Vedic expressions mahoreg 2008 - Maharishi … EXPRESSIONS 1 Âk Veda aÖ…¶mIá¬º puûroihát' yÖDSyÿ ... yad anga dåshushe tvam agne bhadraµ karishyasi

___________________________________________________________________________________________ VEDIC EXPRESSIONS 1

Âk Veda

aÖ…¶mIá¬º puûroihát' yÖDSyÿ deÖvmOû≤Tvjÿm(

hot;ÿr' ràÖ/;tÿmm( ))1))

aÖ…¶" pUvReÃ….ÖARiWá….ÖrI@‰oô nUtÿnw®Ät

s deÖv;\ Eh vÿ=it ))2))

aÖ…¶n;ÿ rÄ…ymÿXnvÖTpoWÿmeÖv idôveidáve

yÖxsÃ' vIôrvÿ†mm( ))3))

a¶eÖ y' yÖDmÿ?vÄr' ivôêtÿ" p·rÖ.Ur…sá

s î∂ eÖveWuÿ gCzit ))4))

aÖ…¶hoRt;ÿ kô…v£¡tu" sÖTy…íô]≈ ÿvStm"

deÖvo deÖve….ôr; gÿmt( ))5))

ydÖ© d;ôxuWeÖ Tvm¶eá .Ö{' k¡·rÖ„y…sá

tve†TsôTymÿi©r" ))6))

¨pÿ Tv;¶e idôveidáveÖ doW;ÿvSt…/Rôy; vÖym(

nmoô .rÿNtÖ Emÿ…s ))7))


r;jÿNtm?vôr;,;Ã' goôp;mOûtSyô dIidÿ…vm(

v/RÃm;n'Ö Sve dmeá ))8))

s nÿ" ipôtevÿ sUûnveå¶eá sUp;yÖno .ÿv

scÿSv; n" SvôStyeá ))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)


sa na˙ piteva sËnave 'gne sËpåyano bhava sachasvå na˙ svastaye (9) Âk Veda 1.1

.Ö{' k,ÃeR…." xO,uy;m dev;

.Ö{' pÿXyem;Ö=….ÿyRj];"

Bhadraµ karêbhi˙ sh®iûyåma 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[Ö˜; .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=rÿe prÖme VyoÿmÖn(

yæSmÿNdÖev; a…/Ö …vêeÿ inWÖedu"

ySt• vedÖ ikmûOc; k¡·r„yitÖ

y î†i√ûduSt îÖme sm;ÿste

Âicho Akshare parame vyoman yasmin Devå adhi vishve nishedu˙ yastanna veda kim ®ichå karishyati ya ittadvidus ta ime samåsate


The verses of the Veda exist in the collapse of fullness (the kshara of 'A') in the transcendental field, the Self, In which reside all the Devas, the impulses of creative intelligence, the Laws of Nature responsible for the whole 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

dUûreÖÎx' ¡gOûhpÿitmqÖyRum(

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


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

aGnIáWom; punvRsU 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;pUvRmkLpyt(

Yathå pËrvam akalpayat Creation based on what was before. Âk Veda 10.190.3


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

deÖv; .;Ög' yq;Ö pUvReá sÔj;n;Ön; Öp;sÿte ))

sÖm;Öno mN]Ö" simÿit" sm;ÖnI sÿm;Ön' mnÿ" sÖh

…cÖ†mÿeW;m(

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

sÖm;ÖnI vÖ a;kÀèit" sm;Ön; ˙dÿy;in v"

sÖm;ÖnmÿStu voÖ mnoÖ yq;ÿ vÖ" susÖh;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


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


Shikshå

a;Tm; buı‰; smeTy;q;RNmno yu¤É ivv=y;

mn" k;y;…¶m;h≤Nt s pe[ryit m;®tm(

m;®tStUr…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. Påîn¥ya Shikshå 6-7

(translation based upon Maharishi’s comments)


Kalpa

mN]b[˜,yoveRdn;m/eym(

Mantra-Bråhmaâyor-Veda nåmadheyam Mantra and Bråhmaâ together constitute Veda. Apastamba Shrauta SËtram 24.1.31


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†_" SvgRe 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)


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


s tu dI`Rk;lnwrNtyRsTk;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


tto √N√;n….`;t" Tato dvandvånabhighåta˙ From that comes freedom from the pairs of opposites. Yoga SËtra 2.48

