01 expressions from the vedas

8/17/2019 01 Expressions From the Vedas

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VEDIC EXPRESSIONS 1

Âk Veda

aÖ…¶mIá¬º pu ûroihát' yÖDSyÿ de ÖvmO û≤ Tvjÿm( hot;ÿr' ràÖ/;tÿmm( ))1))

aÖ…¶" pU vR e Ã….ÖARiWá….ÖrI@‰oô nU tÿnw®Ät s de Öv;\ Eh vÿ=it ))2))

aÖ…¶n;ÿ rÄ…ymÿXnvÖTpoWÿme Öv idôveidáve yÖxsÃ ' vIôrvÿ†mm( ))3))

a¶e Ö y' yÖDmÿ?vÄr' ivôêtÿ" p·rÖ.U r…sá

s î ∂ e ÖveWu ÿ gCzit ))4))

aÖ…¶hoRt;ÿ kô…v£¡tu" sÖTy…íô] ≈ ÿvStm"de Övo de Öve….ôr; gÿmt( ))5))

ydÖ© d;ôxuWe Ö Tvm¶e á .Ö {' k¡·rÖ„y…sá

tve†TsôTymÿi©r" ))6))

¨pÿ Tv;¶e idôveidáve Ö doW;ÿvSt…/R ôy; vÖym( nmoô .rÿ NtÖ Emÿ…s ))7))


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VEDIC EXPRESSIONS 2

r;jÿ Ntm?vôr;,;Ã ' goôp;mO ûtSyô dIidÿ…vm(v/R Ãm;n' Ö Sve dme á ))8))

s nÿ" ipôtevÿ sU ûnveå¶e á sUp;yÖno .ÿv scÿSv; n" SvôStye á ))9))

Agnim ¥le purohitaµ yagyasya devam ®itwijam

hotåraµ ratna dhåtamam (1)

agni˙ pËrvebhir ®ishibhir ¥dyo nËtanair uta

sa devåµ eha vakshati (2)

agninå rayim ashnavat posham eva dive-dive

yashasaµ v¥ravattamam (3)

agne yaµ yajgyam adhwaraµ vishwata˙ paribhËr asi

sa id deveshu gachchhati (4)

agnir hotå kavikratu˙ satyash chitrashravastama˙

devo devebhir å gamat (5)

yad anga dåshushe tvam agne bhadraµ karishyasi

tavet tat satyam angira˙ (6)

upa tvågne dive-dive doshåvastar dhiyå vayam

namo bharanta emasi (7)

råjantam adhvaråˆåµ gopåm ®itasya d¥divim

vardhamånaµ sve dame (8)


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VEDIC EXPRESSIONS 3

sa na˙ piteva sËnave 'gne sËpåyano bhava

sachasvå na˙ svastaye (9)

Âk Veda 1.1

.Ö {' k,Ã e R…." xO ,uy;m dev;

.Ö {' pÿXyem;Ö =….ÿyRj];" Bhadraµ karˆebhi˙ sh®iˆuyåma Devå

bhadraµ pashyemåkshabhir yajatrå˙

All good I should hear from the ears.

All good I should see through the eyes.

Âk Veda 1.89.8

(also introduction to Upanishads

of Atharva Veda)

yÖtIn;' Ã b[ Ö̃ ; .ÿvitÖ s;rÿ…q"Yat¥nåµ Brahmå bhavati sårathi˙

For those established in self-referral consciousness, the infinite organizing

power of the Creator becomes the charioteer of all action.

Âk Veda 1.158.6

Aôco aô =rÿ e prÖme VyoÿmÖn( yæSmÿ NdÖ ev; a…/Ö …vêe ÿ inWÖ edu"ySt• vedÖ ikmû Oc; k¡·r„yitÖ

y î†i √ ûduSt îÖme sm;ÿ ste

Âicho Akshare parame vyoman

yasmin Devå adhi vishve nishedu˙

yastanna veda kim ®ichå karishyati

ya ittadvidus ta ime samåsate


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VEDIC EXPRESSIONS 4

The verses of the Veda exist in the collapse of fullness (the kshara of 'A')

in the transcendental field, the Self,In which reside all the Devas, the impulses of creative intelligence,

the Laws of Nature responsible for the whole manifest universe.

He whose awareness is not open to this field,

what can the verses accomplish for him?

Those who know this level of reality

are established in evenness, wholeness of life.

Âk Veda 1.164.39

yo j;g;r tmOc" k;myNte Yo jågåra tam ®icha˙ kåmayante

He who is awake, the richas seek him out.

Âk Veda 5.44.14

a¶ a; y;ih vItye gO ,;no hVyd;tye Agna å yåhi v¥taye g®iˆåno havya-dåtaye

Agni has come to disappear. What is gained is for offering.

Âk Veda 6.16.10

dU ûre ÖÎx' ¡gO ûhpÿitmqÖyR um( DËre d®ishaµ g®ihapatim atharyum

Far, far away the indweller of the house, the Self, is seen reverberating.

Âk Veda 7.1.1

invtR?vm( Nivartadhwam

Return.

