essay on fire in sanskrit

Agni (Sanskrit: अग्नि Agni) is the Rig Vedic deity of fire and the conveyor of sacrifices to the gods. He is also a god of divine knowledge, who leads man to the gods. He was one of the most important of the Vedic gods. Agni has three forms: 'fire', 'lightning' and 'the Sun'.

Agni is the drying agent which neither wets nor moistens anything. The word Agni is derived from three verbs – from 'going', from 'shining or burning', and from 'leading'; the letter "a" (अ) is from root "i" which means 'to go', the letter "g" (ग्) is from the root "añj" meaning 'to shine' or "dah" meaning 'to burn', and the last letter is by itself the root "nī" (नी) which means 'to lead'. It is often said that the fire-god is called अग्नि (Agni) because he is अग्रणी (Agrani), the forward leader who is the ever awake disseminator of knowledge and the first principle of thought which manifests as Speech; it is carried at the front in all ritualistic undertakings (Yajnas).

Agni is the personification of the sacrificial fire. He is associated with Vedic sacrifice, taking offerings to the other world in his fire. He is the priest of the gods, and the god of the priests. Through yajna he carries the oblations to the gods, to ensure the continuance of conditions favourable to mankind. No god is approachable without the medium of Agni, and no divinity is without the presence of Agni.

Agni is the essence of the knowledge of Existence. The Vedic Rishis held Agni to be responsible for the manifestation of gods for the mortal beings, who then come to know them and worship them by the mind. They pray for Agni, which is the essence of the knowledge of existence, to increase its own strength or power, which is within all human beings, to enable them to cultivate strong conviction and belief, without which there cannot develop a meaningful faith and deep devotion to support a dedicated mind. With Agni's increase ignorance and all delusions are wholly destroyed, without nescience to be taken for granted, and the human form assumed by Brahman is erased from the mind.

Agni symbolizes the soul; it is the power of change that cannot be limited or overcome. Light, heat, colour and energy are merely its outer attributes; inwardly, Agni impels consciousness, perception and discernment.

Agni denotes the natural element fire, the supernatural deity symbolized by fire and the inner natural will aspiring for the highest knowledge. Heat, combustion and energy is the realm of Agni which symbolizes the transformation of the gross to the subtle; Agni is the life-giving energy. Agnibija is the consciousness of tapas (proto-cosmic energy); Agni (the energizing principle); the sun, representing the Reality (Brahman) and the Truth (Satya), is Rta, the order, the organizing principle of everything that is.

Agni, who is addressed as Atithi ('guest'), is also called जातवेदसम्, meaning "the one who knows all things that are born, created or produced." He is the god of will-power, united with wisdom. The Vedic people knew human will-power to be a feeble projection of this power which they believed could be strengthened by the Rig Vedic chants to Agni.

Agni as the immortal guest is the witness of all actions, supremely powerful, all consuming and irresistible but who commands all earthly and heavenly riches i.e. all temporal good.

Agni is the receiver, holder and distributor of energy, who leads the devatas to victory in their battles against the asuras, and confers wealth of various kinds to the performers of yajnas. Born in the human aspirant he awakens the gods, and burns the opposing foes, the demons.

Agni is the god of fire and sacrifice, of divine knowledge, and is also associated with water. Agni, identified with energy and action, is the first emanation and the sacred spark hidden within all beings.

In Hindu scriptures, Agni is depicted with two or seven hands, two heads and three legs. One head marks immortality, and the other marks an unknown symbol of life. He rides a ram or a chariot harnessed by fiery horses. Agni is represented as red and two-faced, suggesting both his destructive and beneficent qualities, and with black eyes and hair, three legs and seven arms. He rides a ram, or a chariot pulled by goats or, more rarely, parrots.

Agni has two mothers, or has two parts of the fire drill used to start the fire. He has ten servant maids, the fingers of the man who is lighting the fire or the ten undisclosed powers that nourish Agni.

Seven rays of light emanate from his body. One of his names is Saptajihva, "the one having seven tongues". He has seven fiery tongues with which he licks the sacrificial butter.

The ancient seers divided Agni into three parts – gārhapatya (for general domestic usage), āhavaniya (for inviting and welcoming a personage or deity) and dakshinagni (for fighting against all evil). Yāska states that his predecessor Sākapuṇi regarded the threefold existence of Agni as being in earth, air and heaven as stated by the Rig Veda, but a Brāhmana considered the third manifestation to be the Sun.

Agni and rituals

Vedic rituals all involve Agni. Agni is present in many phases of life such as honouring of a birth (diva lamp), prayers (diva lamp), at weddings (the yajna where the bride and groom circle the fire seven times) and at death (cremation). The Agnihotra is the "sacrificial fire". Agnihotra is believed to free the yajmāna (the performer of the yajna) from evil and death, both signified by Agni. Prajapati had to create milk as food for the hungry Agni and perform the first act of Agnihotra to avoid death and preserve his own existence. The Agnihotris once maintained a perpetual fire in their homes. This ritual ceremony was conducted on important and auspicious occasions. In many homes prayers are still offered to Agni. Hindus consider it as the duty of a man to perform Agnihotra. The main offering is milk, and at the end, the sacrificer offers four water oblations, to the gods, to father and the fathers, to the seven seers and to Agni on earth. The priest invokes Agni through Agni in his sacrificial form; the sacrificial form of Agni is the Sun which shining brightly appears to all men. The priest also invokes Vayu which is Agni’s own greatness. Therefore, Agni as the deity is treated differently from Agni, the messenger who carries oblations to the gods. The sacrificial form of Agni is Aditya and Vayu.

During Vedic times, Pasuyajña, animal sacrifices to propitiate Agni, were frequently made. The animal to be sacrificed was tied to an octagonal wooden stake called yupa, be it a he-goat, a horse or a bull. The entire ceremony was supervised and coordinated by anadhvaryu, because this ritual called for the completeness of the sacrifice to meet the demands of the liturgical rules. Niruddha-pasubandhayajna involving immolation of a he-goat was an obligatory rite performed once in six months or once a year with the aid of six priests to appease Indra and Agni, with Surya and Prajapati as deities.

Agni in Rigveda

Agni is the chief terrestrial deity personified by the sacrificial fire which is the centre of the ritual poetry of the Rig Veda. The earth enveloped in darkness and the sky, become visible when Agni is born; the acquisition of fire by man is regarded as a gift of the gods. Agni is only compared and not identified with the Sun.

Agni is second only to Indra in the power and importance attributed to him in Vedic mythology, with 218 out of 1,028 hymns of the Rigveda dedicated to him. With Varuna and Indra he is one of the supreme gods in the Rig Veda.

Agni is the first word of the first hymn of the Rig Veda (Sukta I.i.1) revealed to Rishi Madhuchchandah Vaishvamitah in Gāyatri metre. This mantra is a prayer to Agni:

I aspire intensely for Agni, the adorable, the leader who carries out the yajna; who does and gets done the yajna in due season, who is the summoning priest capable of bringing the gods to the yajna performed here, and the one who establishes excellent felicities in the aspirants.

In the Rig Veda (I.95.2), a Rishi prays - दशेमं त्वष्टुर्जनयन्त गर्भम - for the ten eternal powers to bless Tvashtr (the supreme mind which creates all things) with the birth of Agni, which is a reference to the ten undisclosed powers that nourish Agni.

The Rig Veda often says that Agni arises from water or dwells in the waters; the Vedic sage says that Agni manifesting in the waters and seated in the lap of the winding waters, flaming upward, increases; and that Agni was born by the prowess of Tvashtr (Rig Veda I.95.5). He may have originally been the same as Apam Napat, the supreme god of creation, who is also sometimes described as fire arising from water. This is the important physiological phenomenon in any living body, which in a natural explanation may have referred to flames from natural gas or oil seepages surfacing through water, or as the seven rays or seven bands of light of a rainbow.

Agni is the Rishi ('hymn-seer') of Sukta X.124 of the Rig Veda, and along with Indra and Surya makes up the Vedic triad of deities.

Other Rig-Vedic names, epithets or aspects of Agni include Matarishvan, Jatavedas, or Bharata.

Agni is Abhimāni, from Sanskrit: abhi (towards) + man (the verbal root man 'to think', 'reflect upon') meaning dignified, proud; longing for, thinking. Agni is the 'Mystic Fire', who leads man on the journey to God. Agni is worshipped as the symbol of piety and purity; as expression of two kinds of energy i.e. light and heat, he is the symbol of life and activity. Agni-rahasya, "the secret of fire," is the key to all knowledge because Agni is the power of inner and outer illumination.

