaMaivda& laek= aNaMalaNPa[iTaPaÛTae= = )) yad sattve pravddhe tu pralayaˆ yti deha-bht, tadottama-vidˆ lokn a-maln pratipadyate
Satve Pa[v*Öe Tau “And if sattva-guŠa is prominent Yada deh–>a*Ta( Pa[lYaMa( YaaiTa when the embodied being meets death, Tada otaMa–ivdaMa( A–MalaNa( laek= aNa( then the pure worlds of the great sages Pa[iTaPaÛTae he attains.” 1013 BG 14.15
rJaiSa Pa[lYa& GaTva k==MaRSai®zu JaaYaTae ) TaQaa Pa[lqNaSTaMaiSa MaU!YaaeiNazu JaaYaTae= = )) rajasi pralayaˆ gatv karma-sa‰giu jyate, tath pral…nas tamasi m™ha-yoniu jyate
rJaiSa Pa[lYaMa( GaTva “[After] meeting death in rajo-guŠa k==MaR–Sai®zu JaaYaTae one is born among those attached to work, TaQaa TaMaiSa Pa[lqNa" and one who has died in tamo-guŠa MaU!–YaaeiNazu JaaYaTae is born among foolish species (animals).” 1014 BG 14.16
k==MaRa" Wv c and from rajo-guŠa greed [and thus misery] TaMaSa" Pa[Maad–MaaehaE >avTa" from tamo-guŠa come fantasy and illusion A–jaNaMa( Wv c and [thus] ignorance.” 1016 BG 14.18
Oß|= =GaC^iNTa== SatvSQaa== MaDYae= =iTaïiNTa== raJaSaa"== )= =JagaNYaGauaUTva Becoming discriminative. GauYa" ANYaMa( k==TaaRrMa( another doer besides the guŠas * buiÖ–Aaid–Aak==ar–PairYa" GauYa" Besides the guŠas, which have transformed *
themselves into the intellect, etc.
Na ANauPaXYaiTa he does not see GauYa" c ParMa( veita and knows [himself] beyond the guŠas,
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Tad(–Saai+aaviTa by which symptoms is he [known]? ik==Ma( Aacar" What is [his] conduct? k==QaMa( c And how WTaaNa( }aqNa( Gauaaza=’ (2.54) wTYaaidNaa iÜTaqYa–ADYaaYae Pa*íMa( AiPa Although it was already asked in the second chapter, beginning with, “What is the characteristic
dta–otarMa( AiPa and although it was answered ‘=PauNa" ivXaez–bu>auTSaYaa Pa*C^iTa=’ wiTa jaTva yet understanding that he was asking again to understand further details Pa[k= ar–ANTareaGavaNauvac Pa[k= aXa& c Pa[v*ita& c MaaehMaev c PaaaGavaNa( ovac – PaaaUYaaYa k==LPaTae he is eligible for the state of brahma (spiritual existence).” 1023 BG 14.27
b]øaUTa" Pa[k= aXa" Wv SaUYaR– MaaavSYa AvXYaMa(– >aaivTvaTa( inevitably attains My nature Yau¢= Ma( Wv o¢==Ma( it has been rightly said that ‘=b]ø–>aUYaaYa k==LPaTae=’ wiTa ‘he is eligible for the state of brahma’. *
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Sanskrit — Taddhita 5 (1) (2) (3) (4)
r…mat samatva guhyatama ma‰galamaya
(5) sarvataƒ Words formed with the suffix .tas[i] are avyaya and mainly interpreted as pañcam… (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 ƒ) sarvatas becomes sarvataƒ
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*íTa" — from behind (p˜a — 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])
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Hinduism — G…t 15 Puruottama-yoga — ‘The Yoga to the Lord (puruottama)’ *
Nac Wk==aNTa–>ai¢==" jaNaMa( va A–ivr¢==SYa SaM>aviTa wiTa
Since exclusive
devotion (as demanded in 14.26) or knowledge (jñna) are not possible for one who is
vEraGYa–PaUvRk= Ma( jaNaMa( oPadeíu–k==aMa" with the desire to teach knowledge with detachment ... Sa&Saar–SvæPaMa( v*+a–æPak==–Alªarea" Sa&Yau¢= TvaTa( Because they are connected with
the functions of the senses, which stand for the twigs.
ADa" OßRMa( 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" Paìaid–YaaeiNazu Pa[Sa*Taa" ivSTaarMa( GaTaa" they are spread downwards, among animal species, etc. Sauk*= iTaNa" c And the virtuous OßRMa( devaid–YaaeiNazu Pa[Sa*Taa" are spread upwards, among deva species, etc. ADa" c ANauSaNTaTaaiNa MaUlaiNa The roots, extending [upwards] and downwards * c–XaBdaTa( OßRMa( c The word ca means also upwards. ... Mau:YaMa( MaUlMa( wRìr" Wk==" Wv The main root is the Lord alone. wMaaiNa Tau AvaNTar–MaUlaiNa And these side-roots Tad(–Tad(–>aaeGa–vaSaNaa–l+aYaTae NaaNTaae Na caidNaR c SaMPa[iTaïa ) AìTQaMaeNa& Sauivæ!MaUlMaSa®XañeYaTae this is also not known. WNaMa( Sauivæ!–MaUlMa( AìTQaMa( This strongly rooted Avattha * WvMa(–>aUTaTvaTa( Being such AYaMa( Sa&Saar–v*+a" duåC^eÛ" this tree is hard to uproot. d*!eNa A–Sa®–XañeaUTaMa( Tad( PadMa( vSTau vEZaviNTa=’ 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 YaÀaPYauT§==aMaTaqìr" ) Ga*hqTvETaaiNa Sa&YaaiTa vaYauGaRNDaaiNavaXaYaaTa(= = )) ar…raˆ yad avpnoti yac cpy utkrmat…varaƒ, gh…tvaitni saˆyti vyur gandhn ivayt
Yad( wRìr" XarqrMa( AvaPNaaeiTa “When the soul (‘lord’) obtains a [new] body * wRìr" 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).” Sv–SQaaNaaTa( From its [former] seat ku= SauMa–Aade" a flower, etc.. *
1031 BG 15.9
é[ae}a& c+au" SPaXaRNa& c rSaNa& ga]aauÅaNa& va Gaua" Pa[YaTaMaaNaa" Endeavoring through meditation, etc. WNaMa( AaTMaiNa AviSQaTaMa( PaXYaiNTa see it (the j…va) 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
Xaañ–A>YaaSaaidi>a" By study of scriptures, etc. A–k*= Ta–AaTMaaNa" A–ceTaSa" those who are unenlightened and [thus] unintelligent WNaMa( Na PaXYaiNTa do not see it.” * [After clearing some doubt in 15.7-11, now again] PaarMaeìrMa( æPaMa( the nature of the Lord ANaNTa–Xai¢==TveNa iNaæPaYaiTa is described as omnipotent: *
1034 BG 15.12
YadaidTYaGaTa& TaeJaae JaGaÙaSaYaTae= _i%lMa( ) YaÀNd]MaiSa YaÀaGNaaE TataeJaae iviÖ MaaMak==Ma(= = )) yad ditya-gataˆ tejo jagad bhsayate ’khilam, yac candramasi yac cgnau tat tejo viddhi mmakam
AaidTYa–GaTaMa( TaeJa" “The splendor in the sun Yad( A–i%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( iviÖ that splendor know to be Mine!” 1035 BG 15.13
GaaMaaivXYa== c= =>aUTaaiNa== DaarYaaMYahMaaeJaSaa== )= =PauZaUTva== rSaaTMak=="= = )) gm viya ca bh™tni dhraymy aham ojas, puŠmi cauadh…ƒ sarvƒ somo bh™tv rastmakaƒ
GaaMa( c AaivXYa “And [after] entering the earth AhMa( >aUTaaiNa AaeJaSaa DaarYaaiMa I sustain all beings by [My] energy. rSa–AaTMak==" SaaeMa" c >aUTva And [after] becoming the moon, who gives (‘is full of’) taste (rasa) SavaR" AaezDaq" PauZaUTva Pa[aia+YaMa( Which is chewed (like bread) >aaeJYaMa( swallowed (like porridge) leùMa( licked (like molasses) caeZYaMa( c and sucked (like sugar-cane) wiTa cTauivRDaMa( these *
four kinds.
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1037 BG 15.15
SavRSYa cah& ôid Sai‘aivíae Mata" SMa*iTajaRNaMaPaaehNa& c ) vedEê SavŒrhMaev veÛae vedaNTak*= Üedivdev cahMa( )) sarvasya chaˆ hdi sannivi˜o mattaƒ smtir jñnam apohanaˆ ca vedai ca sarvair aham eva vedyo vednta-kd veda-vid eva cham
AhMa( SavRSYa c ôid Sai‘aiví" “And I am seated in the heart (hd) of all. * ANTaYaaRiMa–æPaeaaveNa MaaMa( >aJaiTa and worships Me with all his heart.” 1042 BG 15.20
wiTa GauùTaMa& XaañiMadMau¢&= MaYaaNaga ) WTad( bud(Dva buiÖMaaNSYaaTk*= Tak*= TYaê >aarTa== =)) iti guhyatamaˆ stram idam uktaˆ maynagha, etad buddhv buddhimn syt kta-ktya ca bhrata
ANa(–Aga “O Arjuna! wiTa wdMa( GauùTaMaMa( XaañMa( Thus this most confidential (guhya.tama) teaching MaYaa o¢==Ma( was spoken by Me. >aarTa O Arjuna! WTad( bud(ßa [After] understanding this buiÖMaaNa( k*= Ta–k*= TYa" c SYaaTa( one will become wise and accomplished.”
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Sanskrit — Taddhita 6 (1) (2) (3) (4) (5)
r…mat samatva guhyatama ma‰galamaya sarvataƒ
(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] (pañcam…) .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
yataƒ ... tataƒ — from where ... from there;
YaTa" MaNa" iNaêliTa ... 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 wC^iSa ... TaQaa ku= å — as you desire ... so you must act
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Interrogatives are made indefinite by adding .cid or .cana to the declined forms of kim:
ku= Taiêd(üku= TaêNa — from somewhere kutra — where? >>> ku= }aicd( — somewhere, anywhere kad — when? >>> k==daicd(ük==dacNa — some times, at any time katham— how? (manner) >>> k==QaiÄd( — somehow kva — where? when? >>> Kvicd( — somewhere, sometimes kim 〈neut. 1.1〉 — what? >>> ik==iÄd(üik==ÄNa — something (a little bit) kaƒ 〈masc. 1.1〉 — who? >>> k==iêd(ük==êNa — someone; in a negative kutaƒ — from where? >>>
someone’, no one ke 〈masc. 1.3〉 — who? >>>
ke= icd(üke= cNa — some (pl.) k 〈fem. 1.1〉 — who? >>> k==aicd(ük==acNa — someone (fem.)
sentence:
Na k==iêd(
— ‘not
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Hinduism — G…t 16 Daivsura-sampad-vibhga-yoga — ‘The Yoga of Discerning Divine (daiva) and Demoniac (sura) Attributes’ *
Tatv–jaNae AiDak==aira" the sixth chapter is begun: 1043 BG 16.1-3
é[q>aGavaNauvac A>aYa& SatvSa&XauiÖjaRNaYaaeGaVYaviSQaiTa" ) daNa& dMaê Yajê SvaDYaaYaSTaPa AaJaRvMa(= = )) a-bhayaˆ sattva-saˆuddhir jñna-yoga-vyavasthitiƒ, dnaˆ dama ca yajña ca svdhyyas tapa rjavam
Aih&Saa SaTYaMa§==aeDaSTYaaGa" XaaiNTarPaEXauNaMa( ) dYaa >aUTaeZvlaeluPTv& MaadRv& ”qrcaPalMa(= = )) a-hiˆs satyam a-krodhas tygaƒ ntir a-paiunam, day bh™tev a-loluptvaˆ mrdavaˆ hr…r a-cpalam
TaeJa" +aMaa Da*iTa" XaaEcMad]aehae NaaiTaMaaiNaTaa ) >aviNTa SaMPad& dEvqMai>aJaaTaSYa >aarTa== =)) tejaƒ kam dhtiƒ aucam a-droho nti-mnit, bhavanti sampadaˆ daiv…m abhijtasya bhrata
é[q–>aGavaNa( ovac “The Lord said: A–>aYaMa( Satv–Sa&XauiÖ" Fearlessness and purity of heart jaNa–YaaeGa–VYaviSQaiTa" 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]ø–Yajaid" Svdhyya means studying, etc. (teaching, reciting) the Vedas JaPa–Yaj" va or repetition of holy names. A–ih&Saa SaTYaMa( A–§==aeDa" non-violence, truthfulness and absence of anger TYaaGa" XaaiNTa" A–PaEXauNaMa( renunciation (generosity), peacefulness and absence of faultfinding >aUTaezu dYaa A–laeluPTvMa( compassion for all beings and absence of greed MaadRvMa( ”q" A–caPalMa( gentleness, modesty and steadiness; TaeJa" +aMaa Da*iTa" XaaEcMa( vigor, forgiveness, firmness and purity A–d]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.” * dev–YaaeGYaaMa( Saaitvk==IMa( SaMPadMa( Ai>aJaaTaSYa (=Tad(–Aai>aMau:YaeNa JaaTaSYa=) >aaiv–k==LYaaaJaaTaSYa PaaQaR SaMPadMaaSaurqMa(= = )) dambho darpo ’bhimna ca krodhaƒ pruyam eva ca, a-jñnaˆ cbhijtasya prtha sampadam sur…m
PaaQaR “O Arjuna! dM>a" dPaR" Ai>aMaaNa" c Boasting, pride and self-conceit §==aeDa" PaaåZYaMa( Wv c A–jaNaMa( c anger, harshness and ignorance AaSaurqMa( SaMPadMa( Ai>aJaaTaSYa belong to one born with a demoniac (passionate) nature.”
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1045 BG 16.5
dEvq SaMPaiÜMaae+aaYa iNabNDaaYaaSaurq MaTaa ) Maa Xauc" SaMPad& dEvqMai>aJaaTaae= _iSa PaaaUTaSaGaaŒ laeke= = _iSMaNdEv AaSaur Wv c ) dEvae ivSTarXa" Pa[ae¢= AaSaur& PaaQaR Mae Xa*aUTa–SaGaaŒ “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*Ya NaíaTMaaNaae= _LPabuÖYa" ) Pa[>avNTYauGa]k= MaaRYa “[After] holding this [materialistic] view Naí–AaTMaaNa" ALPa–buÖYa" having lost their [purity of] mind, of small intellect oGa]–k==MaaRaaeGaaQaRMaNYaaYaeNaaQaRSaÄYaaNa(= = )) -pa-atair baddhƒ kma-krodha-paryaŠƒ, …hante kma-bhogrtham a-nyyenrtha-sañcayn
Pa[lYa–ANTaaMa( A–PairMaeYaaMa( c icNTaaMa( “Unlimited anxiety, up to death oPaaié[Taa" having accepted, k==aMa–oPa>aaeGa–ParMaa" addicted to sense gratification WTaavTa( wiTa iNaiêTaa" and convinced that this is all * k==aMa–oPa>aaeGa" Wv That sense gratification alone ParMa" PauåzaQaR" is the highest aim of human life.
AaXaa–PaaXa–XaTaE" bÖa" [therefore] bound by hundreds of ropes (pa) of expectations * TaE" bÖa" Bound by them means wTa" TaTa" Aak*= ZYaMaaaaeGa–AQaRMa( for sense gratification A–NYaaYaeNa AQaR–SaÄYaaNa( wRhNTae they covet heaps of wealth by illegal means.” * A–NYaaYaeNa caEYaaRidNaa By illegal means like theft. 1052 BG 16.13-16
wdMaÛ MaYaa lBDaiMaMa& Pa[aPSYae MaNaaerQaMa( ) wdMaSTaqdMaiPa Mae >aivZYaiTa PauNaDaRNaMa(= = )) idam adya may labdham imaˆ prpsye mano-ratham, idam ast…dam api me bhaviyati punar dhanam
ASaaE MaYaa hTa" Xa}auhRiNaZYae caParaNaiPa ) wRìrae= _hMah& >aaeGaq iSaÖae= _h& blvaNSau%q== =)) asau may hataƒ atrur haniye cparn api, …varo ’ham ahaˆ bhog… siddho ’haˆ 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-jñna-vimohitƒ
ANaek= ictaiv>a]aNTaa MaaehJaalSaMaav*Taa" ) Pa[Sa¢==a" k==aMa>aaeGaezu PaTaiNTa Narke= = _XaucaE= = ))
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aneka-citta-vibhrnt moha-jla-samvtƒ, prasaktƒ kma-bhogeu patanti narake ’ucau
AÛ 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( wRìr" AhMa( >aaeGaq ‘I am the controller, I am the enjoyer AhMa( iSaÖ" 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 A–jaNa–ivMaaeihTaa" thus deluded by ignorance; ANaek= –icta–iv>a]aNTaa" bewildered by many thoughts Maaeh–Jaal–SaMaav*Taa" covered by a net of illusion * MaTSYaa" wv As fish SaU}aMaYaeaaivTaa" STaBDaa DaNaMaaNaMadaiNvTaa" ) YaJaNTae NaaMaYajESTae dM>aeNaaiviDaPaUvRk= Ma(= = )) tma-sambhvitƒ stabdh dhana-mna-madnvitƒ, yajante nma-yajñais te dambhenvidhi-p™rvakam
AaTMa–SaM>aaivTaa" STaBDaa" “Being self-complacent and arrogant DaNa–MaaNa–Mad–AiNvTaa" filled with pride and intoxicated due to wealth, dM>aeNa A–iviDa–PaUvRk= Ma( proudly and disregarding the prescription * dM>aeNa NaTau é[ÖYaa With pride, not with devotion. Tae NaaMa–YajE" YaJaNTae they perform sacrifices in name only.” Or ‘to gain a name’. 1054 BG 16.18-19
Ahªar& bl& dPa| k==aMa& §==aeDa& c Sa&ié[Taa" ) MaaMaaTMaPardehezu Pa[iÜzNTaae= _>YaSaUYak==a"== =)) aha‰kraˆ balaˆ darpaˆ kmaˆ krodhaˆ ca saˆritƒ, mm tma-para-deheu pradvianto ’bhyas™yakƒ
TaaNah& iÜzTa" §U= raNSa&Saarezu NaraDaMaaNa( ) i+aPaaMYaJaóMaXau>aaNaaSaurqZvev YaaeiNazu= = )) tn ahaˆ dviataƒ kr™rn saˆsreu nardhamn, kipmy ajasram a-ubhn sur…v eva yoniu
AhªarMa( blMa( dPaRMa( k==aMaMa( §==aeDaMa( c “Of false ego, power, pride, lust and anger Sa&ié[Taa" being possessed AaTMa–Par–dehezu MaaMa( Pa[iÜzNTa" hating Me, whom am in their own and other bodies * MaaMa( Pa[iÜzNTa" 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.
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A>YaSaUYak==a"
and full of envy;
SaTa(–MaaGaR–viTaRNaaMa( GauaaNa( Nar–ADaMaaNa( who are inauspicious and lowest of men Sa&Saarezu AaSaurqzu YaaeiNazu Wv into cycles of rebirths in demoniac species * AiTa§U= raSau VYaaga]aid–YaaeiNazu In very cruel species like the tiger. AhMa( AJaóMa( i+aPaaiMa I perpetually cast [them].” *
1055 BG 16.20
AaSaurq& YaaeiNaMaaPa‘aa MaU!a JaNMaiNa JaNMaiNa ) MaaMaPa[aPYaEv k==aENTaeYa TaTaae YaaNTYaDaMaa& GaiTaMa(= = )) sur…ˆ yonim pann m™h janmani janmani, mm a-prpyaiva kaunteya tato ynty adhamˆ gatim
k==aENTaeYa “O Arjuna! MaU!a" JaNMaiNa JaNMaiNa [Such] fools, in birth after birth AaSaurqMa( YaaeiNaMa( AaPa‘aa" having attained a demoniac body MaaMa( A–Pa[aPYa Wv [after] certainly not attaining Me * Mad(–Pa[aiPTa–oPaaYaMa( SaTa(–MaaGaRMa( AiPa A–Pa[aPYa
Not even attaining the path of
righteousness that leads to Me.
TaTa" ADaMaaMa( GaiTaMa( YaaiNTa they then attain the lowest destination.” * k*= iMa–k==I$=aid–YaaeiNaMa( Like the bodies of worms and insects. * o¢==aNaaMa( AaSaur–daezaaUTaMa( daez–}aYaMa( there are three vices that are the basis of all vices: 1056 BG 16.21
i}aivDa& Nark==SYaed& Üar& NaaXaNaMaaTMaNa" ) k==aMa" §==aeDaSTaQaa lae>aSTaSMaadeTaT}aYa& TYaJaeTa(= = )) tri-vidhaˆ narakasyedaˆ dvraˆ nanam tmanaƒ, kmaƒ krodhas tath lobhas tasmd etat trayaˆ tyajet
k==aMa" §==aeDa" TaQaa lae>a" “Lust (kma), anger (krodha) and greed (lobha) — Nark==SYa wdMa( i}a–ivDaMa( ÜarMa( this is the threefold gate (dvra) to hell (naraka) AaTMaNa" NaaXaNaMa( [and thus] the destruction of the self. * Naqc–YaaeiNa–Pa[aPak==Ma( Leading to lower births. TaSMaaTa( WTad( }aYaMa( TYaJaeTa( Therefore one should give up these three.” 1057 BG 16.22
WTaEivRMau¢= " k==aENTaeYa TaMaaeÜarEiñi>aNaRr" ) AacrTYaaTMaNa" é[eYaSTaTaae YaaiTa Para& GaiTaMa(= = )) etair vimuktaƒ kaunteya tamo-dvrais tribhir naraƒ, caraty tmanaƒ reyas tato yti parˆ gatim
k==aENTaeYa “O Arjuna! WTaE" i}ai>a" TaMa"–ÜarE" From these three gates to darkness ivMau¢= " Nar" the man who is free AaTMaNa" é[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).”
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k==aMaaid–TYaaGa" c And the renunciation of lust etc. Sv–DaMaR–AacraviTa is not possible without the performance of one’s duties: *
1058 BG 16.23
Ya" XaañiviDaMauTSa*JYa vTaRTae k==aMak==arTa" ) Na Sa iSaiÖMavaPNaaeiTa Na Sau%& Na Para& GaiTaMa(= = )) yaƒ stra-vidhim utsjya vartate kma-krataƒ, na sa siddhim avpnoti na sukhaˆ na parˆ gatim
Xaañ–iviDaMa( oTSa*JYa “[After] discarding the order of the scriptures (stra) Ya" k==aMa–k==arTa" vTaRTae one who acts whimsically, Sa" Na iSaiÖMa( AvaPNaaeiTa he neither attains perfection * Tatv–jaNaMa( Knowledge of the truth. Na Sau%Ma( Na ParaMa( GaiTaMa( nor happiness (peace), nor the supreme destination (liberation).” 1059 BG 16.24
TaSMaaC^añ& Pa[Maa> wRìrq — female controller gopa (cowherd man) >>> GaaePaq — cowherd woman kŠa (dark, KŠa) >>> k*= Z>> ku= Maarq — girl kiora (young man) >>> ik==Xaaerq — young woman brhmaŠa >>> b]aø>> vEZ>> 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.; vy™ha — 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〉 Aaiví" — being filled with great compassion buddhi f. — intelligence; vyavasytmika — resolute >>> VYavSaaYaaiTMak==a f.; eka — one >>> Wk==a f.; VYavSaaYaaiTMak==a buiÖ" Wk==a 〈1.1〉 — the resolute intelligence is one (one-pointed) prajñ f. — wisdom; prati˜hita — fixed, firm >>> Pa]iTaiïTaa f.; TaSYa Pa[ja Pa[iTaiïTaa 〈1.1〉 — his wisdom
cam™ f. — army; mahat[u] — great >>>
is firm
Gau>> dEvq f.; duratyaya — difficult to overcome >>> durTYaYaa f.; Gau>>
divine energy, made of the guŠas, is difficult to overcome
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Hinduism — G…t 17 ®raddh-traya-vibhga-yoga — ‘The Yoga of Discerning Three Kinds of Faith (raddh)’ 1060 BG 17.1
AJauRNa ovac Yae= =XaañiviDaMauTSa*JYa== YaJaNTae= =é[ÖYaaiNvTaa"== )= =Taeza&= =iNaïa== Tau= =k= a= =k*= ZaviTa >aarTa ) é[ÖaMaYaae= _Ya& Pauåzae Yaae YaC^\Ö" Sa Wv Sa"== =)) sattvnur™p sarvasya raddh bhavati bhrata, raddhmayo ’yaˆ puruo yo yac-chraddhaƒ sa eva saƒ
>aarTa “O Arjuna! Satv–ANauæPaa SavRSYa é[Öa >aviTa According to [his previous] nature is each one’s faith é[ÖaMaYa" AYaMa( Pauåz" [and] by [his] faith each person is formed. * é]Öa–ivk==ar" He is a product of his faith i}a–ivDaYaa é[ÖYaa ivi§==YaTae wiTa AQaR" i.e., he is affected by the three kinds of faith.
Ya" Yad(–é]Ö" Whatever his faith Sa" Sa" Wv he is just that.” * E.g., Ya" PaUvRMa( Satv–oTk==zeRaUTaGaaUTaGa]aMaMaceTaSa" ) Maa& cEvaNTa"XarqrSQa& TaaiNvÖyaSauriNaêYaaNa(= = )) karayantaƒ ar…ra-sthaˆ bh™ta-grmam a-cetasaƒ, mˆ caivntaƒ-ar…ra-sthaˆ tn viddhy sura-nicayn
dM>a–Ahªar–Sa&Yau¢= a" “Endowed with pride and false ego k==aMa–raGa–bl–AiNvTaa" and endowed with obstinacy (bala), lust (kma) and attachment (rga) Yae A–ceTaSa" JaNaa" those ignorant persons who A–Xaañ–ivihTaMa( gaaerMa( TaPa" severe austerity, not prescribed by stra
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TaPYaNTae undergo, Xarqr–SQaMa( >aUTa–Ga]aMaMa( [and thereby] the elements in the body ANTa"–Xarqr–SQaMa( MaaMa( c Wv and also Me, who am situated in the body k==zRYaNTa" [while] torturing, TaaNa( AaSaur–iNaêYaaNa( iviÖ know them to be of demoniac mentality!” Self-discipline (see 17.14ff.) is not to be confused with self-torture, which is condemned by KŠa 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*a" by men not expecting the fruit iviDa–idí" 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 >arTaé[eï Ta& Yaj& iviÖ raJaSaMa(= = )) abhisandhya tu phalaˆ dambhrtham api caiva yat, ijyate bharata-re˜ha taˆ yajñaˆ viddhi rjasam
>arTa–é[eï “O Arjuna! f==lMa( Ai>aSaNDaaYa Tau [But, after] desiring the fruit dM>a–AQaRMa( AiPa c Wv only for the sake of boasting Yad( wJYaTae that which is offered, TaMa( YajMa( raJaSaMa( iviÖ know that sacrifice to be in rajas!” 1071 BG 17.13
iviDahqNaMaSa*ía‘a& MaN}ahqNaMadi+aYaSaNa& cEv vax(= MaYa& TaPa oCYaTae= = )) an-udvega-karaˆ vkyaˆ satyaˆ priya-hitaˆ ca yat, svdhyybhyasanaˆ caiva v‰mayaˆ tapa ucyate
Yad( ANa(–oÜeGa–k==rMa( “Which does not cause anxiety SaTYaMa( iPa[Ya–ihTaMa( c vaKYaMa( as also truthful, pleasing and beneficial speech SvaDYaaYa–A>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&XauiÖirTYaeTataPaae MaaNaSaMauCYaTae= = )) manaƒ-prasdaƒ saumyatvaˆ maunam tma-vinigrahaƒ, bhva-saˆuddhir ity etat tapo mnasam ucyate
MaNa"–Pa[Saad" SaaEMYaTvMa( MaaENaMa( “Satisfaction (peace), mildness and gravity AaTMa–iviNaGa]h" >aav–Sa&XauiÖ" mind-control and purity of heart * MaNaSa" iviNaGa]h" Control of the mind means ivzYae>Ya" Pa[TYaahar" withdrawing it from sense objects. >aav–Sa&XauiÖ" Purity of heart means VYavhare MaaYaa–raihTYaMa( absence of falsity in conduct.
wiTa WTad( MaaNaSaMa( TaPa" oCYaTae
this is called mental austerity.” 1075 BG 17.17
é[ÖYaa ParYaa Taá& TaPaSTaiT}aivDa& NarE" ) Af==lak==ai¿i>aYauR¢E= " Saaitvk&= Pairc+aTae= = )) raddhay paray taptaˆ tapas tat tri-vidhaˆ naraiƒ, a-phalk‰kibhir yuktaiƒ sttvikaˆ paricakate
Tad( i}a–ivDaMa( TaPa" “That threefold austerity (bodily, verbal, mental) A–f==l–Aak==ai¿i>a" Yau¢E= " NarE" by devoted men, who do not expect any fruit ParYaa é[ÖYaa TaáMa( 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-p™jrthaˆ tapo dambhena caiva yat, kriyate tad iha proktaˆ rjasaˆ calam a-dhruvam
SaTa(–k==ar–MaaNa–PaUJaa–AQaRMa(
“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( A–Da]uvMa( being [thus] flickering and unstable (temporary) Tad( wh raJaSaMa( Pa[ae¢= Ma( that is here declared to be in rajas.” * [Respect means]
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1077 BG 17.19
MaU!Ga]aheacar–æPaMa( In the form of magic. Yad( TaPa" i§==YaTae austerity which is performed, Tad( TaaMaSaMa( odaôTaMa( that is declared to be in tamas.” 1078 BG 17.20
daTaVYaiMaiTa YaÕaNa& dqYaTae= _NauPak==airYa" c “At the wrong place and time, and to unworthy persons A–SaTa(–k*= TaMa( AvjaTaMa( [or else] without proper reception and despisingly Yad( daNaMa( dqYaTae that charity (dna) which is given, Tad( TaaMaSaMa( odaôTaMa( that is said to be in tamas.” * NaNau c WvMa( ivcaYaRMaaaSaNDaaYa [after] not desiring the fruit ivivDaa" Yaj–TaPa"–i§==Yaa" different acts of sacrifices and austerities daNa–i§==Yaa" c and acts of charity Maae+a–k==ai¿i>a" i§==YaNTae are performed by those desiring liberation.” * icta–XaaeDaNa–Üareaave c SaidTYaeTaTPa[YauJYaTae ) Pa[XaSTae k==MaRiaDaqYaTae
is also called ‘sat’.” 1086 BG 17.28
Aé[ÖYaa huTa& dta& TaPaSTaá& k*= Ta& c YaTa( ) ASaidTYauCYaTae PaaQaR Na c TaTPa[eTYa Naae wh== =)) a-raddhay hutaˆ dattaˆ tapas taptaˆ ktaˆ ca yat, a-sad ity ucyate prtha na ca tat pretya no iha
A–é[ÖYaa “Without faith (raddh) Yad( huTaMa( dtaMa( whatever is offered [as sacrifice], given [as charity] TaPa" TaáMa( k*= TaMa( c undergone as austerity, or done [as rite] A–SaTa( 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 ivGauaGavaNauvac k==aMYaaNaa& k==MaRaGavaNa( ovac “The Lord said: k==aMYaaNaaMa( k==MaRa*Taa XaKYa& TYa¢u&= k==MaaRa*Taa Na ih XaKYaMa( is not possible by an embodied being (see 3.5). * dehaTMa–Ai>aMaaNavTaa By one who identifies with the body. Ya" Tau k==MaR–f==l–TYaaGaq But one who gives up the fruit of activity * k==MaaRiavTYaTYaaiGaNaa&= =Pa[eTYa== Na== Tau= =Sa‘YaaiSaNaa&= =KvicTa(= = )) an-i˜am i˜aˆ miraˆ ca tri-vidhaˆ karmaŠaƒ phalam, bhavaty a-tyginˆ pretya na tu sannysinˆ kvacit
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ANa(–wíMa( wíMa( iMaé[Ma( c “Undesirable, desirable and mixed — * AiNaíMa( Naarik==TvMa( Undesirable means going to hell wíMa( devTvMa( desirable means becoming a deva iMaé[Ma( MaNauZYaTvMa( and mixed means being [again] a human. i}a–ivDaMa( k==MaRaveTa( how is there no karma-phala? wiTa AaXaªy Anticipating this doubt, Sa®–TYaaiGaNa" iNarhªarSYa SaTa" k==MaR–f==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
PaÄETaaiNa Mahabahae k==araavae buiÖYaRSYa Na ilPYaTae ) hTvaiPa Sa wMaamçaeek= a‘a hiNTa Na iNabDYaTae= = )) yasya nha‰kto 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 buiÖ" Na ilPYaTae and whose intelligence is [thus] not polluted * Na ilPYaTae Not polluted means wí–AiNaí–buÖya k==MaRSau Na SaÂTae 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" dehaid–VYaiTair¢==–AaTMa–dXas That person who thus sees the self as different from the body, etc. wMaaNa( laek= aNa( (=SavaRNa( AiPa Pa[aia¢&= iv>a¢e= zu TaJjaNa& iviÖ Saaitvk==Ma(= = )) sarva-bh™teu yenaikaˆ bhvam a-vyayam …kate, a-vibhaktaˆ vibhakteu taj jñnaˆ viddhi sttvikam
iv>a¢e= zu SavR–>aUTaezu “In all divided beings A–iv>a¢==Ma( Wk==Ma( A–VYaYaMa( >aavMa( undivided one unchangeable [spiritual] nature YaeNa wR+aTae that [jñna] by which one sees, Tad( jaNaMa( Saaitvk==Ma( iviÖ know that jñna to be in sattva!” 1107 BG 18.21
Pa*Qa¤eNa Tau YaJjaNa& NaaNaa>aavaNPa*QaiGvDaaNa( ) veita SaveRzu >aUTaezu TaJjaNa& iviÖ raJaSaMa(= = )) pthaktvena tu yaj jñnaˆ nn-bhvn pthag-vidhn, vetti sarveu bh™teu taj jñnaˆ viddhi rjasam
Yad( Tau jaNaMa( “But that jñna 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*Qa¤eNa veita knows by distinction, Tad( jaNaMa( raJaSaMa( iviÖ know that jñna to be in rajas!” 1108 BG 18.22
Yatau k*= Tòvdek= iSMaNk==aYaeR Sa¢==MahETauk= Ma( ) ATatvaQaRvdLPa& c TataaMaSaMaudaôTaMa(= = )) yat tu ktsnavad ekasmin krye saktam a-haitukam, a-tattvrthavad alpaˆ ca tat tmasam udhtam
Yad( Tau “But that [jñna] which Wk==iSMaNa( k==aYaeR k*= TòvTa( Sa¢==Ma( is attached to one effect (body) as all in all A–hETauk= Ma( A–Tatv–AQaRvTa( ALPaMa( c and which is without reasoning and meaning, and small, Tad( TaaMaSaMa( odaôTaMa( that is declared to be in tamas.” 1109 BG 18.23
iNaYaTa& Sa®rihTaMaraGaÜezTa" k*= TaMa( ) Af==lPa[ePSauNaa k==MaR YataTSaaitvk==MauCYaTae= = )) niyataˆ sa‰ga-rahitam a-rga-dveataƒ ktam, a-phala-prepsun karma yat tat sttvikam ucyate
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A–f==l–Pa[ePSauNaa “By one who does not desire the fruit Yad( iNaYaTaMa( Sa®–rihTaMa( k==MaR that regulated unattached karma A–raGa–ÜezTa" 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 SaahªareYaTae k==MaR YatataaMaSaMauCYaTae= = )) anubandhaˆ kayaˆ hiˆsm an-apekya ca pauruam, mohd rabhyate karma yat tat tmasam ucyate
ANaubNDaMa( +aYaMa( ih&SaaMa( PaaEåzMa( 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¢= Sa®ae= _Nah&vadq Da*TYauTSaahSaMaiNvTa" ) iSaÖyiSaÖyaeiNaRivRk= ar" k==TaaR Saaitvk== oCYaTae= = )) mukta-sa‰go ’nahaˆ-vd… dhty-utsha-samanvitaƒ, siddhy-a-siddhyor nirvikraƒ kart sttvika ucyate
Mau¢= –Sa®" ANa(–Ah&vadq “Being free from attachment and egoism Da*iTa–oTSaah–SaMaiNvTa" endowed with determination and enthusiasm iSaiÖ–A–iSaÖyae" 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 hiˆstmako ’uciƒ, hara-oknvitaƒ kart rjasaƒ parik…rtitaƒ
raGaq k==MaR–f==l–Pa[ePSau" “Being attached, desiring the fruit of work luBDa" ih&Saa–AaTMak==" A–Xauic" greedy, violent and unclean hzR–Xaaek= –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-yuktaƒ prktaƒ stabdhaƒ a˜ho naiktiko ’lasaƒ, vid… d…rgha-s™tr… ca kart tmasa ucyate
A–Yau¢= " Pa[ak*= Ta" STaBDa" “Being careless, vulgar and arrogant Xa#=" NaEZk*= iTak==" AlSa" deceitful, insulting and lazy ivzadq dqgaR–SaU}aq c k==TaaR the morose and procrastinating kart TaaMaSa" oCYaTae is said to be in tamas.”