Âk Veda 10.19.1


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VEDIC EXPRESSIONS 5

in vÿtR?v' Ö m;nu ÿ g;t;ÖåSm;n( ‚TsÿWKt revtI"

aGnIáWom; punvR sU aôSme /;ÿryt' rÖiym( Ni vartadhwaµ månu gåtå'smån tsishakta revat¥˙

agn¥shomå punarvasË asme dhårayataµ rayim

Âk Veda 10.19.1

nvo nvo .vit j;ym;n" Navo-Navo bhavati jåyamåna˙

Totality is reborn again and again.

Âk Veda 10.85.19

yq;pU vRmkLpyt( Yathå pËrvam akalpayat

Creation based on what was before.

Âk Veda 10.190.3


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VEDIC EXPRESSIONS 6

s' gÿCz?v' Ö s' vÿd?v' Ö s' voÖ mn;' Ã…s j;nt;m(

de Öv; .;Ög' yq;Ö pU vR e á sÔj;n;Ön; ¨Öp;sÿte ))

sÖm;Öno mN]Ö" simÿit" sm;ÖnI sÿm;Ön' mnÿ" sÖh…cÖ†mÿ eW;m(

sÖm;Ön' mN]ÿmÖ…. mÿ N]ye v" sm;Önenÿ vo hÖ…vW;ÿ juho…m ))

sÖm;ÖnI vÖ a;kÀ èit" sm;Ön; ˙dÿy;in v" sÖm;ÖnmÿStu voÖ mnoÖ yq;ÿ vÖ" su sÖh;sÿit ))

Saµ gachchhadhvaµ saµ vadadhvaµ saµ vo manåµsi jånatåm

devå bhågaµ yathå pËrve sanjånånå upåsate

samåno mantra˙ samiti˙ samån¥ samånaµ mana˙ saha chittameshåm

samånaµ mantramabhi mantraye va˙ samånena vo havishå juhomi

samån¥ va åkËti˙ samånå h®idayåni va˙

samånam astu vo mano yathå va˙ susahåsati


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VEDIC EXPRESSIONS 7

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

from a common source, in the same manner as the impulses of creative

intelligence, in the beginning, remain together united near the source.

Integrated is the expression of knowledge, an assembly is significant in

unity, united are their minds while full of desires. For you I make use of

the integrated expression of knowledge. By virtue of unitedness and by

means of that which remains to be united, I perform action to generate

wholeness of life.

United be your purpose, harmonious be your feelings, collected be your

mind, in the same way as all the various aspects of the universe exist in

togetherness, wholeness.

Âk Veda 10.191.2-4

ySy inê…st' ved;"

yo vede>yoå ≤ %l' jgt( inmRme tmh' vNde …v¥;tIqRmheêrm(

Yasya nishvasitaµ Vedå˙

yo vedebhyo 'khilaµ jagat

nirmame tam ahaµ vande

vidyå-t¥rtha-Maheshvaram

I bow down to him who breathes out the Veda

and creates the universe from it,

remaining uninvolved, and who is the cherished shrine

of pilgrimage for all the streams of knowledge.

Såyaˆåchårya


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VEDIC EXPRESSIONS 8

Shikshå

a;Tm; buı‰; smeTy;q;R Nmno yu ¤É ivv=y;mn" k;y;…¶m;h ≤ Nt s pe [ryit m;®tm( m;®tStU r…s crNmN{' jnyit Svrm(

Ãtmå buddhyå sametyårthån mano yunkte vivakshayå

mana˙ kåyågnim åhanti sa prerayati mårutam

mårutas tËrasi charan mandraµ janayati svaram

The Self stirs with an intention. Together with the intellect, it takes a

direction, and engages the mind. The mind strikes the fire of the body,

which in turn drives out the air. The air, moving within the lungs, causes

the emergence of subtle sound, which becomes sound—svaram—the

reverberation of the Self.

Påˆin¥ya Shikshå 6-7

(translation based upon Maharishi’s

comments)


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VEDIC EXPRESSIONS 9

Kalpa

mN]b[̃ ,yove Rdn;m/eym( Mantra-Bråhmaˆayor-Veda nåmadheyam

Mantra and Bråhmaˆa together constitute Veda.

Apastamba Shrauta SËtram 24.1.31


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VEDIC EXPRESSIONS 10

Vyåkaraâ

a;idrNTyen shet; Ãdirantyena sahetå

Whatever is in the beginning, if it the same in the end, then in the middle

it is the same.

Påîni, Ashtådhyåy¥ 1.1.71

Ek" xBd" sMyGD;t" x;S]; ≤ Nvt" sup[yu†_" SvgR e lokÉ k;m/uG.vit Eka˙ shabda˙ samyag gyåta˙ shåstrån vita˙

suprayukta˙ svarge loke kåma-dhug bhavati

One word properly known and properly used is enough for all

achievements on earth and in heaven.

Påîni ( Kaiyata, Mahåbhåshya-Prad¥pa, Ãhnika 1)


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Yoga

aq yog;nux;snm( Atha yogånushåsanam

Now is the teaching on yoga.

Yoga SËtra 1.1

yog…í†vO…†inro/"Yogash chitta-v®itti-nirodha˙

Yoga is the complete settling of the activity of the mind.

Yoga SËtra 1.2

td; { ∑ u" SvÂpeåvSq;nm( Tadå drashtu˙ swarËpe avasthånam

Self established in itself.