Agni is also called Arka, "water," the accessory to worship, and the cause of fire that covers all food which covers all life (Yajurveda V.vii.5). Rishi Tritapti (Rig Veda X.v.3), in a mantra in praise of Agni, refers to the bearers of water, the most subtle and the most refined aspects of manifestations. In a subsequent mantra he says that in the conditions prevalent prior to the formation of water, Agni, which was the first visible manifestation of the Un-manifested, was the giver and the taker, both, because as energy it had transformed into matter, beginning with water.

A sage of the Rig Veda (Sukta IV.iii.11) states that the Sun became visible when Agni was born.

The sage of the Atharvaveda (Sukta 19.55.3) prays to the fire for happiness and peace, for a happy temperament, resolve and good health, for strength and mental contentment, and as the ladder to spirituality. The sage also states that Agnihotra destroys enemies.

The Rig Veda does not make a direct reference to animal sacrifice, but in Rig Veda mantra VIII.43.11] which is addressed to Agni, rishi Virupa Angirasa invites all devout to pray to Agni, who is called ukshānna and vaśānna, that is, the eater of bulls (uksha) and barren cows (vaśā).

Agni has two forms: Jataveda and Kravyada:

• Jātaveda is invoked to burn and carry the offerings (except flesh) to the respective Gods, in which case Agni is light identified with knowledge and with Brahman. In the Jātaveda form, "He who knows all creatures", Agni acts as the divine model for the sacrificial priest. He is the messenger who carries the oblation from humans to the gods, bringing the Gods to sacrifice, and interceding between gods and humans (Rig Veda I.26.3). When Agni is pleased, the gods are generous. Agni represents the cultivated, cooked and cultured aspects of Vedic ritual. Together with Soma, Agni is invoked in the Rig Veda more than any other gods. Jataveda (Sanskrit: जातवेद, IAST: jātaveda, "He who knows all creatures") is a term used in Rig Veda and is an epithet for Agni, that is, fire-god. In some references, the term has also been used as an epithet of Shiva. The meaning of Jataveda has been explained in the following five ways: (1) Knowledge of all the created beings (2) Knowledge of all creatures or everything existent (3) Being known by all created things (4) Knowledge of the Vedas as representing the ultimate riches and wealth (5) Knowledge of the Vedas as the ultimate and the absolute source of wisdom. In some references, the term Jataveda has been used to personify the one who has produced the Vedas. According to some scholars, its real meaning and significance has been lost in antiquity.
• Kravyād is invoked to burn the flesh (corpses and animal parts) in the Pitri-yajna for which purpose Agni is obtained from the rays of the Sun. Kravyād (क्रव्याद) is the form of Agni which eats corpses, the fire of the funeral pyre; the fire that eats corpses can eat everything. This is the impure form which is much feared. In this form, after one’s death and at the time of cremation, Agni heats up and burns the body only, the body which is the impure human condition (SB 2.2.4.8).

Agni in Upanishads

Pippalāda, the sage of the Prashna Upanishad, merely highlights the एकायुः (Ekayu, the Sole person) status of Agni when he tells Kābandhi Katayāna – " That very one, Surya who is Aditya, rises up who is Prana and Agni, who is identified with all creatures and who is possessed of all fame.”

The Isha Upanishad focuses on the tradition of Agni as the Divine Will and action. The sage of this Upanishad surrenders the lower egoistic human nature, and prays to Agni to guide and lead him to That (Brahman), the establishment, origin, and refuge of all that is (Isha Upanishad.18).

In the Kena Upanishad, Agni reveals his identity as the heat energy and the ever-burning flame of the conscious force in matter, that makes up the entire world. The gods sent first Agni to find out the nature of Brahman, which means it is Agni that releases the energy which is latent in all beings. Moreover, the sage of the Kena Upanishad refers to the functional differentiation and specialization of body parts, on which account the life-stream progresses, when he speaks of Agni becoming the speech and entering the mouth, and Vayu becoming breath and entering the nostrils.

The Kena Upanishad says that Agni was the first to discover Brahman's nature, limits and identity. The Vedic gods manifest themselves in man, and assume the appearance of human limitations. 'Knowledge', 'faith' and 'works', these three, because of their connection with human faculties, are not without their respective limitations, and it is the mortal body harbouring within it the individual self and the Universal Self that remains bound by limitations.

The Katha Upanishad tells how Yama taught Nachiketa the secrets of the fire that leads to heaven, and what bricks were required to build the altar.

The Chandogya Upanishad describes the Panchagni Vidya, the meditation on the five fires. It explains the interconnectivity of everything that exists, with creation as a kind of sacrifice. Each manifestation, the microcosm, is a manifestation of Prakrti, the macrocosm.

In the Mundaka Upanishad (I.ii.1-5) it is said that Agni, here meant the Āhavaniya Fire, has seven tongues or flames – Kālī ('black'), Karālī ('terrible'), Manojava ('speedy as the mind'), Sulohita ('very red'), Sudhumravarna ('coloured like thick smoke'), Sphulingini ('emitting sparks') and Vishwaruchi ('having the fuel as the Sun' – तस्मादग्निः समिधो यस्य सूर्यः (II.i.5)).

Agni in Brahmanas

Shatapatha Brahmana (SB 6.1.1.1) tells us that Prajapati was generated through the tapas of the rishis (equated with the non-existent of the Beginning), thereafter, through his own tapas Prajapati generated all the gods and all the creatures. He also generated Agni as the sacrificial fire and as the second self having wearied himself his glow and essence of him heated up and developed Agni (SB 10.6.5.2). Ritually Agni, as the altar built by the sacrifice, reconstitutes Prajapati.

Shatapatha Brahmana (SB 3.1.3.18) tells us that Agnihotra should be performed by the performer knowing that he will gain the strength and victories gained by Agni who conquered the earth, Vayu, the air and Surya, the sky, with whom he shares the world; and the same text further tells us that the Agnihotra, doubtless, is the Sun.

The Shatapatha Brahmana (VI.ii.1.2-3) speaks about the five animals or sacrificial victims, man, bull, horse, ram and he-goat, which Agni enters and becomes. The same text explains that it is Agni who is sacrificed as animal victim (SB XIII.ii.7.13).

The Shatapatha Brahmana and the Aitareya Brahmana speak of Tura Kāvasheya, the teacher of the Agni-rahasya doctrine, who built a fire-altar to the gods at Karoti. He was the purohit of Janamejaya , son of Parikshit , to whom the Mahabharata was recited. Tura Kavasheya had received this knowledge from Prajapati who had in his own turn received it from the self-existent Brahman. This knowledge finally teaches that the Ashvamedha is the yonder shining sun, which is Agni, which is Brahman; the year is his body; Agni is Arka and the worlds are his bodies; and both Arka and Ashvamedha combine to become one deity, Death, knowing this one conquers Death.

The Brahmana tells us that "the mind saw itself as thirty-six thousand; it saw the adorable fires as belonging to itself, lighted up by the mind, and conceived as identical with the mental modes."

Agni-rahasya, "the secret of fire," is the esoteric interpretation of the fire-altars. The fire-altars are re-interpreted as symbolic representations of the mind, and its connection the Absolute reality. In these interpretations, various meanings are stringed together, to reach a new understanding.

The terrestrial world, the air, the sky and the sun are spoken of as the fire-altars, with all things on and in them as various bricks, making up the whole of Agni. The tenth book of the Shatapatha Brahmana says that the fire-altar is the mind, and that the mind is prior to breath (Prana) and speech (Vac). It also describes the benefits of the Vājapeya and the Rājasūya sacrifices, identifies the person residing in the sun with the person residing in the right eye, and proclaims the meditation on Brahman as the Mind.

Badarayana and Jaimini both agree that the fires of the mind and speech of Agni-rahasya are not parts of any concrete ritual, but refer to conceptual fires, which are meditations, which are not subservient to rites.

There are thirty-six thousand mano-vrittis or 'mental modes', one for each day of life spanning one hundred years, which correlates to the mind-generated bricks of the altar. The fire is lighted up by the mind itself, thus establishing mental connection to the prescribed Vedic ritual acts or rites.

The Kanva Satpatha Brahmanam (SB.IV.i.iv.11) calls Agni "wisdom" and Rishi Bharadavaja Barhaspatya, in a mantra addressed to Agni Vaishvanara calls Agni "the mind swiftest among (all) those that fly."