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1115 BG 18.29
buÖe>aeRd& Da*TaeêEv GauaYae what is fear (to be feared) and not fear (not to be feared) * k==aYaR–Ak==aYaR–iNaiMataaE AQaR–ANaaQaaŒ 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 buiÖ" Saaitvk==I that buddhi is in sattva.” 1117 BG 18.31
YaYaa DaMaRMaDaMa| c k==aYa| cak==aYaRMaev c ) AYaQaavTPa[JaaNaaiTa buiÖ" Saa PaaQaR raJaSaq== =)) yay dharmam a-dharmaˆ ca kryaˆ ckryam eva ca, ayathvat prajnti buddhiƒ s prtha rjas…
PaaQaR “O Arjuna! DaMaRMa( A–DaMaRMa( c What is right and what is wrong k==aYaRMa( c A–k==aYaRMa( Wv c duty and non-duty YaYaa A–YaQaavTa( Pa[JaaNaaiTa that by which one incorrectly understands [these], * A–YaQaavTa( SaNdeh–AaSPadTveNa Incorrectly means so as to cause doubt. Saa buiÖ" raJaSaq that buddhi is in rajas.” 1118 BG 18.32
ADaMa| DaMaRiMaiTa Yaa MaNYaTae TaMaSaav*Taa ) SavaRQaaRiNvParqTaa&ê buiÖ" Saa PaaQaR TaaMaSaq== =)) a-dharmaˆ dharmam iti y manyate tamasvt, sarvrthn vipar…tˆ ca buddhiƒ s prtha tmas…
PaaQaR “O Arjuna! TaMaSaa Aav*Taa Being covered by ignorance Yaa A–DaMaRMa( DaMaRMa( wiTa MaNYaTae which considers wrong for right SavR–AQaaRNa( ivParqTaaNa( c and everything (duty, bondage, etc.) for the opposite, Saa buiÖ" TaaMaSaq that jñna is in tamas.” 1119 BG 18.33
Da*TYaa YaYaa DaarYaTae MaNa"Pa[aacaira ) A>YaaSaad]MaTae Ya}a du"%aNTa& c iNaGaC^iTa== =)) sukhaˆ tv idn…ˆ tri-vidhaˆ Šu me bharatarabha, abhysd ramate yatra duƒkhntaˆ ca nigacchati
YatadGa]e ivziMav PairarTa–‰z>a “O Arjuna! wdaNaqMa( Tau But now i}a–ivDaMa( Sau%Ma( Mae (=MaMa=) Xa*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 ivzYa–Sau%e wv SahSaa And not suddenly as in sense pleasure. du"%–ANTaMa( c iNaGaC^iTa and reaches the end of all distress (duƒkha), Yad( Tad( AGa]e ivzMa( wv which is in the beginning like poison * MaNa"–Sa&YaMa–ADaqNaTvaTa(( Because it depends on the control of the AavhMa( wv >aviTa it is as if painful. PairaGauRa" Gaua" ParMaeìr–AaraDaNaaTa( Tad(–Pa[Saad–lBDa–jaNaeNa by knowledge attained through the grace of the Lord after worship of the Lord by the duties prescribed according to individual fitness. — wiTa WvMa( SavR–GaqTaaQaR–SaarMa( Sax(= Ga*ù Pa]dXaRiYaTauMa( To show this by summarizing the essence of the meaning of the whole G…t Pa[k= raTae He starts a new topic: 1126 BG 18.41
b]aøavEGauRaav–JaMa( +aa}aMa( k==MaR is the behavior of a katriya, born from his nature.” 1129 BG 18.44
k*= izGaaer+YavaiaavJaMa( ) PaircYaaRTMak&= k==MaR XaUd]SYaaiPa Sv>aavJaMa(= = )) ki-go-rakya-vŠijyaˆ vaiya-karma sva-bhva-jam, paricarytmakaˆ karma ™drasypi sva-bhva-jam
k*= iz–Gaae–r+Ya–vaiaav–JaMa( vEXYa–k==MaR is the work of a vaiya born from his nature. PaircYaR–AaTMak==Ma( Consisting of service * }aEviaav–JaMa( k==MaR is the work of a ™dra, born from his nature.” * WvMa(–>aUTaSYa b]aøaTae Nar" ) Svk==MaRiNarTa" iSaiÖ& YaQaa ivNdiTa TaC^*aTae
a man attains perfection.
prescribed according to his own
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jaNa–YaaeGYaTaaMa( l>aTae He attains fitness for knowledge.
Sv–k==MaR–iNarTa" Being engaged in his own duty YaQaa iSaiÖMa( ivNdiTa how he attains perfection Tad( Xa*aaviNaYaTa& k==MaR ku= vR‘aaPNaaeiTa ik==iLbzMa(= = )) reyn sva-dharmo viguŠaƒ para-dharmt svanu˜hitt, sva-bhva-niyataˆ karma kurvan npnoti kilbiam
SvNauiïTaaTa( Par–DaMaaRTa( “Compared to the well-performed duty of another ivGauaUYaaYa For becoming brahma means b]ø AhMa( wiTa NaEêLYaeNa AavSQaaNaaYa for a condition with the firm conviction that ‘I am brahma (spirit)’. 1137 BG 18.54
b]ø>aUTa" Pa[Sa‘aaTMaa Na XaaeciTa Na k==a¿iTa ) SaMa" SaveRzu >aUTaezu MaÙi¢&= l>aTae ParaMa(= = )) brahma-bh™taƒ prasanntm na ocati na k‰kati, samaƒ sarveu bh™teu mad-bhaktiˆ labhate parm
b]ø–>aUTa" Pa[Sa‘a–AaTMaa “Being self-realized and tranquil-minded Na XaaeciTa Na k==a¿iTa he neither laments nor desires. * dehaid–Ai>aMaaNa–A>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(–>aavNa–Aal+aaKTYaa== MaaMai>aJaaNaaiTa== YaavaNYaêaiSMa== TatvTa"== )= =TaTaae= =Maa&= =TatvTaae= =jaTva== ivXaTae= =TadNaNTarMa(= = )) bhakty mm abhijnti yvn ya csmi tattvataƒ, tato mˆ tattvato jñtv 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( SavR–VYaaPaq= 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].” * ParMa–AaNaNd–æPa" >aviTa He becomes of the nature of supreme bliss. * Sv–k==MaRi>a" ParMaeìr–AaraDaNaaTa( By worshiping the Lord through one’s duty — o¢==Ma( Maae+a–Pa[k= arMa( that [above] stated way to liberation oPaSa&hriTa he concludes: 1139 BG 18.56
SavRk= MaaRaUTaaNaaMa( ôd(–deXae iTaïiTa 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}a–Aaæ!aiNa [which are] fixed on machines (bodies) by My.” 1145 BG 18.62
TaMaev XaraaveNa >aarTa ) TaTPa[SaadaTPara& XaaiNTa& SQaaNa& Pa[aPSYaiSa XaaìTaMa(= = )) tam eva araŠaˆ gaccha sarva-bhvena bhrata, tat-prasdt parˆ ntiˆ sthnaˆ prpsyasi vatam
>aarTa “O Arjuna! SavR–>aaveNa [Therefore] with all your heart TaMa( Wv XaraqrMa( GaqTaa–XaañMa( A–XaezTa" PaYaaRlaeciYaTauMa( A–XaKNauvTa" For those who are unable to completely reflect on the very profound teaching of the G…t k*= PaYaa SvYaMa( Wv TaSYa SaarMa( Sax(= Ga*ù graciously summarizing its essence Himself k==QaYaiTa He tells it: 1147 BG 18.64
SavRGauùTaMa& >aUYa" Xa*aUYa" Xa*av MaÙ¢==ae MaÛaJaq Maa& NaMaSku= å ) MaaMaevEZYaiSa SaTYa& Tae Pa[iTaJaaNae iPa[Yaae= _iSa Mae= = )) man-man bhava mad-bhakto mad-yj… mˆ namaskuru, mm evaiyasi satyaˆ te pratijne priyo ’si me
Mad(–MaNaa" Mad(–>a¢==" Mad(–YaaJaq >av “Become absorbed in Me, My devotee and worshiper MaaMa( NaMaSku= å 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 GauùTaMaMa( Aah Something more secret than even that is stated: 1149 BG 18.66
SavRDaMaaRNPairTYaJYa MaaMaek&= XarYaae Maae+aiYaZYaaiMa Maa Xauc"== =)) sarva-dharmn parityajya mm ekaˆ araŠaˆ vraja, ahaˆ tvˆ sarva-ppebhyo mokayiymi m ucaƒ
SavR–DaMaaRNa( PairTYaJYa “[After] giving up all duties MaaMa( Wk==Ma( XaraKTYaa Wv SavRMa( >aivZYaiTa Everything will come through devotion to Me. wiTa d*!–ivìaSaeNa With this firm conviction iviDa–kE= ªYaRMa( TYa¤a giving up the slavery to injunctions Mad(–Wk==–XarYaSaUYaiTa 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.
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1151 BG 18.68
Ya wd& ParMa& Gauù& MaÙ¢e= Zvi>aDaaSYaiTa ) >ai¢&= MaiYa Para& k*= Tva MaaMaevEZYaTYaSa&XaYa"== =)) ya idaˆ paramaˆ guhyaˆ mad-bhaktev abhidhsyati, bhaktiˆ mayi parˆ ktv mm evaiyaty asaˆayaƒ
wdMa( ParMaMa( GauùMa( “This supreme secret Ya" Mad(–>a¢e= zu Ai>aDaaSYaiTa one who will explain among My devotees, MaiYa ParaMa( >ai¢==Ma( k*= Tva [after thus] doing a great service for Me A–Sa&XaYa" becoming [thereby] free from doubt MaaMa( Wv WZYaiTa he attains Me alone.” 1152 BG 18.69
Na c TaSMaaNMaNauZYaezu k==iêNMae iPa[Yak*= taMa" ) >aivTaa Na c Mae TaSMaadNYa" iPa[YaTarae >auiv== =)) na ca tasmn manuyeu kacin me priya-kttamaƒ, bhavit na ca me tasmd anyaƒ priyataro bhuvi
TaSMaaTa( c MaNauZYaezu “Than he among men Na k==iêd( Mae (=MaMa=) iPa[Ya–k*= 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 TaeNaahiMaí" SYaaiMaiTa Mae MaiTa"== =)) adhyeyate ca ya imaˆ dharmyaˆ saˆvdam vayoƒ, jñna-yajñena tenham i˜aƒ sym iti me matiƒ
AavYaae" wMaMa( DaMYaRMa( Sa&vadMa( “This our sacred conversation Ya" c ADYaeZYaTae he who will study, * Ya" ADYaeZYaTae One who will study means JaPa–æPaeYa" é[eïeNa Through the best of all sacrifices jaNa–YajeNa the jñna-yajña. AhMa( TaeNa wí" SYaaMa( I will be worshiped by him. wiTa Mae (=MaMa=) MaiTa" This is My opinion.” * YaÛiPa Although ASaaE GaqTaaQaRMa( A–buÖyMaaNa" Wv ke= vlMa( JaPaiTa he only repeats the teaching of the G…t without understanding its meaning TaQaaiPa MaMa Tad(– Xa*aviTa this I will understand. YaQaa laeke= As in this world Yad(–‰C^Yaa AiPa Yada k==iêd( k==daicd( k==SYaicd( NaaMa Ga*õaiTa when someone even by chance utters (‘takes’) the name of any one at any time Tada ASaaE then he (the latter) ‘=MaaMa( Wv AYaMa( AaûYaiTa=’ wiTa MaTva thinking that ‘it is me alone he calls’ Tad(–PaaìRMa( AaGaC^iTa he comes near (prva) to that person TaQaa AhMa( AiPa TaSYa Sai‘aihTa" >aveYaMa( even so would I approach that man. *
1154 BG 18.71
é[ÖavaNaNaSaUYaê Xa*aamçaek= aNPa[aPNauYaaTPauYa" 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& SaarviTvìTaaeMau%Ma( ) ASTaae>aMaNavÛ& c SaU}a& SaU}aivdae ivdu"= = ))
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alpkaram a-sandigdhaˆ sravat vivato-mukham, a-stobham an-a-vadyaˆ ca s™traˆ s™tra-vido viduƒ
ALPa–A+arMa( “With a minimum (alpa) of syllables (akara) SaarvTa( ivìTaae–Mau%Ma( essential (sravat) and universal (vivato-mukha) A–STaae>aMa( without interjections (stobha — ‘stoppage’) [like hum, ho, oh] A–SaiNdGDaMa( ANa(–AvÛMa( c unflawed [by doubt] and faultless — a-sandigdha — ‘not smeared’, unflawed; an-a-vadya — ‘not not to be praised’, unblamable
SaU}a–ivd" the scholars of s™tras (s™tra-vid) SaU}aMa( ivdu" know this as a s™tra.” 1177
k==iPalae vaSaudeva:YaSTatv& Saa«y& JaGaad h== =) b]øaid>Yaê deve>Yaae >a*Gvaid>YaSTaQaEv c== =) kapilo vsudevkhyas tattvaˆ s‰khyaˆ jagda ha, brahmdibhya ca devebhyo bhgv-dibhyas tathaiva ca
TaQaEvaSaurYae SavRvedaQaERåPab*&ihTaMa(= = )) tathaivsuraye sarva-vedrthair upabˆhitam
vaSaudev–Aa:Ya" k==iPal" “Kapila, known as Vsudeva b]øa–Aaid>Ya" deve>Ya" c to devas like Brahm >a*Gau–Aaid>Ya" TaQaa Wv c to [sages like] Bhgu AaSaurYae TaQaa Wv and to šsuri BrhmaŠa TatvMa( Saa«yMa( JaGaad h He propounded the true (tattva) S‰khya SavR–ved–AQaER" oPab*&ihTaMa( and which is supported by all purports of the Vedas (sarva-vedrtha).” 1178
ivzaDark==a+aXaªrae¢= IdRXablPaÄiXa:aa+aPaadvadaNa(= = ) vidhara-kaŠabhaka-a‰karokt…r daabala-pañcaikhkapda-vdn
ivzaDar–k==a+a–Xaªr–o¢==I"
“The words (ukti) of Patañjali (Vidhara), KaŠda (KaŠabhaka) and
®a‰kara
dXabl–PaÄiXa:a–A+aPaad–vadaNa(
and the philosophies (vda) of Buddha (Daabala), Kapila
(Pañcaikha) and Gautama (Akapda) ...” 1179
AQaaTaae b]øiJajaSaa== =) athto brahma-jijñs
AQa ATa" “Now therefore b]ø–iJajaSaa the enquiry (jijñs) into brahma.” 1180
APaaMa SaaeMaMaMa*Taa A>aUMa== =) apma somam amt abh™ma
SaaeMaMa( APaaMa “We drank soma AMa*Taa" A>aUMa and became immortal.” 1181
ved" Pa[aaGa O greatly fortunate [Uddhava]! }aeTaa–Mau%e In the beginning of tret-yuga Mae ôdYaaTa( Pa[aaUTa( the threefold Veda (¬g-, Sma-, Yajur-Veda) appeared. TaSYaa" Of that [vidy] AhMa( i}a–v*Ta( Ma%" AaSaMa( I became the threefold (tri-vt) sacrifice (makha).” 1182
‰GaQavRYaJau"SaaMNaa& raXaqåÖ*TYa vGaRXa"== =) cTaó" Sa&ihTaaê§e= MaN}aEMaRiaRa]Ma–Pa]Maad–ivPa]ilPSaa–k==raveTa(
then the best (reya) would be [clearly] manifest (vyakta).” 1190
Tak==aeR= _Pa[iTaï" é[uTaYaae ivi>a‘aa NaaSaav*izYaRSYa MaTa& Na i>a‘aMa( ) DaMaRSYa Tatv& iNaihTa& GauhaYaa& MahaJaNaae YaeNa GaTa" Sa PaNQaa" )) tarko ’prati˜haƒ rutayo vibhinn nsv ir yasya mataˆ na bhinnam dharmasya tattvaˆ nihitaˆ guhyˆ mah-jano yena gataƒ sa panthƒ
TakR= " A–Pa[iTaï" “Anumna (tarka — argument) is inconclusive é[uTaYa" ivi>a‘aa" stras (ruti) are many vibhinna — split, separated, manifold; altered, contradictory
YaSYa MaTaMa( Na i>a‘aMa( 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 vedivÖMa| Ya& VYavSYaed( iÜJaaetaMa" ) Sa jeYa" ParMaae DaMaaeR NaajaNaaMaYauTaaYauTaE"= = )) eko ’pi veda-vid dharmaˆ yaˆ vyavasyed dvijottamaƒ, sa jñeyaƒ paramo dharmo njñnm ayutyutaiƒ
Wk==" AiPa
“Even one ... even if he is alone with his opinion
ved–ivd( iÜJaaetaMa"
a brhmaŠa who knows the [purport of the] Vedas
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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 A–jaNaaMa( AYauTa–AYauTaE" and not [what is determined] by ten-thousands (ayuta) of ignorants (ajñna).” 1192
Aa" c wiTa la>aala>aaE= (lbha-_albhau) — gain (lbha) and loss (a-lbha) JaYa" c A–JaYa" c wiTa JaYaaJaYaaE= — victory (jaya) and defeat (a-jaya) neuter:
Sau%Ma( c du"%Ma( c wiTa Sau:a–du":ae — happiness (sukha) and distress (duƒkha) Xau>aMa( c A–Xau>aMa( c wiTa Xau>aaXau>ae — fortune (ubha) and misfortune (a-ubha) feminine:
iSaiÖ" c A–iSaiÖ" c wiTa iSaÖyiSaÖq — success (siddhi) and failure (a-siddhi) With more than two components the dvandva-samsa is declined in plural:
cNd]–AkR= –AiGNa–YaMa–AiNala"
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 A–Xau>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〉 dsaƒ iti deva-dsaƒ — deva-dsa means ‘the Lord’s (deva) servant (dsa)’
YaaeGaeNa 〈3.1〉 Yau¢= " wiTa YaaeGa–Yau¢= " — endowed with Yoga ivÛYaa 〈3.1〉 c ivNaYaeNa 〈3.1〉 c SaMPa‘a" wiTa ivÛa–ivNaYa–SaMPa‘a" — endowed with learning and gentleness
ANaekE= " 〈3.3〉 JaNMai>a" 〈3.3〉 Sa&iSaÖ" wiTa ANaek= –JaNMa–Sa&iSaÖ" — perfected by many births A–jaNaaTa( 〈5.1〉 SaM>aUTa" wiTa AjaNa–SaM>aUTa" — born from ignorance >aGavTa" 〈6.1〉 GaqTaa wiTa >aGavÓqTaa — the hymn of the Lord PaÚSYa 〈6.1〉 Pa}aMa( wiTa PaÚ–Pa}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〉 Maheìr" wiTa SavR–laek= –Maheìr" — the great Lord of all the worlds YauÖe 〈7.1〉 ivXaard" wiTa YauÖ–ivXaard" — expert in battle
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Hinduism — Evolution 1193
Üe ivÛe veidTaVYa wiTa h SMa Yad( b]øivdae 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
Üe ivÛe veidTaVYa" wiTa h SMa “Indeed, two kinds of knowledge (vidy) are to be known (veditavya) Yad( b]ø–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& MaraUTaaiNa JaaYaNTae “From which all these beings (bh™ta) 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]ø
that is brahma.” 1201
wd& b]ø= = ) wd& SavRMa(= = ) idaˆ brahma, idaˆ sarvam
wdMa( b]ø “This is brahma wdMa( SavRMa( this is everything.” 1202
Sav| :aiLvd& b]ø= = ) sarvaˆ khalv idaˆ brahma
wdMa( SavRMa( :alu b]ø
“All this [jagat] indeed is brahma.” 1203
AaTMaEved& SavRMa(= = ) tmaivedaˆ sarvam
wdMa( SavRMa( AaTMaa Wv
“All this [jagat] is only brahma (tman).” 1204
SaNMaUla" SaaEMYaeMaa" Pa]Jaa" SadaYaTaNaa" SaTPa]iTaïa"== =) san-m™lƒ saumyemƒ prajƒ sad-yatanƒ sat-prati˜hƒ
SaaEMYa “O gentle [son]! wMaa" Pa]Jaa" SaTa(–MaUla" All these beings (praj) have their origin (m™la — root) in brahma (sat — ‘reality’) SaTa(–AaYaTaNaa" they have their abode (yatana) in brahma SaTa(–Pa]iTaïa" and they have their support (prati˜ha) in brahma.”
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1205
YaQaaea" Sa*JaTae Ga*õTae c== ) YaQaa Pa*iQaVYaaMaaezDaYa" SaM>aviNTa== ) YaQaa SaTa" PauåzaTke= XalaeMaaiNa== ) yathorŠa-nbhiƒ sjate ghŠate ca, yath pthivym oadhayas sambhavanti, yath sataƒ purut kealomni
TaQaa+araTSaM>avTaqh ivìMa(= = ) tathkart sambhavat…ha vivam
YaQaa Oa"
“As a spider
™rŠa-nbhi — ‘from whose navel (nbhi) comes wool’
Sa*JaTae Ga*õTae c sends forth and draws in [its web], YaQaa Pa*iQaVYaaMa( AaezDaYa" SaM>aviNTa as plants (oadhi) grow on earth (pthiv…), YaQaa SaTa" PauåzaTa( and as from a living person (purua) ke= Xa–laeMaaiNa hairs of head and body [grow] kea — hair on the head; loma — hair on the body
TaQaa wh ivìMa( so here the world (viva, jagat) A+araTa( SaM>aviTa grows from the brahma.” 1206
b]ø SaTYa& TaPa" SaTYa& SaTYa& cEv Pa[JaaPaiTa" ) SaTYaaÙUTaaiNa JaaTaaiNa SaTYa& >aUTaMaYa& JaGaTa(= = )) brahma satyaˆ tapaƒ satyaˆ satyaˆ caiva prajpatiƒ, satyd bh™tni jtni satyaˆ bh™tam ayaˆ jagat
b]ø 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 (bh™ta) are born from the true [brahma] >aUTaMaYaMa( JaGaTa( SaTYaMa( the jagat with all creatures is [also] true.” 1207
SaTatvTaae= _NYaQaaPa[Qaa ivk==ar wTYaudaiôTa" ) ATatvTaae= _NYaQaaPa[Qaa ivvTaR wTYaudaôTa"== =)) sa-tattvato ’nyath-prath vikra ity udhtaƒ, a-tattvato ’nyath-prath vivarta ity udhtaƒ
Sa–TatvTa" ANYaQaa–Pa[Qaa “The really (sa-tattvatas) becoming (prath) different ivk==ar" wiTa odaiôTa" is called ‘transformation’ (vikra). ... like milk into yogurt
A–TatvTa" ANYaQaa–Pa[Qaa The not really (only seemingly) becoming different ivvTaR" wiTa odaôTa" is called illusion’ (vivarta).” 1208
Yaidd& MaNaSaa vaca c+au>Yaa| é[va" ) Naìr& Ga*ùMaaNa& c iviÖ MaaYaaMaNaaeMaYaMa(= = )) yad idaˆ manas vc cakurbhyˆ ravaŠdibhiƒ, navaraˆ ghyamŠaˆ ca viddhi my-manomayam
MaNaSaa vaca c+au>YaaRMa( é[va" “Through mind (manas), words (vc), eyes, ears, etc. Yad( wdMa( Ga*ùMaaaviTa== =) yad vai tat suktaˆ raso vai saƒ, rasaˆ hy evyaˆ labdhvnand… bhavati
k==ae ùevaNYaaTk==" Pa]aaviTa one becomes blissful (nandin). k==" ih Wv AaNYaaTa( Who could live k==" Pa]aajezu Sa Wv Gaae%r" )) yasytma-buddhiƒ kuŠape tri-dhtuke sva-dh…ƒ kalatrdiu bhauma ijya-dh…ƒ yat-t…rtha-buddhiƒ salile na karhicij janev abhijñeu sa eva go-kharaƒ
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483
YaSYa AaTMa–buiÖ" “Whose concept (buddhi) of what is the self (tman) i}a–DaaTauke= ku= aaEMae [whose] concept of what is worshipable is in a [m™rti] made of earth Yad(–TaqQaR–buiÖ" Saille and whose concept of what is a pilgrimage place (t…rtha) 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>aGaC^iNTa Yae ke= caTMahNaae JaNaa"== =)) asury nma te lok andhena tamasvtƒ, tˆs te pretybhigacchanti ye ke ctma-hano janƒ
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 AaTMa–hNa" JaNaa" And those persons who destroy the [knowledge of being the] soul Pa]eTYa after death Tae TaaNa( Ai>aGaC^iNTa they attain those [worlds].” 1284
AivÛaiSMaTaaraGaÜezai>aiNaveXa" ©e= Xaa"== =) a-vidysmit-rga-dvebhiniveaƒ kleƒ
©e= Xaa" “The afflictions (klea) are AivÛa–AiSMaTaa–raGa–Üez–Ai>aiNaveXa"
ignorance (a-vidy), egotism (asmi.t), attachment (rga),
hatred (dvea) and clinging (abhinivea).” 1285
SaSaJaaRGa]e= _NDaTaaiMaóMaQa TaaiMaóMaaidk*= Ta(= = ) MahaMaaeh& c Maaeh& c TaMaêajaNav*taYa"== =)) sasarjgre ’ndha-tmisram atha tmisram di-kt, mah-mohaˆ ca mohaˆ ca tama cjñna-vttayaƒ
TaMa" c MaaehMa( c Maha–MaaehMa( c “Tamas, moha, mah-moha TaaiMaóMa( AQa ANDa–TaaiMaóMa( tmisra and andha-tmisra — AjaNa–v*taYa" [these five] modes of ignorance (a-jñna) Aaid–k*= 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"== =) kliyamnaƒ ataˆ varaˆ dehe deh… tamo-vtaƒ
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& iviÖ Xarqr& rQaMaev Tau ) buiÖ& Tau SaariQa& iviÖ MaNa" Pa]Ga]hMaev c== =)) tmnaˆ rathinaˆ viddhi ar…raˆ ratham eva tu, buddhiˆ tu srathiˆ viddhi manaƒ pragraham eva ca
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wiNd]Yaaiaae¢e= TYaahuMaRNaqizaaSa" 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( ivÛaTa( One should know it to be My My.” 1299
GauaviNTa Yada Satve MaNaaebuÖqiNd]YaaiaavMaPare Pa[>auMa(= = )) kecid vikalpa-vasan hur tmnam tmanaƒ, daivam anye ’pare karma sva-bhvam apare prabhum
ke= icd( ivk==LPa–vSaNaa"
“Some [yog…s], 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 (m…mˆsakas) karma APare Sv–>aavMa( others (lokyatikas) one‘s nature (sva-bhva).” 1305
k==alae dEv& k==MaR Jaqv" Sv>aavae d]VYa& +ae}a& Pa]aaava" these six states (bhva) beginning with birth (janman) dehSYa Na AaTMaNa" d*ía" are seen for the body (deha), but not for the j…va (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-madhyaˆ jar mtyur ity avasths tanor nava
iNazek= –Ga>aR–JaNMaaiNa “Impregnation, gestation and birth (janman) baLYa–k==aEMaar–YaaEvNaMa( infancy (blya, for 5years), childhood (kaumra, -16y.), youth (yauvana, -45y.)
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vYaae–MaDYaMa( 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).”
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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. ymaƒ rmaƒ iti yma-rmaƒ — yma-rma means ‘the dark (yma) Rma’, Lord Rmacandra
é[qMaTaq >aGavÓqTaa wiTa é[qMaÙGavÓqTaa — glorious Bhagavad-g…t ìeTa" ÜqPa" wiTa ìeTa–ÜqPa" — white island Neuter:
PaqTaMa( AMbrMa( wiTa PaqTaaMbrMa( — yellow garment AicNTYaMa( æPaMa( wiTa AicNTYa–æPaMa( — inconceivable form Feminine:
XauÖa >ai¢==" wiTa XauÖ–>ai¢==" — pure devotion Negation: The negation is made in samsa with the particle na[ñ], of which only a- remains. This particle na[ñ] has several meanings: tat-sdam a-bhva ca tad-anyatvaˆ tad-alpat, a-prastyaˆ virodha ca nañ-arthƒ a˜ prak…rtitƒ — “The idea of ‘negation’ (na[ñ]) 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 A–Mal"
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) p…tmbara When the samsa refers to something which is not mentioned in it, it is called bahu-vr…hi-samsa. p…tam ambaraˆ yasya, saƒ p…tmbaraƒ — he whose garment is yellow (p…tam), he is called p…tmbara
Pa[Sa‘a" AaTMaa YaSYa Sa" Pa[Sa‘aaTMaa — he whose mind is satisfied, he is called prasanntm ANaNTaa" bahv" YaSYa Sa" ANaNTa–bahu" — he whose arms are innumerable, ... d*!Ma( v]TaMa( YaSYa Sa" d*!–v]Ta" — he whose vow is strict iJaTaaiNa wiNd]Yaaiav" ) TaNMaa}aadqNYahªaradek= aetarGauaarTaq because the inhabitants (santati) are descendants of [King] Bharata.” 1324
Taeza& :aLveza& >aUTaaNaa& }aqaviNTa== =) AaaUTaaNaaMa( “Of all those living beings (bh™ta) }aqiaviNTa there are only three origins (b…ja — ‘seed’) — AaaUTaaNaa& JaNMa SaveRza& ivivDaaNaa& cTauivRDaMa( ) JaraYauJaaaUTaaNaaMa( “Of all varieties of beings JaNMa cTauivRDaMa( oPal+aYaeTa( the birth (janman) can be described as of four kinds — JaraYauJa–AaavaNaai+aPaTaqXa ivì& óaeTaae YaQaaNTa"PaiTaTa& Ga>aqrMa(= = ) klo bhavn kipat…a vivaˆ sroto yathntaƒ-patitaˆ gabh…ram
wRXa “O Lord! k==al" >avaNa( ivìMa( Aai+aPaiTa As time You drag (kipati — attract) the world (viva) YaQaa Ga>aqrMa( óaeTa" just as a deep (gabh…ra) current (n. srotas) [drags] ANTa"–PaiTaTaMa( something (e.g. grass) which has fallen (patita) in it.”
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Sanskrit — Samsa 3 Examples for samsa from the Bhagavad-g…t:
k==MaR k==raeiTa Ya" Sa" k==MaR–k*= Ta( — ‘who does work (karman), he is called karma-kt’ A+araTa( SaMauÙv" YaSYa Tad( A+ar–SaMauÙv" — whose origin (samudbhava) is from the Supreme, that ...