Yoga SËtra 1.3

vO…†s;ÂPy…mtr]V®itti sårËpyam ita˙ atra

Reverberations of the Self emerge from here (the self-referral state) and

remain here (within the self-referral state).

Yoga SËtra 1.4


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s tu dI`Rk;lnwrNtyR sTk;r;se…vto Î!.U …m"

Sa tu d¥rgha-kåla-nairantarya-satkåråsevito d®idha-bhËmi˙ Yoga becomes a well-founded state—established state—when it has been

respectfully and uninterruptedly cultivated for a long time.

Yoga SËtra 1.14

AtM.r; t] p[D; Âitambharå tatra pragyå

Fully awake consciousness—all knowing awareness.

Yoga SËtra 1.48

hey' du"%mn;gtm( Heyaµ du˙kham anågatam

Avert the danger which has not yet come.

Yoga SËtra 2.16

tTs…•/* vwrTy;g"Tat sannidhau vairatyåga˙

In the vicinity of coherence (Yoga), hostile tendencies are eliminated.

Yoga SËtra 2.35

æSqrsu%m;snm( Sthira-sukham åsanam

Ãsana is steady pleasantness.

Yoga SËtra 2.46

p[yTnxw…qLy;nNtsm;p…†>y;m( Prayatna-ßaithilyånanta-samåpattibhyåm

Ãsana is perfected by relaxation of activity and the dawn of

unboundedness.

Yoga SËtra 2.47


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tto √ N √ ;n….`;t"Tato dvandvånabhighåta˙

From that comes freedom from the pairs of opposites.

Yoga SËtra 2.48

…citx…†_·ritChiti Shaktiriti

The power of consciousness is infinite.

Yoga SËtra 4.34


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Vedånta

aq;to b[̃ …jD;s; Athåto brahma-jigyåså

Now, from here, the desire to know Brahman.

Brahma SËtra 1.1.1

jNm;¥Sy yt" Janmådyasya yata˙

Source of birth, maintenance, and evolution.

Brahma SËtra 1.1.2

x;S]yoinTv;t( Shåstra yonitwåt

Source of the scripture.

Brahma SËtra 1.1.3

t†u smNvy;t( Tat tu samanvayåt

That is through unifying nature.

Brahma SËtra 1.1.4


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a;nNdmyoå>y;s;t(

Ãnandamayo 'bhyåsåt Brahman becomes blissful through practice.

Brahma SËtra 1.1.12

svR] p[…sıopdex;t( Sarvatra prasiddhopadeshåt

Through teaching one knows it is everywhere evident.

Brahma SËtra 1.2.1

a†; cr;crg[h,;t( Attå charåchara grahaˆåt

Whole Prak®iti is eaten up—Brahman is the devourer of all diversity.

Brahma SËtra 1.2.9

p[kr,; ∞ Prakaraˆåchcha

From the context, from the sequence.


/moRpp†eí Dharmopapatteshcha

Dharma arises from there; that is the origin of Dharma.

Brahma SËtra 1.3.9

kMpn;t( Kampanåt

From the self-referral impulse.



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Eten yog" p[Tyu†_"

Etena yoga˙ pratyukta˙ By this, Yoga is expounded.

Brahma SËtra 2.1.3

ti ∞ Ntn' tTkqnmNyoNy' tTp[bo/nm( Etdek prTv' c td>y;s' ivdubR u/;"

Tach chintanaµ tat kathanam anyonyaµ tat prabodhanam

etad eka paratvaµ ca tad abhyåsam vidur budhå˙

Thinking of that, speaking of that, conversing of that with one another, dedication to that alone—this is called abhyåså or practice by the wise.

Yoga Vasishtha 3. 22–23


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Shankara

.gvÌIt; ik…çd/It;g©;jllvk…,k; pIt; Bhagavad-g¥tå kinchid adh¥tå

Gangå-jala-lava-kaˆikå p¥tå

Even a little study of the Bhagavad-G¥tå,

like a drop of the flow of nectar, is sufficient for enlightenment.

Shankara, Bhaja Govindam

20

b[̃ sTy' jg‚NmQy; jIvo b[̃ wv n;pr" Brahma-satyaµ-jagan mithyå j¥vo Brahmaiva nåpara˙

Brahman is real and the world only appears to be real. This Self, ‘I,’ is

Totality—Brahman—and none other.

Shankara

Ate D;n;• mu…†_ Âite gyånånna mukti

Without enlightenment, there is no freedom from bondage and suffering

of any kind— Adhyåtmik, Adhidaivik, or AdhibhËtik.

Shankara


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Upa-Veda

aq;to dI`RÔI…vtIym?y;y' Vy;:y;Sy;m" ))1)) Athåto d¥rghan j¥vit¥yam adhyåyaµ vyåkhyåsyåma˙

Now begins the chapter on the quest for immortality.