Rishi Praskanva states that Agni represents great learning and enlightening wisdom, which ought to be sought, located and humbly approached. Agni excites Buddhi (reason and intellect), the perceiving and the determining factor, and by illuminating the mind it makes one understand and comprehend the truth – प्रचेतसोऽग्ने देवाँ इह द्रवत् (Rig Veda I.xliv.7).

Agni in Puranas

• Agni was descended from Vishnu in this order: Vishnu- Brahma -Angiras-Brihaspati-Agni. We come across several contradictory statements in the Puranas regarding the birth of Agni. There is some real difficulty, therefore, in tracing correctly the true genealogy of Agni. The one given above is based on statements in Bhagavata and Mahabharata. Angiras is one of the six mind-born sons of Brahma. Angiras married Shraddha and got four daughters and two sons. Brihaspati was one of the sons and Utatthya was the other. The daughters were Sinivali, Kuhu, Raka and Anumati. Brihaspati married Candramasi and got six divine sons. Of these Samyu, the eldest, married Satya and Agni was born to Samyu of Satya.
• Agni One of the Ashta-dik-palakas. (Ashta = eight, dik = zone, palaka = guardian ). The Devi Bhagavata states in its 8 th Chapter that Agni is one of the eight guards posted at the eight different zones to protect the universe. Indra guards the east; Agni, the southeast; Yama the south; Nirruti, the southwest; Varuna, the west; Vayu, the northwest; Kubera , the North and Siva, the northeast. The place where Agni sits on guard is known as Tejovati.
• Agni One of the five elements. The universe is believed to be composed of five elements of which Agni is one. The other four are Water, Earth, Ether and Air.
• The story of how Agni gave a Maya Sita (Phantom Sita) to Sri Rama : During their exile in the forests Rama and Lakshmana were for some time living in an Ashram built on the shores of the ocean. One day Agni disguised as a Brahmin approached them and said "O, Sri Rama, you are born to kill the demon Ravana and save the world from his atrocities. Sita is going to be a cause for that. Time is not far for you to finish this duty of yours. Ravana is soon to come and kidnap your wife, Sita. You must, therefore, allow me to play a trick on Ravana. Entrust Sita with me and I shall keep her safe. In her place here you can keep a Maya Sita (Phantom Sita) which will be a live replica of your real wife. In the end when you take back Sita after killing Ravana you will be compelled to throw your wife into the fire to test her chastity. At that time I will take back the replica and give you back your real wife". Sri Rama was very much pleased to hear this. Agni then, by his Yogic powers created a Phantom Sita and gave her to him. Rama kept this as a secret even from Lakshmana. In the great Rama-Ravana battle Ravana was killed and then respecting public opinion and wishing to establish in public the purity of his queen Sri Rama put her into the fire. At that moment Agni took back the replica and gave back the real Sita to Sri Rama. Sita thus came out from the fire unscathed. Later, on the advice of Rama and Agni, the Phantom Sita went to the sacred place Puskara and started doing tapas (penance) there. After doing tapas for a long period of three lakhs of divine years this Phantom Sita became known as Svargalaksml. It was this Svargalaksmi that later on in the Dvapara Yuga came out from the Yajna Kunda of King Panchala as Panchali and became the consort of the Pandavas. Vedavati, daughter of Kusadhvaja in Kritayuga, Sita, daughter of Janaka in the Treta Yuga , and Panchali, daughter of Drupada in Dvapara Yuga are one and the same person. On account of this she is known as Yrihaayani also. (Chapter 9 of Devi Bhagavata).
• The story of how Agni got indigestion: In olden times there was a bold and mighty King called Svetaki. He conducted several different types of Yajnas. Afflicted by the unending dense smoke in the Yajna hall all the ascetics left the place and went their way. Undaunted by this, Svetaki started another twelve-year sacrifice in which not a single sage took part. The sages rebuked him and said if he wanted to conduct a sacrifice again he could invite Sudras to help him. Enraged by this insult Svetaki went to Kailasa and did fierce penance. Lord Siva appeared before him and gave him Durvasas as a priest for his Yajna. For twelve years sage Durvasas performed the Yajna pouring into the mouth of Agni through the sacrificial pit unlimited materials of food. Agni was overfed and he got indigestion. He lost all appetite for food, became weak and the brilliance of his face faded. (Chapter 235, Adi Parva, Mahabharata).
• The story of how Agni burnt the big forest, Khandava : When the indigestion continued without abate for some time Agni approached Brahma and asked for a cure. Brahma declared that his indigestion would be cured if Agni could burn the huge forest, Khandava, the abode of the enemies of the Devas . Agni immediately started consuming the forest. But the inhabitants of the forest soon quenched the fire. Disappointed Agni went to Brahma again and the latter advised him to wait for some time till the advent of Nara- Narayanas to that forest. They would then help Agni to burn the forest. Agni waited for the time to come. At that time the Pandavas were living in Indraprastha with Sri Krishna . When the heat became unbearable there Arjuna and Krishna came to the banks of river Yamuna . Hearing about the arrival of Krishna and Arjuna who were none but the incarnations of Narayana and Nara, Agni disguised as a Brahmin approached them and requested them to help him to burn the Khandava forest. Agni added that any attempt of his to burn the forest was always foiled by Indra who would send a heavy downpour of rain to quench the fire because Taksaka, an intimate friend of Indra, was living there. To gain his end Agni gave Arjuna an arrow-case which would never be empty, a chariot bearing a monkey flag, four white horses adorned with gold chains and also the famous Gandlva bow. To Sri Krishna he gave the cakrayudha or the divine wheel-weapon. (All these military equipment were once given to Agni by Varuna. ) When all these were given to them Krishna and Arjuna got ready to help Agni to burn the forest. Agni started burning the forest, Indra at once sent a heavy downpour of rain and Arjuna created a canopy of arrows above the forest preventing the rains from falling on the forest. Agni carried on his work undisturbed, the forest was burnt and Agni was cured of his indigestion. (Shlokas 233 to 239, Adi Parva, Mahabharata).
• Agni falls in love : As an inaugural procedure to the great Rajasuya which Dharmaputra performed at Indraprastha his four brothers Bhima , Arjuna, Nakula and Sahadeva conducted a victory march to the four different sides of the kingdom. Sahadeva who turned south conquered many kings including Dantavaktra and Bhismaka and reached a country called Mahismatipura. There he had to encounter a powerful king called Nila . Before long there broke a fire in his camp. Disheartened, Sahadeva prayed to the God, Agni, for help. It was then that Sahadeva came to know about the ties between Agni and Nila. "King Nila had a beautiful daughter named Sudarshana. Once when she was talking to her father after having entered the Agni-hotra Agni fell in love with her. From that day onwards Agni became dreamy about the beautiful lips of Sudarshana. It reached a stage when Agni would burn only if it was blown by the lips of Sudarshana. This ended in Agni marrying Sudarshana. After the marriage Agni lived in the palace of his father-in-law, King Nila, as a useful ally. It was at this time that Sahadeva came to conquer Nila. But Agni knew that for the proper conduct of the Rajasuya of Dharmaputra his father-in-law had to surrender to Sahadeva and so advised his father-in-law to do so. What appeared to be a difficult problem was thus easily solved. (Chapter 31, Sabha Parva, Mahabharata) .
• How Emperor Sibi was tested by Agni : Once Agni and Indra thought of testing how strong and deep was the sense of charity in Emperor Sibi. Indra took the shape of a hawk and Agni that of a dove and the dove flew and dropped down into the lap of the Emperor who was at that time doing a yaga. The hungry hawk came chasing its prey and finding the dove in the lap of the Emperor said : "O King, is it proper on your part to withhold my food from me, and keep it in your lap ?" Hearing this Sibi replied: "This dove has sought refuge in me. It is my duty to give it protection. If it is only food you want I shall give you food." Sibi then offered many things including his kingdom to the hawk in return for the dove. But the hawk refused them all and finally agreed to accept an equal weight of flesh from the body of the Emperor. Sibi without any hesitation cut a portion of his thigh and weighed it against the dove in a scale. The dove weighed more and the Emperor started putting more and more flesh from his body to make the weight equal. But the dove always weighed more and at last the Emperor said he would weigh himself against the dove. As the weak and fleshless Emperor was about to get into the pan of the scale Agni and Indra emerged from the bodies of the dove and hawk and appeared before the Emperor. They blessed him and immediately took him to heaven. (Chapter 131, Vana Parva, Mahabharata).
• Agni and the testicles of a goat : The occasion is when sage Vishvamitra is taking Rama and Lakshmana to the forests to give protection to the sages against the demons. They reached the place where Ahalya lay as a stone cursed by Gautama. Vishvamitra told them the story: "It was here that the great sage, Gautama, lived with his beautiful consort, Ahalya. Once Indra had an intercourse with her privately and Gautama coming to know of the misdeed cursed her and turned her into stone. By the curse of the same sage Indra lost his testicles. Greatly aggrieved by this loss Indra prayed to god Agni for help and on the advice of Agni the Devas removed the deformity by placing a goat's testicles instead." (Shlokas 48 & 49, Bala Kanda, Valmiki Ramayana).