…citx…†_·rit

Chiti Shaktiriti The power of consciousness is infinite. Yoga SËtra 4.34


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


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. Brahma SËtra 1.2.10

/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. Brahma SËtra 1.3.39


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' ivdubRu/;"

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


Shankara

.gvÌIt; ik…çd/It;

g©;jllvk…,k; pIt;

Bhagavad-g¥tå kinchid adh¥tå Gangå-jala-lava-kaîkå p¥tå Even a little study of the Bhagavad-G¥tå,

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


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;yuvRedoåmOt;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<@º tq; b[˜;<@º Yathå piˆde tathå Brahmåˆde As is the atom, so is the universe; as is the body, so is the cosmic body.


svRe .vNtu sui%n"

svRe sNtu inr;my"

svRe .{;i, pXyNtu

m; kiíd( du"%.;g .vet(

Sarve bhavantu sukhina˙ sarve santu niråmaya˙ sarve bhadråî 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


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


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


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

Hiraˆmayena påtreâ satyasyåpihitaµ mukham The face of truth is hidden by a covering of gold. Áshå Upanishad 15

a,or,Iy;n( mhto mhIy;n(

Aôraˆ¥yån Mahato-mah¥yån Smaller than the smallest is bigger than the biggest. Katha Upanishad 1.2.20

¨…†œt j;g[t p[;Py vr;…•bo/t

Uttishthata jågrata pråpya varån nibodhata Get awake! Rise up! Get in the company of the wise. Realize the knowledge. Katha Upanishad 1.3.14

a©üœm;]" pu®WoåNtr;Tm; sd; jn;n;'

˙dye s…•…v∑" Angushtha-måtra˙ purusho 'ntaråtmå sadå janånåµ h®idaye sannivishta˙ Deep inside the person is the Purusha of the size of the thumb. That is the innermost of one's Self, of one's consciousness. Katha Upanishad 2.3.17 (also Shvetåshvatara Upanishad 3.13)


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. Muˆdaka Upanishad 3.1.6

b[˜…vt( b[ wv .vit

Brahmavit brahmaiva bhavati The knower of Brahman is Brahman itself. Muˆdaka Upanishad 3.2.9

aym;Tm; b[˜

Ayam Ãtmå Brahma This Self is Brahman. MåˆdËkya Upanishad 2


m;tOdevo .v

iptOdevo .v

a;c;yRdevo .v

aitiqdevo .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 mama From 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. Taittir¥ya Upanishad 2.6.1


a;nNd;ı‰ev %æLvm;in .Ut;in j;yNte

a;nNden j;t;in jIv≤Nt

a;nNd' p[yNTy….s'…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. Taittir¥ya Upanishad 3.6.1

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


Ekmev;i√tIym( Ekam evådvit¥yam One reality without a second. Chhåndogya Upanishad 6.2.1

tÊvm…s

Tat 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 .Um; tTsu%' n;Lpe su%m‚St

Yo vai bhËmå tat sukhaµ nålpe sukham asti That which is unbounded is happy. There is no happiness in the small. Chhåndogya Upanishad 7.23


asto m; sÌmy

tmso m; JyoitgRmy

mOTyom;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. B®ihadåraˆyaka Upanishad 1.4.2

ah' b[˜;æSm Ahaµ Brahmåsmi I am Totality. B®ihadåraˆyaka Upanishad 1.4.10

neh n;n;‚St …kçn

Neha nånåsti kinchana Manifest diversity is unmanifest—there is nothing else. B®ihadåraˆyaka Upanishad 4.4.19 (also Katha Upanishad 2.1.11)


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


a;Tmwved' svRm(

Ãtmaivedaµ sarvam All 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


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


Ãraˆyaka

ak;ro vw sv;R v;k(

Akåro vai sarvå våk ‘A ’ is total speech. Aitareya Ãraˆyaka 2.3.6.14


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


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 neighbor and, 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 of the 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


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 jwsI c;krI t;ko twso 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


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 Råmåyaâ, 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‚Sqten

yq; 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)


Bhagavad-G¥tå /mR=e]e k⁄®=e]e smvet; yuyuTsv"

m;mk;" p;<@v;íwv ikmk⁄vRt sÔy ))1))