Charaka Saµhitå, SËtrasthåna 1.1.1

a;yuvR edoåmOt;n;m( Ãyur-Vedo Am®itånåm

Ãyurveda belongs to those who are immortal.Charaka Saµhitå, SËtra Sthånam 25.40

p[D;pr;/ Pragyåparådha

Mistake of the intellect. Charaka Saµhitå, Shår¥rasthåna 1.109

smdoW" sm; ≤

Gní sm/;tumli]_y" )p[ s•;Tme…N{ymn;" SvSq îTyi./Iyte ))41))samadosha˙ samågnish cha samadhåtu-mala-kriya˙

prasannåtmendriya-manå˙ svastha ity abhidh¥yate

He whose doshas are in balance, whose appetite is good, whose dhåtus

are functioning normally, whose malas are in balance, and whose Self,

mind, and senses remain full of bliss, is called a healthy person.

Sushruta Saµhitå 15.41

yq; ip


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svR e .vNtu sui%n"

svR e sNtu inr;my"

svR e .{;i, pXyNtu

m; kiíd( du"%.;g .vet(

Sarve bhavantu sukhina˙

sarve santu niråmaya˙

sarve bhadråˆi pashyantu

må kaschid du˙khabhåg bhavet

May everybody be happy.

May everybody be free from disease.

May everybody have good luck and

may none fall on evil days.

Ãyurveda


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Upanishad

sh n;vvtu sh n* .un†u _ sh vIy| krv;vhw tejæSv n;v/ItmStu m; …vi √ W;vhw Saha nåv avatu

saha nau bhunaktu

saha v¥ryaµ karavåvahai

tejasvi nåv adh¥tam astu

må vidvishåvahai

Let us be together,

Let us eat together,

Let us be vital together,

Let us be radiating truth,

radiating the light of life,

Never shall we denounce anyone,

never entertain negativity.

Introductory verse for Upanishads of

the Taittir¥ya Saµhitå of Yajur-Veda


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pU ,Rmd" pU ,R…md' pU ,;RTpU ,RmudCyte pU ,RSy pU ,Rm;d;y pU ,Rmev;v…x„yte PËrâm ada˙ pËrâm idaµ pËrˆåt pËrâm udachyate

pËrâsya pËrâm ådåya pËrâm evåvashishyate

That is full; this is full. From fullness, fullness comes out.

Taking fullness from fullness, what remains is fullness.Shåntipåtha, Áshå Upanishad

Èx; v;Sy…md' sv| y ≤ Tkç jgTy;' jgt( Áshå våsyam idaµ sarvaµ yat kin cha jagatyåµ jagat

All this (creation) is the dwelling of the Administrator, the Creator.

Áshå Upanishad 1

t ∂ Üre t √ …NtkÉ Tad dËre tad vantike

It is far, yet it is within.

Áshå Upanishad 5

a…v¥y; mOTyu ' tITv;R …v¥y; amOtmXnute Avidyayå m®ityuµ t¥rtvå vidyayå am®itam ashnute

By means of the knowledge of ‘A’ (experience of pure consciousness),

go beyond death. Through knowledge, taste the fruit of immortality.

Áshå Upanishad 11


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ihr


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k‚Sm•u .gvo …vD;te svRimd' …vD;t' .vtIit Kasminnu bhagavo vigyåte sarvam idaµ vigyåtaµ bhavat¥ti

Know that by knowing which everything is known.

Muˆdaka Upanishad 1.1.3

sTymev jyte Satyam eva jayate

Truth alone triumphs.


b[̃ …vt( b[̃ wv .vit Brahmavit brahmaiva bhavati

The knower of Brahman is Brahman itself.


aym;Tm; b[̃ Ayam Ãtmå Brahma

This Self is Brahman.

MåˆdËkya Upanishad 2


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m;tOdevo .v

iptOdevo .va;c;yRdevo .vaitiqdevo .v Måt®i-Devo bhava

pit®i-Devo bhava

åchårya-Devo bhava

atithi-Devo bhava

Honor the mother as God.

Honor the father as God.

Honor the teacher as God.

Honor the guest as God.

Taittir¥ya Upanishad 1.11

yto v;co invtRNte tı;mprm' mm

Yato våcho nivartante tad dhåma-paramaµ mamaFrom where the speech returns, that is my supreme abode.

Taittir¥ya Upanishad 2.4.1

Bhagavad-G¥tå 15.6, 8.21

tTsOÇ; tdev;nup[ ;…vxt( Tat s®ishtvå tad evånupråvishat

Having created the creation, the Creator—Cosmic Creative

Intelligence— entered into it.



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a;nNd;ı‰ev %æLvm;in .U t;in j;yNte

a;nNden j;t;in jIv ≤ Nta;nNd' p[yNTy….s'…vx ≤ Nt

Ãnandåddhyeva khalwimåni bhËtåni jåyante

ånandena jåtåni j¥vanti

ånandaµ prayanty abhisaµwishanti

Out of bliss these beings are born,

In bliss they are sustained,

And to bliss they go and merge again.


ah' …vêm( Ahaµ vishvam

My universe is my Self.

Taittir¥ya Upanishad 3.10

p[D;n' b[̃ Pragyånaµ Brahma

Fully awake self-referral dynamism (of the universe) born of the infinite

organizing power of pure knowledge, the Veda—fully awake totality of

the individual consciousness is Brahman, which comprehends the infinite

dynamism of the universe in the infinite silence of Self.