• How sage Bhrigu cursed Agni: Sage Bhrigu was living with his wife Puloma in his Ashram. Puloma became pregnant. One day when Bhrigu wanted to go out for a bath in the river he asked Agni to keep a watch over his pregnant wife. There was a demon by name Puloma who was once in love with Puloma. On this particular day Puloma entered the ashram to see his former love. When he entered the ashram Puloma saw Agni there burning with a brilliant flame in the fire-pit. Puloma said : "O God of fire, if I ask you a question you must give me an impartial reply. I was in love with this Puloma and I had accepted her as my wife spiritually. But, then, her father gave her to Bhrigu. Who, then, is the true owner of Puloma ?" Agni was afraid of Bhrigu. Yet he explained the position honestly. "It is true that Puloma has married Bhrigu. But he has not married her according to Vedic rites." Hearing this the demon changed himself into the shape of a swine and carried away Puloma. On the way Puloma delivered a male babe and it fell on the ground. The boy was named Cyavana. It was this boy that became later on the famous Cyavana Maharsi. Even at birth the boy was brilliant as the Sun to look at and Puloma, the demon, noticing the unusual brilliance of the child left the mother and child on the way and fled frightened. Puloma returned to the ashram carrying the child weeping profusely all the way and creating a lanchrymal river called Vadhusaras. As soon as she entered the ashram the angry sage asked "Who told Puloma that you are my wife ?" Puloma then told her husband all that happened there and Bhrigu called Agni and cursed him thus : "May you be a consumer of all things on this Earth". Greatly aggrieved Agni went away and hid himself. The absence of Agni created chaos in all the three worlds; Heaven, Earth and the Nether-world. A deputation of all the afflicted people waited upon Brahma and Brahma modified the curse and declared that all that Agni touched would become pure. Agni was consoled and he started his work as usual.
• How Agni cursed frogs, birds and elephants : Many important events took place while Agni was underground cursed by Bhrigu. It was during that time that Parvati cursed all the Devas and the Devas were defeated by the Asuras (demons). The necessity of a warrior capable of defeating the asuras arose then. The idea of creating Lord Subrahmanya came up and Brahma said that only Agni could help them in this matter since Agni was the only one who escaped from the curse of ParvatI, being underground at the time of the curse. The Devas started a vigilant search but Agni was not to be found. Agni was then hiding inside the ocean. The ocean was getting hot and the animals living there found their life unbearable. Frogs went to the devas and told them where Agni was hiding. Enraged at this Agni cursed the frogs saying that they would never be able to find the taste of anything. Frogs went weeping to the devas who in turn blessed the frogs saying that they would acquire the ability to move about easily in any darkness. Agni changed his place of hiding and went and hid in a big banyan tree. An elephant going by that way found him out and informed the devas; knowing this Agni cursed the elephants saying that its tongue would go deep inside. But the devas blessed the elephants saying that the position of the tongue would never be a hindrance to free eating and that elephants would be able to eat anything and everything. Agni left the banyan tree and hid himself in the hollow of a Sami tree. A little bird living in that tree gave information to the devas and the devas found him out before he got time to leave the place. Agni cursed the bird saying that its tongue would always be curved inside and the devas blessed it saying that the curvature would help it to sing beautiful songs. Since Agni was found out from Sana tree this tree became sacred. Since this finding out of Agni after a long absence is like a re-birth of Agni the Puranas mention that Agni was born from the Sami tree. The Devas then requested Agni to help them to create a son capable of conquering the demons. (Chapter 85, Anusasana Parva, Mahabharata).
• Birth of Subrahmanya : At that time Varuna performed a Yaga. All the Dikpalakas (zone guardians of the universe) including Siva participated in the Yaga. Seeing the beautiful wives of the sages Siva had emission. Taking the semen in his hand he put it into the fire. Agni carried it to Ganga and requested her to take it for conception. Though she at first refused she took it, became pregnant and finally delivered a male child whom she threw into the forest Saravana. It was this child who became known as Karthikeya or Subrahmanya later on. (Chapter 85, Anusasana Parva, Mahabharata). Kathasaritsagara gives another version of why Agni went and hid himself under the ocean. When Kama, the God of Love, was burnt to death by Siva, Parvati, Siva's wife, did not find a way to get a child for her from her husband. At last Brahma approached Siva and told him that the absence of Kama was making creation difficult. Siva then declared that thereafter Kama would find a place in the minds of all living beings including himself. Parvati and Siva immediately commenced a sexual life which went on incessantly for a hundred years without reaching the climax. The world was agitated and the universe stood on the verge of ruin. The Devas decided to send Agni to intervene But Agni was afraid of Siva and so went and hid himself under the ocean. (Chapter 6, Lavanakalambaka of Kathasaritsagara).
• How Agni blessed Nala : While Nala was going to the wedding of Damayanti Indra, Agni, Varuna and Kala accosted him on his way and asked him to go as a messenger of theirs and advise Damayanti to marry one of them. Nala did so but Damayanti was adamant and said she would marry none other than Nala. So all the four gods appeared as Nala in the wedding hall. Damayanti who was confused prayed that she should be shown the real Nala. The gods then changed into their original forms and blessed Nala. Agni said he would come and help him the moment he wanted him. Thus Nala became a good cook and Nala Pachakam (Pachakam = cooking) became famous. Even now it is a synonym for good cooking. (Chapter 57, Vana Parva, Mahabharata)
• Agni and Rambha : There was once a danava called Danu. He had two sons named Rambha and Karambha. They had no children and tormented by this they went to Panchanada and started doing penance. Rambha sat in the centre of Panchagni (five fires) and Karambha in water to do penance. Indra afraid of the severe and powerful tapas of the two took the form of a crocodile and killed Karambha who was doing penance in water by dragging him down to the water. Bereaved Rambha started to commit suicide by jumping into the fire. God Agni appeared before him then and asked him what he wanted. Rambha then said that he should get a son who would be famous as a warrior in all the three worlds. Agni agreed. Rambha on his way back saw a voluptuous she-buffalo and married her at Yaksa Kavata. They lived a happy married life and one day a he-buffalo envious of their life attacked Rambha and killed him. Grief-stricken Rambha's wife jumped into the funeral pyre and committed suicide. Then from the fire arose a demon named Mahisasura (Mahisa = Buffalo. Asura = Demon) . This buffalo-demon became a terror to all in the three worlds later on. (Chapter 5, Devi Bhagavata).
• Difference of opinion between Agni and Angiras : Bhagavan Angiras did penance in his own ashram and became more brilliant than Agni. The whole world was submerged in his brilliance. Agni felt a bit depressed at this. Agni argued that it was not proper on the part of Brahma to give anybody else more brilliance than himself. So as a protest against this Agni disappeared from the world. Even Angiras was annoyed at Agni's disappearance and so he went and consoled Agni and took him to Brahma. Brahma declared that henceforth the world would recognize Agni as the father and Angiras as his son. Thus Agni got the first place in effulgence. This is a story told by sage Markandeya to Dharmaputra. (Chapter 217, Vana Parva, Mahabharata).
• Agni and Mahabali : On their way to the forest sage Vishvamitra took Rama and Lakshmana to Siddhasrama. The sage explained to the princes the importance of that Ashram. He said: "Mahavisnu lived in this ashram for a number of years. It was at that time that the Emperor of the asuras (demons), Mahabali, son of Virocana, was ruling the world conquering even the devas. After having conquered all the three worlds Mahabali decided to conduct a yaga. A deputation of the Devas headed by Agni then waited upon Mahavisnu and Agni said: ''O Lord, Mahabali has commenced a yaga and before it is finished you should go to him and do something for the benefit of the devas". It was at this request of Agni that Mahavisnu took the form of Vamana and sent Mahabali to the nether-world. (Chapter 29, Balakanda, Valmiki Ramayana).
• Agni and Nahusha : Repenting for his act of killing Vritra Indra unknown to anybody went and hid in a lotus in the Manasa Saras (Lake Manasa). Perplexed by the disappearance of their leader the devas brought Nahusa from the Earth and made him their leader. Nahusa became very proud and arrogant of his new position and tried to make Indrani his wife. Indrani went to Brihaspati for help. Brihaspati commanded Agni to go and find out Indra. Agni searched for him in forests, rivers and oceans. At last he went to Manasa Saras and searched among the lotuses. There he found Indra hiding in a lotus and Brihaspati was duly informed. Then Brihaspati gave Indrani some clever directions to kill Nahusa and Nahusa was killed. There is a story in Shanti Parva, Chapter 28, of how Agni took for himself a quarter of the sin which Indra acquired because of his killing Vritra, a Brahmin by birth. (Chapter 14, Udyoga Parva, Mahabharata).