Acla Pa[iTaïa YaSYa Sa" Acl–Pa[iTaï" — whose position is fixed AiTa SvPTauMa( XaqlMa( YaSYa Sa" AiTaSvPNa–Xaql" — whose habit is to sleep too much ADa" Xaa%a" YaSYa Sa" ADa"–Xaa%" — whose branches are below ANaNTaMa( vqYaRMa( YaSYa Sa" ANaNTa–vqYaR" — whose strength is unlimited ANaNTaa" bahv" YaSYa Sa" ANaNTa–bahu" — whose arms are innumerable ANaNTaaiNa æPaaia¢==" wiTa ANYa–devTaa–>a¢==" — a devotee of other gods AParSPara>YaaMa( SaM>aUTaMa( wiTa AParSPar–SaM>aUTaMa( — born from mutual union APaôTaMa( ceTa" YaSYa Sa" APaôTa–ceTaa" — whose mind is taken away APaôTaMa( jaNaMa( YaSYa Sa" APaô–jaNa" — whose knowledge is taken away A–Pa[iTaMa" Pa[>aav" YaSYa Sa" A–Pa[iTaMa–Pa[>aav" — whose prowess is incomparable Ai>a§==MaSYa NaaXa" wiTa Ai>a§==Ma–NaaXa" — loss of endeavor A>YaaSa–YaaeGaeNa Yau¢= " wiTa A>YaaSa–YaaeGa–Yau¢= " — concentrated by means of practice A>YaaSaSYa YaaeGa" wiTa A>YaaSa–YaaeGa" — the means of practice A–iMaTa" iv§==Ma" YaSYa Sa" AiMaTa–iv§==Ma" — whose strength is boundless AMa*TaMa( oPaMaa YaSYa Tad( AMa*Ta–oPaMaMa( whose resemblance is nectar AMa*TaaTa( oÙv" YaSYa Sa" AMa*Ta–oÙv" — whose generation is from nectar ArqaUiTa" — ‘opulence of the self’, own glory AaTMaNa" ivXauiÖ" wiTa AaTMa–ivXauiÖ" — purification of the mind AaTMaNa" XauiÖ" wiTa AaTMa–XauiÖ" — purification of the mind AaTMaNa" Sa&YaMa" Wv YaaeGa" TaSYa AiGNa" wiTa AaTMa–Sa&YaMa–YaaeGa–AiGNa" — the fire of the yoga of selfcontrol
AaTMaNaa Ta*á" wiTa AaTMa–Ta*á" — satisfied with the self AaTMaNaa SaM>aaivTa" wiTa AaTMa–SaM>aaivTa" — glorified by himself AaTMaiNa riTa" YaSYa Sa" AaTMa–riTa" — whose delight is in the self
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AaTMaiNa SaMYak(= iTaïiTa Yad( Tad( AaTMa–Sa&SQaMa( — which is established in the self AaTMa–buÖe" Pa[SaadaTa( JaaYaTae Yad( Tad( AaTMa–buiÖ–Pa[Saad–JaMa( — which rises from the satisfaction of self-realization
AaTMaaNaMa( AiDak*= TYa ivÛa wiTa ADYaaTMa–ivÛa — the science concerning the soul AaidTYaSYa va]í" Ya" Sa" o>aYa–iv>a]í" — who has fallen from both OßRMa( MaUlMa( YaSYa Sa" OßR–MaUl" — whose root is above Wk==iSMaNa( iTaïiTa 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" ßJae YaSYa Sa" k==iPa–ßJa" — on whose banner is a monkey (Hanumn) k==Mal–AaSaNae iTaïiTa Ya" Sa" k==Mal–AaSaNa–SQa" — who is situated on a lotus-seat k==Mal–Pa}ae wv Ai+aa"–SPa*k(= — who touches the sky Nar–laeke= vqr" wiTa Nar–laek= –vqr" — a hero in the world of men Narezu ADaMa" wiTa Nar–ADaMa" — lowest among men Narezu Pau®v" wiTa Nar–Pau®v" — ‘bull among men’, best of men, hero Na vaCYa" vad" wiTa A–vaCYa–vad" — a word which is not to be spoken Na ivÛTae iNake= Ta" YaSYa Sa" A–iNake= Ta" — whose residence does not exist Na Xaañeav–APYaYaaE — creation and destruction >aavSYa Sa&XauiÖ" wiTa >aav–Sa&XauiÖ" — purity of heart >aaveNa SaMaiNvTa" wiTa >aav–SaMaiNvTa" — endowed with love >aqMaMa( k==MaR YaSYa Sa" >aqMa–k==MaaR — whose activity is awful >aqMaSYa AJauRNaSYa c SaMa" wiTa >aqMa–AJauRNa–SaMa" — equal to Bh…ma and Arjuna >aqZMaSYa d]aeaUTaaNaaMa( Aaid" wiTa >aUTa–Aaid" — the origin of [all] beings >aUTaaNaaMa( wRXa" wiTa >aUTa–wRXa" — the lord of beings >aUTaaNaaMa( Pa*Qak(= >aav" wiTa >aUTa–Pa*QaG>aav" — the separate existence of beings >aUTaaNaaMa( Pa[k*= Tae" Maae+a" wiTa >aUTa–Pa[k*= iTa–Maae+a" — liberation from the prakti of the beings >aUTaaNaaMa( Maha–wRìr" wiTa >aUTa–Maha–wRìr" — the great Lord of all beings >aUTaaNaaMa( ivXaezaaUTaaNaaMa( SaGaR" wiTa >aUTa–SaGaR" — 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 iTaïiTa Ya" Sa" >aUTa–SQa" — who stays in all beings
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>aaeGae WeìYaeR c Pa[Sa¢==" wiTa >aaeGa–WeìYaR–Pa[Sa¢==" — attached to luxury and power MaDaae" SaUdNa" wiTa MaDau–SaUdNa" — the slayer of Madhu MaNauZYaaa¢==" wiTa MaÙ¢==" — my devotee MaMa >aav" wiTa MaÙav" — my nature MaMa YaaeGa" wiTa Mad(–YaaeGa" — my yoga MaTYaaRNaaMa( laek= " wiTa MaTYaR–laek= " — ‘the world of mortals’, this earth MaiYa APaRa" c wiTa la>a–Ala>aaE — gain and loss laek= aNaaMa( +aYaMa( k==raeiTa Ya" Sa" laek= –+aYa–k*= Ta( — who does the destruction of the worlds laek= aNaaMa( }aYaMa( wiTa laek= –}aYaMa( — the triad of worlds laek= aNaaMa( Sa°h" wiTa laek= –Sa°h" — the welfare of the people lae>aeNa oPahTaMa( ceTa" YaSYa Sa" lae>a–oPahTa–ceTaa" — whose mind is overcome by greed vaq" YaSYa Sa" VYaPaeTa–>aq" — whose fear is gone VYaataaiNa AaNaNaaiNa YaSYa Sa" VYaata–AaNaNa" — whose mouths are gaping VYaaSaSYa Pa[Saad" wiTa VYaaSa–Pa[Saad" — the mercy of Vysa XarqrSYa Yaa}aa wiTa Xarqr–Yaa}aa — the maintenance of the body XarqraTa( ivMaae+aaMa( — good and evil Xau>aMa( c A–Xau>aMa( c f==le YaSYa Tad( Xau>a–AXau>a–f==lMa(
— whose fruits are auspicious and
inauspicious
Xau>aSYa c A–Xau>aSYa c PairTYaaGaq wiTa Xau>aaXau>a–PairTYaaGaq — the renouncer of the auspicious and inauspicious
Xaaeke= Na Sa&ivGNaMa( MaaNaSaMa( YaSYa Sa" Xaaek= –Sa&ivGNa–MaaNaSa" — whose mind is afflicted by grief Sa&jaYaa" AQaRMa( wiTa Sa&jaQaRMa( — for the sake of information Sa&YaTaaiNa wiNd]Yaaiav" YaSYa Sa" SaªLPa–Pa]>av" — whose birth is from desire Sa®eNa viJaRTa" Ya" Sa" Sa®–viJaRTa" — who is free from attachment SaTa(–ASaTa(–YaaeiNazu JaNMa wiTa SaTa(–ASaTa(–YaaeiNa–JaNMa — birth in high and low species SatvSYa Sa&XauiÖ" wiTa Satv–Sa&XauiÖ" — purity of existence SatveNa SaMaaiví" wiTa Satv–SaMaaiví" — filled with sattva-guŠa Sa‘YaaSaSYa YaaeGaeNa Yau¢= " AaTMaa YaSYa Sa" Sa‘YaaSa–YaaeGa–Yau¢= –AaTMaa — whose mind is endowed with the yoga of renunciation
SaMaMa( dXaRNaMa( YaSYa Sa" SaMa–dXaRNa" — whose vision is equal
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SaMaaiNa laeí\" c AXMaa c k==aÄNaMa( c YaSYa Sa" SaMa–laeí\–AXMa–k==aÄNa" — for whom earth, stone and gold are the same
SaMaa buiÖ" YaSYa Sa" SaMa–buiÖ" — whose intelligence is equal SaiMaiTaMa( JaYaiTa Ya" Sa" SaiMaiTaÅYa" — ‘who conquers an assemblage’, victorious SaMa*Ö" veGa" YaSYa Sa" SaMa*Ö–veGa" — whose speed is great SaMae du"%–Sau%e YaSYa Sa" SaMa–du"%–Sau%" — for whom distress and happiness are the same SaMPluTaMa( odk==Ma( wiTa SaMPluTa–odk==Ma( — ‘an overflowing water’, a great lake SavR" ik==iLbz" wiTa SavR–ik==iLbz" — all (kinds of) sin SavR" PaaPa" wiTa SavR–PaaPa" — all (kinds of) sin SavR" Yaj" wiTa SavR–Yaj" — all (kinds of) sacrifice’ SavR}a GaC^iTa Ya" Sa" SavR}a–Ga" — who goes everywhere SavRMa( du"%Ma( wiTa SavR–du"%Ma( — all misery SavRMa( ib>aiTaR Yad( Tad( SavR–>a*Ta( — which maintains all SavRMa( veita Ya" Sa" SavR–ivd( — who knows everything SavRMa( hriTa Ya" Sa" SavR–hr" — who takes everything SavRiSMaNa( jaNae ivMaU!" wiTa SavR–jaNa–ivMaU!" — bewildered in all knowledge SavaRiaUTaaNaaMa( AaTMa–>aUTa" AaTMaa YaSYa Sa" SavR>aUTa–AaTMa>aUTa–AaTMaa — ‘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–>aUTa–AaXaYa–iSQaTa" — situated in the heart of all beings SaveRzaMa( >aUTaaNaaMa( ihTa" wiTa SavR–>aUTa–ihTa" — the welfare of all beings SaveRzaMa( laek= aNaaMa( Maha–wRìr" wiTa SavR–laek= –Maha–wRìr" — the great Lord of all worlds SaveRzaMa( SaªLPaaNaaMa( Sa‘YaaSaq wiTa SaveR–SaªLPa–Sa‘YaaSaq — a renouncer of all desires SaveRzu >aUTaezu iTaïiTa Ya" Sa" SavR–>aUTa–SQa" — who is situated in all beings SavER" wiNd]YaE" ivviJaRTaMa( wiTa SavR–wiNd]Ya–ivviJaRTaMa( — devoid of all senses SahóMa( YauGaaiNa PaYaRNTa" YaSYa Tad( Sahó–YauGa–PaYaRNTa" — whose extent is one thousand [divya-] yugas Saa«y" c YaaeGa" c wiTa Saa«y–YaaeGaaE — s‰khya and karma-yoga Saaitvk==SYa iPa[Ya" wiTa Saaitvk==–iPa[Ya" — dear to one in sattva-guŠa iSaiÖ" c A–iSaiÖ" c wiTa iSaiÖ–A–iSaÖq — success and failure Sauk*= TaMa( c duZk*= TaMa( c wiTa Sauk*= Ta–duZk*= Tae — good and bad karma Sau%–du"%e wiTa Sa&ja YaSYa Tad( Sau:a–du":a–Sa&jMa( — whose name is sukha-duƒkha Sau%Ma( c du"%Ma( c wiTa Sau:a–du":ae — happiness and distress Sau%eNa Sa®" wiTa Sau%–Sa®" — association with happiness Saugaaez" c Maia]&Xa" — loss of memory SMa*Tae" iv>a]Ma" wiTa SMa*iTa–iv>a]Ma" — confusion of memory Sv–>aavaTa( JaaTaa wiTa Sv>aav–Jaa — born from one’s nature SvGaR" Par" YaSYa Sa" SvGaR–Par" — whose supreme [goal] is heaven SvGaRSYa ÜarMa( wiTa SvGaR–ÜarMa( — the door of heaven SviSMaNa( iTaïiTa Ya" Sa" Sv–SQa" — who stays in the self SvSYa c+au" wiTa Sv–c+au" — own eye SvSYa JaNa" wiTa Sv–JaNa" — ‘own man’, kinship SvSYa DaMaR" wiTa Sv–DaMaR" — own duty SvaDYaaYa–jaNaeNa Yaj" YaSYa Sa" SvaDYaaYa–jaNa–Yaj" — whose sacrifice is through knowledge of the Vedas
SvaDYaaYaSYa A>YaSaNaMa( wiTa SvaDYaaYa–A>YaSaNaMa( — the practice of study åiDareaKTYaa Pa#=Tae hirSai‘aDaaE ) JaaGare TaTPad& YaaiTa ku= lv*NdSaMaiNvTa"== =)) r…mad-bhgavataˆ bhakty pa˜hate hari-sannidhau, jgare tat-padaˆ yti kula-vnda-samanvitaƒ
hir–Sai‘aDaaE JaaGare
“When being awake [on the night of Ekda…] in front of [the Deity of] the Lord
(Hari)
é[qMad(–>aaGavTaMa( >aKTYaa Pa#=Tae one who recites the ®r…mad-Bhgavatam with devotion (bhakti), ku= l–v*Nd–SaMaiNvTa" together with his whole family (kula) Tad(–PadMa( YaaiTa will attain His abode.” 1348
ra}aaE Tau JaaGar" k==aYaR" é[aeTaVYaa vEZaj" Svra$(= TaeNae b]ø ôda Ya Aaidk==vYae MauùiNTa YaTSaUrYa" ) TaeJaaevairMa*da& YaQaa iviNaMaYaae Ya}a i}aSaGaaeR= _Ma*za DaaMNaa SveNa Sada iNarSTaku= hk&= SaTYa& Par& DaqMaih )) janmdy asya yato ’nvayd itarata crthev abhijñaƒ sva-r˜ tene brahma hd ya di-kavaye muhyanti yat s™rayaƒ tejo-vri-mdˆ yath vinimayo yatra tri-sargo ’m dhmn svena sad nirasta-kuhakaˆ satyaˆ paraˆ dh…mahi
YaTa" ASYa JaNMa–Aaid
“From whom the creation (janman — ‘birth’), etc. of this [world] comes ... janma-di means creation (janman), sustenance and destruction; janmdy asya yataƒ is a quote from the Vednta-s™tra (1.1.2)
ANvYaaTa( wTarTa" c AQaeRzu Ai>aj"
[because] He is directly and indirectly cognizant of all purposes
(artha) ‘directly’ means from the logical connection of cause and effect; itarataƒ — ‘otherwise’
Sv–ra$(= and independent, Ya" Aaid–k==vYae b]ø ôda 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" MauùiNTa because of whom [even] sages (s™ri) are bewildered Ya}a i}a–SaGaR" A–Ma*za and in whom the material creation is real a-m — ‘not false’, real
YaQaa TaeJa"–vair–Ma*daMa( iviNaMaYa"
as is the transmutation between fire (tejas), water (vri) and earth
(md), vinimaya — exchange, transmutation (1) According to akti-pariŠma-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 iNarSTa–ku= 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; dh…mahi is a Vedic form, quoting the Gyatr…-mantra
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DaMaR" Pa[aeiJ‡TakE= Tavae= _}a ParMaae iNaMaRTSaraaSTaT+aa" Xaué[Uzui>a" In it, by those who are pious and obedient ur™u — ‘who desires to hear’, a serious disciple
SaÛ" Tad(–+aauiv 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
iNaGaMa–k==LPa–Tarae" of the desire tree (kalpa-taru) of the Veda (nigama) AMa*Ta–d]v–Sa&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
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1352
NaEiMaze= _iNaiMaz+ae}ae ‰zYa" XaaENak==adYa" ) Sa}a& SvGaaRYalaek= aYa SahóSaMaMaaSaTa== =)) naimie ’nimia-ketre ayaƒ aunakdayaƒ, satraˆ 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 naimiraŠya (naimia-_araŠya — the forest of Naimia), at present Nimsar in Sitapur District near Lucknow, U.P. compare: dharma-ketre kuru-ketre... the opening of the Bhagavad-g…t
SvGaaRYa–laek= aYa
for [attaining] the abode (loka) of the Lord (Svargya) svar-gya ... svarge g…yate iti svargyaƒ — ‘who is glorified in heaven’, the Lord Some read two words svargya lokya.
XaaENak==–AadYa" ‰zYa" the sages (i) headed by ®aunaka Sahó–SaMaMa( 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[C^uirdMaadraTa(= = )) ta ekad tu munayaƒ prtar huta-hutgnayaƒ, sat-ktaˆ s™tam s…naˆ papracchur idam dart
Wk==da Tau “And one day Pa[aTa" huTa–huTaaGNaYa" 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(
S™ta, who was seated (s…na) and honored sat-kta — ‘well done’, honored
AadraTa( wdMa( PaPa[C^u"
they asked [him] with respect the following.” papracchuƒ (√pracch[a] — to ask) — they asked 1354
‰zYa Ocu" TvYaa %lu PauraYa k==laviSMaNYauGae JaNaa" ) MaNda" SauMaNdMaTaYaae MaNd>aaGYaa ùuPad]uTaa"== =)) pryeŠlpyuaƒ sabhya kalv asmin yuge janƒ, mandƒ sumanda-matayo manda-bhgy hy upadrutƒ
Sa>Ya
“O noble [S™ta]! sabhya (from sabh) — ‘fit for a sabh or assembly’, good for society; refined, civilized
AiSMaNa( k==laE YauGae In this kali-yuga JaNaa" Pa[aYaeaUir–k==MaaRiaGavTaSTaSYa PauaeiTa because fear (bhaya) itself fears [His name]; Yad(–Paad–Sa&é[Yaa" Pa[XaMa–AYaNaa" MauNaYa" and tranquil sages (muni), under the shelter of whose feet (pda) praama-ayana — ‘whose path is tranquil’
oPaSPa*ía" SaÛ" PauNaiNTa when contacted they immediately purify, SvDauRNaq–AaPa" ANauSaevYaa [whereas] Ga‰g water [purifies only] by [long] practice (anusev); svar-dhun… — ‘river of heaven’, the Ga‰g; anusev — practice, habit
TaSYa Pauai¢=="
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 (puˆs).” 1367
vaSaudeve >aGaviTa >ai¢==YaaeGa" Pa[YaaeiJaTa" ) JaNaYaTYaaXau vEraGYa& jaNa& c YadhETauk= Ma(= = )) vsudeve bhagavati bhakti-yogaƒ prayojitaƒ, janayaty u vairgyaˆ jñnaˆ ca yad ahaitukam
>aGaviTa vaSaudeve Pa[YaaeiJaTa" >ai¢==–YaaeGa" “Bhakti-yoga, applied to Lord ViŠu (Vsudeva) AaXau vEraGYaMa( JaNaYaiTa soon causes detachment (vairgya) Yad( AhETauk= Ma( jaNaMa( c and also knowledge (jñna) which is transcendental (ahaituka).” ahaituka — ‘causeless’, which can not be obtained by philosophical argument, i.e., transcendental 1368
DaMaR" SvNauiïTa" Pau&Saa& ivZvKSaeNak==QaaSau Ya" ) NaaeTPaadYaeÛid riTa& é[Ma Wv ih ke= vlMa(= = )) dharmaƒ svanu˜hitaƒ puˆsˆ vivaksena-kathsu yaƒ, notpdayed yadi ratiˆ rama eva hi kevalam
Ya" SvNauiïTa" DaMaR"
“That duty (dharma) which, [even if] well-performed su.anu˜hita — ‘well-followed’
Pau&SaaMa( ivZvKSaeNa–k==QaaSau riTaMa(
men’s 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( é[Ma" Wv ih [it] is simply and nothing but [hard] labor (rama).” 1369
DaMaRSYa ùaPavGYaRSYa NaaQaaeR= _QaaRYaaePak==LPaTae ) NaaQaRSYa DaMaŒk= aNTaSYa k==aMaae la>aaYa ih SMa*Ta"== =)) dharmasya hy pavargyasya nrtho ’rthyopakalpate, nrthasya dharmaikntasya kmo lbhya hi smtaƒ
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
DaMaR–Wk==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.”
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na smtaƒ — ‘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 Yaêeh k==MaRi>a"== =)) kmasya nendriya-pr…tir lbho j…veta yvat, j…vasya tattva-jijñs nrtho ya ceha karmabhiƒ
k==aMaSYa la>a" Na wiNd]Ya–Pa[qiTa" “The purpose of sense gratification (kma) is not sensual endulgence YaavTaa JaqveTa [but] so much that one can live. JaqvSYa AQaR" Tatv–iJajaSaa The purpose of life (j…va) is an enquiry (jijñs) into the Absolute (tattva) j…va for j…vana
Na Ya" c wh k==MaRi>a"
not what is [desired] here by rituals (karman).” ... namely reaching heaven 1371
vdiNTa TatatvivdSTatv& YaJjaNaMaÜYaMa( ) b]øeiTa ParMaaTMaeiTa >aGavaiNaiTa XaBÛTae= = )) vadanti tat tattva-vidas tattvaˆ yaj jñnam a-dvayam, brahmeti paramtmeti bhagavn iti abdyate
Yad( A–ÜYaMa( jaNaMa(
“Knowledge (jñna) which is non-dual ... which does not divide the knower and the known
b]ø wiTa ParMaaTMaa wiTa >aGavaNa( wiTa XaBÛTae
[and which is] called brahma, paramtm and
bhagavn, ... by jñn…s, yog…s and bhaktas, respectively
Tad( Tatv–ivd" TatvMa( vdiNTa
that its knowers call the Absolute (tattva).” 1372
ATa" PauiM>aiÜRJaé[eïa vaaGaXa" ) SvNauiïTaSYa DaMaRSYa Sa&iSaiÖhRirTaaeza" Sau–ANauiïTaSYa Thus, well-performed by men (puˆs) vaaGaXa" DaMaRSYa of [such] duty (dharma) according
to [their specific position in]
varŠrama
Sa&iSaiÖ" hir–TaaezaGavaNSaaTvTaa& PaiTa" ) é[aeTaVYa" k==IiTaRTaVYaê DYaeYa" PaUJYaê iNaTYada== =)) tasmd ekena manas bhagavn stvatˆ patiƒ, rotavyaƒ k…rtitavya ca dhyeyaƒ p™jya ca nityad
TaSMaaTa( Wke= Na MaNaSaa “Therefore, with a concentrated mind (manas) SaaTvTaaMa( PaiTa" >aGavaNa( the Lord (Bhagavn), master (pati) of the devotees iNaTYada é[aeTaVYa" k==IiTaRTaVYa" c is always to be heard about (rotavya), glorified (k…rtitavya) DYaeYa" PaUJYa" c meditated (dhyeya) and worshiped (p™jya).” 1374
YadNauDYaaiSaNaa== Yau¢= a"== k= MaRGa]iNQaiNabNDaNaMa(= =)= =i^NdiNTa== k= aeivdaSTaSYa== k= ae= =Na== ku= YaaRTk==QaariTaMa(= = )) yad-anudhysin yuktƒ karma-granthi-nibandhanam, chindanti kovids tasya ko na kuryt kath-ratim
Yad(–ANauDYaa–AiSaNaa Yau¢= a"
“Endowed with the sword (asi) of meditation on Him anudhy is ra for anudhyna
[email protected]
k==aeivda" k==MaR–Ga]iNQa–iNabNDaNaMa( i^NdiNTa
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the learned (kovida) cut the binding of the knot (granthi) of
karma. karma-granthi-nibandhana — ‘the knot-binding of karma’
TaSYa k==Qaa–riTaMa( k==" Na ku= YaaRTa(
Who will not like narrations (kath) about Him?” Karma creates the aha‰kra knot of doership and kath destroys [prrabdha-] karma. 1375
Satv& rJaSTaMa wiTa Pa[k*= TaeGauRaGavNTaMaDaae+aJaMa( ) Satv& ivXauÖ& +aeMaaYa k==LPaNTae Yae= _Nau TaaiNah== =)) bhejire munayo ’thgre bhagavantam adhokajam, sattvaˆ viuddhaˆ kemya kalpante ye ’nu tn iha
AQa AGa]e “Therefore, in the beginning ivXauÖMa( SatvMa( >aGavNTaMa( ADaae+aJaMa( Lord ViŠu (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’).”
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1378
MauMau+avae gaaeræPaaiNhTva >aUTaPaTaqNaQa ) NaaraYaaUTa–PaTaqNa( ihTva
[after] rejecting devas who have dreadful forms (r™pa) bh™ta-pati — ‘lord of beings’, esp. of ghostly beings
XaaNTaa" NaaraYaad]Ma( k==MaR does karma [shine] which is always inauspicious (a-bhadra) wRìre Na c AiPaRTaMa( and not offered to the Lord (…vara) Yad( AiPa A–k==arad]Ma>aUdMauZYa ik&= k==ae vaQaR Aaáae= _>aJaTaa& SvDaMaRTa" )) tyaktv sva-dharmaˆ caraŠmbujaˆ harer bhajann a-pakvo ’tha patet tato yadi yatra kva vbhadram abh™d amuya kiˆ ko vrtha pto ’bhajatˆ sva-dharmataƒ
Sv–DaMaRMa( TYa¤a “[After] giving up his duty [in society] hre" craJaNa( and worshiping the lotus-feet of the Lord (Hari) Yaid A–PaKv" 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 Sv–DaMaRTa" k==ae va AQaR" Aaá" is there anything gained [only] from their duty?” ... without bhakti 1385
TaSYaEv heTaae" Pa[YaTaeTa k==aeivdae Na l>YaTae Yad( >a]MaTaaMauPaYaRDa" ) Taç>YaTae du"%vdNYaTa" Sau%& k==aleNa SavR}a Ga>aqrr&hSaa )) tasyaiva hetoƒ prayateta kovido na labhyate yad bhramatm upary adhaƒ tal labhyate duƒkhavad anyataƒ sukhaˆ klena sarvatra gabh…ra-raˆhas
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>aqr–r&hSaa k==aleNa By inconceivable time (kla) gabh…ra-raˆhas — ‘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#=NGauùaiNa >ad]aiaaGavTaqMa( Sa&ihTaaMa( k*= Tva [after] compiling the Bhgavatam (bhgavata-saˆhit) ANau§= MYa c and [after] revising [it] anu.√kram[u] — to follow, go through
iNav*ita–iNarTaMa( AaTMa–JaMa( 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-nirataƒ sarvatropekako muniƒ, kasya v bhat…m etm tmrmaƒ samabhyasat
XaaENak==" ovac – “®aunaka said: Sa" vE iNav*ita–iNarTa" That [®ukadeva] who was [already] engaged in renunciation AaTMa–AaraMa" SavR}a–oPae+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 [saˆhit, the Bhgavatam]?” √as[u] — to throw; abhi.√as[u] — to practice; abhysa — practice; sam.abhyasat — he practiced completely 1391
SaUTa ovac AaTMaaraMaaê MauNaYaae iNaGa]RNQaa APYauå§==Mae ) ku= vRNTYahETauk= I& >ai¢==iMaTQaM>aUTaGauaraGavaNaqìrae hir" ) é[aeTaVYa" k==IiTaRTaVYaê SMaTaRVYaêeC^Taa>aYaMa(= = )) tasmd bhrata sarvtm bhagavn …varo hariƒ, rotavyaƒ k…rtitavya ca smartavya cecchatbhayam
>aarTa “O Par…kit! TaSMaaTa( A–>aYaMa( wC^Taa Therefore, by one desiring fearlessness (liberation) SavaRTMaa >aGavaNa( wRìr" hir" the Supreme Lord Hari, soul of all é[aeTaVYa" k==IiTaRTaVYa" c SMaTaRVYa" c is to be heard, glorified and remembered.” 1395
WTaavaNSaa«yYaaeGaa>Yaa& SvDaMaRPairiNaïYaa ) JaNMala>a" Par" Pau&SaaMaNTae NaaraYaa" men’s supreme benefit (lbha) of taking birth (janman) is this much ... i.e., this is the highest benefit
ANTae NaaraYaa" 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 (muh™rta) is better (vara) YaTa" é[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; gha˜ate (gha˜[a] 1A — to endeavor) — he endeavors; (other reading:) gha˜eta — he can endeavor 1398
ke= icTSvdehaNTaôRdYaavk==aXae Pa[adeXaMaa}a& Pauåz& vSaNTaMa( ) cTau>auRJa& k==ÅrQaa®Xa«GadaDar& DaaracrNYaJaeTa( ) k==aMak==aMaae YaJaeTSaaeMaMak==aMa" Pauåz& ParMa(= = )) rjya-kmo man™n devn nirtiˆ tv abhicaran yajet, kma-kmo yajet somam a-kmaƒ puruaˆ param
b]ø–vcRSa–k==aMa" Tau “Desiring sacred knowledge b]øaavSauMa( desiring energy (tejas) ... Agni vSau–k==aMa" vSaUNa( desiring wealth (vasu) ... the Vasus vqYaR–k==aMa" AQa vqYaRvaNa( åd]aNa( desiring power (v…rya) and to become a hero ... the Rudras; A‘a–AÛ–k==aMa" Tau AidiTaMa( desiring grains (anna) and food [one should worship] Aditi SvGaR–k==aMa" AidTae" SauTaaNa( desiring heaven (svarga) ... the sons of Aditi raJYa–k==aMa" ivìaNa( devaNa( desiring a kingdom (rjya) ... the Vivadevas ivXaaMa( Sa&SaaDak==" SaaDYaaNa( desiring to win the people ... the Sdhyas; vi — settlement, communinity, people; saˆsdhaka — who wishes to conquer or win
AaYau"–k==aMa" AiìNaaE devaE YaJaeTa( desiring a long life (yus) ... the two Avin… Devas Pauií–k==aMa" wlaMa( desiring prosperity ... the Il (the earth) Pa[iTaïa–k==aMa" Pauåz" and a person (purua) desiring a position (prati˜h) laek= –MaaTaraE raedSaq ... heaven and earth (rodas…), the mothers of the world (loka); æPa–Ai>ak==aMa" GaNDavaRNa( YaJaeTa desiring beauty (r™pa) one should worship the Gandharvas ñq–k==aMa" APSar" ovRXaqMa( desiring a good wife (str…) ... the Apsaras with Urva… SaveRzaMa( AaiDaPaTYa–k==aMa" ParMaeiïNaMa( desiring lordship (dhipatya) over all ... Lord Brahm; ... raJYa–k==aMa" MaNaUNa( devaNa( YaJaeTa( desiring to be king one should worship the devas for the manvantaras Ai>acrNa( Tau iNa‰RiTaMa( desiring to do harm ... the evil/death abhicaran (abhi.√car[a] — to do harm) — [while] doing harm
k==aMa–k==aMa" SaaeMaMa( YaJaeTa( desiring sense gratification (kma) one should worship Soma — A–k==aMa" ParMa( PauåzMa( and desiring nothing ... the Supreme Lord (purua).” 1401
Ak==aMa" SavRk= aMaae va Maae+ak==aMa odarDaq" ) Taqv]eai¢==YaaeGaeNa YaJaeTa Pauåz& ParMa(= = )) a-kmaƒ sarva-kmo v moka-kma udra-dh…ƒ, t…vreŠa bhakti-yogena yajeta puruaˆ param
A–k==aMa" SavR–k==aMa" Maae+a–k==aMa" va “Desiring nothing, everything (sarva) or liberation (moka) odar–Daq" one who has a broad intelligence (dh…), Taqv]eai¢==–YaaeGaeNa with unbroken bhakti-yoga ParMa( PauåzMa( YaJaeTa he should worship the Supreme Lord.”
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Hinduism — Bhgavatam 4 The Lord said: 1402
AhMaevaSaMaevaGa]e NaaNYaÛTSadSaTParMa( ) Paêadh& YadeTaÀ Yaae= _viXaZYaeTa Saae= _SMYahMa(= = )) aham evsam evgre nnyad yat sad-asat-param, pacd ahaˆ 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
PaêaTa( 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 ) TaiÜÛadaTMaNaae MaaYaa& YaQaa>aaSaae YaQaa TaMa"== =)) te ’rthaˆ yat prat…yeta na prat…yeta ctmani, tad vidyd tmano myˆ yathbhso yath tamaƒ
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( ivÛaTa( 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 >aUTaezUÀavceZvNau ) Pa[ivíaNYaPa[ivíaiNa TaQaa Taezu Na TaeZvhMa(= = )) yath mahnti bh™tni bh™te™ccvacev anu, pravi˜ny a-pravi˜ni tath teu na tev aham
YaQaa MahaiNTa >aUTaaiNa “Just as the mahat elements oÀ–Avcezu >aUTaezu ANau Pa[ivíaiNa have entered the various beings after [creation] ucca-avaca — ‘high and low’, great and small
A–Pa[ivíaiNa
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 jijñsyaˆ tattva-jijñsuntmanaƒ, anvaya-vyatirekbhyˆ 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" Tatv–iJajaSauNaa by one inquiring into the truth of the tm ANvYa–VYaiTarek= a>YaaMa( by [means of] inclusion and exclusion.” ... “This is real, this is not real.”
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These four verses are the seed of the Bhgavatam, called catuƒ-lok…. 1406
Yaê MaU!TaMaae laeke= Yaê buÖe" Par& GaTa" ) Taavu>aaE Sau%MaeDaeTae i©==XYaTYaNTairTaae JaNa"== =)) ya ca m™hatamo loke ya ca buddheƒ paraˆ gataƒ, tv ubhau sukham edhete kliyaty antarito janaƒ
laeke= Ya" c MaU!TaMa"
“In this world (loka), the one who is most foolish (m™ha.tama)
... being absorbed in the bodily concept of life
Ya" c buÖe" 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==aåiad]& Tae YaMauNaaYaaSTa$=& Xauic ) PauaGavaNGauahRir" ) TaSMaE NaMaiNTa >aUTaaiNa iNaMNaMaaPa wv SvYaMa(= = )) yasya prasanno bhagavn guŠair maitry-dibhir hariƒ, tasmai namanti bh™tni nimnam pa iva svayam
YaSYa MaE}aq–Aaidi>a" GauaPaÛeTa [such] inclination (mati) towards the Lord (KŠa) 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 ivZaaGavTaaiNah ) dulR>a& MaaNauz& JaNMa TadPYaDa]uvMaQaRdMa(= = )) kaumra caret prjño dharmn bhgavatn iha, durlabhaˆ mnuaˆ janma tad apy a-dhruvam artha-dam
wh Pa[aj" “Here [in a human body] a wise man (prjña) >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) AQaR–dMa( dulR>aMa( is valueable [for self-realization] and rare [among all species] Tad( AiPa A–Da]uvMa( and it is also uncertain.”
[email protected]
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... nobody knows its end 1418
Sau%MaEiNd]Yak&= dETYaa dehYaaeGaeNa deihNaaMa( ) SavR}a l>YaTae dEvaÛQaa du"%MaYaTNaTa"== =)) sukham aindriyakaˆ daity deha-yogena dehinm, sarvatra labhyate daivd yath duƒkham a-yatnataƒ
dETYaa" “O Daityas! deihNaaMa( deh–YaaeGaeNa For [all] embodied beings (dehin), by contact with a body (deha) A–YaTNaTa" dEvaTa( without effort, by destiny (daiva) ... without effort at the present moment, just by one’s 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 (duƒkha).” ... comes on its own 1419
Pau&Saae vzRXaTa& ùaYauSTadDa| caiJaTaaTMaNa" ) iNaZf==l& YadSaaE ra}Yaa& XaeTae= _NDa& Pa[aiPaTaSTaMa"== =)) puˆso vara-ataˆ hy yus tad-ardhaˆ cjittmanaƒ, niphalaˆ yad asau rtryˆ ete ’ndhaˆ prpitas tamaƒ
AaYau" vzR–XaTaMa( ih “Lifetime is [only] one hundred years A–iJaTa–AaTMaNa" Pau&Sa" and of a person (puˆs) 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 kr…ato yti viˆatiƒ, jaray grasta-dehasya yty a-kalpasya viˆatiƒ
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]STa–dehSYa A–k==LPaSYa
and when one is without determination, one’s 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 ùCYauTa& Pa[qa]& >aUTaXaabLYa& >auv" PaªMaPaa& MalMa( ) XarÂharaé[iMaaMa(= = )) vyomno ’bbhraˆ bh™ta-balyaˆ bhuvaƒ pa‰kam apˆ malam, araj jahrramiŠˆ kŠe bhaktir yathubham
VYaaeMNa" AB>a]Ma( >aUTa–XaabLYaMa(
“(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 (bh™ta) ... which can not go out during the rainy season
>auv" PaªMa( (3) the mud (pa‰ka) 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*= Zai¢==" just as devotion (bhakti) to the Lord (KŠa) Aaé[iMaaMa( [removes the respective] trouble for the members of the [four] ramas.” For a brahmacr… (student) there is the trouble of menial service in the guru’s 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
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material desires (compared to impurities), but when bhakti arises, his heart becomes pure. 1425
SavRSv& Jalda ihTva ivreJau" Xau>a]vcRSa" ) YaQaa TYa¢E= zaTa iNaMaeRga& XariÜMalTaark==Ma( ) SatvYau¢&= YaQaa icta& XaBdb]øaQaRdXaRNaMa(= = )) kham aobhata nirmeghaˆ arad-vimala-trakam, sattva-yuktaˆ yath cittaˆ abda-brahmrtha-daranam
Xard(–ivMal–Taark==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 Satv–Yau¢= Ma( ictaMa( just as the mind (citta) which is endowed with goodness (sattva) [shines] XaBd–b]ø–AQaR–dXaRNaMa( 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" PauiZPaavNa(
became pregnant because of the autumn,
pupin — flowering, blossoming; pupiŠ… — a ‘blossoming’ female
f==lE" wRXa–i§==Yaa" wv
as activities for the Lord [become pregnant] with fruits (phala).”