Aitareya Upanishad

3.1.3

sv| %lu îd' b[̃Sarvaµ Khalu Idaµ Brahma

All this is Totality.Chhåndogya Upanishad 3.14.1


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Ekmev;i √ tIym(

Ekam evådvit¥yamOne reality without a second.

Chhåndogya Upanishad 6.2.1

tÊvm…sTat tvam asi

Thou art that.

Chhåndogya Upanishad

6.11

trit xokm;Tm…vt( Tarati shokam åtmavit

Established in the Self, one overcomes sorrows and suffering.

Chhåndogya Upanishad 7.1.3

yo vw .U m; tTsu%' n;Lpe su%m‚StYo vai bhËmå tat sukhaµ nålpe sukham asti

That which is unbounded is happy. There is no happiness in the small.

Chhåndogya Upanishad 7.23


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asto m; sÌmy

tmso m; JyoitgRmymOTyom;R amOt' gmy

Asato må sad gamaya

tamaso må jyotir gamaya

m®ityor må am®itaµ gamaya

From non-existence lead us to existence,

From darkness lead us to light,

From death lead us to immortality.

B®ihadåraˆyaka Upanishad 1.3.28

i √ tIy; √ ̄.y' .vit Dvit¥yåd vai bhayaµ bhavati

Certainly fear is born of duality.


ah' b[̃ ;æSm Ahaµ Brahmåsmi

I am Totality.


neh n;n;‚St …kçn Neha nånåsti kinchana

Manifest diversity is unmanifest—there is nothing else.


(also Katha Upanishad 2.1.11)


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a;Tm; v; are { ∑ Vy" ≈ otVy" mNtVy"inid?y;…stVy" Ãtmå vå are drashtavya˙ shrotavya˙ mantavya˙

nididhyåsitavya˙

That Ãtmå alone, that simplest form of awareness alone, is worthy of

seeing, hearing, contemplating, and realizing.

Yågyavalkya, B®ihadåraˆyaka Upanishad 2.4.5

amOtSy pu];" Am®itasya putrå˙

O sons of immortality.

Shvetåshvatara Upanishad 2.5

ved;hmet' pu®W' mh;Ntm( Vedåham etaµ purushaµ mahåntam

I know the Veda, this great totality.

Shvetåshvatara Upanishad 3.8

…xv' x;Ntm √ ¯t' ctuq| mNyNte s a;Tm; s …vDey"Shivaµ shåntam advaitaµ chaturthaµ manyante sa Ãtmå

sa vigyeya˙ The peaceful, the blissful, the undivided is thought to be the fourth;

that is the Self. That is to be known.

N®isiµhottaratåpan¥ya Upanishad 1


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a;Tmwved' svRm(

Ãtmaivedaµ sarvamAll this is Ãtmå only.

N®isiµhottaratåpan¥ya Upanishad 7

vsu/wv k⁄$uMbkm( Vasudhaiva kutumbakam

The world is my family.

Mahå Upanishad 6.71

vedoåhm( Vedo ’ham

I am the Veda. Dev¥ Upanishad 1

itleWu twlv √

ºde ved;Nt" sup[it…œt"Tileshu tailavad Vede Vedånta˙ supratishthita˙ As oil is present in the seed, so Vedånta is present in the Veda.

Muktikå Upanishad 1.9

in"xBd' prm' pdm Ni˙shabdaµ paramaµ padam

Without Shabda it is transcendental. So from the transcendental reality, the word

Shabda emerges. It is the same as from Saµhitå, the sound of Âishi, Devatå,

Chhandas emerges.

Dhyånabindu Upanishad 2


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Ekoåh' bÛSy;m(

Eko ’haµ bahu syåm I am One, may I be many.

Upanishads

p[c;r" s tu …vDey" Prachåra˙ sa tu vigyeya˙

The mind gets expanded in the transcendent.

Gaudapåda's MåˆdËkya Kårikå 3.34


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Ãraˆyaka

ak;ro vw sv;R v;k( Akåro vai sarvå våk

‘A ’ is total speech.

Aitareya Ãraˆyaka 2.3.6.14


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Itihåsa

aLpk;l …v¥; sb a;È Alpakål vidyå sab å¥

Total Knowledge gained in a short time.

Råma Charita Månasa, Båla Kåˆda 203.2

r;m b[̃ prm;rq Âp; Råm Brahm paramåratha rËpå

Råm is Totality, the embodiment of supreme fulfillment, the goal of all

pursuits—administration through the total creative potential of Natural Law.

Råma Charita Månasa, Ayodhyå Kåˆda 90.7;

Uttara Kåˆda 20.1–4

p[ibis ngr kIje sb k;j;

˙dy r;i% koslpur r;j; Prabisi nagar k¥je sab kåjå

h®idaya råkhi kosalapura råjå

Enter the city with the Lord of Ayodhyå enshrined in your heart, and

accomplish all your business.

Råma Charita Månasa, Sundara Kå ∆ da 4.6.1

r;m r;j du"% k;Û n Vy;p; Råm-råj du˙kh kåhu na vyåpå

In the reign of Råm suffering belonged to no one.

Råma Charita Månasa, Uttara Kåˆda 20.1


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In the whole of Råma’s realm there was no one who suffered from bodily

pains, ill fortune or evil circumstances. Every man loved his neighborand, contented with the state of life to which he had been born,

conformed to sound morality and the teaching of scripture.