Dharma-kshetre kuru-kshetre samavetå yuyutsava˙ måmakå˙ påˆdavåsh chaiva kim akurvata sanjaya Assembled on the field of Dharma, O Sanjaya, on the field of the Kurus, eager to fight, what did my people and the Pandavas do? Bhagavad-G¥tå 1.1

p[Tyv;yo n …v¥te

Pratyavåyo na vidyate No obstacle exists. Bhagavad-G¥tå 2.40

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

Svalpam apy asya dharmasya tråyate mahato bhayåt Even a little of this dharma delivers from great fear. Bhagavad-G¥tå 2.40

inS]wgu<yo .v;jRun

Nistrai-guˆyo bhava-Arjuna Be without the three Guâs, O Arjuna! Bhagavad-G¥tå 2.45


yogSq" k⁄® km;R…,

Yogastha˙ kuru karmåî Established in the Self, perform action. Bhagavad-G¥tå 2.48

smTv' yog ¨Cyte Samatvaµ yoga uchyate Balance of mind is called yoga. Bhagavad-G¥tå 2.48

yog" kmRsu k*xlm(

Yoga˙ karmasu kaushalam Yoga is skill in action. Bhagavad-G¥tå 2.50

…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. Bhagavad-G¥tå 2.59


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. Bhagavad-G¥tå 2.72

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 in the Self alone, who is content in the Self, who rejoices only in the Self, for him there is no action that he need do. Bhagavad-G¥tå 3.17


gu,; gu,eWu vtRNt îit mTv; n s∆te

Guˆå guêshu vartanta iti matwå na sajjate The three Guâs (Âishi, Devatå, Chhandas) behave amongst themselves, and the Saµhitå level remains uninvolved with their behavior. Bhagavad-G¥tå 3.28

yo buıe" prt"

Yo buddhe˙ parata˙

That which is beyond the intellect. Bhagavad-G¥tå 3.42

p·r];,;y s;/Un;' …vn;x;y c du„’t;m(

/mRs'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<yR' my; sO∑m(

Chaturvar∆yaµ mayå s®ishtam

The fourfold order was created by Me.

Bhagavad-G¥tå 4.13

ghn; kmR,o git"

Gahanå karmaô gati˙ Unfathomable is the course of action. Bhagavad-G¥tå 4.17


D;n;…¶dG/km;R,' tm;Û" p‚<@t' bu/;"

Gyånågni-dagdha-karmåâµ tam åhu˙ paˆditaµ budhå˙ Whose action is burnt up in the fire of knowledge, him the knowers of reality call wise. Bhagavad-G¥tå 4.19

n …h D;nen sÎx' p…v]…mh …v¥te

tTSvy' yogs'…sı" k;len;Tmin …vNdit

Na hi gyånena sad®ishaµ pavitram iha vidyate tat svayaµ yoga-saµsiddha˙ kålenåtmani vindati Truly there is in this world nothing so purifying as knowledge; he who is perfected in Yoga, of himself in time finds this within himself. Bhagavad-G¥tå 4.38

yogyu†_o muinb[R˜ n …cre,;…/gCzit

Yoga-yukto munir brahma na chireˆådhigachchhati The sage who is intent on Yoga comes to Brahman without long delay. Bhagavad-G¥tå 5.6

yoign" kmR k⁄vR≤Nt s©' TyKTv;Tmxuıye

Yogina˙ karma kurvanti sangaµ tyaktvåtma-shuddhaye Yogis, abandoning attachment, perform action for self-purification. Bhagavad-G¥tå 5.11


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. Bhagavad-G¥tå 5.19

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. Bhagavad-G¥tå 5.24

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


s iníyen yo†_Vyo yogoåinivR<,cets;

Sa nishchayena yoktavyo yogo ’nirviˆâ-chetaså This Yoga should be practised with firm resolve and heart undismayed. Bhagavad-G¥tå 6.23 p[x;Ntmns' Áen' yo…gn' su%mu†mm(

Prashånta-manasaµ hy enaµ yoginaµ sukham uttamam For supreme happiness comes to the yogi whose mind is deep in peace. Bhagavad-G¥tå 6.27

b[˜s'SpxRmTyNt' su%m(

Brahma-saµsparsham atyantaµ sukham Contact with Brahman is infinite joy. Bhagavad-G¥tå 6.28

svR.UtSqm;Tm;n' svR.Ut;in c;Tmin È=te

SarvabhËtastham åtmånaµ sarvabhËtåni chåtmani ¥kshate He sees the Self in all beings, and all beings in the Self. Bhagavad-G¥tå 6.29

vXy;Tmn; tu ytt; xKyoåv;¢umup;yt"