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... through association with the Lord, even without desiring fruits such as dharma, artha, etc. 1433
odôZYaNvairJaaiNa SaUYaaeRTQaaNae ku= MauiÜNaa ) raja Tau iNa>aRYaa laek= a YaQaa dSYaUiNvNaa Na*Pa== =)) udahyan vrijni s™ryotthne kumud vin, rjñ tu nirbhay lok yath dasy™n vin npa
Na*Pa “O King [Par…kit]! SaUYaR–oTQaaNae When the sun (s™rya) had risen, vairJaaiNa odôZYaNa( 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
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Hinduism — Bhgavatam 7 1434
>aYa& iÜTaqYaai>aiNaveXaTa" SYaadqXaadPaeTaSYa ivPaYaRYaae= _SMa*iTa" ) TaNMaaYaYaaTaae buDa Aa>aJaeta& >aKTYaEk= YaeXa& GauådevTaaTMaa )) bhayaˆ dvit…ybhiniveataƒ syd …d apetasya viparyayo ’smtiƒ tan-myayto budha bhajet taˆ bhaktyaikayeaˆ guru-devattm
wRXaaTa( APaeTaSYa “For one who has turned away from the Lord (…a) Tad(–MaaYaYaa A–SMa*iTa" SYaaTa( by His (the Lord’s) 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
iÜTaqYa–Ai>aiNaveXaTa" >aYaMa(
[and] from attachment to matter [will come] fear (bhaya). dvit…ya-abhinivea — ‘adherence to the second’, i.e., to material nature which seems to exist besides and independent of the Lord
ATa" buDa" Gauå–devTaa–AaTMaa
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[PaÛMaaNaSYa YaQaaXNaTa" SYauSTauií" Pauií" +audPaaYaae= _NaugaaSaMa( )) bhaktiƒ parenubhavo viraktir anyatra caia trika eka-klaƒ prapadyamnasya yathnataƒ syus tu˜iƒ pu˜iƒ kud-apyo ’nughsam
YaQaa AXNaTa" ANau–gaaSaMa( “Just as for one who is eating, with each bite Tauií" Pauií" +auTa(–APaaYa" (1) satisfaction (tu˜i), (2) nourishment (pu˜i) and (3) cessation of hunger Wz" i}ak==" Wk==–k==al" SYau" this triple will come simultaneously, Pa[PaÛMaaNaSYa [so] for one who is surrendering ... by performing honestly service to the Lord
>ai¢==" Par–wRXa–ANau>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" PaXYaeÙGavÙavMaaTMaNa" ) >aUTaaiNa >aGavTYaaTMaNYaez >aaGavTaaetaMa"== =)) sarva-bh™teu yaƒ payed bhagavad-bhvam tmanaƒ, bh™tni bhagavaty tmany ea bhgavatottamaƒ
AaTMaNa" >aGavTa(–>aavMa( “One’s own connection to the Lord (Bhagavn) Ya" SavR–>aUTaezu PaXYaeTa( one who can see [it] in all beings (bh™ta) AaTMaiNa >aGaviTa >aUTaaiNa and all beings in the Lord, the soul [of all], Wz" >aaGavTa–otaMa" he is the highest devotee (bhgavata).” 1437
wRìre TadDaqNaezu bailXaezu iÜzTSau c ) Pa[eMaMaE}aqk*= PaaePae+aa Ya" k==raeiTa Sa MaDYaMa"== =)) …vare tad-adh…neu blieu dviatsu ca, prema-maitr…-kpopek yaƒ karoti sa madhyamaƒ
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wRìre Tad(–ADaqNaezu
“Towards the Lord (…vara), His devotees tad-adh…na — ‘who is surrendered to him’
bailXaezu iÜzTSau c
towards the ignorant and the inimical one’s blia — young, childish, ignorant
Ya" Pa[eMa–MaE}aq–k*= Paa–oPae+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" é[ÖYaehTae ) Na TaÙ¢e= zu caNYaezu Sa >a¢==" Pa[ak*= Ta" SMa*Ta"== =)) arcym eva haraye p™jˆ yaƒ raddhayehate, na tad-bhakteu cnyeu sa bhaktaƒ prktaƒ smtaƒ
hrYae “For [attaining] the Lord (Hari) AcaRYaaMa( Wv only in [His] image [in the tempel] arc — worship; image, idol
Ya" PaUJaaMa( é[ÖYaa wRhTae
one who does worship (p™j) with faith (raddh) ... not knowing that He is present everywhere
Na Tad(–>a¢e= zu ANYaezu c
and not [worshiping Him] in His devotees (bhakta) and other [beings], ... like cows, brhmaŠas, fire, etc.
Sa" Pa[ak*= Ta" >a¢==" SMa*Ta"
he is considered an ordinary devotee.” 1439
k==il& Sa>aaJaYaNTYaaYaaR Gaual>YaTae= = )) kaliˆ sabhjayanty ry guŠa-jñƒ sra-bhginaƒ, yatra sa‰k…rtanenaiva sarva-svrtho ’bhilabhyate
Gaual>YaTae all desired results [of the other yugas] are achieved.” ... and therefore, they love it 1440
devizR>aUTaaáNa*aUTa–Da]uk(=
One who becomes an enemy to all beings (bh™ta) for its sake
... for the sake of a temporary body
YaTa" iNarYa" for which [enmity] [the punishment] is hell (niraya) ik==Ma( Sv–AQaRMa( ved does he know his self-interest (sva-artha)? ” ... no, he is a fool 1442
k==Qa& SaeYaMa%aU" PaUvŒMaeR PauåzEDa*RTaa ) MaTPau}aSYa c PaaE}aSYa MaTPaUvaR v&XaJaSYa va== =)) kathaˆ seyam a-khaŠ bh™ƒ p™rvair me puruair dht, mat-putrasya ca pautrasya mat-p™rv vaˆa-jasya v
Saa wYaMa( A–%aU" [He thinks:] “ ‘That same unbounded earth (bh™) Mae (=MaMa=) PaUvŒ" PauåzE" 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&Xa–JaSYa va be for my child (putra), grandchild (pautra) and descendants?’ ” 1443
Yae Yae >aUPaTaYaae raJaN>auÅTae >auvMaaeJaSaa ) k==aleNa Tae k*= Taa" SaveR k==QaaMaa}aa" k==QaaSau c== =)) ye ye bh™-patayo rjan bhuñjate bhuvam ojas, klena te ktƒ sarve kathmtrƒ kathsu ca
raJaNa( “O King [Par…kit]! Yae Yae >aU–PaTaYa" Whichever kings (bh™ta-pati) AaeJaSaa >auvMa( >auÅTae [would] rule the earth (bh™) by their power (ojas), k==QaaSau c k==Qaa–Maa}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*îaTMaiNa JaYae VYaGa]a‘a*PaaNhSaiTa >aUirYaMa( ) Ahae Maa& iviJaGaqziNTa Ma*TYaae" §==I@Nak==a Na*Paa"== =)) d˜vtmani jaye vyagrn npn hasati bh™r iyam, aho mˆ vijig…anti mtyoƒ kr…anak npƒ
AaTMaiNa JaYae VYaGa]aNa( Na*PaaNa( d*îa “[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
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1445
Yaa& ivSa*JYaEv MaNavSTaTSauTaaê ku= æÜh ) GaTaa YaQaaGaTa& YauÖe Taa& Maa& JaeZYaNTYabuÖYa"== =)) yˆ visjyaiva manavas tat-sut ca kur™dvaha, gat yathgataˆ yuddhe tˆ mˆ jeyanty a-buddhayaƒ
ku= å–oÜh “O [Par…ksit,] 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) YaQaa–AaGaTaMa( GaTaa" have gone (gata) as they came (gata), ... with nothing, still
TaaMa( MaaMa( A–buÖYa" YauÖe JaeZYaiNTa
me, that same [earth] the ignorant (a-buddhi) they will conquer in
fight.” ... again and again 1446
MaTk*= Tae iPaTa*Pau}aaa]aTa›aaGavTaMa( PauraaKTYaa Xa*ave YaQaa >ai¢==" PaadYaaeSTav JaaYaTae ) TaQaa ku= åZv deveXa NaaQaSTv& Naae YaTa" Pa[>aae= = )) bhave bhave yath bhaktiƒ pdayos tava jyate, tath kuruva devea nthas tvaˆ no yataƒ prabho
dev–wRXa 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= åZv 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
NaaMaSaªqTaRNa& YaSYa SavRPaaPaPa[aa== =)) sampannataram evnnaˆ daridr bhuñjate sad, kut svdutˆ janayati s chyeu sudurlabh
SaMPa‘aTarMa( Wv A‘aMa( “The more excellent (sampanna.tara) food (anna) dird]a" Sada >au“aTae poor men (daridra) always enjoy +auDa( SvaduTaaMa( JaNaYaiTa [because] hunger (kudh) creates sweetness svdut (from svdu — tasty) — sweetness
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Saa c Aa!yezu SaudulR>aa
and that (hunger) is very rare among the rich (hya).” 1457
k*= TaaQa| >aaeiGaNa& MaTva SavaeR riTaParaYaaMa( Na ANauPaXYaiTa another gain (lbha) he does not see.” 1458
JaNaYaNTYaJaRNae du"%& TaaPaYaiNTa ivPaitazu ) MaaehYaiNTa c SaMPataaE k==QaMaQaaR" Sau%avha"== =)) janayanty arjane duƒkhaˆ tpayanti vipattiu, mohayanti ca sampattau katham arthƒ sukhvahƒ
AJaRNae du"%Ma( JaNaYaiNTa “In their acquisition (arjana) they cause misery (duƒkha) 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 Pauåzae daSaae daSaSTvQaaeR Na k==SYaicTa( ) arthasya puruo dso dsas tv rtho na kasyacit
Pauåz" 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 ParMaMaaRiaavMa(
“The union of man (puˆs) and woman (str…)
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mithun…-bhva — ‘becoming a pair’, union
WTaMa( TaYaae" iMaQa" ôdYa–Ga]iNQaMa( Aahu"
this is called a mutual knot (granthi) between their hearts
(hdaya),
ATa"
and from this ... this initial illusion expands
Ga*h–+ae}a–SauTa–Aaá–ivtaE"
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*ZaJaiTa — he serves / worships; >aJaTae — he serves / worships; >a]MaiTa — he is reeling; >aviTa — he is / exists / becomes; cliTa — he moves; criTa — he goes; ceíTae — he acts; PaXYaiTa — he sees; dhiTa — he burns; Üeií — he hates; Ga*õaiTa — he takes; ôZYaiTa — he rejoices; hriTa — he carries; ihNaiSTa — he harms; WiTa — he goes; w®Tae — he flickers; JaqviTa — he lives; JaaYaTae — he is born; JaaNaaiTa — he knows; k==a¿iTa — he desires; k==LPaTae — he is able; iMa]YaTae — he dies; MaNYaTae — he thinks; MauùiTa — he is bewildered; NaXYaiTa — he perishes; rMaTae — he rejoices; Xa*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; AiDaGaC^iTa — he attains; ANauPaXYaiTa — he sees; ANaurJYaTae — he is attracted; ANauzÂTae — he engages; ANauvTaRTae — he follows; ATYaeiTa — he surpasses; AiTavTaRTae — he surpasses; AvaPNaaeiTa — he obtains; AviXaZYaTae — he remains; AviTaïiTa — he stays; AviTaïTae — he stays; k==zRiTa — he pulls; iNabDNaaiTa — he binds; iNaGaC^iTa — he attains; iNavTaRTae — he stops; iNaêliTa — he moves; PairXauZYaiTa — he is drying up; PaYaRviTaïTae — he is steady; Pa[JahaiTa — he abandons; Pa[>aviTa — he becomes manifest; Pa[YaC^iTa — he offers; Pa[ôZYaiTa — he rejoices; Pa[JaaNaaiTa — he understands; Pa[lqYaTae — he dissolves; Pa[aTae — he begins; Pa[ivlqYaTae — he dissolves; Pa[iTaPaÛTae — he attains; Sa&hrTae — he withdraws; SaÅaYaTae — he is born; SaMPaÛTae — he attains; Sa&YaaiTa — he attains; SaMaiDaGaC^iTa — he attains; oiÜJaTae — he fears; oT§==aMaiTa — he leaves; oPaEiTa — he attains; oPaJaaYaTae — he is born; oPaPaÛTae — he attains / exists; oParMaTae — he stops; oPaSaevTae — he serves; ivMauÄiTa — he releases; ivMauùiTa — 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*aJaaNaiNTa — they understand; Ai>aivJvliNTa they are blazing; ANauPaXYaiNTa — they see; ANauiTaïiNTa — 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[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)
leilùSae — 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; wC^iSa — you desire;
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MaNYaSae — you think; iTaïiSa — 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; ôZYaaiMa — I rejoice; wC^aiMa — I desire; i+aPaaiMa — I throw; Pa*C^aiMa — I ask; PauZaJaaiMa — I serve / worship; iNaGa*õaiMa — I control; Pa[PaXYaaiMa — I understand; Pa[JaaNaaiMa — I understand; Pa[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 štmane-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 karmaŠi-prayoga, and the karma is the subject of the sentence. The word order in this case is karma, kart, kriy. The karmaŠi-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
bhajataƒ
bhajanti
bhajate
bhajete
bhajante
bhajasi
bhajathaƒ
bhajatha
bhajase
bhajethe
bhajadhve
bhajmi
bhajvaƒ
bhajmaƒ
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); bh™tevara, bh™tea 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
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This tense is named after Lord ViŠu, who is a-cyuta — ‘never fallen from His position’. It is used for vartamna-kla (present tense). bhaktaƒ 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:) bhaktaƒ devam bhajet — the devotee should worship the Lord (sambhvana:) bhaktaƒ devam bhajet — the devotee can worship the Lord (3) Vidht Vidht (‘one who disposes men’s fate’, Lord Brahm) is used for …r-vda (blessing) and preraŠ (impetus, order). There is a strong sense of ‘must’. (…r-vda:) devam bhaja — may you worship the Lord! (preraŠ:) devam bhaja — please worship the Lord! (4) Bh™tevara Bh™tevara (‘the …vara of the ghosts’, Lord ®iva) is used for an-adyatana-bh™ta-kla (past, but not of the same day). bhaktaƒ devam abhajat — the devotee worshiped the Lord (5) Bh™tea Bh™tea (‘the …a of the ghosts’, Lord ®iva) is used for bh™ta-kla (general past). Both these past tenses can often be identified by the prefixed a. bhaktaƒ devam abhk…t — the devotee worshiped the Lord (6) Adhokaja Adhokaja (‘one who is beyond the perception of the senses’, Lord ViŠu) is used for past tense, when the activity is not witnessed by the speaker. bhaktaƒ devam babhja — the devotee worshiped the Lord (7) Kmapla Kmapla (‘the protector of kma, or KŠa’, Lord Balarma) is used for …r-vda (blessing). bhaktaƒ 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). bhaktaƒ devam bhakt — the devotee will worship the Lord (9) Kalki Kalki (the Kalki avatra) is used for bhaviyat-kla (general future). bhaktaƒ devam bhakyati — the devotee will worship the Lord (10) Ajita Ajita (‘one who is not to be conquered’, Lord ViŠu) is used for relations of kraŠa and krya (cause and effect). yadi bhaktaƒ 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
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567
Hinduism — Yoga 1483
PaÄeiNd]YaJala& gaaera& lae>akU= la& SauduSTaraMa( ) MaNYauPaªaMaNaaDa*ZYaa& Nadq& TariTa buiÖMaaNa(= = )) pañcendriya-jalˆ ghorˆ lobha-k™lˆ sudustarm, manyu-pa‰km an-dhyˆ nad…ˆ tarati buddhimn
PaÄ–wiNd]Ya–JalaMa( “Having the five senses (indriya) for its waters (jala) lae>a–kU= laMa( greed (lobha) for its banks (k™la) MaNYau–PaªaMa( and anger (manyu) for its mud (pa‰ka) — 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)
buiÖMaaNa( TariTa
a wise man crosses.” 1484
NaaiSTa k==aMaSaMaae VYaaiDaNaaRiSTa MaaehSaMaae irPau"= = ) NaaiSTa k==aePaSaMaae viöNaaRiSTa jaNaaTPar& Sau%Ma(= = )) nsti kma-samo vydhir nsti moha-samo ripuƒ, nsti kopa-samo vahnir nsti jñnt paraˆ sukham
k==aMa–SaMa" VYaaiDa" Na AiSTa “There is no disease (vydhi) like lust (kma) Maaeh–SaMa" irPau" Na AiSTa there is no enemy (ripu) like illusion (moha) k==aePa–SaMa" viö" 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
é[eYaê Pa[eYaê MaNauZYaMaeTaSTaaE SaMParqTYa ivivNai¢== Daqr" ) é[eYaae ih Daqrae= _i>aPa[eYaSaae v*aviNTa and when ruined (bhra˜a) they then become devotees (bhgavata).” 1546
TaYaaevRTSarvaSaeNa jaTaaNYaaeNYaSv>aavYaae" ) GauåTaa iXaZYaTaa ceiTa NaaNYaQaEveiTa iNaêYa"== =)) tayor vatsara-vsena jñtnyonya-svabhvayoƒ, gurut iyat ceti nnyathaiveti nicayaƒ
vTSar–vaSaeNa “By their living [together] for one year (vatsara) TaYaae" jaTa–ANYaaeNYa–Sv>aavYaae" both their natures (sva-bhva) are mutually understood (jñta) ... the natures of the prospective teacher and disciple
GauåTaa iXaZYaTaa c wiTa i.e., [their] being teacher (guru.t) and disciple (iya.t). Na ANYaQaa Wv There is no other way wiTa iNaêYa" this is ascertained.” 1547
jaNaeNa ik]= YaYaa vaiPa Gauå" iXaZYa& Parq+aYaeTa( ) Sa&vTSar& TadDa| va TadDa| va Pa]YaTNaTa"== =)) jñnena kriyay vpi guruƒ iyaˆ par…kayet, saˆvatsaraˆ tad-ardhaˆ v tad-ardhaˆ v prayatnataƒ
Sa&vTSarMa( Tad(–ADaRMa( va Tad(–ADaRMa( va
“For one year (saˆvatsara), six months, or [at least] three
months tad-ardham — ‘half of it’
jaNaeNa ik]= YaYaa va AiPa by his knowledge (jñna) and also activity (kriy) Gauå" iXaZYaMa( Pa]YaTNaTa" Parq+aYaeTa( the teacher (guru) should test the disciple (iya) carefully.” 1548
GauraerPYaviláSYa k==aYaaRk= aYaRMaJaaNaTa" ) oTPaQaPa[iTaPa‘aSYa PairTYaaGaae ivDaqYaTae= = )) guror apy avaliptasya krykryam a-jnataƒ, utpatha-pratipannasya paritygo vidh…yate
AviláSYa “If he is polluted k==aYaR–A–k==aYaRMa( A–JaaNaTa" ignorant about duty (krya) and non-duty (a-krya) oTPaQa–Pa[iTaPa‘aSYa and going the wrong path (utpatha) Gaurae" AiPa PairTYaaGa" ivDaqYaTae the rejection (parityga) even of one’s guru is ordained.”
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1549
GauåNaR Sa SYaaTSvJaNaae Na Sa SYaaiTPaTaa Na Sa SYaaÂNaNaq Na Saa SYaaTa( ) dEv& Na TaTSYaa‘a PaiTaê Sa SYaa‘a MaaecYaeÛ" SaMauPaeTaMa*TYauMa( )) gurur na sa syt sva-jano na sa syt pit na sa syj janan… na s syt daivˆ na tat syn na pati ca sa syn n mocayed yaƒ samupeta-mtyum
Ya" SaMauPaeTa–Ma*TYauMa( Na MaaecYaeTa(
“One who can not liberate a person in saˆsra,
samupeta-mtyu — ‘who has attained [saˆsra which is characterized by] death’
Sa" Gauå" Na SYaaTa( he should not become a guru Sa" Sv–JaNa" 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 dÛaTku= YaaRTPaaPaSYa Sa¿YaMa( ) TaSMaaÕq+aeiTa Saa Pa[ae¢= a deiXakE= STatvk==aeivdE"= = )) divyaˆ jñnaˆ yato dadyt kuryt ppasya sa‰kayam, tasmd d…kseti s prokt deikais tattva-kovidaiƒ
YaTa" idVYaMa( jaNaMa( dÛaTa( “Because it can give spiritual (divya) knowledge (jñna) PaaPaSYa Sa¿YaMa( ku= YaaRTa( and can cause the destruction of sin (ppa), TaSMaaTa( Saa dq+aa wiTa Pa[ae¢= a therefore it is called d…k Tatv–k==aeivdE" deiXakE= " by learned (tattva-kovidas) guides (deika).” 1551
YaQaa k==aÄNaTaa& YaaiTa k==a&SYa& rSaivDaaNaTa" ) TaQaa dq+aaivDaaNaeNa iÜJaTv& JaaYaTae Na*auKTva SPa*îa c Wv eating and touching [an impure object] AacaNTa" ivPa]" a brhmaŠa (vipra) who has done camana (canta) ANaeNa iviDaNaa by this process (vidhi) [of camana] XauicTaaMa( wYaaTa( he will attain purity (uci.t).” 1560
Ga®e c YaMauNae cEv Gaaedavir SarSviTa ) NaMaRde iSaNDaae k==aveir Jale= _iSMaNSai‘iDa& ku= å= = )) ga‰ge ca yamune caiva godvari sarasvati, narmade sindho kveri jale ’smin sannidhiˆ kuru
Ga®e c YaMauNae c Wv “O Ga‰g, Yamun Gaaedavir SarSviTa Godvar…, Sarasvat… NaMaRde iSaNDaae k==aveir Narmad, Sindhu and Kver…! AiSMaNa( Jale Sai‘iDaMa( ku= å Please assemble in this water!” 1561
p APaiv}a"== Paiv}aae= =va== SavaRvSQaa&= =GaTaae=_iPa== va== )= =Ya"== SMareTPauYaNTar" Xauic"==)) a-pavitraƒ pavitro v sarvvasthˆ gato ’pi v, yaƒ smaret puŠar…kkaˆ sa bhybhyantaraƒ uciƒ
A–Paiv}a" Paiv}a" va “Whether purified (pavitra) or not purified (a-pavitra) SavR–AvSQaaMa( GaTa" AiPa va or having even gone through every condition (avasth) [of life] Ya" PauYaa& vaGYaTa" Xauic"== =)) dhaut‰ghri-pŠir camya sapavitra uda‰-mukhaƒ, kta-sv‰ga-kara-nyso mantrbhyˆ vg-yataƒ uciƒ
DaaETa–Ax(= iga]–PaaiaU" >auv" Sv" wTaqiTa c as well as [the vyhtis] bh™ƒ, bhuvaƒ and svaƒ Pa]JaaPaiTa" ved–}aYaaTa( iNarduhTa( the Lord (prajpati) extracted from the three Vedas.”
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SANSKRIT READER COURSE
... as their essence nir.aduhat (from nir.duh[a]) — he extracted 1576
Na GaaYa}Yaa" Par& JaPYa& Na VYaaôiTaSaMa& huTaMa(= = ) na gyatryƒ paraˆ japyaˆ na vyhti-samaˆ hutam
Na GaaYa}Yaa" ParMa( JaPYaMa( “There is no better [mantra] for japa than the Gyatr… Na VYaaôiTa–SaMaMa( huTaMa( and there is no [mantra] for sacrifice equal to the Vyhti.” 1577
SaivTaa== devTaa== YaSYaa== Mau:aMaiGNaiS}aDaa== iSQaTa"== )= =ivìaiMa}a== ‰izX^Ndae= =GaaYa}aq== Saa== iviXaZYaTae= = )) savit devat yasy mukham agnis tridh sthitaƒ, 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" ivìaiMa}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
TaTSaivTauvRreaGaaeR devSYa DaqMaih== =) iDaYaae Yaae Na" Pa]caedYaaTa(= = ) tat savitur vareŠyaˆ bhargo devasya dh…mahi, dhiyo yo naƒ 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, S™rya-NryaŠa. His effulgence (bhargaƒ 〈2.1〉 n. bhargas) shall inspire the intelligence (dhiyaƒ 〈2.3〉 f. dh…) of the worshiper. In ®ukla-yajur-Veda 36.3 the mantra is preceeded by om and the mah-vyhtis bh™r, bhuvaƒ and svaƒ. 1579
SaVYaaôiTa& SaPa]aveTa(= =)= =GaaYa}aq== ParMaae= =MaN}aSTa&= =JaPTva== >aui¢==Maui¢==>aak(= = =)) oˆkraƒ paramo mantras taˆ japtv cmaro bhavet, gyatr… paramo mantras taˆ japtv bhukti-mukti-bhk
Aae& NaMaae NaaraYaaGavTae vaSaudevaYa SavRd"== =))
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589
oˆ namo nryaŠya mantraƒ sarvrtha-sdhakaƒ, oˆ namo bhagavate vsudevya sarvadaƒ
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 NaaraYaaGavTae vaSaudevaYa Oˆ namo bhagavate vsudevya SavR–d" [this mantra] gives everything.” 1582
©==I& k*= ZaaYa Svaha== =) kl…ˆ kŠya govindya gop…-jana-vallabhya svh 1583
©==I& k==aMadevaYa ivÚhe PauZPabaaveTa(= =)) surare vihit stre harim uddiya y kriy, saiva bhaktir iti prokt tay bhaktiƒ par bhavet
Saur–‰ze “O Nrada, sage among the devas (sura)! Yaa i§==Yaa That activity (kriy) which is Xaañe ivihTaa hirMa( oiÕXYa 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 bhaktiƒ sdhanaˆ bhvaƒ 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]aYaiêta& Tau ParMa& Pa]PaitaSTaSYa ke= vlMa(= = ) pryacittaˆ tu paramaˆ prapattis tasya kevalam
ParMaMa( Pa]aYaiêtaMa( Tau “And the highest atonement (pryacitta) TaSYa ke= vlMa( Pa]Paita" is surrender to Him only.” 1588
SaTSa®" ke= Xave >ai¢==GaR®aM>aiSa iNaMaÂNaMa( ) ASaare %lu Sa&Saare }aqiaiSa iNaMaÂNaMa( and bathing in the water (ambhas) of the Ga‰g — A–Saare %lu/ Sa&Saare in the actually useless material world (saˆsra) }aqiaGavÙi¢==hqNaSYa JaaiTa" Xaañ& JaPaSTaPa" ) APa[aai¢==–hqNaSYa “Of one without devotion (bhakti) to the Lord (Bhagavn) JaaiTa" XaañMa( JaPa" TaPa" [all his good] birth (jti), learning (stra), recitation (japa) and austerity (tapas),
A–Pa[aaUTa–SaGaaŒ there are two creations (sarga) of beings (bh™ta) — dEv" AaSaur" Wv c godly (daiva) and demoniac (sura).
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591
ivZa¢==" dEv" SMa*Ta" A devotee (bhakta) of the Lord (ViŠu) is called daiva Tad(–ivPaYaRYa" AaSaur" his opposite [is called] sura.” 1591
SaªLPa& c TaQaa daNa& iPaTa*devacRNaaidk==Ma( ) ivZaJaNai§==Yaa ) TaTaae= _NaQaRiNav*ita" SYaataTaae iNaïa åicSTaTa"== =)) dau raddh tataƒ sdhu-sa‰go ’tha bhajana-kriy, tato ’nrtha-nivttiƒ syt tato ni˜h rucis tataƒ
AQaaSai¢==STaTaae >aavSTaTa" Pa[eMaa>YaudÄiTa ) SaaDak==aNaaMaYa& Pa[eMaJaNa–i§==Yaa then (3) performance (kriy) of regulated service/ worship (bhajana) TaTa" ANaQaR–iNav*ita" SYaaTa( then there will be (4) cessation (nivtti) of bad habits (anartha) TaTa" iNaïa TaTa" åic" AQa AaSai¢==" then (5) steadiness (ni˜h), then (6) taste (ruci), then (7) attachment (sakti)
TaTa" >aav" TaTa" Pa[eMa A>YaudÄiTa then (8) emotion (bhva), and then rises (9) love (prema) — SaaDak==aNaaMa( for practitioners (sdhaka)
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SANSKRIT READER COURSE
AYaMa( Pa[eMaveTa(
this is the order (krama) in the appearance (prdurbhva) of love
(prema).” 1596
vaGv*Ö& }aaYaTae é]Öa MaNaaev*Ö& c >aarTa ) é]Öav*Ö& vax(= MaNaSaq Na k==MaR }aaTauMahRiTa== =)) vg-vddhaˆ tryate raddh mano-vddhaˆ ca bhrata, raddh-vddhaˆ v‰-manas… na karma trtum arhati
>aarTa “O Yudhi˜hira! é]Öa Faith vak(= –v*ÖMa( k==MaR }aaYaTae saves a ceremony (karman) destroyed (vddha) by [wrong] speech (vc) MaNa"–v*ÖMa( c or [wrong] thoughts (manas), vak(= –MaNaSaq [but correct] speech and mind é]Öa–v*ÖMa( Na }aaTauMa( AhRiTa are not able to save [a ceremony] destroyed by [a want of] faith.” 1597
MahaPa[Saade GaaeivNde NaaMab]øiaJaiTa
then it worships Me.” ... and attains Me, which is its natural position 1600
+aaiNTarVYaQaRk= alTv& ivri¢==MaaRNaXaUNYaTaa ) AaXaabNDa" SaMauTk==aavax(= ku= re JaNae= = )) saktis tad-guŠkhyne pr…tis tad-vasati-sthale, ity-dayo ’nubhvƒ syur jta-bhv‰kure jane
+aaiNTa" A–VYaQaR–k==alTvMa( “Forbearance (knti), not wasting time ivri¢==" MaaNa–XaUNYaTaa detachment (virakti), no pride (mna) AaXaa–bNDa" SaMauTk==aava" SYau" these [nine] symptoms will manifest.” 1601
MaçaNaaMaXaiNaNa*RaUTak*= ÙUTa>a*Ùavae >aUTaaTMaa >aUTa>aavNa"== =)) vivaˆ viŠur vaa˜-kro bh™ta-bhavya-bhavat-prabhuƒ, bh™ta-kd bh™ta-bhd bhvo bh™ttm bh™tabhvanaƒ
ivìMa( ivZaUTa–>aVYa–>avTa(–Pa]>au" >aUTa–k*= Ta( >aUTa–>a*Ta( >aav" >aUTa–AaTMaa >aUTa–>aavNa" [Names of the Lord:]
1634
Na deXak==alavSQaaTMaXauÖyaidk==MaPae+aTae= = ) na dea-klvasthtma- uddhy-dikam apekate
deXa–k==al–AvSQaa– “Place (dea), time (kla), circumstances (avasth) –AaTMaXauiÖ–Aaidk==Ma( purity (uddhi) of the body (tman), etc. Na APae+aTae He (the holy name) does not consider.” 1635
ATa" é[qk*= Zaved( Ga]aùiMaiNd]YaE" ) SaevaeNMau%e ih iJaûadaE SvYaMaev Sfu= rTYad"== =)) ataƒ r…-kŠa-nmdi na bhaved grhyam indriyaiƒ, sevonmukhe hi jihvdau svayam eva sphuraty adaƒ
ATa" é[q–k*= ZalaizTaaXaUNYa& jaNak==MaaRÛNaav*TaMa( ) AaNaukU= LYaeNa k*= Zai¢==åtaMaa== =)) anybhilit-™nyaˆ jñna-karmdy-an-vtam, nuk™lyena kŠnu…lanaˆ bhaktir uttam
ANYa–Ai>alaizTaa–XaUNYaMa( “Which is free (™nya) from other desires jaNa–k==MaR–Aaid–ANa(–Aav*TaMa( and not covered by jñna, karma, etc. ... by conceptions of liberation, heavenly reward [or yogic perfections], etc.