The four pillars of religion were established throughout the world. No

one even dreamt of sin. Men and women alike were devoted to Råma’s

worship and enjoyed the blessings of highest heaven.

There was no sickness and no premature death. Everyone was trim and

sound of body. No one was in poverty, in sorrow or in distress. No one

was ignorant or unlucky. All men and women were naturally good and

pious, clever and intelligent. Everyone appreciated the merits of his

neighbor and was himself learned and wise. Everyone was grateful for

kindness and sincerely prudent.

The trees in the forest were ever full of flowers and fruit. The elephant

and the lion dwelt peacefully together. Birds and deer forgot their

animosities and lived in great harmony with one another. The cooing ofthe birds and the herds of deer fearlessly roaming the woods made a

charming scene.

The air was cool, fragrant and splendidly mild. Bees laden with honey

made a pleasant humming. Creepers and trees yielded their sweetness on

being asked. The earth was ever clothed with crops. Mines of jewels of

every description were disclosed in the mountains, and the world

acknowledged its king to be in truth the Universal Spirit.

Every river flowed with an abundance of refreshing water—cool, pure

and delicious to the taste. The sea remained within its bounds, casting

forth pearls on its shore for men to gather. The ponds were thick with

lotuses, and every quarter of the world was supremely happy.

The moon flooded the earth with her radiance; the sun gave as much heat


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as was necessary; the clouds poured forth showers for the mere asking in

the days when Råma was king.

Råma Charita Månasa, Uttara Kåˆda 20.1–4; 22.1–4; 23.1

m;ge ' b;ird deih' jl r;mcN{ ke ' r;j; Mågeµ bårida dehiµ jala råmachandra keµ råjå

The clouds poured for rain for the mere asking in the days when Råma was

king.

Råma Charita Månasa, Uttara Kåˆda 23.1

rmNte yo…gno y‚Smn( îit r;m" Ramante yogino yasmin iti Råma˙

Råma is the abode of the Yogis; Råma is the level of intelligence which is

the home of the Yogis. Yogis delight in Råma—Råma level of intelligence is

the delight of the Yogis.

r;m Zro%e bw #ke sbko mujro ley

j;kI jw sI c;krI t;ko tw so dey

Råm jharokhe baithake sabako mujaro leya

jåk¥ jais¥ chåkar¥ tåko taiso deya

Råm, the ruling intelligence—Råm, the Cosmic Ruler—ever present at the

point of creation (at the point of manifestation of the unmanifest), sees all the

activity of everyone and spontaneously bestows due results of everyone’s

action.

b;r b;r r`ubIr hs|.;rI


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Båra båra raghub¥r harsaµbhår¥

Back, back. . .

Råma Charita Månasa

su%Sy du"%Sy n koip d;t;Sukhasya du˙khasya na kopi dåtå

Nobody gives happiness or sorrow to anyone.

No suffering to anyone in the kingdom of Råm.

Adhyåtmå Råmåyaˆa, Ayodhyå Kå ∆ da 6.6

j;n;…m /m| n c me p[vO…†"j;n;My/m| n c me invO…†"kÉn;ip deven ˙id‚Sqtenyq; inyu†_oå‚Sm tq; kro…m

Jånåmi dharmaµ na cha me prav®itti˙

jånåmy adharmaµ na cha me niv®itti˙

kenåpi devena h®idisthitena

yathå niyukto 'smi tathå karomi

I know what is right, but I cannot do it.

I know what is wrong, but I cannot refrain from it.

Some motivating power decides in my heart,and whatever it designs, that only I can do.

—spoken by Duryodhana in the Mahåbhårata

( Påˆdava G¥tå )


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Bhagavad-G¥tå

/mR =e]e k⁄®=e]e smvet; yuyuTsv"m;mk;" p;


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yogSq" k⁄® km;R…,

Yogastha˙ kuru karmåˆi Established in the Self, perform action.

Bhagavad-G¥tå 2.48

smTv' yog ¨Cyte Samatvaµ yoga uchyate

Balance of mind is called yoga.


yog" kmR su k*xlm( Yoga˙ karmasu kaushalam

Yoga is skill in action.


…vWy; …vinvtRNte inr;h;rSy deihn"

rsvj| rsoåPySy pr' ÎÇ; invtRte Vishayå vinivartante niråhårasya dehina˙rasavarjaµ raso ’pyasya paraµ d®ishtwå nivartate

Having seen the Supreme, the Transcendent (bliss unbounded—the field

of all intelligence and power), even the shadows of ignorance dissolve.



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EW; b[ ;˜I ‚Sqit"

p;qR nwn;' p[ ;Py …vmuÁit

Eshå Bråhm¥ sthiti˙

Pårtha nainåµ pråpya vimuhyati

Once achieved, it is never to be lost—life in enlightenment—life of the

individual a lively field of all possibilities—the ability to achieve

anything through mere desiring.


in„k;m kmRyog Nishkåma karma yoga

Bhagavad-G¥tå Chapter 3

inyt' k⁄® kmR Tvm( Niyataµ kuru karma tvam

Do your allotted duty.