• Agni Deva and Karttaviryarjuna : After the great Kurukshetra battle the Pandavas went again to Kurukshetra along with Sri Krishna. On their way Krishna showed them the Parasuramahradas and narrated to them several stories of Rama. Reference to Agni comes when Krishna explains the reason why Parasurama cut off the thousand hands of Karttaviryarjuna. It was at the time when Karttaviryarjuna was ruling the three worlds by his might that Agni went and asked for alms from him. Karttavirya gave Agni mountains and forests for his food which Agni burnt and ate. In one of the forests was the ashram of sage Apava and that also was burnt. Enraged at this the sage cursed Karttavirya saying that his thousand hands would be cut off by Parasurama. Though the curse was not seriously minded by the King then, it so happened that before long Karttavirya had to encounter Parasurama in a battle when the children of the King stole a sacrificial cow belonging to Jamadagni, father of Parasurama. In the battle all the thousand hands of Karttaviryarjuna were cut off by Parasurama. (Chapter 43, Santi Parva, Mahabharata).
• How Agni was duped : Once the wives of the Saptarsis (seven Saints) attended a yaga where Agni was also present. Agni fell in love with them but knowing it to be futile to make any attempt to fulfil his desire he went to the forests dejected. Svahadevi, daughter of Daksa was for a long time craving to marry Agni and she decided to take advantage of the opportunity thus offered. Disguising herself as the wife of Angiras, one of the seven saints, she approached Agni and said : "O Lord, I am Siva, wife of Angiras. We were all excited when you darted cupids' arrows against us and they have now selected me to come to you for fulfilling your desire". Agni believed her and took her as his consort. (Chapters 223 to 227 of Vana Parva, Mahabharata).
• How Agni became a doctor . There was once a sage called Dattatreya who had a son called Nimi. Nimi had a son and he died after thousand years. The bereaved sage performed a Sraddha which was attended by all devas. The feast was so sumptuous that the devas got indigestion after that. Consulting Brahma Agni prescribed a remedy for their indigestion. He said: "whenever you take any food make me also a participant in that. If you do so you will never get indigestion". That is why a very small portion of any cooked food is first thrown into the fire before given for eating. This story is part of Bhisma's oration to Dharmaputra on the origin of Shraddha (The ceremony conducted on the anniversary of the death of a person by his son). (Chapter 92, Anusasana Parva, Mahabharata).
• How Agni became a horse : There was once a preceptor named Aveda. He got a disciple named Uttanka . One day Aveda left his ashram for a distant place leaving his disciple in charge of the management of the ashram. The preceptor was absent fora longtime and his wife started making love to Uttanka. The dutiful disciple strongly objected to this. When Uttanka completed his course of study under Aveda he enquired what he should give to his preceptor. The preceptor directed him to his wife. The wife who bore a grudge against Uttanka resolved to tease him and said that he should go to King Pausya and beg of him the earrings worn by his wife. Uttanka started immediately and getting the earrings was coming back when on the way Taksaka wrested the ornament from him and went and hid in the nether-world. Uttanka followed Taksaka and there Agni in the form of a horse appeared before him and asked Uttanka what he wanted. He replied that he wanted to subdue all the serpents in the nether-world. Agni then advised him to blow through the nostrils of the horse. As he did so flames burst forth from all the openings of the horse making the netherworld hot and smoky. Taksaka was frightened and he at once gave back the earrings to Uttanka. Uttanka was again worried for he had very little time to carry the earrings to the preceptor in time. Here again Agni helped him by carrying him swiftly on his back to the ashram. When the preceptor and his wife found that Uttanka had carried out their wish they blessed him. (Chapter 3, Adi Parva, Mahabharata).
• Agni becomes a messenger : Once there arose a misunderstanding between Brihaspati and Samvarttaka, sons of Angiras. Brihaspati went to Devaloka as priest while the other remained in the world as a mad saint. At that time a King called Marutta invited Brihaspati to officiate as priest for a Yajna of his. But Brihaspati refused to accept it. Narada saw Marutta in despair and told him thus: "You go to Kasi (Benares) and there at Puradvara place a dead body and wait there. Samvarttaka, Brihaspati’s brother will come and reprimand you. Without minding his scolding follow him and request him to become the chief priest for your Yaga. He will then ask you who advised you to do like this. Tell him that Narada did so and if he asks where he could find Narada do tell him that Narada is hiding inside Agni". Hearing this Marutta went to Kasi and did all as directed. Samvarttaka agreed to become the priest but wanted Marutta to bring some gold from Kailasa before that. Marutta brought that also and the Yajna started. Brihaspati when he came to know of all these developments became sorry for his refusal first and decided to become the priest of Marutta for his Yaga. It was Agni who carried this message of consent to King Marutta. Thus Marutta's Yajna was performed in a grand way. (Chapter 9, Ashvamedha Parva, Mahabharata).
• Agni takes back the Gandiva : At the time of Khandava Dahana (burning of Khandava forest) Agni gave Arjuna the famous Gandiva bow which Varuna had given him. After the great Mahabharata battle Agni took back this bow from Arjuna. The Pandavas at the fag end of their life started on a pilgrimage to the south with their consort Panchali. Marching along slowly they reached the shores of Aruna Samudra (Aruna Ocean). Arjuna had with him then the Gandiva and also the arrow-case which never becomes empty. When they reached the shores of the ocean Agni blocked their way standing before them in the form of a huge mountain and said, "O Arjuna I am god Agni. It was I who gave this famous Gandiva bow to you. The bow belongs to Varuna. So please throw it into the ocean and proceed on your way". On hearing this Arjuna threw both the bow and the arrow-case into the ocean and continued the march. (Shlokas 33 to 43, Chapter 1, Mahaprasthanika Parva, Mahabharata).
• Svahadevi, wife of Agni, gave birth to three sons, named Daksinam, Garhapatyam and Ahavaniyam (Chapter 9, Devi Bhagavata).
• Agni, the God of fire, got three sons by his wife Svahadevi named Pavaka, Pavamana and Suci. These three sons had all together forty five sons. These forty five grandsons, three sons and Agni himself constitute the forty nine Fires mentioned in the Puranas (Angirasas).
• Nila, the monkey, is born of Agni. (Sarga 41, Chapter Kishkinda, Ramayana).
• Dhrstadyumna, the great archer, was born of Agni. ( Shloka 126, Chapter 67, Adi Parva, Mahabharata).
• Subrahmanya was born as the son of Agni. (Chapter 225, Vana Parva, Mahabharata). Agni, the God of fire, loved all Prajapatis like his sons. (Chapter 85, Anusasana Parva, Mahabharata).
• The sage, Bhrigu, was born from Agni. (Shloka 8, Chapter 5, Adi Parva, Mahabharata).
• All Devatas are Agni himself. (Shloka 109, Chapter 85, Anusasana Parva, Mahabharata).
• God Agni loved God Skanda more than anybody else. (Chapter 226, Vana Parva, Mahabharata).
• At the time when Sri Rama after killing Ravana was putting Sita to a purity test by throwing her into the fire, Agni witnessed that Sita had done no wrong and was pure and chaste as before. (Shloka 28, Chapter 201, Vana Parva, Mahabharata) .
• In the beginning Brahma created the universe. There was no death then and the Earth became overcrowded. Brahma got worried and he sent fire from his body to burn all beings. The world was on the verge of extinction when Lord Siva intervened and requested Brahma to withdraw Agni and create the god of Death. (Chapter 52, Drona Parva. Mahabharata).
• Agni is one of the Ashta Vasus which are eight in number. The others are : Apa, Dhruva, Soma, Dharma , Anila, Pratyusa and Prabhasa. (Chapter 15, Visnu Purana).
• Suci, son of Agni, born of Svahadevi is Badavagni himself. (Chapter 20, Agni Purana).
• The God, Agni, uses a spear as his weapon and the vehicle he uses is a goat. (Chapter 51, Agni Purana).
• The sage, Agastya , converted the Visnu idol at the Kuttalam temple into one of Siva and when people around started an agitation Agastya sent forth flames of fire through his eyes. (Asura Kanda of Skanda Purana).
• Agni was born to Pururavas as a son named Jatavedas. (Chapter 14, Navama Skanda of Bhagavata).
• The Devas wanted help to clean their hands when oblated materials stuck to their hands and Agni created from water three sons named Ekata, Dvaita and Trita for this purpose. Of these Trita fell into a well while drawing water. Seeing him fall the demons closed the well but Trita broke the top and came out. (Sukta 52, Anuvaka 10, Mandala 1 of Rigveda).
• Once the earth looked like heaven because of the innumerable celestial beings who came to earth in search of Agni. (Sukta 65, Anuvaka 12, Mandala 1 of Rigveda)
• The Sun hands over his effulgence to Agni in the evening and takes it back from him in the morning. (A fact from Sruti Sukta 71, Anuvaka 12, Mandala 1 of Rigveda).
• For making fire for the sacrificial ceremony the sages use two Arani sticks (These are two pieces of wood, one upper and another lower, and fire is produced by attrition) . It is believed that the sages get the strength to produce fire from it through Vyana, one of the forms of Vayu (air). So Rigveda describes Agni as the son of Vayu. (Sukta 112/Anuvaka 16, Mandala 1).
• In the times of the Rigveda Agni was worshipped as a God. (Sukta 1, Anuvaka 1, Mandala 1, Rigveda).
• Lord Siva entered into an elaborate and long conjugal play for creating Subrahmanya. Hundred years went by and still the preliminaries never ended. The universe was on the verge of a collapse and so the devas decided to send Agni to put a stop to this libidinal play of Siva. But Agni was afraid of Siva and therefore absconded and hid himself in the ocean. The ocean became hot and the water-animals unable to bear the increasing heat went and informed the devas of Agni's hiding place. Agni cursed them all saying that all of them would go dumb. He then went to the Mandara mountain in the shape of an owl and hid there. But the devas went there also and picked him up. Agni then by his terrible heat stimulated Siva into action. Siva threw his semen into Agni and Agni poured it into Ganga and Ganga delivered a child which later on became Subrahmanya. (Tarariga 6, Lavanakalambaka of Kathasaritsagara) .