AaNaukU= LYaeNa k*= Zai¢=="
[is called] uttam bhakti.” 1649
Tatae= _Nauk= MPaa& SauSaMaq+aMaaauÅaNa WvaTMak*= Ta& ivPaak==Ma( ) ôÜaGvPaui>aRivRdDa‘aMaSTae JaqveTa Yaae Maui¢==Pade Sa daYa>aak(= )) tat te ’nukampˆ susam…kamŠo bhuñjna evtma-ktaˆ vipkam hd-vg-vapurbhir vidadhan namaste j…veta yo mukti-pade sa dya-bhk
Tad( Tae ANauk= MPaaMa( SauSaMaq+aMaaaR" 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*ad]aiada Maae+algauTaak*= TSaudulR>aa ) SaaNd]aNaNdivXaezaTMaa é[qk*= Zaa
(3) makes liberation (moka) [appear] insignificant, (4) is very rare
(su.dur.labha)
SaaNd]–AaNaNd–ivXaezaTMaa (5) is characterized by intense (sndra) bliss (nanda) é[q–k*= ZaUYaae ivvXa" Pa[aYaiêtaMaQaae k==QaMa(= = )) d˜a-rutbhyˆ yat ppaˆ jnann apy tmano ’hitam, karoti bh™yo vivaaƒ pryacittam atho katham
Kvici‘avTaRTae= _>ad]aTKvicÀriTa TaTPauNa" ) Pa[aYaiêtaMaQaae= _PaaQa| MaNYae ku= ÅrXaaEcvTa(= = )) kvacin nivartate ’bhadrt kvacic carati tat punaƒ, pryacittam atho ’prthaˆ manye kuñjara-aucavat
... Pa[aYaiêtaaiNa cqad]aTa( iNavTaRTae Sometimes one refrains from what is inauspicious (a-bhadra) Kvicd( Tad( PauNa" criTa sometimes one does it again, AQaae Pa[aYaiêtaMa( APaaQaRMa( MaNYae therefore I consider atonement (pryacitta) as useless (apa.artha) ku= År–XaaEcvTa( like an elephant’s bath (auca). ... After bathing, the elephant throws dust on his body.
raJaeNd] [®ukadeva replied:] O King [Par…kit]! cqa" ) NaaDaMaRJa& TaÖ*dYa& TadPaqXaax(= iga]SaevYaa== =)) tais tny aghni p™yante tapo-dna-vratdibhiƒ, ndharma-jaˆ tad-dhdayaˆ tad ap…‰ghri-sevay
TaE" TaPa"–daNa–v]Ta–Aaidi>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 A–DaMaR–JaMa( Tad(–ôdYaMa( but not their core (hdaya — ‘heart’), born from [the performance of] sin; ... not the subtle form of those sins performed, called saˆskra
wRXa–Ax(= 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= $=& bqJa& f==laeNMau%Ma( ) §==MaeaGaviTa Aik==ÄNaa >ai¢=="
“Desireless (a-kiñcana — ‘without anything’) devotion (bhakti) to the Lord
(Bhagavn)
YaSYa AiSTa
one who has [such devotion],
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SANSKRIT READER COURSE
SavER" GauaaeDaaE ik&= +aud]E" %aTak==aedkE= "= = )) yasya bhaktir bhagavati harau niƒreyasevare, vikr…ato ’mtmbhodhau kiˆ kudraiƒ khtakodakaiƒ
iNa"é[eYaSa–wRìre >aGaviTa hraE “In Lord ViŠu (Hari), the giver (…vara — ‘lord’) of liberation YaSYa >ai¢==" for one who has devotion (bhakti), AMa*Ta–AM>aaeDaaE iv§==I@Ta" for him who is [thus] playing in an ocean (ambhodhi) of nectar (amta) ik==Ma( +aud]E" %aTak==–odkE= " what is the use of small ditch-waters.” 1661
Maui¢&= ddaiTa k==ihRicTSMa Na >ai¢==YaaeGaMa(= = ) muktiˆ dadti karhicit sma na bhakti-yogam
k==ihRicd( “Sometimes Maui¢==Ma( ddaiTa SMa He (the Lord) gave liberation (mukti) Na >ai¢==–YaaeGaMa( [but] not bhakti.” 1662
jaNaTa" Saul>aa Maui¢==>auRi¢==YaRjaidPauaa== =)) jñnataƒ sulabh muktir bhuktir yajñdi-puŠyataƒ, seyaˆ sdhana-shasrair hari-bhaktiƒ sudurlabh
Maui¢==" jaNaTa" Saul>aa “Liberation (mukti) is easy to obtain by spiritual knowledge (jñna) >aui¢==" Yaj–Aaid–PauYaTae ) Ta}a laELYaMaiPa MaULYaMaek= l& JaNMak==aei$=Sauk*= TaENaR l>YaTae )) kŠa-bhakti-rasa-bhvit matiƒ kr…yatˆ yadi kuto ’pi labhyate tatra laulyam api m™lyam ekalaˆ janma-ko˜i-suktair na labhyate
k*= Zai¢==–rSa–>aaivTaa MaiTa"
“One’s consciousness (mati) absorbed (bhvita) into the mellow (rasa)
of love of God (KŠa)
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 (m™lya) is eagerness (laulya) JaNMa–k==aei$=–Sauk*= TaE" Na l>YaTae it is not obtained by the pieties (sukta) of millions of births.” 1664
Sau:a& vEziYak&= b]aøMaEìr& ceiTa TaiT}aDaa== =) sukhaˆ vaiayikaˆ brhmam aivaraˆ ceti tat tridh
vEziYak==Ma( b]aøMa( WeìrMa( 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]øaNaNdae >avedez ceTParaDaRGauai¢==revENa& dXaRYaiTa== =) >ai¢==vXa" Pauåz"== =) >ai¢==rev >aUYaSaq== =) bhaktir evainaˆ nayati, bhaktir evainaˆ darayati, bhakti-vaaƒ puruaƒ, bhaktir eva bh™yas…
>ai¢==" Wv >ai¢==" Wv >ai¢==–vXa" >ai¢==" Wv
WNaMa( NaYaiTa “Only bhakti reaches Him WNaMa( dXaRYaiTa only bhakti reveals Him Pauåz" the Lord (purua) is controlled by bhakti >aUYaSaq only bhakti is greater [than His control].” 1667
YaQaa vaTarQaae ga]aaaTae k==r–dXaRNaMa( [thus should be] the vision of the hand in the morning.” 1672
SaMaud]vSaNae deiv PavRTaSTaNaMaia& SaureXa& ivìaDaar& GaGaNaSad*Xa& Maegavaa®Ma( ) l+Maqk==aNTa& k==MalNaYaNa& YaaeiGa>a*d( DYaaNaGaMYa& vNde ivZav>aYahr& SavRlaekE= k= NaaQaMa( )) ntkraˆ bhujaga-ayanaˆ padma-nbhaˆ sureaˆ vivdhraˆ gagana-sadaˆ megha-varŠaˆ ubh‰gam lakm…-kntaˆ kamala-nayanaˆ yogi-bhd dhyna-gamyaˆ vande viŠuˆ bhava-bhaya-haraˆ sarvalokaika-ntham
XaaNTa–Aak==arMa( >auJaGa–XaYaNaMa(
“Who is the form (kra) of peace, lying on the snake [Ananta]
bhuja-ga — ‘going in curves’, a snake
PaÚ–Naa>aMa( Saur–wRXaMa( with a lotus-navel, Lord of the devas (sura) ivì–AaDaarMa( GaGaNa–Sad*XaMa( upholder of the world (viva), like the sky (gagana) Maega–va–A®Ma( of the color of a [rain-] cloud (megha), with beautiful limbs (a‰ga) l+Maq–k==aNTaMa( k==Mal–NaYaNaMa( beloved (knta) of Lakm…, with lotus-eyes YaaeiGa–>a*Ta( DYaaNa–GaMYaMa( maintainer of the yog…s, to be approached by meditation (dhyna) >av–>aYa–hrMa( SavR–laek= –Wk==–NaaQaMa( who takes the fear (bhaya) of material existence (bhava), and is the only master (ntha) of all the worlds (loka)
ivZaSTaeza& JaYaSTaeza& ku= TaSTaeza& Para>av" ) YaezaiMaNdqvrXYaaMaae ôdYaSQaae JaNaadRNa"== =)) lbhas teˆ jayas teˆ kutas teˆ parbhavaƒ, yem ind…vara-ymo hdaya-stho janrdanaƒ
wNdqvr–XYaaMa" JaNaadRNa" “The Lord (Janrdana), who is dark (yma) like a blue lotus YaezaMa( ôdYa–SQa" 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 æPaMahae XaqlMahae XaaiSTarhae dYaa ) Ahae SauiNaMaRla +aaiNTarhae Satv& GauarMaTae [naturally] takes pleasure in a boy (yuvan) YaQaa YaUNaaMa( c YauvTaaE and as [the mind] of boys [does] in a girl, TaÜTa( MaNa" TviYa Ai>arMaTaaMa( may [my] mind similarly take pleasure in You!” 1680
ié[Yaae iNavaSaae YaSYaaer" PaaNaPaa}a& Mau%& d*XaaMa( ) bahvae laek= PaalaNaa& Saar®aaUTa( ®iva became accomplished (iva — auspicious), DYaaTau" MaNa"–XaMal–XaEl–iNaSa*í–vJa]Ma( [and which act like] a thunderbolt (vajra) hurled (nis˜a) on the mountain (aila) of sin (amala) in the mind of the meditator (dhyt),
>aGavTa" cravTPadaM>aaeJaSauDaak==avTa(–Pad–AM>aaeJa–SauDaa–k==avaMbuiDavRTSaPad& Par& Pad& Pad& Pad& YaiÜPada& Na TaezaMa( )) samrit ye pada-pallava-plavaˆ mahat-padaˆ puŠya-yao murreƒ bhavmbudhir vatsa-padaˆ paraˆ padaˆ padaˆ padaˆ yad vipadˆ na tem
MahTa(–PadMa( “[Which boat is] the shelter of great souls Paua" ) Ah& TairZYaaiMa durNTaPaar& TaMaae Mauku= Ndax(= iga]iNazevYaEv )) etˆ sa sthya partma-ni˜hm adhysitˆ p™rvatamair maharibhiƒ ahaˆ tariymi duranta-praˆ tamo mukund‰ghri-nievayaiva
WTaaMa( ParaTMa–iNaïaMa( AaSQaaYa “After accepting (sthya) this transcendental faith (partma-ni˜h) PaUvRTaMaE" MahizRi>a" ADYaaiSaTaaMa( which was established (adhysita) by ancient sages (mahari) Sa" AhMa( I, that very person Mauku= Nd–Ax(= iga]–iNazevYaa Wv simply by worship (niev) of the feet (a‰ghri) of the Lord (Mukunda) mukun-da — ‘who gives liberation’
durNTa–PaarMa( TaMa" TairZYaaiMa
will cross the insurmountable ignorance (tamas).” 1686
TaSYaarivNdNaYaNaSYa PadarivNdik==ÅLk==iMaé[TaulSaqMak==rNdvaYau" ) ANTaGaRTa" SvivvreaMa+arJauzaMaiPa ictaTaNvae" )) tasyravinda-nayanasya padravinda-kiñjalka-mira-tulas…-makaranda-vyuƒ antar-gataƒ sva-vivareŠa cakra teˆ sa‰kobham akara-jum api citta-tanvoƒ
TaSYa ArivNd–NaYaNaSYa “Of that lotus-eyed [Lord] Pad–ArivNd–ik==ÅLk==–iMaé[–TaulSaq–Mak==rNd–vaYau" the air (vyu) with the fragrance of Tulas… [buds], mixed with the ‘saffron’ of [His] lotus feet kiñjalka — saffron; (here:) the toes of His feet compared to the saffron of a lotus; makaranda — ‘honey’, fragrance
Sv–ivvre>> saƒ a‰gati √agha...PaaPa–k==r>> saƒ aghayati √agh[i]...GaiTa–Aa+aePae
) GaTYaa+aePaae veGaGaiTaGaRTYaarM>aae va — to go fast; begin >>> saƒ a‰ghate
√a‰k[a]...l+a>> saƒ a‰kayati √aj[a]...GaTaaE
+aePa>> saƒ ajati √añc[u]...GaiTa–PaUJaNaYaae" — to go; worship >>> saƒ añcati √añj[™]...VYai¢==–Ma]+a>> saƒ anakti, ... √a˜[a]...GaTaaE — to go (wander) >>> saƒ a˜ati, ... √at[a]...SaaTaTYaGaMaNae — to go constantly >>> saƒ atati √ad[a]...>a+a>> saƒ atti √an[a]...Pa[a>> saƒ aniti; tman — self √andha...d*íyuPagaaTae — to become blind >>> saƒ andhayati √abhr[a]...GaTaaE — to go >>> saƒ abhrati √am[a] 1P...GaTaaE — to go >>> saƒ amati √am[a] 10P...raeGae — to be sick >>> saƒ mayati √ay[a]...GaTaaE — to go >>> saƒ ayati, ... √arc[a]...PaUJaaYaaMa( — to worship, honor >>> saƒ arcati; arcana, arc — worship √arj[a] 1P...AÂRNae — to earn >>> saƒ arjati √arj[a] 10P...Pa[iTaYaTNae — to make complete (acquire) >>> saƒ arjayati √artha...oPaYaaÁaYaaMa( — to request, beg >>> saƒ arthayate; artha — purpose, wealth; prrthan — prayer √ard[a] 1P...GaTaaE YaacNae c — to go; beg >>> saƒ ardati √ard[a] 10A...ih&SaaYaaMa( — to harm >>> saƒ ardayati, ... √arh[a]...PaUJaaYaaMa( — to be worthy, fit, able >>> saƒ arhati √av[a]...PaalNae — to protect >>> saƒ avati √a[a]...>aaeJaNae — to eat, enjoy >>> saƒ anti; mahana — all-devouring √a[™‰]...VYaaáaE — to pervade, heap >>> saƒ anute √as[a] 1U...GaTaaE dqiPTa–AadaNaYaaeê — to go; shine; take >>> saƒ asati √as[a] 2P...>auiv — to be, exist >>> saƒ asti; sat — existent, good; satya — truth; sattva — existence, goodness √as[u]...+aePa>> saƒ asyati; abhysa — practice √ah[i]...GaTaaE — to go >>> saƒ aˆhate √ch[i]...AaYaaMae — to lengthen >>> saƒ ñchati
[email protected] √ndola...calNae — to swing >>> saƒ ndolayati √p[†]...VYaaPTaaE — to reach, obtain >>> saƒ pnoti (with pra.: prpnoti); prpti — acquisition √s[a]...oPaveXaNae
ivÛMaaNaTaaYaa& c — to sit; be present >>> saƒ ste; sana — seat
√i...GaTaaE — to go >>> saƒ ayati √i[k]...SMar>> saƒ adhyeti √i[‰]...ADYaYaNae — to study >>> saƒ adh…te √i[Š]...GaTaaE — to go >>> saƒ eti; anvaya — sequence √ikh[a]...GaTYaQaaR" — to go >>> saƒ ekhati, ... √ig[i]...GaTYaQaaR" — to go, flicker >>> saƒ i‰gati, ... √id[i]...ParMaEìYaeR — to lord >>> saƒ indati √[ñi]indh[…]...dqáaE — to shine, kindle >>> saƒ indhe √il[a]...Pa[er>> saƒ elayati √iv[i]...VYaaáaE — to pervade >>> saƒ invati √i[a]...GaTaaE — to go >>> saƒ iyati √i[u]...wC^aYaaMa( — to wish, desire >>> saƒ icchati; icch — wish, desire √…...GaTaaE — to go >>> saƒ ayati √…...GaiTa–VYaaiá–Pa[JaNaNa–k==aiNTa–ASaNa–%adNaezu — to go; pervade; procreate, desire, throw, eat >>> saƒ eti √…k[a]...dXaRNae — to see >>> saƒ …kate; apek — expectation; upek — neglect; par…k — test; prat…k — waiting for √…kh[i]...GaTYaQaaR" — to go >>> saƒ …khati √…[a]...STauTaaE — to praise >>> saƒ i˜˜e √…r[a] 2A...GaTaaE
k==MPaNae c — to go; shake >>> saƒ …rte √…r[a] 10P...Pa[er>> saƒ …rayati √…ry[a]...wRZYaaRYaaMa( — to envy >>> saƒ …ryati √…[a]...WeìYaeR — to lord >>> saƒ …˜e √…h[a]...ceía–vaH^Yaae" — to endeavor; desire >>> saƒ …hate √uk[a]...SaecNae — to sprinkle >>> saƒ ukati √ukh[a]...GaTYaQaaR" — to go >>> saƒ okhati √uc[a]...SaMavaYae — to gather together >>> saƒ ucyati √ucch[…]...ivvaSae — to finish, abandon >>> saƒ ucchati √uch[i]...oH^e — to gather >>> saƒ uñchati √ujjh[a]...oTSaGaeR — to leave >>> saƒ ujjhati √und[…]...©e= dNae — to wet >>> saƒ unatti √umbh[a]...PaUr>> saƒ umbhati √ubj[a]...AaJaRve — to make straight >>> saƒ ubjati √ubh[a]...PaUr>> saƒ ubhati √urv[…]...ih&SaaQaaR" — to harm >>> saƒ urvati √u[a]...dahe — to burn >>> saƒ oati √™na...Pairha>> saƒ ™nayati √™y[…]...TaNTauSaNTaaNae — to weave, sew >>> saƒ ™yate
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622 √™rj[a]...bl–Pa[a>> saƒ ka˜ati √ka˜h[i]...Xaaeke= — to be anxious >>> saƒ kaŠ˜hate √ka[i]...TauzaPak==r>> saƒ kaŠati, ... √katth[a]...AaTMaëagaaYaaMa( — to praise oneself >>> saƒ katthate √katha...vaKYaPa[bNDae — to tell >>> saƒ kathayati; kath — narration, story √kap[i]...clNae — to move, shake >>> saƒ kampate; kapi — monkey; anukamp — mercy √kam[u]...k==aNTaaE ) k==aiNTairC^a — to desire >>> saƒ kmayate; kma — desire √kala...GaTaaE Sa«yaNae c — to go; count >>> saƒ kalayati √kav[]...v>> saƒ kavate √ka[a]...ih&SaaYaaMa( — to harm, scratch >>> saƒ kaati √kas[a]...GaTaaE — to go >>> saƒ kasati √kas[i]...GaiTaXaaSaNaYaae" — to go; destroy >>> saƒ kaˆste, ... √kk[i]...k==a¿aYaaMa( — to desire >>> saƒ k‰kati; k‰k — expectation √k[]...dqPTaaE — to shine >>> saƒ kate; praka — light √ks[]...k==aSaraeGaXaBde — to cough >>> saƒ ksate √kit[a]...iNavaSae raeGa–APaNaYaNae Sa&XaYae c — to dwell; cure; doubt >>> saƒ ketati √ku...XaBde — to sound (hum) >>> saƒ kauti √ku[‰]...XaBde — to sound >>> saƒ kavate, ... √kuc[a] 1P...k==aEi$=LYae — to be crooked (cheat) >>> saƒ kocati √kuc[a] 6P...Saªaece — to contract, withdraw >>> saƒ kucati √kuñc[a]...k==aEi$=LYaa–ALPaq>aavYaae" — to make crooked, be crooked; lessen >>> saƒ kuñcati √ku˜[a]...k==aEi$=LYae — to be crooked >>> saƒ ku˜ati √ku˜˜[a]...^edNae — to cut >>> saƒ ku˜˜ayati √kuŠa...AaMaN}a>> saƒ kuŠayati √kuts[a]...Av+aePa>> saƒ kutsayate √kuth[a]...PauTaq>aave — to become putrid >>> saƒ kuthyati √kuth[i]...ih&Saa–Sax(= ©e= XaYaae" — to harm; suffer >>> saƒ kunthati √kunth[a]...Sax(= ©e= Xae — to suffer >>> saƒ kuthnti
[email protected]
623
√kup[a]...k==aePae — to be angry >>> saƒ kupyati √kumra...k]= I@aYaaMa( — to play >>> saƒ kumrayati √ku[a]...iNaZk==zeR — to take out >>> saƒ kuŠti √kusm[a]...ku= SMaYae — to smile rudely >>> saƒ kusmayate √kuha...ivSMaaPa>> saƒ kuhayate √k™[‰]...XaBde — to sound >>> saƒ kuvate, ... √k™j[a]...AVYa¢e
= XaBde — to sound >>> saƒ k™jati √k™˜[a]...APa[Saade — to displease >>> saƒ k™˜ayate √k™rd[a]...k]= I@aYaaMa( — to play >>> saƒ k™rdate √k[ñ]...ih&SaaYaaMa( — to harm >>> saƒ kŠoti, ... √[u]k[ñ] 8U...k==r>> saƒ karoti, ...; kart — doer; karma, kriy — work; kraŠa — cause; krya — effect, duty; kara — hand; karaŠa — instrument; anukaraŠa — imitation; vykaraŠa — explanation, grammar √kt[…] 6P...^edNae — to cut >>> saƒ kntati √kp[™]...SaaMaQYaeR — to be able >>> saƒ kalpate; kalpa — imagination, creation, day of Brahm √kv[i]...iJagaa&SaaYaaMa( — to seek to kill, hurt >>> saƒ kŠoti √k[a]...TaNaUk= r>> saƒ kyati √k[a]...ivle%Nae attracts’
Aak==zR>> saƒ karati, ...; ki — ploughing, agriculture; kŠa — ‘one who
√k...iv+aePae — to throw >>> saƒ kirati √[u]k[ñ]...ih&SaaYaaMa( — to harm >>> saƒ kŠti √kt[a]...Sa&XaBdNae — to glorify >>> saƒ k…rtayati; k…rti — glory; k…rtana — glorification √kai...XaBde — to sound >>> saƒ kyati √knu[ñ]...XaBde — to sound >>> saƒ knunti, ... √kn™y[…]...XaBde
oNde c — to sound; be wet >>> saƒ kn™yate √krath[a]...ih&SaaYaaMa( — to harm >>> saƒ krathati, ... √krad[i] 1A...vE©= ve — to grieve >>> saƒ krandate √krad[i] 1P...AaûaNae raedNae c — to call; cry >>> saƒ krandati √kram[u]...Paadiv+aePae — to walk >>> saƒ kramate, ... √[u]kr…[ñ]...d]VYaiviNaMaYae — to exchange (buy, sell) >>> saƒ kr…Šti √kr…[]...ivhare — to play >>> saƒ kr…ati √kruñc[a]...k==aEi$=LYa–ALPaq>aavYaae" — to make/be crooked; lessen >>> saƒ kruñcati √krudh[a]...k]= aeDae — to be angry >>> saƒ krudhyati √kru[a]...AaûaNae — to call out, cry >>> saƒ kroati √klam[u]...GlaNaaE — to be tired >>> saƒ klmyati √klid[™]...Aad]s>aave — to be wet >>> saƒ klidyati √kli[a]...oPaTaaPae — to suffer >>> saƒ kliyate √kli[™]...ivbaDaNae — to torment >>> saƒ klinti √kl…v[]...ADaaíyeR — to be timid >>> saƒ kl…vate √kle[a]...baDaNae — to torment >>> saƒ kleate √kvaŠ[a]...XaBde — to sound (hum, trinkle) >>> saƒ kvaŠati
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SANSKRIT READER COURSE
√kvath[e]...iNaZPaake= — to boil, decoct >>> saƒ kvathati √kaŠ[u]...ih&SaaYaaMa( — to harm >>> saƒ kaŠoti, ... √kam[™]...SahNae — to tolerate, forgive >>> saƒ kamate, ...; kam — forgiveness √kar[a]...SaÄlNae — to flow, perish >>> saƒ karati √kal[a]...XaaEce — to wash >>> saƒ klayati (with pra.: praklayati) √ki 1P...+aYae — to decay >>> saƒ kayati √ki 6P...iNavaSa–GaTYaae" — to dwell; go >>> saƒ kiyati √kiŠ[u]...ih&SaaYaaMa( — to harm >>> saƒ kiŠoti, ... √kip[a]...Pa[er>> saƒ kipati, ... √k…v[]...Made — to be drunk >>> saƒ k…bate √[˜u]ku...XaBde — to sound (cough, sneeze) >>> saƒ kauti √kud[ir]...SaMPaez>> saƒ kuŠatti, ... √kudh[a]...bu>au+aaYaaMa( — to be hungry >>> saƒ kudhyati √kubh[a]...SaÄlNae — to be agitated >>> saƒ kobhate, ... √kur[a]...ivle%Nae — to draw, scratch (make lines) >>> saƒ kurati √kai...+aYae — to diminish, decay >>> saƒ kyati √kŠu...TaeJaNae — to sharpen >>> saƒ kŠauti √kmy[…]...ivDaUNaNae — to tremble >>> saƒ kmyate √[ñi]kvid[]...SNaehNae
MaaecNae c — to love, melt (be oily); release >>> saƒ kvedate, ...
√khaj[i]...GaiTavEk= LYae — to limp >>> saƒ khañjati √kha[a]...>aede — to break >>> saƒ khayati √kha[i] 1A...MaNQae — to churn >>> saƒ khaŠate √kha[i] 10P...>aede — to break >>> saƒ khaŠayat √khan[u]...Avdar>> saƒ khanati √khav[a]...>aUiTaPa[adu>aaRve — to come forth, be born again >>> saƒ khaunti √khd[]...>a+a>> saƒ khdati √khid[a] 4,7A...dENYae — to be distressed (be humble) >>> saƒ khidyate √khid[a] 6P...PairgaaTae — to strike >>> saƒ khindati √khur[a]...^edNae — to cut >>> saƒ khurati √khel[]...ivhare — to play >>> saƒ khelati; kheli — play; rati-kheli — amorous pastime √khol[]...GaiTaPa[iTagaaTae — to limp >>> saƒ kholati √khy...Pa[k= QaNae — to tell >>> saƒ khyti; vykhy — explanation √gaŠ[a]...Sa«yaNae — to count >>> saƒ gaŠayati √gad[a]...VYa¢==aYaa&
vaic — to speak >>> saƒ gadati
√gad…...devXaBde — to thunder >>> saƒ gadayati √gam[†]...GaTaaE — to go (with .: to come) >>> saƒ gacchati; gati — movement, goal √garj[a]...XaBde — to sound (roar) >>> saƒ garjati, ... √gard[a]...XaBde — to sound >>> saƒ gardati, ... √gardh[a]...Ai>ak==a¿aYaaMa( — to crave >>> saƒ gardhayati
[email protected] √garv[a]...dPaeR — to be proud >>> saƒ garvati √garh[a]...ku= TSaaYaaMa( — to criticize >>> saƒ garhate √gal[a] 1P...AdNae
Xa&SaNae c — to eat; praise >>> saƒ galati √gal[a] 10A...óv>> saƒ galayate √galbh[a]...DaaíyeR — to be bold >>> saƒ galbhate √galh[a]...ku= TSaaYaaMa( — to criticize >>> saƒ galhate √gavea...MaaGaR>> saƒ gaveayati, ... √g[‰]...GaTaaE — to go >>> saƒ gte √gdh[]...Pa[iTaïaYaaMa( ) TalSPaXaR wTYaQaR" — to establish, stand >>> saƒ gdhate √gh[™]...ivlae@Nae — to stir (dive) >>> saƒ ghate √gu...PaurqzaeTSaGaeR — to pass stool >>> saƒ guvati √guj[a]...XaBde — to sound >>> saƒ gujati √guj[i]...AVYa¢==XaBde — to sound (hum, buzz) >>> saƒ guñjati √gumph[a]...Ga]NQae — to string together >>> saƒ gumphati √gup[a]...GaaePaNa–ku= TSaNaYaae" — to protect; condemn >>> saƒ jagupsate √gup[™]...r+a>> saƒ gopati √guph[a]...Ga]NQae — to string together >>> saƒ guphati √gur[…]...oÛMae — to endeavor >>> saƒ gurate √guh[™]...Sa&vr>> saƒ gohati; guhya — secret √g™r[a]...oÛMae — to endeavor >>> saƒ g™rayate √g™r[…]...ih&SaaYaaMa( — to harm >>> saƒ g™ryate √g...ivjaNae — to know >>> saƒ grayate √gdh[u]...Ai>ak==a¿aYaaMa( — to crave >>> saƒ gdhyati √gha...Ga]h>> saƒ ghayate √g 6P...iNaGar>> saƒ girati, ... √g 9U...XaBde — to sound, praise >>> saƒ gŠti √gai...XaBde — to sound, sing >>> saƒ gyati; gna, g…t — song √goma...oPalePaNae — to smear, anoint >>> saƒ gomayati √grath[i]...k==aEi$=LYae — to be crooked >>> saƒ granthate √granth[a]...SaNd>aeR — to put together (arrange in regular series) >>> saƒ granthti √gras[a]...Ga]h>> saƒ grsayati √gras[u]...AdNae — to eat >>> saƒ grasate √grah[a]...oPaadaNae — to take >>> saƒ ghŠti, ...; graha — taking, planet; anugraha — favour; nigraha — check √gruc[u]...STaeYak==r>> saƒ grocati √gruñc[u]...GaTaaE — to go >>> saƒ gruñcati √glas[u]...AdNae — to eat >>> saƒ glasate √gluc[u]...STaeYak==r>> saƒ glocati √gluñc[u]...GaTaaE — to go >>> saƒ gluñcati √glep[]...dENYae — to be distressed (be poor, tremble) >>> saƒ glepate
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√glai...hzR+aYae — to be sad, fade >>> saƒ glyati √gha˜[a] 1A...ceíaYaaMa( — to endeavor >>> saƒ gha˜ate √gha˜[a] 10P...SaºaTae — to put together >>> saƒ gh˜ayati √gha˜˜[a]...clNae — to move >>> saƒ gha˜˜ate, ... √ghas[†]...AdNae — to eat >>> saƒ ghasati √ghiŠ[i]...Ga]h>> saƒ ghiŠŠate √ghu˜[a] 1A...PairvTaRNae — to return >>> saƒ gho˜ate √ghu˜[a] 6P...Pa[iTagaaTae — to strike >>> saƒ ghu˜ati √ghuŠ[a]...>a]Ma>> saƒ ghoŠate, ... √ghur[a]...>aqMaaQaR–XaBdYaae" — to frighten; sound >>> saƒ ghurati √ghu[ir]...XaBde — to sound >>> saƒ ghoati, ... √gh™rŠ[a]...>a]Ma>> saƒ gh™rŠate, ... √gh[u]...SaºzeR — to rival (grind) >>> saƒ gharati √ghr...GaNDaaePaadaNae — to smell >>> saƒ jighrati √‰u[‰]...XaBde — to sound >>> saƒ Šavate √caks[]...dqáaE — to shine >>> saƒ caksti √cak[i‰]...VYa¢==aYaa&
vaic — to speak >>> saƒ ca˜e
√cañc[u]...GaTaaE — to go >>> saƒ cañcati √ca˜[a]...>aedNae — to break >>> saƒ c˜ayati √ca[i]...k==aePae — to be angry >>> saƒ caŠate, ... √cad[i]...AaúadNae
dqáaE c — to be glad; shine >>> saƒ candati
√cam[u]...AdNae — to eat (sip) >>> saƒ camati, ... √car[a]...GaTaaE — to go, move >>> saƒ carati; cara — ‘which moves’; cra — behavior √carc[a] 1P...Pair>aaz>> saƒ carcati √carc[a] 10A...ADYaYaNae — to study >>> saƒ carcayati √carv[a]...AdNae — to eat >>> saƒ carvati √cal[a]...k==MPaNae — to move, shake >>> saƒ calati; cañcala — unsteady √caha...AalaecNae — to look (inspect) >>> saƒ cahati, ... √cy[]...PaUJaa–iNaXaaMaNaYaae" — to worship; discern >>> saƒ cyati √ci[ñ]...cYaNae — to collect >>> saƒ cinoti, ... √ci˜[a]...Pa[eZYae — to send >>> saƒ ce˜ati √cit[a]...Sa&vedNae — to think, perceive, be conscious >>> saƒ cetayate √cit[i]...icNTYaaMa( — to think, remember >>> saƒ cintayati, ...; cint — anxiety √cit[…]...Sa&jaNae
) Sa&jaNa& iNad]aidivGaMaae jaNaMaa}a& c — to be awake; be aware >>> saƒ cetati; citta, cetas — consciousness √citra...ic}aqk==r>> saƒ citrayati √cu[a]...>aavk==r>> saƒ cuati √cud[a]...Pa[er>> saƒ jakiti √ja˜[a]...SaºaTae — to put together (clot) >>> saƒ ja˜ati √jan[…]...Pa[adu>aaRve — to be born >>> saƒ jyate; jana — creature, man; janma — birth; jti — birth, class √jap[a]...VYa¢==aYaa& vaic MaaNaSae c — to speak, mutter; meditate >>> saƒ japati √jabh[a]...Gaa}aivNaaMae — to yawn >>> saƒ jambhate √jam[u]...AdNae — to eat (sip) >>> saƒ jamati √jalp[a]...VYa¢==aYaa& vaic — to speak (prattle) >>> saƒ jalpati √jas[u] 4P...Maae+a>> saƒ jasyati √jas[u] 10P...Taa@Nae — to strike (slight) >>> saƒ jsayati √jg...iNad]a+aYae — to be awake >>> saƒ jgarti √ji...JaYae — to conquer >>> saƒ jayati; jaya, vijaya — victory; parjaya — defeat; Ajita — ‘who is unconquered’ √j…v[a]...Pa[a> saƒ j…vati; j…va — living entity; j…vana — life, water √ju[…]...Pa[qiTa–SaevNaYaae" — to please; serve >>> saƒ juate √j™r[…]...Jaq>> saƒ j™ryate √jbh[i]...Gaa}aivNaaMae — to yawn >>> saƒ jmbhate √j...vaYaaehaNaaE — to grow old >>> saƒ jrayati √jñap[a]...AvbaeDaNa–Maar> saƒ jñapayati √jñ 9U...AvbaeDaNae — to know >>> saƒ jnti; jñna — knowledge √jñ 10P...iNaYaaeJaNae — to command, direct >>> saƒ jñpayati; jñ — order