Bhagavad-G¥tå 3.8

ySTv;Tmritrev Sy;d;TmtOPtí m;nv" )a;TmNyev c s'tu∑ StSy k;y| n iv¥te ))17))Yas tv åtma-ratir eva syåd åtma-t®iptash cha månava˙

åtmany eva cha saµtushtas tasya kåryaµ na vidyate

But the man whose delight is inthe Self alone, who is content in the

Self, who rejoices only in the Self,

for him there is no action that he need do.



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gu ,; gu ,eWu vtR Nt îit mTv; n s ∆ te Guˆå guˆeshu vartanta iti matwå na sajjate

The three Guˆas (Âishi, Devatå, Chhandas) behave amongst themselves,

and the Saµhitå level remains uninvolved with their behavior.


yo buıe" prt"

Yo buddhe˙ parata˙

That which is beyond the intellect.


p·r];,;y s;/U n;' …vn;x;y c du„’t;m( /mR s'Sq;pn;q;Ry s'.v;im yuge yuge Paritråˆåya sådhËnåµ vinåshåya cha dushk®itåm

dharmasaµsthåpanårthåya saµbhavåmi yuge yuge

To protect the righteous and destroy the wicked, to establish Dharma

firmly, I take birth age after age.

Bhagavad-G¥tå 4.8

ctuvR


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D;n;…¶dG/km;R ,' tm;Û" p‚


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îhwv tw…jRt" sgoR yºW;' s;Myº ÆSqt' mn" Ihaiva tair jita˙ sargo yeshåµ såmye sthitaµ mana˙

Even here, in this life, the universe is conquered by those whose mind is

established in equanimity.


yoåNt"su%oåNtr;r;mStq;NtJyoRitrev y"Yo 'nta˙-sukho ’ntaråråmas tathåntar-jyotir eva ya˙

Whose happiness is within, whose contentment is within, whose light is

all within.


a;Tmwv ·rpur;Tmn" Ãtmaiva ripur åtmana˙

They are the enemy to themselves.

Bhagavad-G¥tå 6.5

D;n…vD;ntO¢;Tm;Gyåna-vigyåna-t®iptåtmå

Contented in knowledge and experience.

Bhagavad-G¥tå 6.8

y' lB?v; c;pr' l;.' mNyte n;…/k ̆tt"Yaµ labdhvå chåparaµ låbhaµ manyate nådhikaµ tata˙

Having gained which he counts no other gain as higher. Bhagavad-G¥tå 6.22


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s iníyen yo†_Vyo yogoåinivR


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D;n' teåh' sivD;nimd' v+y;MyxeWt"

yJD;Tv; neh .U yoåNyJD;tVymvix„yte Gyånaµ te ’ham savigyånam idaµ vakshyåmyasheshata˙

yaj gyåtvå neha bhËyo ’nyaj gyåtavyam avashishyate

I shall declare to you without reserve this knowledge combined with experience.

Once this is known nothing else remains worth knowing in this world.

Bhagavad-G¥tå 7.2

.U …mr;poånlo v;yu"%' mno bu≤ ırev cah˚;r îtIy' me ….•; p[’itr ∑ /;

BhËmir åpo 'nalo våyu˙

khaµ mano buddhir eva cha

ahankåra it¥yaµ me

bhinnå prak®itir ashtadhå

Earth, water, fire, air,

ether, mind, intellect and

ego; thus is my

Prak®iti divided eightfold.

Bhagavad-G¥tå 7.4


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dwvI ÁeW; gu ,myI mm m;y; durTyy;

m;mev ye p[p¥Nte m;y;met;' tr ≤ Nt te Daivi hy eshå guˆamay¥ mama måyå duratyayå

måmeva ye prapadyante måyåmetåµ taranti te

Because I am unbounded, my Måyå is also unbounded.


pXy me yogmwêrm( Pashya me yogam aishvaram

Behold the richness of My Yoga—Saµhitå value, My holistic Nature.

Bhagavad-G¥tå 9.5

p[’it' Sv;mv ∑ >y …vsOj;im pun" pun".U tg[ ;mimm' ’TSnmvx' p[’tevRx;t( Prak®itiµ svåm avashtabhya vis®ijåmi puna˙ puna˙

bhËta-gråmam imaµ k®itsnam avashaµ prak®iter vashåt

Curving back upon My own Nature, I create again and again—

creation and administration of creation, both are a natural phenomenon

on the basis of My self-referral consciousness.

Bhagavad-G¥tå 9.8

my;?y=e , p[’it" sU yte scr;crm( Mayådhyaksheˆa prak®iti˙ sËyate sacharåcharam

Under my presidentship Prak®iti, all of Nature, creates both

the moving and unmoving.



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…=p[ ' .vit /m;RTm;

Kshipraµ bhavati dharmåtmå Quickly he becomes established in dharma.


in…m†m;]' .v sVys;…cn( Nimitta-måtraµ bhava savyasåchin

Be only the instrument, O Arjuna.


=e]=e]DyoD;Rn' y†JD;n' mt' mm

Kshetra-kshetra-gyayor gyånaµ

yat taj gyånaµ mataµ mama

He who knows the field and the indweller,self-referral intelligence within the structure of the field,

he really knows.