Vashyåtmanå tu yatatå shakyo ’våptum upåyata˙ Yoga can be gained through proper means by the man of endeavor who is disciplined. Bhagavad-G¥tå 6.36


D;n' teåh' sivD;nimd' v+y;MyxeWt"

yJD;Tv; neh .UyoåNyJD;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 c

ah˚;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


dwvI ÁeW; gu,myI mm m;y; durTyy;

m;mev ye p[p¥Nte m;y;met;' tr≤Nt te

Daivi hy eshå guâmay¥ mama måyå duratyayå måmeva ye prapadyante måyåmetåµ taranti te

Because I am unbounded, my Måyå is also unbounded. Bhagavad-G¥tå 7.14

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"

.Utg[;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" sUyte scr;crm(

Mayådhyaksheâ prak®iti˙ sËyate sacharåcharam Under my presidentship Prak®iti, all of Nature, creates both the moving and unmoving. Bhagavad-G¥tå 9.10


…=p[' .vit /m;RTm;

Kshipraµ bhavati dharmåtmå Quickly he becomes established in dharma. Bhagavad-G¥tå 9.31

in…m†m;]' .v sVys;…cn(

Nimitta-måtraµ bhava savyasåchin Be only the instrument, O Arjuna. Bhagavad-G¥tå 11.33

=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. Bhagavad-G¥tå 13.2


Ë?vmUlm/"x;%m(

aêTq' p[;hurVyym(

zNd;'…s ySy p,;Rin

ySt' ved s ved…vt(

¤rdhvamulam adha˙shåkham ashvatthaµ pråhur avyayam chhandåµsi yasya parâni 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. Bhagavad-G¥tå 15.1

y" x;S]…v…/muTsOJy

vtRte k;mk;rt"

n s …s…ımv;Pnoit

n su%' n pr;' gitm(

Ya˙ shåstra-vidhim uts®ijya vartate kåma-kårata˙ na sa siddhim avåpnoti na sukhaµ na paråµ gatim He who ignoring the verdict of Law, Natural Law, acts on the impulse of desire (motivated by outside environmental influences), attains not perfection, nor happiness, nor the supreme goal of action—enlightenment, fulfillment. Bhagavad-G¥tå 16.23


tSm;Cz;S]' p[m;,' te

k;y;Rk;yRVyv‚Sqt;w

D;Tv; x;S]…v/;no†_˘

kmR ktuRimh;hR…s )) 24 ))

Tasmåt shåstraµ pramåâµ te kåryåkårya-vyavasthitau gyåtwå shåstra-vidhånoktaµ karma kartumihårhasi Let the light of Natural Law, which administers all life, be your authority in deciding what ought to be done and what ought not to be done. Having known what is said in the Constitution of Natural Law you should perform action. Bhagavad-G¥tå 16.24

shj' kmR k;wNtey

Sahajaµ karma kaunteya Perform natural duty because unfathomable is the course of action. Bhagavad-G¥tå 18.48

SmOitlRB/;

Sm®itir labdhå I have regained memory. Bhagavad-G¥tå 18.73

Kir„ye vcn' tv

Karishye vachanaµ tava I shall do according to Thy word. Bhagavad-G¥tå 18.73


Puråâ Ekìv;h' jgTy] i√tIy; k; mm;pr;

pXywt; du∑ mYyev …vx'Tyo mi√.Uty" 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[Uy;≤Tp[y' b[Uy;t(

Satyaµ brËyåt priyaµ brËyåt Speak the sweet truth. Agni Puråâ 371.8


Sm®iti

vedo a≤%lo /mRmUlm(

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 nopakaraê 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 prapanchyate By virtue of analysis and synthesis, the indivisible Unity is realized in the world of diversity.


…z•e mUle 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‰it

Sarvaµ Vedåt prasiddhyati Everything is Vedic, everything is known through Veda.

jws; %;ve a• vws; bne m•

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


Svisı" P;;#m;]e,

Svasiddha˙ påthamåtreâ By 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.

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Vedic expressions mahoreg 2008 - Maharishi … EXPRESSIONS 1 Âk Veda aÖ…¶mIá¬º puûroihát' yÖDSyÿ ... yad anga dåshushe tvam agne bhadraµ karishyasi