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√jvar[a]...raeGae — to be sick (be hot with fever or passion) >>> saƒ jvarati √jval[a]...dqáaE — to shine, kindle >>> saƒ jvalati √˜ak[i]...bNDaNae — to bind >>> saƒ ˜a‰kayati √˜al[a]...vE©= VYae — to grieve (be confused) >>> saƒ ˜alati √˜…k[]...GaTYaQaR" — to go >>> saƒ ˜…kate √˜val[a]...vE©= VYae — to grieve (be confused) >>> saƒ ˜valati √i[‰]...ivhaYaSaa
GaTaaE — to fly >>> saƒ ayate √…[‰]...ivhaYaSaa GaTaaE — to fly >>> saƒ iyate √hauk[]...GaTYaQaR" — to go >>> saƒ haukate √tak[i]...k*= C^\JaqvNae ) Aax(= PaUVvRSTvaTaªe — to live in distress >>> saƒ ta‰kati √tak[a] 1P...Sa&vr>> saƒ takati √tak[™] 5P...TaNaUk= r>> saƒ takati √ta[a]...AagaaTae — to strike, beat >>> saƒ tayati √tatr[i]...ivSTaar>> saƒ tantrayati √tan[u]...ivSTaare — to spread, pervade >>> saƒ tanoti, ... √tap[a]...SaNTaaPae WeìYaeR va — to heat, burn; lord >>> saƒ tapati, tapyate; tapas, tapasya — austerity √tam[u]...GlaNaaE — to be tired >>> saƒ tmyati √tark[a]...dqPTYaQaR" — to shine >>> saƒ tarkayati √tarj[a]...SaNTaÂRNae — to threaten, condemn >>> saƒ tarjati, ... √tal[a]...Pa[iTaïaYaaMa( — to establish >>> saƒ tlayati √tas[i]...Alªare — to adorn >>> saƒ taˆsayati √ty[]...ivSTaar>> saƒ turvati, ... √tul[a]...oNMaaNae — to weight, measure >>> saƒ tolati √tu[a]...TauíaE — to be satisfied >>> saƒ tuyati; tu˜i, toaŠa — satisfaction √tus[a]...XaBde — to sound >>> saƒ tosati √t™r[…]...Tvr>> saƒ tarati; avatra — ‘who descends,’ incarnation √tyaj[a]...haNaaE — to abandon >>> saƒ tyajati; tyga — renunciation; tyg… — renunciate √trap[™]...lÂaYaaMa( — to feel shame >>> saƒ trapate √tras[…]...oÜeGae — to fear >>> saƒ trasyati, ... √tru˜[a]...^edNae — to cut >>> saƒ tru˜ati, ... √trai[‰]...PaalNae — to protect >>> saƒ tryate √tvak[™]...TaNaUk= r>> saƒ tvakati √[ñi]tvar[]...SaM>a]Mae — to hurry >>> saƒ tvarate √tvi[a]...dqáaE — to shine >>> saƒ tveati √tsar[a]...^ÚGaTaaE — to proceed with fraud >>> saƒ tsarati √daˆ[a]...d&XaNae — to bite >>> saƒ daati √dak[a]...Xaqga]aQaeR — to go in speed, be expert >>> saƒ dakate √daŠa...d>> saƒ daŠayati √dad[a]...daNae — to give >>> saƒ dadate √dadh[a]...Daar>> saƒ dadhate √dam[u]...oPaXaMae — to control, tame >>> saƒ dmyati √dambh[u]...dM>ae — to cheat, hurt >>> saƒ damnoti √day[a]...daNa–GaiTa–ih&Saa–daNaezu
r+a>> saƒ dayate
√daridr...duGaRTaaE — to fare bad >>> saƒ daridrti √dal[a]...ivXar>> saƒ dalati √da[i]...d&XaNae — to bite >>> saƒ daˆayati, ... √das[i]...d&XaNae
dXaRNae c — to bite, see >>> saƒ dsayate, ... √das[u]...oPa+aYae — to perish >>> saƒ dasyati √dah[a]...>aSMaqk==r>> saƒ dahati √[u]d[ñ]...daNae — to give >>> saƒ dadti; dna — charity √d[Š]...daNae — to give >>> saƒ yacchati √dn[a]...Av%>> saƒ dnati √d[p]...lv>> saƒ dti √d[]...daNae — to give >>> saƒ dati, ... √div[u] 4P...k]= I@a–ivJaqiGaza–VYavhar–ÛuiTa–STauiTa–k==aiNTa–GaiTazu — to play; desire to win; deal; shine; praise; desire; go >>> saƒ d…vyati; divya — divine, heavenly; deva — ‘one who shines or enjoys,’ demigod √div[u] 10P...MadRNae — to rub >>> saƒ devayati √div[u] 10A...PairkU= JaNae — to cause to lament >>> saƒ devayate √di[a]...daNae
AajaPaNae k==QaNae c — to give; instruct; narrate >>> saƒ diati; di (dik) — direction; upadea — instruction √dih[a]...Pa[lePae — to smear >>> saƒ degdhi √d…[‰]...+aYae — to diminish, decay >>> saƒ d…yate √d…k[a]...MaaE>> saƒ d…kate; d…k — initiation √d…p[…]...dqáaE — to shine, kindle >>> saƒ d…pyate
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√[˜u]du...oPaTaaPae — to suffer (afflict, burn) >>> saƒ dunoti √duƒkha...TaiT==YaaYaaMa( — to be unhappy >>> saƒ duƒkhayati √du[a]...vEk*= TYae
) vEk*= TYa& XauÖy>aav" — to be bad >>> saƒ duyati; doa — fault
√duh[a]...Pa[PaUr>> saƒ dogdhi, ... √d™[‰]...PairTaaPae — to suffer >>> saƒ d™yate √d[‰]...Aadre — to respect >>> saƒ dyate √dp[a]...GaVveR — to be proud >>> saƒ dpyati √dbh[…] 6P...Ga]NQae — to string together >>> saƒ dbhati √dbh[…] 10P...>aYae — to fear >>> saƒ darbhayati, ... √d[ir]...Pa[e+a>> saƒ payati; d˜i, darana — vision √dh[i]...v*ÖaE — to grow >>> saƒ darhati √d...ivdar>> saƒ dŠti √de[‰]...PaalNae — to protect >>> saƒ dayate √dev[]...devNae — to play, lament >>> saƒ devate √dai[p]...XaaeDaNae — to purify >>> saƒ dyati √do...Av%>> saƒ dyati √dyut[a]...dqáaE — to shine >>> saƒ dyotate √dram[a]...GaTaaE — to go >>> saƒ dramati √dr...ku= TSaaYaa&
GaTaaE ) iNaPaUvaeR iNad\aYaaMa( — to go bad, be spoiled; with ni.: to sleep >>> saƒ drti
√dru...GaTaaE — to go, flow >>> saƒ dravati √druh[a]...iJagaa&SaaYaaMa( — to seek to kill, hurt (have hatred) >>> saƒ druhyati √dr™[ñ]...ih&SaaYaaMa( — to harm >>> saƒ dr™Šti √drai...SvPane — to sleep >>> saƒ dryati, ... √dvi[a]...APa[qTaaE — to hate >>> saƒ dve˜i, ...; dvea — hatred √[u]dh[ñ]...Daar>> saƒ dhvati √dhi...Daar>> saƒ dhiyate √dhiv[i]...Pa[q>> saƒ dhinoti √dh…[‰]...ANaadre — to disrespect >>> saƒ dh…yate √dhu[ñ]...k==MPaNae — to tremble >>> saƒ dhunoti, ... √dhuk[a]...SaNdqPaNa–JaqvNa–©e= XaNaezu — to kindle; live; suffer >>> saƒ dhukate √dhurv[…]...ih&SaaQaaR" — to harm >>> saƒ dh™rvati √dh™[ñ]...k==MPaNae — to tremble, shake >>> saƒ dh™noti √dh™p[a]...SaNTaaPae — to heat (smoke) >>> saƒ dh™pyati √dh[‰]...AvSQaaNae — to stay >>> saƒ dhriyate √dh[ñ]...Daar>> saƒ dharati; dharma — religion √dh[a]...Pa[hSaNae — to offend, overcome >>> saƒ dharayati, ... √[ñi]dh[]...Pa[aGaL>Yae — to be bold, confident, be proud >>> saƒ dhŠoti √dhe[˜]...PaaNae — to drink (suck) >>> saƒ dhayati
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√dhor[]...GaiTacaTauYaeR — to trot >>> saƒ dhorati √dhm...XaBdaiGanSa&YaaeGaYaae" — to blow (a horn or fire) >>> saƒ dhamati √dhyai...icNTaaYaaMa( — to think, meditate >>> saƒ dhyyati; dhyna — meditation √dhruv[a]...GaiTa–SQaEYaRYaae" — to go; be fixed >>> saƒ dhruvati √dhvan[a]...XaBde — to sound >>> saƒ dhvanati √dhvaˆs[u]...ADa"
PaTaNae — to fall down >>> saƒ dhvaˆsate
√na˜[a]...Na*TaaE — to dance, act >>> saƒ na˜ati √nad[a]...AVYa¢e=
XaBde — to sound >>> saƒ nadati √nad[a]...dqPTYaQaR" — to shine >>> saƒ ndayati √[˜u]nad[i]...SaMa*ÖaE — to be glad >>> saƒ nandati; nanda — delight √nam[a]...Pa[ûTve XaBde c — to bow, be humble; sound >>> saƒ namati; namaƒ — obeisances √nay[a]...GaTaaE r+a>> saƒ nayate √nard[a]...XaBde — to sound >>> saƒ nardati √na[a]...AdXaRNae — to disappear, perish >>> saƒ nayati; na, vinana — destruction √nth[]...YaaÁa–oPaTaaPa–WeìYaR–AaXaq"zu Pa[YaTNae c — to ask; harass; be master: bless; endeavor >>> saƒ nthati √ndh[]...YaaÁa–oPaTaaPa–WeìYaR–AaXaq"zu Pa[YaTNae c — to ask; harass; be master: bless; endeavor >>> saƒ ndhate √nik[a]...cuMbNae — to kiss >>> saƒ nikati √nij[ir]...XauÖaE — to purify, wash >>> saƒ ni‰kte √ni[a]...SaMaaDaaE — to meditate >>> saƒ neati √nik[a]...PairMaa>> saƒ nikayate √nis[i]...cuMbNae — to kiss >>> saƒ niˆste √n…[ñ]...Pa[aPa>> saƒ nayati; netra —‘which is leading,’ eye; n…ti — (good) conduct √n…l[a]...v>> saƒ n…lati √nu...STauTaaE — to praise >>> saƒ nauti √nud[a]...Pa[er>> saƒ nudati √n™...STavNae — to praise >>> saƒ nuvati √nt[…]...Gaa}aiv+aePae — to dance, act >>> saƒ ntyati; ntya, nartaka — dance, drama √ned[]...ku= TSaa–Sai‘ak==zRYaae" — to criticize; approach >>> saƒ nedati √[u]pac[a]...Paake= — to cook, digest >>> saƒ pacati √pac[i] 1A...VYa¢==Ik==r>> saƒ pañcate √pac[i] 10P...ivSTaarvcNae — to spread >>> saƒ pañcayati √pa˜[a]...ivSTaare — to spread >>> saƒ pa˜ati √pa˜h[a]...VYa¢==aYaa& vaic — to speak, read, study >>> saƒ pa˜hati; pa˜ha — study; p˜ha — lesson √pa[i]...GaTaaE — to go >>> saƒ paŠate √paŠ[a]...VYavhare STauTaaE c — to do business, bet; praise >>> saƒ paŠate √pat[†]...GaTaaE — to go, fall >>> saƒ patati; patita — fallen √path[e]...GaTaaE — to go >>> saƒ pathati √path[i]...GaTaaE — to go >>> saƒ panthayati √pad[a]...GaTaaE — to go >>> saƒ padyate, ...; pda — foot; sampad — wealth
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SANSKRIT READER COURSE
STauTaaE c — to do business, bet; praise >>> saƒ panyati
√parŠa...hirTa>aave — to make green >>> saƒ parŠayati √pard[a]...ku= iTSaTae
XaBde ) APaaNaXaBd wTYaQaR" — to break wind >>> saƒ pardate √palp™la...lvNa–PavNaYaae" — to cut; wash >>> saƒ palp™layati √pa[a]...bNDaNae — to bind >>> saƒ payati, ... √pa[a]...GaTaaE ) ANauPaeNd]aTa( — to go >>> saƒ paayati √pas[i]...NaaXaNae — to destroy; saƒ paˆsayati, paˆsati √p...PaaNae — to drink >>> saƒ pibati; ptra — ‘by which drinking is done,’ cup, or any receptacle; udapna — well √p...r+a>> saƒ pti √pra...k==MaRSaMaaáaE — to finish >>> saƒ prayati √pl[a]...r+a>> saƒ playati; go-pla — cowherd √pij[i]...ih&SaaYaaMa( — to harm >>> saƒ pejayati, ... √pi[i]...SaºaTae — to put together >>> saƒ piŠate, ... √pi[†]...SaÄU>> saƒ pina˜i √pis[]...GaTaaE — to go (extend) >>> saƒ pesati √p…[‰]...PaaNae — to drink >>> saƒ p…yate √p…[a]...AvGaahNae du"%ik]= YaaYaa& c — to press; give pain >>> saƒ p…ayati √p…v[a]...SQaaELYae — to be fat >>> saƒ p…vati √puŠ[a]...Xau>ae ) k==MaRi>> saƒ puŠati √puth[i]...ih&SaaYaaMa( — to harm >>> saƒ punthati √pur[a]...AGa]GaMaNae — to precede >>> saƒ purati √pul[a]...MahTve — to be great >>> saƒ polati √pu[a]...PauíaE — to nourish >>> saƒ poati; pu˜i, poaŠa — nourishment √pup[a]...ivk==SaNae — to open, blossom >>> saƒ pupyati √p™...PavNae — to purify >>> saƒ pavate √p™j[a]...PaUJaaYaaMa( — to worship, honor >>> saƒ p™jayati; p™j — worship √p™y[…]...ivXar>> saƒ p™yate √p™r[…]...AaPYaaYaNae — to fill, be full >>> saƒ p™ryate; p™rŠim — the day of full moon √p™l[a]...SaºaTae — to put together >>> saƒ p™lati √p™[a]...v*ÖaE — to grow (nourish) >>> saƒ p™ati √p 5P...Pa[qTaaE — to please >>> saƒ pŠoti √p 10P...PaUr>> saƒ prayati, ... √p[‰]...VYaaYaaMae — to be active >>> saƒ vypriyate √pc[a]...Sa&YaMaaNae — to restrain, bind >>> saƒ parcayati √pc[…]...SaMPakeR= — to come in contact >>> saƒ pŠakti √p...PaalNa–PaUr> saƒ prothati
√plu[‰]...GaTaaE — to go, jump, swim >>> saƒ plavate √plu[a]...dahe — to burn >>> saƒ ploati √ps...>a+a>> saƒ psti √phaŠ[a]...GaTaaE — to go >>> saƒ phaŠati √phal[a]...iNaZPataaE — to be fruitful >>> saƒ phalati; phala — fruit √[ñi]phal[]...ivXar>> saƒ phalati √phull[a]...ivk==SaNae — to open, blossom >>> saƒ phullati √badh[a]...bNDaNae
iNaNdaYaa& c — to bind; criticize >>> saƒ badhate, b…bhatsate
√bandh[a]...bNDaNae — to bind >>> saƒ badhnti; sambandha — relation √bal[a]...Pa[a>> saƒ balati, ... √bdh[]...ivlae@Nae — to stir (oppress, torment) >>> saƒ bdhate √b…ja...bqJaaDaaNae — to take the seed, conceive >>> saƒ b…jayati √bukk[a]...>az>> saƒ bukkati, ... √budh[a]...AvGaMaNae — to understand, know >>> saƒ budhyate √budh[ir]...baeDaNae — to know, be awake >>> saƒ bodhati, ...; budha (‘Buddha’) — a wise man; buddhi — intelligence √bh[a]...v*ÖaE
XaBde c — to grow; sound >>> saƒ barhati; bhat — great; brahma — the great, sound √bh[i]...v*ÖaE XaBde c — to grow; sound >>> saƒ bˆhati √br™[ñ]...VYa¢==aYaa& vaic — to speak >>> saƒ brav…ti √bhak[a]...AdNae — to eat >>> saƒ bhakati √bhaj[a] 1U...SaevaYaaMa( — to serve, worship >>> saƒ bhajati; bhakta — devotee; bhakti — devotion; bhajana — worshiping √bhaj[a] 10P...ivé[a>> saƒ bhjayati; bhaga — opulence; bhga — division √bha[i] 1A...PairhaSae — to jest >>> saƒ bhaŠate √bha[i] 10P...Pa[Taar>> saƒ bhaŠayati, ... √bhaŠ[a]...XaBde — to sound (speak, call) >>> saƒ bhaŠati √bhañj[o]...AaMaÕRNae — to break >>> saƒ bhanakti √bharts[a]...SaNTaJaRNae — to threaten, condemn >>> saƒ bhartsayate √bhal[a]...ivæPa>> saƒ bhlayate √bha[a]...>aTSaRNae ) ku= ¡u= rßiNaivXaez wTYaQaR" — to threaten (bark) >>> saƒ bhaati √bh...dqáaE — to shine >>> saƒ bhti √bhj[a]...Pa*Qa¡==r>> saƒ bhjayati
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√bhm[a]...k]= aeDae — to be angry >>> saƒ bhmate, ... √bh[a]...VYa¢==aYaa&
vaic — to speak >>> saƒ bhate; bh — language; bhaŠa — talk; sambhaŠa — conversation
√bhs[]...dqáaE — to shine >>> saƒ bhsate; bhsvn — sun √bhiks[a]...YaaÁaYaaMa( — to beg >>> saƒ bhikate √bhid[ir]...ivdar>> saƒ bhinatti √[ñi]bh…...>aYae — to fear >>> saƒ bibheti, ...; bh…, bh…ti, bhaya — fear √bhuj[a]...PaalNa–A>YavharYaae" — (with P:) to protect, govern; (with A:) eat, enjoy, experience >>> saƒ bhunakti, bhu‰kte; bhojana — meal; bhokt — enjoyer √bhuj[o]...k==aEi$=LYae — to be crooked >>> saƒ bhujati √bh™ 1P...SataaYaaMa( — to be, exist, become >>> saƒ bhavati; bhva — existence, mood; prabhva — influence √bh™ 10P...Pa[aáaE — to obtain, reach >>> saƒ bhvayate √bh™[a]...Alªare — to adorn >>> saƒ bh™ati, ...; bh™aŠa — ornament √bh[ñ]...>ar>> saƒ bharati √[u]bh[ñ]...Daar>> saƒ bhyati √bhraˆ[u]...ADa" PaTaNae — to fall down >>> saƒ bhraˆate √bhram[u]...clNae — to move, roam >>> saƒ bhramati, ... √bhrasj[a]...Paake= — to cook (fry) >>> saƒ bhjjati √bhrj[]...dqáaE — to shine >>> saƒ bhrjate √[˜u]bhrj[]...dqáaE — to shine >>> saƒ bhrjate √[˜u]bhr[]...dqáaE — to shine >>> saƒ bhrate √bhr…...>ar>> saƒ bhr…Šti, ... √bhre[]...clNae — to move (go) >>> saƒ bhreati √[˜u]bhl[]...dqáaE — to shine >>> saƒ bhlate √ma˜h[a]...iNavaSae — to dwell >>> saƒ ma˜hati √ma[i]...>aUzaYaaMa( — to adorn >>> saƒ maŠati, ... √maŠ[a]...XaBde — to sound (murmur) >>> saƒ maŠati √matr[i]...Gauá>aaz>> saƒ mantrayate, ...; mantra — advice; mantr… — advisor √math[e]...ivlae@Nae — to stir >>> saƒ mathati √mad[a]...Ta*iáYaaeGae — to please >>> saƒ mdayate √mad[…]...hzeR — to rejoice >>> saƒ mdyati, ... √man[a] 4A...baeDaNae — to know, think >>> saƒ manyate; manaƒ — mind; mati — thought, opinion; anumna — inference √man[a] 10A...STaM>ae — to be proud >>> saƒ mnayate; mna — pride √manth[a]...ivlae@Nae — to stir >>> saƒ manthati √[˜u]masj[o]...XauÖaE — to purify (bath, immerse) >>> saƒ majjati √mah[a]...PaUJaaYaaMa( — to worship, honor >>> saƒ mahati √mah[i]...v*ÖaE — to grow >>> saƒ maˆhate √m...MaaNae — to measure >>> saƒ mti √m[‰]...MaaNae — to measure >>> saƒ mim…te, ...
[email protected] √mn[a]...PauJaaYaaMa( — to worship, honor >>> saƒ mnati, ...; mna, sammna — honor √mrg[a]...ANvez>> saƒ mrgayati, ... √[u]mi[ñ]...Pa[+aePa>> saƒ minoti √[ñi]mid[]...SNaehNae — to love, melt >>> saƒ medate, ... √mil[a]...Sa®e — to come together, meet >>> saƒ milati; mela — meeting √mira...SaMPakeR= — to come in contact (mix) >>> saƒ mirayati √mi[a]...SPaDaaRYaaMa( — to rival, look at >>> saƒ mirayati √mih[a]...SaecNae — to sprinkle (make water) >>> saƒ mehati √m…...GaTaaE — to go >>> saƒ myayati, ... √m…[‰] 4A...ih&SaaYaaMa( — to harm >>> saƒ m…yate √m…[ñ] 9U...ih&SaaYaaMa( — to harm >>> saƒ m…nti, ... √m…l[a]...iNaMaez>> saƒ m…lati √muc[†]...Maae+a>> saƒ muñcati, ...; mukti — liberation √mu˜[a]...Pa[MaÕRNae — to crush >>> saƒ mo˜ati √mu[i] 1P...%>> saƒ muŠati √mu[i] 1A...MaaÂRNae — to clean >>> saƒ muŠate √mud[a]...hzeR — to rejoice >>> saƒ modate √murv[…]...bNDaNae — to bind >>> saƒ m™rvati √mu[a]...STaeYae — to steal >>> saƒ moati √muh[a]...vEicTYae — to be bewildered >>> saƒ muhyati; moha, vimoha — illusion √m™tra...Pa[óv>> saƒ m™trayati √m™rcch[]...Maaeh–SaMauC^\aYaYaae" — to lack awareness; grow >>> saƒ m™rcchati √m™l[a] 1P...Pa[iTaïaYaaMa( — to establish (root) >>> saƒ m™lati; m™la — root; m™lya — value √m™l[a] 10P...raeh>> saƒ m™lati √m™[a]...STaeYae — to steal >>> saƒ m™ati √m[‰]...Pa[a>> saƒ mriyate; mtyu, maraŠa — death √mk[a]...SaºaTae — to put together (rub) >>> saƒ mkati √mg[a]...ANvez>> saƒ mgyati, ... √mj[™]...XauÖaE — to wash, purify >>> saƒ mr˜i, ... √m[a]...Sau%Nae — to rejoice >>> saƒ mati √md[a]...+aaede — to press, pound, rub >>> saƒ mardhati √m[a]...AaMaXaRNae
) AaMaXaRNa& SPaXaR" ivMaXaR" AalaecNa& c — to touch, consider, reflect >>> saƒ mati
√m[a]...SahNae — to tolerate >>> saƒ myati, ... √me[‰]...Pa[iTadaNae — to exchange >>> saƒ mayate √medh[]...MaeDaa–ih&SaYaae" — to know; kill >>> saƒ medhati √mok[a]...ASaNae — to stop, cease >>> saƒ mokayati; moka — liberation √mn...A>YaaSae — to study, repeat >>> saƒ manati √mrak[a]...Ma]+a>> saƒ mrakayati, ... √mrad[a]...MaÕRNae — to crush >>> saƒ mradate
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√mluñc[u]...GaTaaE — to go >>> saƒ mluñcati √mlecch[a]...APaXaBde — to speak impurely >>> saƒ mlecchati, ... √mlai...k==aiNTa+aYae — to fade >>> saƒ mlyati √yak[a]...PaUJaaYaaMa( — to worship, honor >>> saƒ yakayati √yaj[a]...devPaUJaa–Sa®iTak==r>> saƒ yajati; yajña — sacrifice √yat[a]...iNak==ar–oPaSk==arYaae"
) iNarê Pa[iTadaNae — to torture; encourage >>> saƒ ytayati
√yat[…]...Pa[YaTNae — to endeavor >>> saƒ yatate; yatna, prayatna — endeavor √yantr[i]...SaªaecNae — to restrain, bind >>> saƒ yantrayati, ... √yabh[a]...MaEQauNae — to cohabitate >>> saƒ yabhati √yam[a] 1P...oParMae — to restrain >>> saƒ yacchati; yama, niyama — restraint √yam[a] 10P...Pairvez>> saƒ yamayati √yam[u] 10P...ih&SaaYaaMa( — to harm >>> saƒ ymayati √yas[u]...Pa[YaTNae — to endeavor >>> saƒ yasyati √y...Pa[aáaE — to attain, go >>> saƒ yti; anuyy… — follower √[˜u]yc[]...YaaÁaYaaMa( — to beg >>> saƒ yyati; ycñ — petition √yu 2P...iMaé[>> saƒ rasayati; rasa — juice, taste, feeling, beauty, essence √rah[a]...TYaaGae — to abandon >>> saƒ rahati, ... √rah[i]...GaTaaE — to go >>> saƒ raˆhati √r...daNae — to give >>> saƒ rti √rj[]...dqáaE — to shine >>> saƒ rjate
[email protected] √rdh[a]...Sa&iSaÖaE — to accomplish >>> saƒ rdhnoti √rig[i]...GaTYaQaaR" — to go >>> saƒ ti‰gati √ric[a]...ivYaaeJaNa–SaMPacNaYaae" — to separate; mix, join >>> saƒ recayati,... √ric[ir]...ivrecNae — to purge, empty, evacuate >>> saƒ riŠakti, ... √ri[a]...ih&SaaYaaMa( — to harm >>> saƒ riati √ri[a]...ih&SaaYaaMa( — to harm >>> saƒ reati √r…...vaYaaehaNaaE
rez>> saƒ lakayati; lakaŠa — characteristic √lak[a] 10A...AalaecNae — to look (inspect) >>> saƒ lakayate √lag[i]...GaTaaE — to go >>> saƒ la‰gati √lag[e]...Sa®e — to contact >>> saƒ lagati √lagh[i] 1P...AiTa==MYa
GaTaaE — to go beyond >>> saƒ la‰ghati
√lagh[i] 1A...GaTYaQaR" — to go (cross) >>> saƒ la‰ghate √[o]laj[…]...v]q@aYaaMa( — to feel bashful >>> saƒ lajate √laja...Pa[k= aXaNae — to appear, shine >>> saƒ lajayati, ... √la[a] 1P...ivlaSae — to play, sport >>> saƒ laati √la[a] 10P...oPaSaevaYaaMa(
) GaaErvaidrihTaeNa Pa[qiTaYaaeGaeNa Saeva oPaSaeva — to serve with love, caress >>> saƒ layati √[o]la[i]...oT+aePae ) AaedNaubNDaae_YaMa( — to throw >>> saƒ laŠayati, ... √lap[a]...VYa¢==aYaa& vaic — to speak, whisper >>> saƒ lapati √lab[i]...Avó&SaNae — to fall >>> saƒ lambate √[u]labh[a]...Pa[aáaE — to obtain >>> saƒ labhate; lbha — gain √lal[a]...wRPSaaYaaMa( — to desire to obtain >>> saƒ llayate √la[a]...k==aNTaaE — to desire >>> saƒ laati √las[a]...k]= I@aYaaMa( — to play (shine, embrace) >>> saƒ lasati √[o]lasj[…]...v]q@aYaaMa( — to feel bashful >>> saƒ lajjate
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√l...daNae — to give >>> saƒ lti √lgh[]...SaaMaQYaeR — to be able >>> saƒ lghate √lch[i]...l+a>> saƒ lñchati √likh[a]...ivle%Nae — to draw, scratch; write >>> saƒ likhati; lekhana — writing √lig[i]...GaTYaQaaR" — to go >>> saƒ li‰gati √lip[a]...oPadehe — to smear >>> saƒ limpati √li[a]...ALPaq>aave — to decrease >>> saƒ liyati √lih[a]...AaSvadNae — to taste, lick >>> saƒ lehi, ... √l… 9P...ëez>> saƒ l…nti √l… 10U...d]vqk==r>> saƒ layati, ...; laya, pralaya — annihilation √l…[‰]...ëez>> saƒ l…yate √luñc[a]...APaNaYaNae — to take away >>> saƒ luñcati √lu˜[a] 1P...ivlae@Nae — to stir (roll) >>> saƒ lo˜ati √lu˜[a] 1A...Xaaek= aidNaa
PaTaNae — to be dejected, faint >>> saƒ lo˜ate
√lu˜[i]...STaeYae — to steal >>> saƒ luŠ˜ati, ... √lu˜h[a] 1A...Xaaek= aidNaa
PaTaNae — to be dejected, faint >>> saƒ lo˜hate
√lu˜h[a] 4P...ivlae@Nae — to stir >>> saƒ luŠ˜hati √luŠ˜h[a]...STaeYae — to steal >>> saƒ luŠ˜hayati √lup[†]...^edNae — to cut >>> saƒ lumpati √lubh[a]...GaaÖyeR — to be greedy >>> saƒ lubhyati √l™[ñ]...^edNae — to cut >>> saƒ lunti, ... √lok[] 1A...dXaRNae — to see >>> saƒ lokate √lok[] 10U...dqPTYaQaR" — to shine >>> saƒ lokayati √loc[] 1A...dXaRNae — to see >>> saƒ locate √loc[] 10U...dqPTYaQaR" — to shine >>> saƒ locayati √vak[i]...k==aEi$=LYae — to be crooked >>> saƒ va‰kate √vac[a]...Pair>aaz>> saƒ vakti; vc (vk) — speech; vaktra — mouth; pravacana — discourse √vaj[a]...GaTaaE — to go >>> saƒ vajati √vañc[u] 1P...GaTaaE — to go >>> saƒ vañcati √vañc[u] 10A...Pa[lM>aNae — to cheat >>> saƒ vañcayate, ... √va˜[a]...iv>aaJaNae — to divide >>> saƒ va˜ayati √va˜[i]...iv>aaJaNae — to divide >>> saƒ vaŠ˜ati, ... √vad[a] 10P...SaNdeXavcNae — to inform, communicate >>> saƒ vdayati, ... √vad[a] 1P...VYa¢==aYaa&
vaic — to speak >>> saƒ vadati √vad[i]...Ai>avadNa–STauTYaae" — to offer respects; glorify >>> saƒ vandate; vandana — praise √van[a]...XaBde SaM>a¢==aE c — to sound; serve, honour >>> saƒ vanati, ... √van[u]...YaacNae — to beg >>> saƒ vanute, ... √[u]vap[a]...bqJaTaNTauSaNTaaNae — to sow, propagate >>> saƒ vapati √[˜u]vam[a]...oiÓr>> saƒ vamati
[email protected] √vara...wRPSaaYaaMa( — to desire to obtain >>> saƒ varayati √varc[a]...dqáaE — to shine >>> saƒ varcate √varŠa...v> saƒ varŠayati; varŠa — color, class √vardh[a]...^edNa–PaUr>> saƒ valgati √valbh[a]...>aaeJaNae — to eat, enjoy >>> saƒ valbhate √va[a]...k==aNTaaE — to desire >>> saƒ va˜i √vas[a] 1P...iNavaSae — to dwell, live >>> saƒ vasati; nivsa — residence √vas[a] 2A...AaC^adNae — to cover, dress >>> saƒ vaste; vastra — ‘by which covering is done,’ cloth √vah[a]...Pa[aPa>> saƒ vahati √vah[i]...v*ÖaE — to grow >>> saƒ vahate √v...vaYauGaTaaE — to blow >>> saƒ vti √vch[i]...wC^aYaaMa( — to desire >>> saƒ vñchati √v[]...iTarêa&
ßNaaE — to sound (said of animals) >>> saƒ vyate √vsa...Gau>> saƒ vsayati √vic[ir]...Pa*QaG>aave — to divide, distinguish >>> saƒ vinakti, ... √vicch[a]...GaTaaE — to go >>> saƒ vicchati √vij[ir]...Pa*QaG>aave — to divide, distinguish >>> saƒ vevekti √[o]vij[…]...>aYa–clNaYaae" — to fear; tremble >>> saƒ vijate, ... √vid[a] 2P...jaNae — to know >>> saƒ vetti; Veda — knowledge √vid[a] 4A...SataaYaaMa( — to be, exist >>> saƒ vidyate √vid[a] 7A...ivcar>> saƒ vinte √vid[a] 10A...vedNaa–Aa:YaaNa–iNavaSaezu — to feel; tell; dwell >>> saƒ vedayate √vid[†]...la>ae — to obtain >>> saƒ vindati, ... √vidh[a]...ivDaaNae Taa@Nae_iPa — to pierce; beat >>> saƒ vidhati √vi[a]...Pa[veXaNae — to enter (with upa.: to sit) >>> saƒ viati; pravea — entry √vi[†]...VYaaáaE — to pervade >>> saƒ veveti, ... √v…...GaTaaE Pa[JaNa–k==aiNTa–ASaNa–%adNaezu — to go; procreate; desire; throw; eat >>> saƒ veti √v…ra...iv==aNTaaE — to be powerful, valiant >>> saƒ v…rayati √bu[a]...MaÂNae — to sink, immerse >>> saƒ buati √v[‰]...SaM>a¢==aE — to serve, worship >>> saƒ vŠ…te √v[ñ] 5U...vr>> saƒ vŠoti, ... √v[ñ] 10U...Aavr>> saƒ vrayati √vj[…]...vJaRNae — to abandon, avoid >>> saƒ varjati, ... √vt[u] 1A...vTaRNae — to happen, act >>> saƒ vartate; vtti — action; pravtti — prevail, natural course; nivtti — recede, vanish √vt[u] 4A...vr>> saƒ vtyate √vdh[u] 1A...v*ÖaE — to grow >>> saƒ vardhate; vddhi — growth √vdh[u] 10P...dqPTYaQaR" — to shine >>> saƒ vardhayati √v[u]...SaecNae — to sprinkle (rain) >>> saƒ varati
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XaBde c — to grow, sound >>> saƒ vˆhati, ...