The synonyms:

अग्निर्वैश्वानरॊ वह्निः वीतिहॊत्रॊ धनंजयः। कृपितयॊनिर्ज्वलनॊ जातवॆदस्तनूनपात्॥

बर्हिश्शुश्मा कृष्णवर्त्मा सॊचिकॆशः उशर्भुधः। आश्रयासॊ बृहद्भानुः कृष्णौ पावकॊऽनलः॥

रॊहिताश्वॊ वायुसखः शिखावानासुसुक्शणिः। हिरण्यरॆतः हुतभुक् दहनॊ हव्यवाहनः।

सप्तार्चिर्दमुनः शुक्रश्चित्रभानुर्विभावसुः। शुचिरप्पितमौर्वस्तु बडवॊ बडवानलः॥

वह्नॆद्वर्यॊर्द्वायॊर्ज्वालकिला वर्चिर्हॆतिः शिखा स्त्रियां। त्रिषु स्फूलिंगॊग्निकणः क्षंतापः सज्वरः समौ॥

उल्कास्यान्निर्गता ज्वाला भूतिर्भासित भस्मानि। क्षरॊरक्शाच दावस्तु दहॊवनहुताशनः॥

Agni is often identified with other gods:

• Varuna and Mitra: in the evening he becomes Varuna, when he rises in the morning he becomes Mitra.
• Indra: Agni is Indra's twin, and therefore a son of Dyaus Pita and Prthivi. Agni is also called Vishva-Vedāh, "dawn," which refers both to Indra, the Protector, and to the all-knowing Agni.
• Rudra: in the Rig Veda Agni is addressed as Rudra, bringing together two distinct but destructive aspects of nature, namely storm and fire. The Linga Purana tells us that a pillar of fire (stambha) appeared before Brahma and Vishnu. The Shiva-linga represents that pillar of fire which is Agni.
• Sarama , the Goddess of Intuition: in a hymn in praise of Agni, Rishi Parāśara Śāktya speaks of Saramā, the Goddess of Intuition, the forerunner of the dawn of Truth in the Human mind, who finds the Truth which is lost. It is Saramā who is a power of the Truth, whose cows are the rays of the dawn of illumination and who awakens man who finds Agni standing in the supreme seat and goal.
• Vayu and Soma: in the Vedas, Agni, Vayu and Soma or 'fire' (light and heat), 'air' (energy and action) and 'water', are the principal deities. Agni brings the subject and the object together and establishes a relation between the two (sambandha); Vāyu causes that relation to evolve (abhidheya), and whose activity Soma directs converting forms into pleasure that consciousness enjoys (prayojna). These three shaktis are involved in all material and spiritual vedic rituals.
• Vayu and Jala: Agni, Vayu and Jala are three of the three-fold eight fundamental qualities of intelligence, i.e. eight in terms of the value of consciousness, eight in terms of the devata quality of consciousness and eight in terms of the chhandas quality of consciousness.
• Diti : in a sukta addressed to Agni, Vamadeva calls Agni as Diti (दिति) which word is to be read as Aditi , the all devouring Death. Aditi is an ancient Rig Vedic deity; she is the divine mother of all Vedic gods and therefore, is the source of all things. Her womb, protected by Vishnu, is the navel of prithvi. Aditi means boundlessness.

Agni in Astrology

Jyotiśa, the study of astronomy and astrology, is one of the six vedangas or limbs of the Vedas. The first drekkana of Taurus and Virgo sign is ruled by Agni, and the 10th shashtiamsa (1/60th part of the sign) is the Agni-amsa. Persons born in fiery signs ruled by Agni are enthusiastic, energetic but accident prone. The 3rd nakshatra (constellation) beginning with Ashvinī is ruled by Agni.

Agni in Ayurveda

Agni is an important entity in Ayurveda. Agni is the fiery metabolic energy of digestion, allows assimilation of food while ridding the body of waste and toxins, and transforms dense physical matter into subtle forms of energy the body needs. Jathar-agni determines the production of hydrochloric acid in the stomach, Bhuta-agni determines the production of bile in the liver, Kloma-agni determines the production of sugar-digesting pancreatic enzymes and so forth. The nature and quality of these agnis depend on one’s dosha which can be – vata, pitta or kapha.

Agni is also known as Vaisvanara, food. Just as the illuminating power in the fire is a part of Agni’s own effulgence, even so the heating power in the foods digestive and appetizing power is also a part of Agni's energy or potency.

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Wednesday 29 july 2015, a few lines on fire, अग्नेः स्वरूपं  .

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The Bhagavadgītā : with an introductory essay, Sanskrit text, English translation and notes

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Sanskrit language , (from Sanskrit saṃskṛta , “adorned, cultivated , purified”), an Old Indo-Aryan language in which the most ancient documents are the Vedas , composed in what is called Vedic Sanskrit . Although Vedic documents represent the dialects then found in the northern midlands of the Indian subcontinent and areas immediately east thereof, the very earliest texts—including the Rigveda (“The Veda Composed in Verses”), which scholars generally ascribe to approximately 1500 bce —stem from the northwestern part of the subcontinent, the area of the ancient seven rivers ( sapta sindhavaḥ ).

What is generally called Classical Sanskrit —but is actually a language close to late Vedic as then used in the northwest of the subcontinent—was elegantly described in one of the finest grammars ever produced, the Aṣṭādhyāyī (“Eight Chapters”) composed by Pāṇini ( c. 6th–5th century bce ). The Aṣṭādhyāyī in turn was the object of a rich commentatorial literature, documents of which are known from the time of Kātyāyana (4th–3rd century bce ) onward. In the same Pāṇinian tradition there was a long history of work on semantics and the philosophy of language , the pinnacle of which is represented by the Vākyapadīya (“Treatise on Sentence and Word”) of Bhartṛhari (late 6th–7th century ce ).

Over its long history, Sanskrit has been written both in Devanāgarī script and in various regional scripts, such as Śāradā from the north ( Kashmir ), Bāṅglā (Bengali) in the east, Gujarātī in the west, and various southern scripts, including the Grantha alphabet , which was especially devised for Sanskrit texts. Sanskrit texts continue to be published in regional scripts, although in fairly recent times Devanāgarī has become more generally used.