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Ë?vmU lm/"x;%m(

aêTq' p[ ;hurVyym( zNd;'…s ySy p,;RinySt' ved s ved…vt( ¤rdhvamulam adha˙shåkham

ashvatthaµ pråhur avyayam

chhandåµsi yasya parˆani

yas taµ veda sa vedavit

Âk Veda

speaks of the eternal Ashvattha, the World Tree,

whose roots are on top and branches with leaves below.

They are the Vedic hymns.

He who knows it knows the Veda.


y" x;S]…v…/muTsOJy

vtRte k;mk;rt"n s …s…ımv;Pnoitn su%' n pr;' gitm( Ya˙ shåstra-vidhim uts®ijya

vartate kåma-kårata˙

na sa siddhim avåpnoti

na sukhaµ na paråµ gatim

He who ignoring the verdict of Law, Natural Law, acts on the impulse of

desire (motivated by outside environmental influences), attains not

perfection, nor happiness, nor the supreme goal of action—

enlightenment, fulfillment.



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tSm;Cz;S]' p[m;,' te k;y;Rk;yRVyv‚Sqt;w D;Tv; x;S]…v/;no†_ ̆kmR ktu Rimh;hR…s )) 24 ))

Tasmåt shåstraµ pramåˆaµ te

kåryåkårya-vyavasthitau

gyåtwå shåstra-vidhånoktaµkarma kartumihårhasi

Let the light of Natural Law, which administers all life, be your authority in

deciding what ought to be done and what ought not to be done. Having known

what is said in the Constitution of Natural Law you should perform action.


shj' kmR k;w NteySahajaµ karma kaunteya

Perform natural duty because unfathomable is the course of action.


SmOitlRB/;Sm®itir labdhå

I have regained memory.


Kir„ye vcn' tv Karishye vachanaµ tava

I shall do according to Thy word.



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PuråˆaEkìv;h' jgTy] i √ tIy; k; mm;pr;pXywt; du∑ mYyev …vx'Tyo mi √ .U ty" Ekaivåhaµ jagatyatra dwit¥yå kå mamåparå

pashyaitå dushta mayyeva vishaµtyo madwibhËtaya˙

The supreme Cosmic Intelligence that is described as Dev¥—Mother

Divine—the most exalted state of awareness. Durgå Saptashat¥ 10.5

sTy' b[ U y; ≤ Tp[y' b[ U y;t( Satyaµ brËyåt priyaµ brËyåt

Speak the sweet truth. Agni Puråˆa 371.8


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Sm®iti

vedo a ≤ %lo /mRmU lm( Vedo akhilo dharma-mËlam

Veda is the root of all laws. Manu Sm®iti 2.6

/moR r=it r…=t" Dharmo rakshati rakshita˙

He who cares for order, the order cares for him. Manu Sm®iti 8.15

ahrh" s'?y;mup;sIt vedo inTym/Iyt;m( Aharaha˙ sandhyåm upås¥ta vedo nityam adh¥yatåm

Devote yourself to the junction point, which is the daily study of the

Veda. Sm®iti

…£y;…s…ı" sÊve .vit mht;' nopkr,e Kriyå siddhi˙ sattwe bhavati mahatåµ nopakaraˆe

The action of great men gains success through Sattwa—purity of

consciousness—and not from the (external, or intellectually conceived, or

physically organized) means of action.

aNvyVyitrek;>y;' in„p[pç' p[pç‰te

Anvaya vyati rekåbhyåµ nishprapanchaµ prapanchyateBy virtue of analysis and synthesis, the indivisible Unity is realized in the

world of diversity.


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…z•e mU le nwv x;%; n p]m(Chinne mËle naiva shåkhå na patram No branches, no leaves in the absence of the root.

sv| ved;t( p[…sı‰itSarvaµ Vedåt prasiddhyati

Everything is Vedic, everything is known through Veda.

jw s; %;ve a• vw s; bne m• Jaiså khåve ann, vaiså bane mann Mind depends on the quality of food one eats.

(country saying)

n gurori/k' tTv' n gurori/k' tp"n gurori/k' D;n' tSmw ≈ Igurve nm"

Na guror adhikaµ tatvaµ na guror adhikaµ tapa˙ Na guror adhikaµ gyånaµ tasmai shr¥ gurave nama˙

Nothing in the movable or immovable world is greater than the Guru;

No penance is greater than dedication to the Guru;

No knowledge is greater than the embodiment of Total Knowledge, the Guru;

I bow down to the Guru.

Siddha Siddhånta Paddhati 5.63

Tvidy' vStu goivNd' tu>ymev smpRye Tvad iyaµ vastu govindaµ tubhyam eva samarpaye

Thy gift my Lord I give to Thee.


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Svisı" P;;#m;]e ,

Svasiddha˙ påthamåtreˆaBy mere recitation one gains perfection.

Kåmikågama ( Kriyåpåda) 2.177

mhiWR vwidk ivXv p[x;sn' ivjyNtetr;m( Maharshi vaidkika vishva prashåsanaµ vijayantetaråm

Victory to Maharishi Vedic Global Administration.

yq; r;j; tq; p[j;Yathå råjå tathå prajå

As is the administration, so are the administered.

01 expressions from the vedas

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