√vh[™]...oÛMae — to endeavor >>> saƒ vhati √v...vr>> saƒ vŠti √ve[ñ]...TaNTauSaNTaaNae — to sew, weave >>> saƒ vayati √[˜u]vep[]...clNae — to move, tremble >>> saƒ vepate √vela...k==alGa>> saƒ velayati √vell[a]...GaTaaE — to go >>> saƒ vellati √ve˜[a]...veíNae — to surround >>> saƒ ve˜ate √[o]vai...Xaaez>> saƒ vyati √vyac[a]...VYaaJaqk==r>> saƒ vicati √vyath[a]...>aYa–clNaYaae" — to fear; be perturbed >>> saƒ vyathate √vyadh[a]...Taa@Nae — to strike (pierce) >>> saƒ vidhyati √vyay[a] 1U GaTaaE — to go >>> saƒ vyayati √vyaya 10...ivtaSaMauTSaGaeR — to expend money >>> saƒ vyyayati √vye[ñ]...Sa&vr>> saƒ vyayati √vraj[a]...GaTaaE — to go >>> saƒ vrajati; Vraja — area where the cows roam √vraŠa...Gaa}aivcU>> saƒ vraŠayati √[o]vrac[™]...^edNae — to cut >>> saƒ vcati √vr… 9P...vr>> saƒ vriŠti √vr…[‰] 4A...vr>> saƒ vr…yate √vr…...lÂaYaaMa( — to feel shame >>> saƒ vr…yati √vru[a]...MaÂNae — to sink, immerse >>> saƒ vruati √aˆs[u]...ih&SaaYaa&
STauTaaE c — to harm; praise >>> saƒ aˆsati
√ak[a]...+aMaaYaaMa( — to endure >>> saƒ akyate √ak[i]...XaªaYaaMa( — to doubt >>> saƒ a‰kate √ak[†]...Xa¢==aE — to be able >>> saƒ aknoti; akti — energy √a˜h[a]...kE= Tave — to cheat >>> saƒ a˜hati √ad[†]...XaaTaNae — to perish (fall) >>> saƒ …yate √ap[a]...Aa==aeXae — to curse, swear >>> saƒ apati, ... √am[a] 10A...AalaecNae — to look (inspect) >>> saƒ mayate √am[u] 4P...oPaXaMae — to be pacified >>> saƒ myati; nti — peace √a[a]...PluTaGaTaaE — to jump >>> saƒ aati √as[u]...ih&SaaYaaMa( — to harm >>> saƒ asati; astra — weapon √[]...ëagaaYaaMa( — to praise >>> saƒ ate √n[a]...TaeJaNae — to sharpen >>> saƒ …ˆsati √s[u] 2P...ANauiXaíaE — to instruct, govern >>> saƒ sti; stra — scripture; sana — instruction, rule; iya — disciple √i[ñ]...iNaXaaNae — to sharpen (excite, be attentive) >>> saƒ inoti, ... √ik[a]...ivÛaePaadaNae — to learn >>> saƒ ikate; ik — the teaching √igh[i]...Aaga]a>> saƒ i‰ghati
[email protected] √ij[i]...>aUz>> saƒ i‰kte √i[a]...ASaVvaeRPaYaaeGae
) ivPaUVvaeR _iTaXaYae — to leave remaining; with vi.: to excel >>> saƒ eayati, eati ..., vieati
√i[†]...ivXaez>> saƒ viina˜i, (pass.) vi…yate (he is distinguished) √…[‰]...SvPane — to sleep, lie down >>> saƒ ete √…k[]...SaecNae — to sprinkle >>> saƒ …kate √…l[a] 1P...SaMaaDaaE — to meditate >>> saƒ …lati √…la 10P...oPaDaar>> saƒ …layati, ... √uc[a]...Xaaeke= — to grieve, lament >>> saƒ ocati; oka — grieve √uc[ir]...PaUTaq>aave — to wet, be clean >>> saƒ ucyati √u˜h[i]...Xaaez>> saƒ uŠ˜hayati √udh[a]...XaaEce — to wash, purify >>> saƒ udhyati; uddha — pure √undh[a]...XauÖaE — to purify >>> saƒ undhati √umbh[a]...Xaae>aaQaeR — to shine (be splendid, be happy) >>> saƒ umbhati √ubh[a]...dqáaE — to shine >>> saƒ ubhati √u[a]...Xaaez>> saƒ uyati √™ra...iv==aNTaaE — to be powerful, valiant >>> saƒ ™rayate √™rp[a]...MaaNae — to measure >>> saƒ ™rpayati √™l[a]...åJaaYaaMa( — to be ill >>> saƒ ™lati √dh[u]...APaaNaXaBde — to break wind >>> saƒ ardhati √...ih&SaaYaaMa( — to harm, tear to pieces >>> saƒ Šti √ev[]...SaevNae — to serve >>> saƒ evate √ai...Paake= — to cook >>> saƒ yati √o...TaNaUk= r>> saƒ yati √oŠ[]...laEihTYae — to be red >>> saƒ oŠati √au˜[]...GaVveR — to be proud >>> saƒ au˜ati √cyut[ir]...+ar>> saƒ cotati √yai[‰]...GaTaaE — to go (move) >>> saƒ yyate √raŠ[a]...daNae — to give >>> saƒ raŠati, ... √rath[i]...XaEiQaLYae — to loosen, liberate >>> saƒ ranthate √ratha...daEBbRLYae — to be weak >>> saƒ rathayati √ranth[a]...SaNd>aeR — to put together (arrange) >>> saƒ rathnti √ram[u]...TaPaiSa
%ede c — to perform austerities; feel pain >>> saƒ rmyati; rama — labour; virama — rest
√r...Paake= — to cook >>> saƒ rti √ri[ñ]...SaevaYaaMa( — to serve, take shelter >>> saƒ rayati; raya — shelter √r…[ñ]...Paake= — to cook >>> saƒ r…Šti, ... √ru...é[v>> saƒ Šoti; ruti, ravaŠa — hearing; rotra — ear √rai...Paake= — to cook >>> saƒ ryati √latha...daEbRLYae — to be weak >>> saƒ lathati √lgh[]...STauTaaE — to praise >>> saƒ lghate
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√li[a]...Aail®Nae — to embrace >>> saƒ liyati √lok[]...SaºaTae — to put together (versify) >>> saƒ lokate √vas[a]...Pa[a>> saƒ vasiti; vsa — breath; vivsa — confidence √[˜u][o]vi...GaiTa–v*Öyae" — to go; grow >>> saƒ vayati √vit[]...v>> saƒ vetate √˜hiv[u]...iNarSaNae
) iNarSaNa& QaUTk==ar" — to spit >>> saƒ ˜h…vati
√vak[a]...GaTYaQaR" — to go >>> saƒ vakate √sa‰grma...YauÖe — to fight >>> saƒ sa‰grmayate √sac[a]...SaMavaYae — to gather together >>> saƒ sacati √sañj[a]...Sa®e — to embrace, stick >>> saƒ sajati; sa‰ga — attachment, association √satra...SaNTaiTaik]= YaaYaaMa(
) iNavaRhe iNaSTaark==MaRi>> saƒ sabhjayati √sasj[a]...GaTaaE — to go, engage >>> saƒ sajjati, ... √sah[a] 1A...MazR>> saƒ sahate; utsaha — enthusiasm √sdh[a]...Sa&iSaÖaE — to accomplish >>> saƒ sdhnoti; sdhana — practice; sdhu — saintly person √sntv[a]...SaaMaPa[YaaeGae — to appease, console >>> saƒ sntvayati √sma...SaaNTvNae — to conciliate, console >>> saƒ smayati √si[ñ]...bNDaNae — to bind >>> saƒ sinoti, ... √sic[a]...+ar>> saƒ siñcati √sidh[u] 1P...GaTYaaMa( — to go >>> saƒ sedhati √sidh[u] 4P...Sa&raÖaE — to succeed >>> saƒ sidhyati; siddhi — success √sidh[™]...Xaañe Maa®LYae c — to command; do good >>> saƒ sedhati √siv[u]...TaNTauSaNTaaNae — to sew >>> saƒ s…vyati √su...Pa[Save — to permit, possess power >>> saƒ savati, ... √su[ñ]...Ai>azve ) Ai>azv" SaNDaaNa& Ma®lSNaaNa& va — to press out; bath, as an auspicious rite >>> saƒ sunoti, ... √sukha...TaiT==YaaYaaMa( — to be happy >>> saƒ sukhayati, ... √s™[‰]...Pa[aiaRivMaaecNae — to give birth >>> saƒ s™yate, ... √s™ca...PaEXauNYae — to inform, spy >>> saƒ s™cayati √s™tra...AvMaaecNae ) AvMaaecNa& veíNaMa( — to bind >>> saƒ s™trayati √s™d[a]...+a> saƒ s™date, ... √s...GaTaaE — to go >>> saƒ sarati, ...; saˆsra — transmigration √sj[a]...ivSaGaeR — to let loose, create >>> saƒ sjati; sarga, s˜i — creation √sp[†]...GaTaaE — to go (creep) >>> saƒ sarpati √sev[]...SaevNae — to serve >>> saƒ sevate; sev — service √so...ANTak==MaRi>> saƒ syati √skand[ir]...GaiTa–Xaaez>> saƒ skundate √skhal[a]...clNae ) clNa& ivCYauiTa" — to move – fall (stamble) >>> saƒ skhalati √stag[e]...Sa&vr>> saƒ stagati √stan[a]...XaBde — to sound (thunder) >>> saƒ stanati √stana...devXaBde — to thunder >>> saƒ stanayati √stambh[u]...raeDaNae Daar>> saƒ stabhnoti √stim[a]...Aad]s>aave — to be wet >>> saƒ stimyati, ... √st…m[a]...Aad]s>aave — to be wet >>> saƒ st…myati √stu[ñ]...STauTaaE — to praise >>> saƒ stauti; stava, stuti, stotra — glorification, poem √stup[a]...SaMauC^\aYae — to collect >>> saƒ stupyati √stubh[u]...STaM>ae — to stop >>> saƒ stobhati √st™p[a]...SaMauC^\aYae — to collect (erect) >>> saƒ st™pyati √st[ñ]...AaC^adNae — to cover >>> saƒ stŠoti, ... √st[ñ]...AaC^adNae — to cover >>> saƒ stŠti, ... √stena...caEYaeR — to steal >>> saƒ stenayati √stai...veíNae — to surround (cover, adorn) >>> saƒ styati √stoma...ëagaaYaaMa( — to praise >>> saƒ stomayati √styai...XaBd–SaºaTaYaae" — to sound; put together >>> saƒ styyati √sthal[a]...SQaaNae — to stand >>> saƒ sthalati √sth...SQaaNae — to stand (with ud.: to stand up) >>> saƒ ti˜hati, ...; sthiti — situation √sth™la...Pairv*&h>> saƒ sth™layate √sn...XaaEce — to wash (bath) >>> saƒ snti √snih[a]...Pa[qTaaE — to please, stick >>> saƒ snihyati, ... √snu...Pa[óv>> saƒ snauti √snuh[a]...oiÓr>> saƒ snuhyati √spad[i]...ik==iÄÀlNae — to shake a little, beat >>> saƒ spandate √spardh[a]...SaºzeR ) SaºzR" SPaÖaR — to rival (envy, emulate, compete) >>> saƒ spardhate √spa[a]...baDaNa–SPaXaRNaYaae" — to destroy; spy, perceive clearly >>> saƒ spaati, ... √sp[a]...Sa&SPaXaeR — to touch >>> saƒ spati; spara — touch √sph[a]...wRPSaaYaaMa( — to desire to obtain >>> saƒ sphayati √sphy[…]...v*ÖaE — to grow >>> saƒ spharati √sphi˜˜[a]...ih&SaaYaaMa( — to harm >>> saƒ sphi˜˜ayati √sphu˜[a] 1A...ivk==SaNae — to open, blossom >>> saƒ spho˜ate √sphu˜[a] 10P...>aedNae — to break >>> saƒ spho˜ayati √sphu˜[ir]...ivSar>> saƒ spho˜ati √sphur[a]...Sfu= r>> saƒ sphurati √[˜u][o]sph™rj[]...vJa]iNaZPaeze ) vJa]iNagaaeRze — to thunder >>> saƒ sph™rjati
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√smi[‰]...wRzd(–hSaNae — to smile >>> saƒ smayate √sm...icNTaaYaaMa( — to think, remember >>> saƒ smarati; smti — memory; smaraŠa — remembering √sm...AaDYaaNae — to long for >>> saƒ smarayati √syand[™]...Pa[óv>> saƒ syandate √srambh[u]...ivìaSae — to entrust >>> saƒ srambhate √sraˆs[u]...ADa"
PaTaNae — to fall down >>> saƒ sraˆsate √sriv[u]...GaiTa–Xaaez>> saƒ svarati √ha˜h[a]...blaTk==are — to treat with violence >>> saƒ ha˜hati √had[a]...PaurqzaeTSaGaeR — to pass stool >>> saƒ hadate √han[a]...ih&Saa–GaTYaae" — to strike, kill; go >>> saƒ hanti √hay[a]...GaTaaE — to go >>> saƒ hayati √hal[a]...ivle%Nae — to draw, scratch (plow) >>> saƒ halati √has[e]...hSaNae — to laugh >>> saƒ hasati √[o]h[k]...TYaaGae — to abandon >>> saƒ jahti; hni — loss √[o]h[‰]...GaTaaE — to go >>> saƒ jih…te √hi...GaTaaE v*ÖaE c — to go; grow >>> saƒ hinoti √hikk[a]...ih¡==aYaaMa( — to hic-up >>> saƒ hikkati √hi[i]...ANaadre GaTaaE c — to disrespect; go >>> saƒ hiŠate √his[i]...ih&SaaYaaMa( — to harm >>> saƒ hinasti, ... >>> hiˆs — violence √hu...vöaE daNae — to offer in the fire, sacrifice >>> saƒ juhoti; hotra, homa — sacrifice √h[ñ]...hr>> saƒ harati; Hari — ViŠu, Hara — ®iva; hra — accepting, eating; vihra — sporting √h[a]...TauíaE — to rejoice >>> saƒ hyati; hara — joy √he[]...ANaadre — to disrespect >>> saƒ heate √he[]...AìXaBde — to neigh >>> saƒ heate √hnu[‰]...APaNaYaNae — to take away (hide) >>> saƒ hnute √hras[a]...XaBde ALPaq>aave= _iPa — to sound, become short >>> saƒ hrasati; hrasva — short √hrd[a]...AVYa¢e= = XaBde — to sound >>> saƒ hrdate √hr…...lÂaYaaMa( — to feel shame (be modest) >>> saƒ jihreti
[email protected] √hr…ch[a]...lÂaYaaMa( — to feel shame >>> saƒ hr…cchati √hld[…]...AVYa¢e= =
XaBde Sau%e c — to sound; be happy >>> saƒ hldate; hlda, prahlda, hldin… — pleasing, pleasure
√hval[a]...clNae — to move (shake) >>> saƒ hvalati, ... √hve[ñ]...SPaDaaRYaa&
XaBde c — to compete; sound, call >>> saƒ hvayati
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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[ñ]...hrYaaMa( 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" raMaaa+aak]= 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" abhijtaƒ 〈1.1〉 m. abhijta Ai>aJaaTaSYa abhijtasya 〈6.1〉 m. abhijta Ai>aJaaNaiNTa abhijnanti 〈acyuta 1.3〉 (abhi.√jñ — to understand) — they understand Ai>aJaaNaaiTa abhijnti 〈acyuta 1.1〉 (abhi.√jñ — to understand) — he understands Ai>aJaaYaTae abhijyate 〈acyuta 1.1〉 (abhi.√jan[…] — to be born) — he is born Ai>aTa" abhitaƒ (abhitas) 〈avyaya〉 (abhi — towards; + .tas[i]) — near, on both/all sides, before and after Ai>aDaaSYaiTa abhidhsyati 〈kalki 1.1〉 (abhi.√[u]dh[ñ] — to explain, name) — he will explain Ai>aDaqYaTae abhidh…yate 〈acyuta pass. 1.1〉 (abhi.√[u]dh[ñ] — 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" abhipravttaƒ 〈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 abhibh™ya 〈avyaya〉 (abhi.√bh™ — to overcome; + ya[p]) — [after] overcoming Ai>aMaaNa" abhimnaƒ 〈1.1〉 m. abhimna — self-conceit, pride Ai>aMau%a" abhimukhƒ 〈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" abhirataƒ 〈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®" abhiva‰gaƒ 〈1.1〉 m. abhiva‰ga — identification Ai>aSaNDaaYa abhisandhya 〈avyaya〉 (abhi.sam.√[u]dh[ñ] — to hold, aim at; + .ya[p]) — [after] aiming at, desiring ANai>aòeh" anabhisnehaƒ 〈1.1〉 m. an-abhisneha — without affection Ai>aihTaa abhihit 〈1.1〉 f. abhihit (abhi.√[u]dh[ñ] — to name; + .[k]ta + .[p]) — named A>YaiDak==" abhyadhikaƒ 〈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" abhyas™yakƒ 〈1.3〉 m. abhyas™yaka — who is envious A>YaSaUYaiTa abhyas™yati 〈acyuta 1.1〉 (abhi.√as™ya — to envy) — he envies A>YaSaUYaNTa" abhyas™yantaƒ 〈1.3〉 m. abhyas™yat (abhi.√as™ya + .[]at[]) — [while] envying A>YahNYaNTa abhyahanyanta 〈bh™tevara 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, p…y™a
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:) p…tmbara (wearing yellow) AMbu ambu — water AM>aSa( ambhas (ambhaƒ) — 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:) uttaryaŠa (uttara-_ayana) — ‘the northern path’, the sun’s path north of the equator; RmyaŠa (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" ayanƒ 〈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, pŠu); ‘who is pure in actions’, Arjuna AJauRNaMa( arjunam 〈2.1〉 m. arjuna AJauRNaYaae" arjunayoƒ 〈6.2〉 m. arjuna AQaR artha (√artha...oPaYaaÁaYaaMa( — to request, beg) — aim, purpose, cause (other words for ‘cause’: hetu, kraŠa), 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;
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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 saˆjñ-artham) with the meaning ‘for the sake of’ and it takes the form of artham, then it is considered as avyaya
AQaR" arthaƒ 〈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( arth…yam 〈1.1〉 n. arth…ya (from artha) — intended for AQaeR arthe 〈7.1〉 m. artha AQaeR>Ya" arthebhyaƒ 〈5.3〉 m. artha AQaeRzu artheu 〈7.3〉 m. artha APaRaaeJaNae=) — 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[™‰]...VYaaáaE=) — he obtains AXMaNa( aman (am) — a stone, rock; a precious stone Aé]u aru — a tear Aé[aEzMa( arauam 〈bh™tea 3.1〉 (√ru...é[vauiv=) — he is, exists, becomes ASTau astu 〈vidht 1.1〉 (√as[a]...>auiv=) — he must be, exist, become ASMad( asmad 〈kŠanma〉 — (last person) I ASMadqYaE" asmad…yaiƒ 〈3.3〉 m. asmad…ya (from asmad) — our ASMaak==Ma( asmkam 〈6.3〉 asmad ASMaaTa( asmt 〈5.1〉 n. idam ASMaaNa( asmn 〈2.3〉 asmad ASMaai>a" asmbhiƒ 〈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 ahaˆvd… 〈1.1〉 m. ahaˆvdin (ahaˆvd…) — who is egoistic Ah" ahaƒ 〈1.1, 2.1〉 n. ahan (ahaƒ) — day; other words for ‘day’: dina, divasa, vsara Ahªar aha‰kra (aham-_kra) — ‘I-maker’, the conception of one’s individuality, ego; (esp.) false ego, egotism, pride Ahªar" aha‰kraƒ 〈1.1〉 m. aha‰kra AhªarMa( aha‰kram 〈2.1〉 m. aha‰kra AhªaraTa( aha‰krt 〈5.1〉 m. aha‰kra Ahªarea" k‰kibhiƒ 〈3.3〉 m. k‰kin Aak==a¿I k‰k… 〈1.1〉 m. k‰kin 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
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Aaku= l kula (same as vykula) — perturbed Aak*= iTa kti — shape, appearance; a well-formed shape Aak*= TaqiNa kt…ni 〈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 AaGaC^eTa( 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" gatƒ 〈1.3〉 m. gata AaGaMae game 〈7.1〉 m. gama — arrival, advent AacrTa( carat (.√car[a] — to behave, perform; + .[]at[]) — [while] performing AacrTa" carataƒ 〈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" craƒ 〈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" cryƒ 〈1.3〉 m. crya AacaYaaRNa( cryn 〈2.3〉 m. crya AaJYaMa( jyam 〈1.1〉 n. jya — ghee Aa!y" hyaƒ 〈1.1〉 m. hya — wealthy AaTaTaaiYaNa" tatyinaƒ 〈2.3〉 m. tatyin (taty…) (.√tan[u]...ivSTaare — to spread) — aggressor AaiTaï ti˜ha 〈vidht 2.1〉 (.√sth — to attain, resort) — you must resort to AaTQa ttha 〈acyuta opt. for brav…si with a past sense 2.1〉 (√br™[ñ]...VYa¢==aYaa& vaic=) — you spoke AaTMa tma (in compound for:) tman AaTMak== tmaka — of the nature of, full of AaTMak==" tmakaƒ 〈1.1〉 m. tmaka AaTMak==Ma( tmakam 〈1.1, 2.1〉 n. tmaka
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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" tmanaƒ 〈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" tmabhiƒ 〈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" tmnaƒ 〈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[ñ] — to take) — he takes AadYa" dayaƒ 〈1.3〉 m. di AadXaR" daraƒ 〈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" diƒ 〈1.1〉 m. di AaidTYa ditya — ‘son of Aditi’, name of Vivasvn, the sun-god; the sun (other words for ‘sun’: s™ra, s™rya, ravi, bhskara, arka, vibhvasu, tapana, savit)
AaidTYavTa( dityavat 〈avyaya〉 (ditya + .vat[i]) — like the sun AaidTYaa" dityƒ 〈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( d…n 〈2.3〉 m. di AadqiNa d…ni 〈1.3, 2.3〉 n. di AadaE dau 〈7.1〉 m. di AaÛ dya (from di) — ‘being the first’, original, primeval AaÛMa( dyam 〈2.1〉 m. 〈1.1, 2.1〉 n. dya AaDaTSv dhatsva 〈vidht 2.1〉 (.√[u]dh[ñ] — to hold, place) — you must hold (concentrate) AaDaaYa dhya 〈avyaya〉 (.√[u]dh[ñ] — to hold, place; + .ya[p]) — [after] placing AaiDaPaTYaMa( dhipatyam 〈2.1〉 n. dhipatya — supremacy
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AaNak== naka — a drum AaNaNaMa( nanam 〈2.1〉 m. nana — mouth AaPa" paƒ 〈1.3〉 f. ap AaPa‘a panna (.√pad — to attain; + .[k]ta) — attained AaPa‘aMa( pannam 〈2.1〉 m. panna AaPa‘aa" pannƒ 〈1.3〉 m. panna AaPaUYaR p™rya 〈avyaya〉 (.√p — to protect, nourish; fill; + .ya[p]) — [after] filling AaPaUYaRMaaaraaSa 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:) prŠyma (prŠa-_yma) — breath control AaYaaSaMa( ysam 〈1.1〉 n. ysa — exertion AaYau" yuƒ 〈1.1〉 m. yus (-yuƒ) — 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" rambhaƒ 〈1.1〉 m. rambha AarM>aa" rambhƒ 〈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" rmaƒ 〈1.1〉 m. rma — delight, pleasure Aaåå+aae" rurukoƒ 〈6.1〉 m. ruruku (from .√ruh[a] — to ascend) — ‘who desires to ascend’ Aaæ! r™ha (.√ruh[a] — to ascend; + .[k]ta) — ascended Aaæ!" r™haƒ 〈1.1〉 m. r™ha Aaæ!SYa r™hasya 〈6.1〉 m. r™ha Aaæ!aiNa r™hni 〈2.3〉 n. r™ha AaraeGYa rogya (from a-roga — ‘non-disease’) — health
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Aaraeh
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roha (from .√ruh[a] — to ascend) — ascending; (as in:) roha-panthƒ — the ascending path, inductive method; (opp. to:) avaroha-panthƒ — the descending path, deductive method
AaJaRvMa( rjavam 〈1.1〉 n. rjava — straight, honest, sincere; simplicity, straightforwardness, honesty, sincerity AaTaR" rtaƒ 〈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" vayoƒ 〈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" vartinaƒ 〈1.3〉 m. vartin Aavh vaha (.√vah[a] — to carry near) — bringing, carrying Aavh" vahaƒ 〈1.1〉 m. vaha AaivXYa viya 〈avyaya〉 (.√vi[a] — to enter; + .ya[p]) — [after] entering Aaiví vi˜a (.√vi[a] — to enter; + .[k]ta) — ‘entered’, filled with Aaiví" vi˜aƒ 〈1.1〉 m. vi˜a AaivíMa( vi˜am 〈2.1〉 m. vi˜a Aav*Ta vta (.√v[ñ] 5U — to cover; + .[k]ta) — covered Aav*Ta" vtaƒ 〈1.1〉 m. vta Aav*TaMa( vtam 〈1.1〉 n. vta Aav*Taa vt 〈1.1〉 f. vt (vta + .[p]) Aav*Taa" vtƒ 〈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[ñ] 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[ñ] 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" ƒ 〈1.3〉 m. a (from ) — ‘who has hope’ AaiXaNa( in (…, √a[a]...>aaeJaNae — to eat, enjoy) — one who eats, enjoys; (as in:) i˜a-_in — one who eats remnants AaiXaNa" inaƒ 〈1.3〉 m. in AaXaq … 〈1.1〉 m. in AaXau u 〈avyaya〉 — quickly, immediately, soon AaêYaR carya — wonder; other words for ‘wonder’: vismaya, adbhuta, citra AaêYaRvTa( caryavat 〈avyaya〉 (carya + .vat[i]) — as a wonder AaêYaaRiYa"
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
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wv iva 〈avyaya〉 — like wzui>a" iubhiƒ 〈3.3〉 m. iu — arrow wí i˜a (√i[u]...wC^aYaaMa( + .[k]ta) — desired; or (when derived from √yaj[a]...devPaUJaa–Sa®iTak==rYaaMa(
hrYa" hrqNa( hiri>a" hir>Ya"
hir>YaaMa( hYaaeR" hYaaeR" he hrq
hir>Ya" hrqYaaMa( 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[Š]...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" etaiƒ 〈3.3〉 m. n. etad WDaa&iSa edhˆsi 〈2.3〉 n. edhas (edhaƒ) — fuel, firewood WNaMa( enam 〈2.1〉 m. etad WNaaMa( enm 〈2.1〉 f. etad Wi>a" ebhiƒ 〈3.3〉 m. idam W>Ya" ebhyaƒ 〈4.3, 5.3〉 m. idam Wv eva 〈avyaya〉 — certainly; (as in:) caiva (ca_eva) — and also; tvam eva — you alone; sp˜vaiva (sptv_eva) — by merely touching; iti vadann eva (vadan_ eva) — at the very moment of saying so; j…vann eva (j…van_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; evaˆ-r™pa, evaˆ-vidha — of such a form, of such a kind
Wz" eaƒ 〈1.1〉 m. etad Wza e 〈1.1〉 f. etad WzaMa( em 〈6.3〉 m. idam WZYaiTa eyati 〈kalki 1.1〉 (√i[Š]...GaTaaE — to go) — he will go WZYaiSa eyasi 〈kalki 2.1〉 (√i[Š]...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 Indra’s elephant WeìrMa( aivaram 〈2.1〉 m. n. aivara — majestic WeìYaR aivarya (…[a]...WeìYaeR — to lord) — supremacy, power; supernatural power, like the siddhis (aŠiman, laghiman, etc.) or omniscience
AaeJaSaa ojas 〈3.1〉 n. ojas (ojaƒ) — strength, energy AaeMa( om 〈avyaya〉 — the syllable om AaezDaq" oadh…ƒ 〈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
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26. kim m. k==" kaƒ 〈1.1〉 m. kim k==iÀd( kaccid 〈avyaya〉 (kad + .cid) — is it that? k==" k==aE ke= k==TarTa( katarat 〈1.1〉 n. 〈kŠanma〉 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" kathayataƒ 〈5.1〉 m. kathayat k==QaYaNTa" kathayantaƒ 〈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" kandarpaƒ 〈1.1〉 m. kandarpa — Kandarpa, name of Kma (Cupid) k==iPa kapi — ape, monkey; (as in:) kapi-dhvaja — ‘monkey banner’; other words for ‘monkey’: marka˜a, vnara k==iPal" kapilaƒ 〈1.1〉 m. kapila — Kapiladeva, the son of Kardama Muni and Devah™ti 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" karaƒ 〈1.1〉 m. kara k==rYa"
k==MaR>YaaMa( k==MaRaviNTa >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 >aivZYaaiaivZYaaMa" bhaviymaƒ 〈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" bhƒ 〈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" bhvaƒ 〈1.1〉 m. bhva >aavNa bhvana — creator; 〈8.1〉 m. bhvana >aavNa" bhvanaƒ 〈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" bhvayataƒ 〈6.1〉 m. bhvayat >aavYaNTa" bhvayantaƒ 〈1.3〉 m. bhvayat
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>aavYaNTau bhvayantu 〈vidht caus. 1.3〉 (√bh™...SataaYaaMa(=) — they must foster >aava" bhvƒ 〈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" bhvitaƒ 〈1.1〉 m. bhvita >aaivTaa" bhvitƒ 〈1.3〉 m. bhvita >aave bhve 〈7.1〉 m. bhva >aaveNa bhvena 〈3.1〉 m. bhva >aavezu bhveu 〈7.3〉 m. bhva >aavE" bhvaiƒ 〈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 (bhƒ, from √bhs[]...dqáaE=) — light, lustre, splendor, brightness, effulgence; an image, reflection, shadow; glory, splendor, majesty; (as in:) bhskara — ‘making light’, the sun; bhsas (bhsaƒ) — light, lustre; bhsa — splendor, light; color, appearance; semblance, phantom, mere appearance, reflection
>aaSa" bhsaƒ 〈1.3, 6.1〉 f. bhs >aaSaYaTae bhsayate 〈acyuta caus. 1.1〉 (√bhs[]...dqáaE=) — 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>a‘aa bhinn 〈1.1〉 f. bhinn (√bhid[ir]...ivdaraq bh… (from √[ñi]bh…...>aYae=) — fear >aq" bh…ƒ 〈1.1〉 m. bh… >aqTa bh…ta (√[ñi]bh…...>aYae + .[k]ta) — afraid, fearful >aqTa" bh…taƒ 〈1.1〉 m. bh…ta >aqTaMa( bh…tam 〈2.1〉 m. bh…ta >aqTaa" bh…tƒ 〈1.3〉 m. bh…ta >aqTaaiNa bh…tni 〈1.3〉 n. bh…ta >aqMa bh…ma (from √[ñi]bh…...>aYae=) — fearful, awful, heroic; Bh…ma >aqzaYae=) — fearful, awful >aqZMa bh…ma (from √[ñi]bh…...>aYae=) — fearful, awful; Bh…ma >aqZMa" bh…maƒ 〈1.1〉 m. bh…ma >aqZMaMa( bh…mam 〈2.1〉 m. bh…ma >au¤a bhuktv 〈avyaya〉 (√bhuj[a]...PaalNa–A>YavharYaae" + .[k]tv) — [after] enjoying >aux(= +v bhu‰kva 〈vidht 2.1〉 (√bhuj[a]...PaalNa–A>YavharYaae"=) — you must enjoy >auJa" bhujaƒ 〈1.3〉 m. bhuj (bhuk) — enjoying >auJaeNa bhujena 〈3.1〉 n. bhuja — arm >auÅTae bhuñjate 〈acyuta 1.3〉 (√bhuj[a]...PaalNa–A>YavharYaae"=) — they enjoy >auÅaNaMa( bhuñjnam 〈2.1〉 m. bhuñjna (√bhuj[a]...PaalNa–A>YavharYaae" + .[]na) — [while] enjoying >auÅqYa bhuñj…ya 〈vidhi 3.1〉 (√bhuj[a]...PaalNa–A>YavharYaae"=) — I would enjoy
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>au»e bhunkte 〈acyuta 1.1〉 (√bhuj[a]...PaalNa–A>YavharYaae"=) — he enjoys >auvNaaTa( bhuvant 〈5.1〉 n. bhuvana — world >auiv bhuvi 〈7.1〉 f. bh™ — the earth >aU" bh™ƒ 〈bh™tea 2.1〉 (√bh™...SataaYaaMa(=; in combination with m the prefix a- of bh™tea (abh™ƒ) is not used, and bh™tea has an imperative meaning) — you must be
>aUTa
bh™ta 〈1.1〉 n. bh™ta (√bh™...SataaYaaMa( + .[k]ta) — ‘which has been’, past, a ghost; (or:) ‘which became, came into existence’, an element, body, being, creature
>aUTa" bh™taƒ 〈1.1〉 m. bh™ta >aUTaMa( bh™tam 〈2.1〉 m. 〈1.1〉 n. bh™ta >aUTaaNaaMa( bh™tnm 〈6.3〉 m. n. bh™ta >aUTaaiNa bh™tni 〈1.3, 2.3〉 n. bh™ta >aUTaaMa( bh™tm 〈2.1〉 f. bh™t (bh™ta + .[p]) >aUiTa" bh™tiƒ 〈1.1〉 f. bh™ti — opulence >aUTaezu bh™teu 〈7.3〉 m. n. bh™ta >aUTva bh™tv 〈avyaya〉 (√bh™...SataaYaaMa( + .[k]tv) — [after] being, becoming >aUiMa bh™mi — the earth >aUiMa" bh™miƒ 〈1.1〉 f. bh™mi >aUMaaE bh™mau 〈7.1〉 f. bh™mi >aUYa bh™ya (from √bh™...SataaYaaMa(=) — being, becoming >aUYa" bh™yaƒ 〈avyaya〉 — again >aUYaaYa bh™yya 〈4.1〉 n. bh™ya >a*Gau bhgu — Bhgu Muni >a*Gau" bhguƒ 〈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]...ivdaraedTa" bhedataƒ (bhedatas) 〈avyaya〉 (bheda + .tas[i]) — according to the division of >aedMa( bhedam 〈2.1〉 m. bheda >aeYaR" bheryaƒ 〈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 >aae¢u= Ma( bhoktum 〈avyaya〉 (√bhuj[a]...PaalNa–A>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]...PaalNa–A>YavharYaae"=) — you will enjoy >aaeGa bhoga (√bhuj[a]...PaalNa–A>YavharYaae"=) — enjoyment, pleasure, delight, (esp.) eating; experiencing, undergoing (good and bad); profit, utility; wealth, luxury
>aaeGaa"
bhogƒ 〈1.3〉 m. bhoga
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>aaeGaaNa( bhogn 〈2.3〉 m. bhoga >aaeGaq bhog… 〈1.1〉 m. bhogin (bhog…) — enjoyer >aaeGaezu bhogeu 〈7.3〉 m. bhoga >aaeGaE" bhogaiƒ 〈3.3〉 m. bhoga >aaeJaNa bhojana (√bhuj[a]...PaalNa–A>YavharYaae"=) — feeding, eating; a meal, food >aaeJaNaMa( bhojanam 〈1.1〉 n. bhojana >aaeJaNaezu bhojaneu 〈7.3〉 n. bhojana >a]&Xa bhraˆa (√bhraˆ[u]...ADa" PaTaNae=) — failing, decline, ruine, loss >a]&XaaTa( bhraˆt 〈5.1〉 m. bhraˆa >a]MaiTa bhramati 〈acyuta 1.1〉 (√bhram[u]...clNae=) — he/it is reeling >a]í bhra˜a — fallen >a]í" bhra˜aƒ 〈1.1〉 m. bhra˜a >a]aTa* bhrt (bhrt) — brother, cousin >a]aTa›Na( 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" bhruvoƒ 〈6.2〉 f. bhr™ >a]U bhr™ — eyebrow Ma&SYaNTae maˆsyante 〈kalki 1.3〉 (√man[a] 4A...baeDaNae=) — they will think Mak==r" makaraƒ 〈1.1〉 m. makara — the sea-monster Makara, often identified as a shark, dolphin or crocodile; the Capricorn of the zodiac and carrier of VaruŠa
MaiYa"
MaNaae>YaaMa( MaNaSaae" MaNaSaae" he= =MaNaSaq
MaNaae>Ya" MaNaSaaMa( MaNa"Sau he= =MaNaa&iSa
MaNaSa" manasaƒ 〈1.3〉 m. 〈5.1〉 n. manas MaNaSaMa( manasam 〈2.1〉 m. manas MaNaSaa manas 〈3.1〉 n. manas MaNaa" manƒ 〈1.1〉 m. manas MaNaqizNa( man…in (man……, from √man[a] 4A...baeDaNae=) — ‘who is thoughtful’, a wise man MaNaqizaazYaaMa( ASMaai>a" MaYaa may 〈3.1〉 asmad MaùMa(üMae Aava>YaaMa( ASMa>YaMa(üNa" MaYaa" mayƒ 〈1.3〉 m. maya MaYaaTa( mayt 〈5.1〉 m. maya Mad( Aava>YaaMa( ASMad( MaiYa mayi 〈7.1〉 asmad MaMaüMae AavYaae" ASMaak==Ma(üNa" MaYaq may… 〈1.1〉 f. may… (maya + .…[p]) MaiYa AavYaae" ASMaaSau MaYaE" mayaiƒ 〈3.3〉 m. maya MarYa"
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 iMaé[ mira — mixed, combined, accompanied by; adulterated; manifold, diverse iMaé[Ma( miram 〈1.1〉 n. mira Mau¢= mukta (√muc[†]...Maae+a>> 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 ha˜ha-yoga (‘Yoga’)
YaaeGa" yogaƒ 〈1.1〉 m. yoga YaaeGaTa" yogataƒ (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" yoginaƒ 〈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" yogaiƒ 〈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 YaaeÖVYaMa( yoddhavyam 〈1.1〉 n. yoddhavya (√yudh[a]...SaMPa[hare + .tavya) — to be fought with YaaeDaa" yodhƒ 〈1.3〉 m. yodha — fighter, warrior YaaeNaYa" yonayaƒ 〈1.3〉 f. yoni YaaeiNa yoni — birth, origin, source; womb; species YaaeiNa" yoniƒ 〈1.1〉 f. yoni YaaeiNaMa( yonim 〈2.1〉 f. yoni
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YaaeiNazu yoniu 〈7.3〉 f. yoni YaaeNaqiNa yon…ni 〈1.3〉 n. yoni YaaEvNaMa( yauvanam 〈1.1〉 n. yauvana (from yuvan (yuv) — young, a youth) — youth r+aSa( rakas (rakaƒ, √rak[a]...PaalNae=) — protecting; a semi-divine being, a Rakasa, demon r+aSaaMa( rakasm 〈6.3〉 m. rakas r+aa&iSa rakˆsi 〈1.3, 2.3〉 n. rakas r+Ya rakya — protection rJa" rajaƒ 〈1.1, 2.1〉 n. (or in compound for:) rajas rJaSa( rajas (rajaƒ, from √rañj[a]...raGae=) — ‘dust’, passion, emotion; (as in:) rajo-guŠa — mode of passion rJaSa" rajasaƒ 〈5.1, 6.1〉 n. rajas rJaSaMa( rajasam 〈2.1〉 m. rajas rJaiSa rajasi 〈7.1, sati-saptam…〉 n. rajas raMa( lbham 〈2.1〉 m. lbha la>aaE lbhau 〈2.2〉 m. lbha il®E" li‰gaiƒ 〈3.3〉 n. li‰ga — a mark, sign, symptom, characteristic (same as laka, lakaŠa); the sign of gender, (esp.) the male organ (as in iva-li‰ga); (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[†]...^edNae + .[k]ta) — cut, broken, destroyed, dropped luBDa" lubdhaƒ 〈1.1〉 m. lubdha — greedy leilùSae lelihyase 〈acyuta 2.1, a ‘intensive’ form〉 (√lih[a]...AaSvadNae=) — you are licking laek= loka — location, place, world; people laek= " lokaƒ 〈1.1〉 m. loka laek= Ma( lokam 〈2.1〉 m. loka laek= SYa lokasya 〈6.1〉 m. loka laek= a" lokƒ 〈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]...GaaÖyeR=) — greed lae>a" lobhaƒ 〈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
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laeluPTvMa( loluptvam 〈1.1〉 n. loluptva laeí\ lo˜ra (same as lo˜a in 14.24) — a lump of earth or clay v" vaƒ 〈opt. for yumn 2.3, yumabhyam 4.3 or yumkam 6.3〉 yumad v¢u= Ma( vaktum 〈avyaya〉 (√vac[a]...Pair>aazYa" vaCYa vcya (√vad[a]...VYa¢==aYaa& vaic + .ya) — to be spoken vac" vacae" vacaMa( vaCYaMa( vcyam 〈1.1〉 n. vcya vaic vacae" va+au vaiYa" ivDaMa( vidham 〈2.1〉 m. 〈1.1, 2.1〉 n. vidha ivDaa vidh 〈1.1〉 f. vidh (vidha + .[p]) ivDaa" vidhƒ 〈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= =ivÜNa(
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-h…na — destitute of rule, irregular
iviDaMa( vidhim 〈2.1〉 m. vidhi ivDaqYaTae vidh…yate 〈acyuta karma-kartari 1.1〉 (vi.√[u]dh[ñ] — to hold, make) — he is held ivDaeYa vidheya (vi.√[u]dh[ñ] — to hold, make; + .ya) — to be held, controlled ivNa¿yiSa vina‰kyasi 〈kalki 2.1〉 (vi.√na[a] — to disappear, perish) — you will perish
ivÜd(>YaaMa( ivduzae" ivduzae" he= =ivÜa&SaaE
ivÜd(>Ya" ivduzaMa( ivÜTSau he= =ivÜa&Sa"
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ivNaÛ ivNaYa
SANSKRIT READER COURSE vinadya 〈avyaya〉 (vi.√nad[a] — to sound loud, roar; + .ya[p]) — [after] sounding vinaya (vi.√n…[ñ] — to lead, train) — ‘leading’, training, (esp.) moral training; discipline, conduct, modesty; (similarly:) vin…ta — 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" vinaƒ 〈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" vinigrahaƒ 〈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" vinirmuktƒ 〈1.3〉 m. vinirmukta iviNavTaRNTae vinivartante 〈acyuta 1.3〉 (vi.ni.√vt[u] — to stop to act; to return) — they stop iviNaiêTaE" vinicitaiƒ 〈3.3〉 n. vinicita (vi.nir.√ci[ñ] — 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 vipar…ta (vi.pari.√i[Š] — to go round, turn; + .[k]ta) — turned round, reversed, wrong, inauspicious; the reverse, opposite
ivParqTaMa( vipar…tam 〈2.1〉 n. vipar…ta ivParqTaaNa( vipar…tn 〈2.3〉 m. vipar…ta ivParqTaaiNa vipar…tni 〈2.3〉 n. vipar…ta ivPaiêTa( vipacit (same as vipa, vipra) — inspired, wise, learned; a wise man ivPaiêTa" vipacitaƒ 〈1.3, 6.1〉 m. vipacit ivPa[iTaPa‘aa 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...ivé[aa¢==Ma( vibhaktam 〈2.1〉 m. 〈1.1〉 n. vibhakta iv>a¢e= zu vibhakteu 〈7.3〉 m. vibhakta iv>aaGaYaae" vibhgayoƒ 〈6.2〉 m. vibhga — division iv>aaGaXa" vibhgaaƒ (vibhgaas) 〈avyaya〉 — according to the division of
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iv>aavSaaE vibhvasau 〈7.1〉 m. vibhvasu — fire iv>au vibhu — ‘all-pervading’, ‘omnipresent’, the Supreme Lord iv>au" vibhuƒ 〈1.1〉 m. vibhu iv>auMa( vibhum 〈2.1〉 m. vibhu iv>aUTaYa" vibh™tayaƒ 〈1.3〉 f. vibh™ti — opulence, might iv>aUiTai>a" vibh™tibhiƒ 〈3.3〉 f. vibh™ti iv>aUiTaMa( vibh™tim 〈2.1〉 f. vibh™ti iv>aUiTaMaTa( vibh™timat 〈1.1〉 n. vibh™timat (vibh™ti + .mat[u]) — ‘having vibh™ti (opulence)’ iv>aUTaqNaaMa( vibh™t…nm 〈6.3〉 f. vibh™ti iv>aUTae" vibh™teƒ 〈6.1〉 f. vibh™ti iv>a]Ma vibhrama (from vi.√bhram[u] — to move, roam) — moving; confusion iv>a]Ma" vibhramaƒ 〈1.1〉 m. vibhrama iv>a]í vibhra˜a (vi.√bhraˆ[u] — to fall down; + .[k]ta) — fallen down; separated from; ruined, lost iv>a]í" vibhra˜aƒ 〈1.1〉 m. vibhra˜a iv>a]aNTaa" vibhrntƒ 〈1.3〉 m. vibhrnta (from vi.√bhram[u] — to move, roam) — moved, bewildered ivMaTSar" vimatsaraƒ 〈1.1〉 m. vimatsara — free fom envy, unenvious ivMau¢= vimukta (vi.√muc[†] — to release; + .[k]ta) — liberated ivMau¢= " vimuktaƒ 〈1.1〉 m. vimukta ivMau¢= a" vimuktƒ 〈1.3〉 m. vimukta ivMau¢= aNaaMa( vimuktnm 〈6.3〉 m. vimukta ivMau¢E= " vimuktaiƒ 〈3.3〉 n. vimukta ivMauCYa vimucya 〈avyaya〉 (vi.√muc[†] — to release; + .ya[p]) — [after] releasing ivMauÄiTa vimuñcati 〈acyuta 1.1〉 (vi.√muc[†] — to release) — he releases ivMauùiTa vimuhyati 〈acyuta 1.1〉 (vi.√muh[a] — to be bewildered) — he is bewildered ivMaU! vim™ha (vi.√muh[a] — to be bewildered; + .[k]ta) — bewildered ivMaU!" vim™haƒ 〈1.1〉 m. vim™ha ivMaU!a" vim™hƒ 〈1.3〉 m. vim™ha ivMaU!aNa( vim™hn 〈2.3〉 m. vim™ha ivMa*XYa vimya 〈avyaya〉 (vi.√m[a] — to consider; + .ya[p]) — [after] considering ivMaae+aYa vi˜abhya 〈avyaya〉 (vi.√stambh[u] — to support, pervade; + .ya[p]) — [after] pervading iviïTaMa( vi˜hitam 〈1.1〉 n. vi˜hita (vi.√sth — to be situated; + .[k]ta) — situated ivZa
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uni 〈7.1〉 m. van ubha (from √ubh[a]...dqáaE=) — 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 Xaué[Uzve ur™ave 〈4.1〉 m. ur™u Xaué]Uzu ur™u — ‘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" ™drƒ 〈1.3〉 m. ™dra XaUd]aaUTaMa( sambh™tam 〈2.1〉 m. 〈1.1〉 n. sambh™ta — generated
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SaMMaU!= samm™ha (sam.√muh[a] — to be bewildered; + .[k]ta) — bewildered, deluded, confused; foolish; a fool SaMMaU!" samm™haƒ 〈1.1〉 m. samm™ha SaMMaU!a" samm™hƒ 〈1.3〉 m. samm™ha SaMMaaeh sammoha (sam.√muh[a] — to be bewildered) — bewilderment SaMMaaeh" sammohaƒ 〈1.1〉 m. sammoha SaMMaaehMa( sammoham 〈2.1〉 m. sammoha SaMMaaehaTa( sammoht 〈5.1〉 m. sammoha SaMYak(= samyak 〈avyaya〉 (sam.+ añc) — ‘to go together’, together, completely, by all means; properly, well; distinctly, clear SarSaaMa( sarasm 〈6.3〉 n. saras (saraƒ) — 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" sargaƒ 〈1.1〉 m. sarga SaGaaRYaaMa( 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" sarvaaƒ (sarvaas) 〈avyaya〉 — altogether, completely, in every way, on all sides SavRSYa SavRYaae" SaveRzaMa( SavRiSMaNa( SavRYaae" SaveRzu SavRSYa sarvasya 〈6.1〉 m. sarva SavaR" sarvƒ 〈1.3〉 f. sarv (sarva + .[p]) he SavR he SavaER he SaveR SavaRiYa" sarvebhyaƒ 〈5.3〉 m. sarva SaveRzaMa( sarvem 〈6.3〉 m. sarva SaveRzu sarveu 〈7.3〉 m. n. sarva SavŒ" sarvaiƒ 〈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" sahadevaƒ 〈1.1〉 m. sahadeva (saha-deva) — ‘companion of gods’, Sahadeva SahSaa sahas 〈avyaya〉 — quickly, suddenly, unexpectedly, forcibly; at once Sahó sahasra — thousand SahóSYa sahasrasya 〈6.1〉 n. sahasra
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SANSKRIT READER COURSE
Sahóezu sahasreu 〈7.3〉 m. sahasra SaihTaMa( sahitam 〈2.1〉 n. sahita SahóXa" sahasraaƒ 〈avyaya〉 — thousands Saa s 〈1.1〉 f. tad Saai+aNa( skin (sk…; from sa-_aka — with the eyes) — witness; the subject; (derived:) skt — ‘with one’s own eyes’, directly, personally, clearly, really
Saa+aq sk… 〈1.1〉 m. skin (sk…) — witness Saa+aaTa( skst 〈avyaya〉 — directly SaaGar sgara — ocean SaaGar" sgaraƒ 〈1.1〉 m. sgara SaaGaraTa( sgart 〈5.1〉 m. sgara Saa«y s‰khya (from sam.√khy — to enumerate, analyse) — analysis; (esp.) S‰khya, the analysis of the twenty-four elements of material creation and how to free the soul from their entanglement; one who follows s‰khya; (also from sam.√khy:) sa‰khy — calculation, a number
Saa«yMa( s‰khyam 〈2.1〉 n. s‰khya Saa«yaNaaMa( s‰khynm 〈6.3〉 m. s‰khya — ‘who follows s‰khya’ Saa«ye s‰khye 〈7.1〉 n. s‰khya Saa«yeNa s‰khyena 〈3.1〉 n. s‰khya Saa«yE" s‰khyaiƒ 〈3.3〉 m. s‰khya 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-guŠa’, in sattva-guŠa Saaitvk==" sttvikaƒ 〈1.1〉 m. sttvika Saaitvk==Ma( sttvikam 〈1.1, 2.1〉 n. sttvika Saaitvk==a" sttvikƒ 〈1.3〉 m. sttvika Saaitvk==I sttvik… 〈1.1〉 f. sttvik… (sttvika + .…[p]) SaaTYaik==" styakiƒ 〈1.1〉 m. styaki — ‘whose nature is truth’, Styaki (Yuyudhna) SaaDak== sdhaka (from √sdh[a]...Sa&iSaÖaE=) — accomplishing; an efficient or skillful person, esp. an adept; a worshipper SaaDaNa sdhana (from √sdh[a]...Sa&iSaÖaE=) — 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&iSaÖaE=) — 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" sdhuƒ 〈1.1〉 m. sdhu SaaDauzu sdhuu 〈7.3〉 m. sdhu SaaDaUNaaMa( sdh™nm 〈6.3〉 m. sdhu SaaDYa sdhya (√sdh[a]...Sa&iSaÖaE + .ya) — to be accomplished; an object to be accomplished SaaDYaa" sdhyƒ 〈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
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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 SaahóyaMa( shasrym 〈7.1〉 f. shasr… (from sahasra, shasra + .…[p]) — of a thousand iSa&h siˆha — lion iSaÖ siddha (√sidh[u] 4P...Sa&raÖaE + .[k]ta) — succeeded, perfected; (as in:) siddhnta (siddha-_anta) — ‘perfected end’, conclusion
iSaÖ" siddhaƒ 〈1.1〉 m. siddha iSaÖYae siddhaye 〈4.1〉 f. siddhi iSaÖaNaaMa( siddhnm 〈6.3〉 m. siddha iSaiÖ siddhi (from √sidh[u] 4P...Sa&raÖaE=) — success, perfection; either as a fruitive result, perfect knowledge, mystic power, liberation or love of Godhead; the eight mystic perfections are aŠim (minuteness), laghim (lightness), prpti (attaining anything), prkmya (irresistible will), mahim (increased size), …itva (lordship), vaitva (subjugating by magic), kmvasyit (suppressing all desires)
iSaiÖ" siddhiƒ 〈1.1〉 f. siddhi iSaiÖMa( siddhim 〈2.1〉 f. siddhi iSaÖaE siddhau 〈7.1〉 f. siddhi iSaÖyae" siddhyoƒ 〈7.2〉 f. siddhi SaqdiNTa s…danti 〈acyuta 1.3〉 (√sad[†]...ivSara" sudurlabhaƒ 〈1.1〉 m. sudurlabha (from su.dur.√[u]labh[a] — to obtain with difficulty) — difficult to obtain, very rare
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SauduZk==rMa( sudukaram 〈2.1〉 m. sudukara (su.dur.√[u]k[ñ] — to do with great difficulty) — very difficult to do SauiNaiêTaMa( sunicitam 〈avyaya〉 (su.nir.√ci[ñ] — 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 ViŠu are called daiva, whereas those against the Lord are called sura.” (Padma-PurŠa) 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).