There is a large corpus of literature in Sanskrit covering a wide range of subjects. The earliest compositions are the Vedic texts. There are also major works of drama and poetry , although the exact dates of many of these works and their creators have not been definitively established. Important authors and works include Bhāsa (for example, his Svapnavāsvavadatta [“Vāsavadatta in a Dream”]), who is assigned widely varying dates but definitely worked prior to Kālidāsa, who mentions him; Kālidāsa , dated anywhere from the 1st century bce to the 4th century ce , whose works include Śakuntalā (more fully, Abhijñānaśākuntala ; “Śakuntalā Recalled Through Recognition” or “The Recognition of Śakuntalā”), Vikramorvaśīya (“Urvaśī Won Through Valour”), Kumārasambhava (“The Birth of Kumāra”), and Raghuvaṃśa (“The Lineage of Raghu”); Śūdraka and his Mṛcchakatika (“Little Clay Cart”), possibly dating to the 3rd century ce ; Bhāravi and his Kirātārjunīya (“Arjuna and the Kirāta”), from approximately the 7th century; Māgha , whose Śiśupālavadha (“The Slaying of Śiśupāla”) dates to the late 7th century; and from about the early 8th century Bhavabhūti , who wrote Mahāvīracarita (“Deeds of the Great Hero”), Mālatīmādhava (“Mālatī and Mādhava”), and Uttararāmacarita (“The Last Deed of Rāma”). The two epics Rāmāyaṇa (“Life of Rāma”) and Mahābhārata (“Great Tale of the Bhāratas”) were also composed in Sanskrit, and the former is esteemed as the first poetic work ( ādikāvya ) of India . The Pañcatantra (“Treatise in Five Chapters”) and Hitopadeśa (“Beneficial Instruction”) are major representatives of didactic literature. Sanskrit was also used as the medium for composing treatises of various philosophical schools, as well as works on logic, astronomy, and mathematics.

Sanskrit is not restricted to Hindu compositions. It has also been used by Jaina and Buddhist scholars, the latter primarily Mahāyāna Buddhists. Further, Sanskrit is recognized in the constitution of India as both a classical language and an official language and continues to be used in scholarly, literary, and technical media, as well as in periodicals, radio, television, and film.

In its grammatical structure, Sanskrit is similar to other early Indo-European languages such as Greek and Latin . It is an inflected language. For instance, the Sanskrit nominal system—including nouns, pronouns, and adjectives—has three genders (masculine, feminine, and neuter), three numbers (singular, dual, and plural), and seven syntactic cases (nominative, accusative, instrumental, dative, ablative, genitive, and locative), in addition to a vocative. However, a full set of distinct forms occurs only in the singular of masculine -a- stems of the type deva- ‘god’: nominative devas ( devaḥ before a pause), accusative devam , instrumental devena , dative devāya , ablative devāt , genitive devasya , locative deve , and vocative deva .

Adjectives are inflected to agree with nouns, and there are distinct pronominal forms for certain cases: e.g., tasmai , tasmāt , tasmin (masculine-neuter dative, ablative, and locative singular, respectively) ‘that one.’

Verbs inflect for tense , mode, voice , number, and person. These may be illustrated by third-person active forms of pac ‘cook, bake’ (used if cooking is done for someone other than the agent), including the present indicative pacati ‘cooks, is cooking’; the proximate future pakṣyati ‘will cook,’ referring to an act that will take place at some time in the future, possibly including the day on which one is speaking; the non-proximate future paktā ‘will cook,’ referring to an act that will take place at some time in the future, excluding the day on which one is speaking; the aorist apākṣīt ‘cooked, has cooked,’ referring to an act completed in the general past, possibly including the day on which one speaks; the imperfect past apacat ‘cooked,’ referring to an act in the past, excluding the day on which one speaks; the perfect reportative papāca ‘cooked,’ referring to an act performed in the past, excluding the day of speaking, and which the speaker did not directly witness or is not personally aware; the imperative pacatu ‘should, must cook,’ expressing a command, request, or invitation to perform the act; the optative pacet , used in the same sense as the imperative; the precative pacyāt ‘may cook,’ expressing a wish; and the contrafactual conditional apakṣyat ‘if (he) cooked, if (he) had cooked, if (he) would cook, if (he) would have cooked.’ There are also middle forms (‘cook for oneself’) corresponding to the forms just cited: pacate ‘cooks, is cooking,’ pakṣyate ‘will cook,’ paktā ‘will cook,’ apakta ‘cooked, has cooked,’ apacata ‘cooked,’ pece ‘cooked,’ pacatām ‘should, must cook,’ pakṣīṣṭa ‘may cook,’ apakṣyata ‘if (I) cooked, if (I) had cooked, if (I) would cook, if (I) would have cooked.’ There is also a passive, as with the third singular present indicative pacyate ‘…is being cooked.’ Early Vedic preserves remnants of an earlier aspectual contrast between perfective and imperfective.

Sanskrit: The Ancient Language That Shaped India’s Identity

Step into the enchanting world of Indian culture and delve into the linguistic and literary treasure that is Sanskrit. This ancient language has played a profound role in shaping India’s identity, from its classical epics to the works of contemporary authors. At IndianCulture.com, we invite you to explore the influence of Sanskrit and celebrate India’s rich literary heritage. Discover the beauty and depth of a language that has stood the test of time and continues to resonate with the essence of India.

Table of Contents

Ancient Origins of Sanskrit

Sanskrit is widely considered to be one of the oldest known languages in the world. Its origins can be traced back to the ancient Indo-Aryan civilization, which thrived in the Indian subcontinent around 1500 BCE. The Indo-Aryan connection is crucial to understanding the linguistic development of Sanskrit, as it evolved from an earlier form of the Indo-European language family. This connection highlights the deep cultural and linguistic roots that Sanskrit has in the Indian civilization.

Sanskrit as a Sacred Language

In Hinduism, Sanskrit holds a special place as the language of the gods. It is believed to be the language in which the ancient scriptures and religious texts, such as the Vedas and Upanishads, were composed. The sacred nature of Sanskrit is also manifested in its role in rituals and ceremonies. Priests and scholars in Hindu temples often recite mantras and conduct rituals in Sanskrit, emphasizing its status as a language deeply intertwined with religious and spiritual practices.

Sanskrit’s Influence on Indian Literature

The impact of Sanskrit on Indian literature is immense. Epics and Mahakavyas, such as the Ramayana and the Mahabharata, are considered to be masterpieces of Sanskrit literature. These epic poems, which are filled with legendary stories and moral teachings, have shaped the cultural and moral fabric of Indian society. Sanskrit also gave rise to Puranas and Itihasas, which are historical and mythological accounts that encompass a wide range of topics, from the creation of the cosmos to the genealogy of gods and heroes. Additionally, Sanskrit literature includes beautiful and intricate forms of drama and poetry, showcasing the richness and versatility of the language.

Contribution to Indian Philosophy

Sanskrit played a crucial role in the development of Indian philosophy. The Vedas and Upanishads, which are written in Sanskrit, are considered the foundational texts of Hindu philosophy. These texts explore fundamental philosophical concepts such as the nature of reality, the self, and the ultimate truth. Sanskrit philosophical texts, such as the Yoga Sutras of Patanjali and the Bhagavad Gita, delve into ancient wisdom and provide guidance on leading a virtuous and fulfilling life. The concepts of dharma, which refers to moral duty, and karma, the law of cause and effect, are central to Indian philosophy and find their roots in Sanskrit.

The Spread of Sanskrit Education

Throughout history, Sanskrit education has played a significant role in shaping Indian intellectual and cultural traditions. In ancient times, the gurukula system was the primary method of imparting Sanskrit knowledge. Young pupils would live with their guru, receiving education in various subjects, including Sanskrit grammar, literature, philosophy, and sciences. Sanskrit universities and learning centers, such as Nalanda and Taxila, emerged during the Gupta and Maurya empires, becoming important centers of Sanskrit scholarship. The traditional methods of teaching Sanskrit, including recitation, memorization, and debates, have been passed down through generations, ensuring the continuity of this ancient language and its knowledge.

Sanskrit’s Influence on Other Languages

The influence of Sanskrit extends beyond the borders of the Indian subcontinent. Indo-Aryan languages, such as Hindi, Bengali, and Gujarati, have evolved from Sanskrit. The impact of Sanskrit on these languages is evident in their vocabulary, grammar, and phonetics. Even ancient Dravidian languages like Tamil and Telugu have been influenced by Sanskrit, resulting in the emergence of a literary language called Manipravalam, which blended Sanskrit and Tamil. Furthermore, modern Indian languages, including Marathi, Kannada, and Malayalam, have borrowed extensively from Sanskrit, incorporating Sanskrit loanwords into their lexicons.