Sauraa" sulabhaƒ 〈1.1〉 m. sulabha — easy to obtain Sauivæ! suvir™ha (su.vi.√ruh[a] — to develop very much; + .[k]ta) — very much developed SauSau%Ma( susukham 〈avyaya〉 (from su. + sukha) — very easily, happily Sauôd( suhd — ‘good-hearted’, ‘well-disposed’, a friend, ally; 〈1.1〉 m. suhd Sauôd" suhdaƒ 〈2.3〉 m. suhd Sauôd( SauôdMa( suhdam 〈2.1〉 m. suhd SauôdMa( SaU+Ma s™kma (as opp. to sth™la — gross) — minute, small, fine, thin, feeble, insignificant; Sauôda subtle, atomic, intangible SaU+MaTvaTa( s™kmatvt 〈5.1〉 n. s™kmatva (s™kma + .tva) — being subtle Sauôde SaUcNa s™cana (√siv[u]...TaNTauSaNTaaNae=) — pointing out, indication Sauôd" SaUic s™ci (√siv[u]...TaNTauSaNTaaNae=) — a needle, any sharp point SaU}aq s™tr… 〈1.1〉 m. s™trin (s™tr…) — who is ‘spinning’; (as in:) d…rgha-s™trin — who is Sauôd" ‘spinning a long yarn’, being slow, procrastinating Sauôid SaU}ae s™tre 〈7.1〉 n. s™tra (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= =Sauôd( aphoristic rule; a (philosophical) text book
SaUdNa
s™dana — destroying, destroyer; (as in:) madhu-s™dana — ‘the slayer of the Madhu demon’, name of KŠa; 〈8.1〉 m. s™dana
SaUdNa" s™danaƒ 〈1.1〉 m. s™dana SaUYaTae s™yate 〈acyuta 1.1〉 (√s™[‰]...Pa[aiaRivMaaecNae=) — he gives birth SaUYaR s™rya — the sun; S™ryadeva (Vivasvn) SaUYaR" s™ryaƒ 〈1.1〉 m. s™rya SaUYaRYaae" s™ryayoƒ 〈7.2〉 m. s™rya 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*í s˜a (√sj[a]...ivSaGaeR + .[k]ta) — created, let loose Sa*íMa( s˜am 〈1.1〉 n. s˜a Sa*îa s˜v 〈avyaya〉 (√sj[a]...ivSaGaeR + .[k]tv) — [after] creating SaeNaYaae" senayoƒ 〈6.2, 7.2〉 f. sen — army SaeNaaNaqNaaMa( senn…nm 〈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.
SauôdaE SauôdaE SauôÙyaMa( SauôÙyaMa(
Sauôd" Sauôd" SauôiÙ" SauôÙy"
SauôÙyaMa( Sauôdae" Sauôdae" he= =SauôdaE
SauôÙy" SauôdaMa( SauôTSau he= =Sauôd"
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Saevq sev… 〈1.1〉 m. sevin (sev…) — ‘who serves’ SaENYaSYa sainyasya 〈6.1〉 n. sainya — army Saae!uMa( sohum 〈avyaya〉 (√sah[a] 1A...MazRauiv=) — I should be SYaaMa syma 〈vidhi 3.3〉 (√as[a]...>auiv=) — we should be SYau" syuƒ 〈vidhi 1.3〉 (√as[a]...>auiv=) — they should be ó&SaTae sraˆsate 〈acyuta 1.1〉 (√sraˆs[u]...ADa" PaTaNae=) — he falls down óaeTaSaaMa( srotasm 〈6.3〉 n. srotas (srotaƒ) (√sru...GaTaaE=) — stream, river Sv sva 〈kŠanma〉 — own Sva sv 〈kŠanma〉 (sva + .[p]) Svk==Ma( svakam 〈2.1〉 n. svaka — own SvDaa svadh 〈1.1〉 f. svadh — oblation of food to the ancesters in rddha SvNauiïTaaTa( svanu˜hitt 〈5.1〉 m. svanu˜hita (su.anu.√sth — to follow well; + .[k]ta) — well-performed SvPaNa( svapan 〈1.1〉 m. svapat (√[ñi]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" svasyƒ 〈6.1〉 f. sv SvaDYaaYa" svdhyyaƒ 〈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&Saa–GaTYaae" + .[k]ta) — killed hTa" hataƒ 〈1.1〉 m. hata hTaMa( hatam 〈2.1〉 m. hata hTaaNa( hatn 〈2.3〉 m. hata hTva hatv 〈avyaya〉 (√han[a]...ih&Saa–GaTYaae" + .[k]tv) — [after] killing hNa( han (h, from √han[a]...ih&Saa–GaTYaae"=) — killer hiNaZYae haniye 〈kalki 3.1〉 (√han[a]...ih&Saa–GaTYaae"=) — I will kill hNTa hanta 〈avyaya〉 — (a particle to excite curiosity:) yes! hNTaarMa( hantram 〈2.1〉 m. hant (hant) (from √han[a]...ih&Saa–GaTYaae"=) — killer hiNTa hanti 〈acyuta 1.1〉 (√han[a]...ih&Saa–GaTYaae"=) — he kills hNTauMa( hantum 〈avyaya〉 (√han[a]...ih&Saa–GaTYaae" + .tum[u]) — to kill hNYaTae hanyate 〈acyuta pass. 1.1〉 (√han[a]...ih&Saa–GaTYaae"=) — he is killed hNYaMaaNae hanyamne 〈7.1, sati-saptam…〉 n. hanyamna (√han[a]...ih&Saa–GaTYaae" + .[]na) — [while] being killed hNYau" hanyuƒ 〈vidhi 1.3〉 (√han[a]...ih&Saa–GaTYaae"=) — they would kill hYaE" hayaiƒ 〈3.3〉 m. haya — horse
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hr" haraƒ 〈1.1〉 m. hara — who/which removes hriTa harati 〈acyuta 1.1〉 (√h[ñ]...hrav" improper, illegal AvEDa" incarnation AvTaar" incident ga$=Naa income AaYa" inconvenience ASauivDaa increase v*iÖ" indeed NaUNaMa( indifferent odaSaqNaMa( indirect Parae+a" individual VYai¢==" inference ANauMaaNaMa( influence Pa[>aav" information SaUcNaa innumerable ASa«y" inquiry Pa*C^a insect k==I$=" inspiration Pa[eraaza 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 Aaeï" liquid d]v" list SaUic" literature SaaihTYaMa( little, small lgau, SvLPa" long dqgaR" loss, harm haiNa" loud oÀE" love Pa[qiTa" low Naqc" luster dqiá" machine YaN}aMa( mad oNMata" main Mau:Ya", Pa[DaaNa" manner, fashion rqiTa" marriage ivvah"
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d]VYaMa( maximum AiDak==TaMa" meal >aaeJaNaMa( means SaaDaNaMa( means (remedy) oPaaYa" medicine AaEzDaMa( meditation DYaaNaMa( medium MaaDYaMaMa( member SadSYa" mentality MaNaae>aav" mention oçe%" merchant viYaaSa" praise Pa[Xa&Saa prayer Pa[aQaRNaa precious AMaULYaMa( prescription iNadeRXa" presence oPaiSQaiTa" present oPaiSQaTa" president raí\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 oÀar>> paramtm gaŠa-_…a >>> gaŠea purua-_uttama >>> puruottama deva-_i >>> devari na_eva >>> naiva uttama-_oja >>> uttamauja r…-_…a >>> r…a yadi_api >>> yady api bhu-_udara >>> bh™dara manu-_antara >>> manvantara vande_aham >>> vande ’ham yotsye_iti >>> na yotsya iti namo_astu te >>> namo ’stu te dvau_imau >>> dvv imau vk._mayam >>> v‰mayam tapaƒ pthak-_vidha >>> pthag-vidha jagat-_…a >>> jagad-…a caryavat_ca >>> caryavac ca syt_janardana >>> syj janardana jagat-_nthaƒ >>> jagan-nthaƒ bhuvant_lokƒ >>> bhuvanl lokƒ yuddht_reyaƒ >>> yuddhc chreyaƒ skt_hari >>> skd dhari bhagavat-_g…t >>> bhagavad-g…t mad-_cittaƒ >>> mac-cittaƒ yad_jñtv >>> yaj jñtv tad-_ni˜ha >>> tan-ni˜ha mad-_manaƒ >>> man-manaƒ yad_reyaƒ >>> yac chreyaƒ suhd_satm >>> suht satm tattvavid_ >>> tattvavit a-gats™n_ca >>> a-gats™ˆ ca tn_titikasva >>> tˆs titikasva raddhvn_labhate >>> raddhv‡ labhate prahasan_iva >>> prahasann iva svmin_iti >>> svminn iti aham_bhajmi >>> ahaˆ bhajmi vedaiƒ_ca >>> vedai ca namaƒ_te >>> namas te namaƒ_astu te >>> namo_astu te >>> namo ’stu te arjunaƒ_uvca >>> arjuna uvca namaƒ_namaƒ >>> namo namaƒ saƒ_arjunaƒ >>> so_arjunaƒ >>> so ’rjunaƒ saƒ_kaunteyaƒ >>> sa kaunteyaƒ maŠi-gaŠƒ_iva >>> maŠi-gaŠ iva agniƒ_jyotiƒ_ahaƒ >>> agnir jyotir ahaƒ hareƒ_nma >>> harer nma guŠamayaiƒ_bhvaiƒ_ebhiƒ >>>guŠamayair bhvair ebhiƒ senayoƒ_ubhayoƒ_madhye >>> senayor ubhayor madhye
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Chandas syllables 8 • — • — • x x x x • 8 x x x x • 9 — • • — —, 10+11 11
12
13
14
— • • — maŠi-madhya • • — • • — • — • — viyogin… • • — — • • — • — • — • — • — —, • • — • — — upendra-vajr — — • — —, • • — • — — indra-vajr
x — • — —, • • — • — — • • • — • • — • • — • — • — — • —, — • — — • — — • — — • • — • — • • • • • • • —, • — • —, • • • — — —, • • • • • • — • —, • • — —
15
16
17
• —
19
21
upajti — druta-vilambita — sragviŠ… — indra-vaˆ
— • — — • — kam • — • — • — rucir — • — • — — prahariŠ…
• — • — — • — pathy — • — • • • —, • • — • — — vasanta-tilak — — —, • • • • • • — — — — madhya-km • • • • • — —, — • — — • — — mlin… • — • — • —, • — • — • — • — t™Šaka
— — — — — — — — — — — • • • • — • — • • • — • — • — • — • —, • — • — • — • — • — —, — • — • — • • • — — — — • • —
18
— • — pramŠik — — x anu˜up — • x
— — — — l…l-khela • — • — — vŠin… — • — • — pañca-cmara
• — • — — citra • — • —, • • • — • — — • — pthv…-guru — —, • • • • • — — • • • — ikhariŠ… • — • • • —, • • • • • • — vaˆa-patra-patita — • — • • • —, • — • — — • — nandana
• • • • — — — • • — • — • • — — — —, • • • • • • • — — — — —, • • • • — — — • • — • — • •
• —, — — • • —, — • — — • • —, — • — — • —, — — • —
• — rd™la-lalita — — citra-lekh
• — — megha-visph™rjit — • — rd™la-vikr…ita — — — — • — —, • • • • • • —, — • • • — 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 prati˜h, of 5 suprati˜h, 6 gyatr…, 7 uŠik, 8 anu˜up, 9 vhat…, 10 pa‰kti, 11 tri˜up, 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 S™rya-NryaŠa (¬g-Veda 3.62.10).
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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]...Gauá>aaz>> 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’ manaƒ (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>> k.Ša — ‘one who attracts’ (etymol.) The word kŠa can be etymologically analyzed in this way, but the conventional meaning is ‘KŠa, the son of mother Yaod’. Often the meaning is mixed etymological and conventional. E.g., the lotus received the name pa‰ka.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 viŠuni˜h and is used to make past participles. √[u]k[ñ]...k==r>> kta — done Another viŠuni˜h suffix is .[k]tavat[u]. √[u]k[ñ]...k==r>> k.tavat[u] — ‘one who did’ (2) krya The viŠuktya suffixes (.ya, .tavya, .an…ya) are used to point out duty. √[u]k[ñ]...k==r>> kr.ya, kar.tavya, kar.aŠ…ya 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>> pay.at[] Payat[] is a present active participle, and can be rendered into English as [while] ...-ing. A similar suffix is .[]na: √[u]k[ñ]...k==r>> kurv.Ša >>> kurvŠaƒ 〈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) ravaŠam With the suffixes .ana and .[˜]ana we make abstract nouns (bhva-prayoga) and instrumental nouns (karaŠa-prayoga). √ru...é[v>> ravaŠa — hearing; the act of hearing is called ravaŠam 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[ñ] √gam[†] √jñ √d[ir] √ru
k*= Ta" GaTa" jaTa" d*í" é]uTa"
k*= TavaNa( GaTavaNa( jaTavaNa( d*ívaNa( é]uTavaNa(
k==TaRVYa" GaNTaVYa" jaTaYa" d]íVYa" é]aeTaVYa"
ku= vRNa( GaC^Na( JaaNaNa( PaXYaNa( Xa*>> 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) ma‰galamaya There are suffixes like .maya (made of, full of). ma‰gala.maya — full of auspiciousness (ma‰gala) A similar suffix is .mtra (‘just this much’). nimitta-mtra — just the instrument (nimitta) (5) sarvataƒ Words formed with the suffix .tas[i] are avyaya and mainly interpreted as pañcam… (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 ƒ) sarvatas becomes sarvataƒ (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: kutaƒ — 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… KŠa ViŠu >>> vaiŠava — a devotee of ViŠu Vysa >>> vaiysaki — ‘the son of Vysa’, ®ukadeva Gosvm… muni (sage) >>> mauna — ‘the mood of a muni’, silence, gravity
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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. rgaƒ ca dveaƒ 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 dsaƒ iti deva-dsaƒ — deva-dsa means ‘the Lord’s servant’ (3) yma-rma When an adjective qualifies a noun, it is called karma-dhraya-samsa. ymaƒ rmaƒ iti yma-rmaƒ — yma-rma means ‘the dark Rma’, Rmacandra (4) p…tmbara When the samsa refers to something which is not mentioned in it, it is called bahu-vr…hi-samsa. p…tam ambaraˆ yasya, saƒ p…tmbaraƒ — p…tmbara means ‘he whose garment is yellow’, ViŠu Negation: The negation is made in samsa with the particle na[ñ], of which only a- remains. a-nitya... na nityaƒ iti a-nityaƒ — not eternal If the word begins with a sarvevara, a- becomes an-: an-anya... na anyaƒ iti an-anyaƒ — no other
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SANSKRIT READER COURSE
18. Sanskrit — Tables Conjugation 1. [tu]yc[]...YaaÁaYaaMa( 1U — to beg parasmai-pada
tmane-pada
karmaŠi prayoga
1
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
2
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( YaaCYaeßMa( YaaCYaeMaih
3
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( YaaCYaßMa( YaaCYaaMahE
4
AYaacTa( AYaac" AYaacMa(
AYaacTaaMa( AYaacTaMa( AYaacav
AYaacNa( AYaacTa AYaacaMa
AYaacTa AYaacQaa" AYaace
AYaaceTaaMa( AYaaceQaaMa( AYaacavih
AYaacNTa AYaacDvMa( AYaacaMaih
AYaaCYaTa AYaaCYaeTaaMa( AYaaCYaQaa" AYaaCYaeQaaMa( AYaaCYae AYaaCYaavih
5
AYaacqTa( AYaaicíaMa( AYaacq" AYaaicíMa( AYaaiczMa( AYaaicZv
AYaaiczu" AYaaicí AYaaicZMa
AYaaicí AYaaicïa" AYaaiciz
AYaaiczaTaaMa( AYaaiczTa AYaaiczaQaaMa( AYaaicDvMa( AYaaicZvih AYaaicZMaih
AYaaicí AYaaicïa" AYaaiciz
AYaaiczaTaaMa( AYaaiczTa AYaaiczaQaaMa( AYaaicDvMa( AYaaicZvih AYaaicZMaih
6
YaYaac YaYaaicQa YaYaac
YaYaacu" YaYaac YaYaaicMa
YaYaace YaYaaicze YaYaace
YaYaacaTae YaYaacaQae YaYaaicvhe
YaYaace YaYaaicze YaYaace
YaYaacaTae YaYaacaQae YaYaaicvhe
7
YaaCYaaTa( YaaCYaaSTaaMa( YaaCYaa" YaaCYaaSTaMa( YaaCYaaSaMa( YaaCYaaSv
YaaCYaaSau" YaaCYaaSTa YaaCYaaSMa
Yaaiczqí Yaaiczqïa" YaaiczqYa
YaaiczqYaaSTaaMa( YaaiczqrNa( YaaiczqYaaSQaaMa( YaaiczqDvMa( Yaaiczqvih YaaiczqMaih
Yaaiczqí Yaaiczqïa" YaaiczqYa
YaaiczqYaaSTaaMa( YaaiczqrNa( YaaiczqYaaSQaaMa( YaaiczqDvMa( Yaaiczqvih YaaiczqMaih
8
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
9
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
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[email protected] parasmai-pada 3. as[a] — to be, exist
2. bh™ — to be, exist
4. sth — to stand
1
>aviTa >aviSa >avaiMa
>avTa" >avQa" >avav"
>aviNTa >avQa >avaMa"
AiSTa AiSa AiSMa
STa" SQa" Sv"
SaiNTa SQa SMa"
iTaïiTa iTaïiSa iTaïaiMa
iTaïTa" iTaïQa" iTaïav"
iTaïiNTa iTaïQa iTaïaMa"
2
>aveTa( >ave" >aveYaMa(
>aveTaaMa( >aveTaMa( >avev
>aveYau" >aveTa >aveMa
SYaaTa( SYaa" SYaaMa(
SYaaTaaMa( SYaaTaMa( SYaav
SYau" SYaaTa SYaaMa
iTaïeTa( iTaïe" iTaïeYaMa(
iTaïeTaaMa( iTaïeTaMa( iTaïev
iTaïeYau" iTaïeTa iTaïeMa
3
>avTau >av >avaiNa
>avTaaMa( >avTaMa( >avav
>avNTau >avTa >avaMa
ASTau WiDa ASaaiNa
STaaMa( STaMa( ASaav
SaNTau STa ASaaMa
iTaïTau iTaï iTaïaiNa
iTaïTaaMa( iTaïTaMa( iTaïav
iTaïNTau iTaïTa iTaïaMa
4
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
AiTaïTa( AiTaïTaaMa( AiTaïNa( AiTaï" AiTaïTaMa( AiTaïTa AiTaïMa( AiTaïav AiTaïaMa
9
>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
1
PaXYaiTa PaXYaTa" PaXYaiSa PaXYaQa" PaXYaaiMa PaXYaav"
PaXYaiNTa PaXYaQa PaXYaaMa"
GaC^iTa GaC^iSa GaC^aiMa
GaC^Ta" GaC^Qa" GaC^av"
GaC^iNTa GaC^Qa GaC^aMa"
wC^iTa wC^iSa wC^aiMa
wC^Ta" wC^Qa" wC^av"
2
PaXYaeTa( PaXYaeTaaMa( PaXYae" PaXYaeTaMa( PaXYaeYaMa( PaXYaev
PaXYaeYau" PaXYaeTa PaXYaeMa
GaC^eTa( GaC^eTaaMa( GaC^e" GaC^eTaMa( GaC^eYaMa( GaC^ev
GaC^eYau" GaC^eTa GaC^eMa
wC^eTa( wC^e" wC^eYaMa(
wC^eTaaMa( wC^eYau" wC^eTaMa( wC^eTa wC^ev wC^eMa
3
PaXYaTau PaXYaTaaMa( PaXYa PaXYaTaMa( PaXYaaiNa PaXYaav
PaXYaNTau PaXYaTa PaXYaaMa
GaC^Tau GaC^ GaC^aiNa
GaC^NTau GaC^Ta GaC^aMa
wC^Tau wC^ wC^aiNa
wC^TaaMa( wC^NTau wC^TaMa( wC^Ta wC^av wC^aMa
4
APaXYaTa( APaXYaTaaMa( APaXYaNa( APaXYa" APaXYaTaMa( APaXYaTa APaXYaMa( APaXYaav APaXYaaMa
AGaC^Ta( AGaC^TaaMa( AGaC^Na( AGaC^" AGaC^TaMa( AGaC^Ta AGaC^Ma( AGaC^av AGaC^aMa
WeC^Ta( WeC^" WeC^Ma(
WeC^TaaMa( WeC^Na( WeC^TaMa( WeC^Ta WeC^av WeC^aMa
9
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( GaC^av
wC^iNTa wC^Qa wC^aMa"
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SANSKRIT READER COURSE 8. cit[i] — to think
9. sm — to remember
10. jñ — to know
1
icNTaYaiTa icNTaYaiSa icNTaYaaiMa
icNTaYaTa" icNTaYaQa" icNTaYaav"
icNTaYaiNTa icNTaYaQa icNTaYaaMa"
SMariTa SMariSa SMaraiMa
SMarTa" SMarQa" SMarav"
SMariNTa SMarQa SMaraMa"
JaaNaaiTa JaaNaqTa" JaaNaaiSa JaaNaqQa" JaaNaaiMa JaaNaqv"
2
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
3
icNTaYaTau icNTaYa icNTaYaaiNa
icNTaYaTaaMa( icNTaYaTaMa( icNTaYaav
icNTaYaNTau icNTaYaTa icNTaYaaMa
SMarTau SMar SMaraiaeQaaMa( Al>aDvMa( Al>ae Al>aavih Al>aaMaih
AYaacTa AYaaceTaaMa( AYaacNTa AYaacQaa" AYaaceQaaMa( AYaacDvMa( AYaace AYaacavih AYaacaMaih
9
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
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SANSKRIT READER COURSE
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 GauaaeGa Yaj YaaeGa laek=
raMa" raMaMa( raMae < a raMaaYa raMaaTa( raMaSYa raMae he raMa
m™rdhanya Ša!
4. hari m.
hir" hirMa( hirYaaMa( 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" raMaaa" hir>Ya" hir>Ya" hrqYaaMa( PaiTa>YaaMa( PaiTa>YaaMa( PaTYaae" PaTYaae" he PaTaq
k*= Paa MaaYaa ivÛa é[Öa Saeva iNad[a
>ai¢==" >ai¢==Ma( >aKTYaa >aKTYaE >aKTYaa" >aKTYaa" >aKTYaaMa( he >a¢e=
>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. viŠu m.
PaTaYa" PaTaqNa( PaiTai>a" PaiTa>Ya" PaiTa>Ya" PaTaqNaaMa( PaiTazu he PaTaYa"
ivZYaaMa( ku= la>YaaMa( ku= lYaae" ku= lYaae" he ku = =le
jaNa f==l Mau:a æPa 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 buiÖ XaaiNTa iSaiÖ 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
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[email protected] 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==Ta›RNa( k==Ta*Ri>a" k==Ta*R>Ya" k==Ta*R>Ya" k==Ta›Ra" iPaTa*>Ya" iPaTa*>Ya" iPaTa›a" AaTMa>Ya" AaTMa>Ya" AaTMaNaaMa( AaTMaSau he AaTMaaNa"
>aGavaNa( >aGavNTaMa( >aGavTaa >aGavTae >aGavTa" >aGavTa" >aGaviTa he >aGavNa(
>aGavNTaaE >aGavNTaaE >aGavÙyaMa( >aGavÙyaMa( >aGavÙyaMa( >aGavTaae" >aGavTaae" he >aGavNTaaE
>aGavNTa" >aGavTa" >aGaviÙ" >aGavÙy" >aGavÙy" >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(= =Sa‘YaaiSaNa(= =SVaaiMaNa(
GaavaE GaavaE Gaae>YaaMa( Gaae>YaaMa( Gaae>YaaMa( Gavae" Gavae" he GaavaE
JaaNaNTaaE JaaNaNTaaE JaaNaÙyaMa( JaaNaÙyaMa( JaaNaÙyaMa( JaaNaTaae" JaaNaTaae" he JaaNaNTaaE
JaaNaNTa" JaaNaTa" JaaNaiÙ" JaaNaÙy" JaaNaÙy" JaaNaTaaMa( JaaNaTSau he JaaNaNTa"
18. karman n.
k==MaR k==MaR k==MaRYa" ivÜd(>Ya" ivduzaMa( ivÜTSau he ivÜa&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( SaveRYa" Save R z aMa( SaveRzu he SaveR
SavRMa( SavRMa(
SaveR SaveR
SavaRiYa" 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 SavaRiYaaMa( 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
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[email protected] 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(üWNaMa( 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
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SANSKRIT READER COURSE 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(üv" YauZMaai>a" YauZMa>YaMa(üv" YauZMad( YauZMaak==Ma(üv" 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(üTva TvYaa Tau>YaMa(üTae Tvd( TavüTae 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(üMaa MaYaa MaùMa(üMae Mad( MaMaüMae MaiYa
AavaMa( AavaMa( Aava>YaaMa( Aava>YaaMa( Aava>YaaMa( AavYaae" AavYaae"
vYaMa( ASMaaNa(üNa" ASMaai>a" ASMa>YaMa(üNa" ASMad( ASMaak==Ma(üNa" ASMaaSau
[email protected]
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Correlative The pronouns yad and tad can be used as correlatives in any of their forms. yaƒ 〈1.1〉 ... saƒ 〈1.1〉 — he who ... he;
Ya" WvMa( veita ... Sa" MaaMa( WiTa — one who knows this ... he comes to Me yaƒ 〈1.1〉 ... tasya 〈6.1〉 — he who ... his; Ya" ANai>aSNaeh" ... TaSYa Pa]ja Pa]iTaiïTaa — he who is not attached ... his intelligence is fixed
ye 〈1.3〉 ... te 〈1.3〉 — those who ... they;
Yae MaaMa( Pa]PaÛNTae ... 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( é]eï" 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’.