Revitalization Efforts of Sanskrit

Despite the challenges faced by Sanskrit, there have been remarkable efforts to revitalize the language in contemporary times. Modern Sanskrit scholars have dedicated themselves to the study and promotion of Sanskrit literature, grammar, and linguistics. Their research and writings have shed light on the vast reservoir of knowledge contained in Sanskrit texts. In recent years, there has been a push for the inclusion of Sanskrit in educational curricula, ensuring that future generations have access to this ancient language. Furthermore, Sanskrit continues to be used in contemporary literature, with authors blending traditional themes and storytelling techniques with modern sensibilities.

Challenges Faced by Sanskrit

Sanskrit has faced significant challenges in its journey through history. The decline in usage and popularity of Sanskrit as a spoken language has been a major hurdle. With the rise of regional languages and the dominance of English, the number of Sanskrit speakers has dwindled. Additionally, the complexity of the language and the rigorous grammatical rules have made learning Sanskrit a daunting task for many. Misconceptions and stereotypes surrounding Sanskrit, such as its elitist nature or its association with only the Hindu religion, also pose challenges. Overcoming these hurdles is vital to the preservation and promotion of Sanskrit.

Sanskrit in Modern India

In modern India, Sanskrit continues to play a crucial role in shaping the country’s cultural identity. It is seen as a link to India’s ancient past, connecting current generations with their rich historical and intellectual heritage. Sanskrit’s influence on ancient sciences and technology, including disciplines such as mathematics, astronomy, and ayurveda, cannot be understated. Many scientific and technical terms used in these fields derive from Sanskrit. Moreover, Sanskrit is often perceived as a symbol of prestige, with its intricate grammar and profound literature serving as testaments to the intellectual prowess of ancient Indian scholars.

Preserving and Promoting Sanskrit

To ensure the preservation and promotion of Sanskrit, various initiatives have been undertaken. The digitization and archiving of Sanskrit texts have made ancient scriptures and literary works more accessible to a wider audience. This process not only preserves the original texts but also facilitates research and analysis. Encouraging research and nurturing scholars dedicated to Sanskrit studies is another vital aspect of preserving the language. By supporting and incentivizing Sanskrit research, a rich pool of scholarly work can be developed and shared. Furthermore, Sanskrit is being promoted through cultural festivals, where its linguistic and literary contributions are celebrated and showcased to a broader audience.

In conclusion, Sanskrit stands as a testament to the ancient origins and cultural heritage of India. As the oldest known language, its influence can be seen in various aspects of Indian society, from religion to literature, philosophy, and education. Sanskrit continues to be a significant part of India’s identity and holds immense value as a language that has shaped and continues to shape the intellectual landscape of the nation. Preserving and promoting Sanskrit is essential to ensure that this ancient language remains an integral part of India’s cultural fabric.

Indian Culture Team

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Discipline as a Structure for Freedom

As I mentioned in my previous blog Freedom Found in Yogic Rituals , as a child, I had an intense thirst for soul understanding. As destiny would have it, at 13 years of age, I was to meet a great Yogi named Shri Brahmananda Sarasvati, who was at that time living near my grandparent’s house. He took me under his wing and guided me in a combination of grandpa meets Yoda. What he taught us all were Yogic practices such as meditation, Yoga philosophy, daily fire puja and Sanskrit mantras . In Freedom Found in Yogic Rituals , I spoke about how my teacher instructed me not to become ritualized in the process of working with yogic practices, and instead to hold to discipline, as a structure for inner freedom.

Another important soul practice that I worked with on a daily basis was the fire ritual called Agni-Hotra. Agni-Hotra is a Vedic fire practice that involves at the least, one copper pot, one copper spoon, 4 small or medium pieces of dried cow dung, two tablespoons of basmati rice and one jar of ghee (organic preferably) [for a vegan version use coconut oil]. Each morning and evening, during the sunrise and the sunset, I would make the offering of Sanskrit mantras, ghee and rice to agni , the holy fire. My teacher told me often to watch the flame. So, I watched. He told me to remain as the witness, so I pulled back from the edge of my own experience and watched. I watched the flame, I watched my mind, I watched the prana , energy, within me and around me. I watched. I developed the skill of being present with being-ness itself. He taught me about the ancient Vedic tradition of the fire.

Importance of Fire in Yogic Practice

Sanskrit   was for a long time an oral tradition, so we cannot say that agni was the oldest Sanskrit word. However, it is important to note that agni , fire, was the first and therefore oldest written word in Sanskrit, as it was shown as the initial word listed in the first verse of the Rg Veda, the oldest of the books of Sanskrit. Thus, agni being first in this corpus, shows the importance of the concept of fire, and its understanding for the yogic aspirant.

What is fire in Yoga? Fire is said to be the best representation of light on earth. Fire is natural. “Fire, like consciousness,” my teacher would say, “always seeks an upward movement.” Fire is transformation and awareness. Fire is the desire to know and grow and it is the fully expanded growth itself. And so it was in those days long ago that I had the privilege to tend to the sacred yogic fire – to watch its flames rise, and dance like serpents, to watch my mind, to feel the heat of transformation and to really be with the gifts of light and heat. What I learned was not ritualistic, though I did come to understand many rituals. I learned that tending the fire, like all yogic practices, is a path to the soul. Or better put, there is a fire within you that seeks growth; it is like a flame, a light within, dancing when you tend to it with practice and attention. One day it will blossom in your field of awareness to be seen as your very own soul fire.

Manorama’s Glossary of Yogic Terms:

• Agni – fire, god of fire, channel of understanding
• Prana – energy, force
• Agni-Hotra – Vedic fire practice
• Veda – book of knowledge
• Sanskrit – language of light
• Mantra – refers to Sanskrit chants
• Guru – respected teacher
• Soul – inner fire, awareness within, essence, being
• Yogi – a unifed being of light

Copyright 2017 Sanskrit Studies/Luminous Soul & Manorama

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[Part 2] Relevant Sanskrit Shlokas with Meaning in Hindi & English

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Relevant Sanskrit Shlokas with Meaning in Hindi & English

This is the collection of most helpful Sanskrit Shlokas (quotes) that ReSanskrit has worked on since 2016. Way before our website started, most of these quotes were first published on our   Instagram account , back when our website did not exist. The quotes in this article can be easily used for your Instagram bio, Twitter bio or any other profile about us for that matter. 

Sanskrit Quote –   Lokah Samastah Sukhino Bhavantu

Source – Mangal Mantra

स्वस्तिप्रजाभ्यः परिपालयन्तां न्यायेन मार्गेण महीं महीशाः। गोब्राह्मणेभ्यः शुभमस्तु नित्यं   लोकाः समस्ताः सुखिनो भवन्तु॥

svastiprajābhyaḥ paripālayantāṃ nyāyena mārgeṇa mahīṃ mahīśāḥ। gobrāhmaṇebhyaḥ śubhamastu nityaṃ lokāḥ samastāḥ sukhino bhavantu॥

English Translation: May the well-being of all people be protected By the powerful and mighty leaders be with law and justice. May the success be with all divinity and scholars, May all (samastāḥ) the worlds (lokāḥ) become (bhavantu) happy (sukhino).​

Hindi Translation: सभी लोगों की भलाई शक्तिशाली नेताओं द्वारा कानून और न्याय के साथ हो। सभी दिव्यांगों और विद्वानों के साथ सफलता बनी रहे और सारा संसार सुखी रहे।

Sanskrit quote on waking up early

Source: Rigveda – 1.125.1

प्राता रत्नं प्रातरित्वा दधाति ।

Transliteration: prātā ratnaṃ prātaritvā dadhāti

English Translation: An early riser earns good health.

Hindi Translation: प्रातःकाल उठने वाले अच्छा स्वास्थ्य प्राप्त करतें है । 

Sanskrit Quote on Wealth and Immortality

Source – Brihdaranyakopanishad 2.4.2

अमृतत्वस्य तु नाशास्ति वित्तेन ।

Sanskrit quote on attaining nirvana.

Commentary by Swami Vivekananda This is the real goal of practice—discrimination between the real and unreal, knowing that the Purusa is not nature, that it is neither matter nor mind, and that because it is not nature, it cannot possibly change. It is only nature which changes, combining, and recombining, dissolving continually. When through constant practice we begin to discriminate, ignorance will vanish, and the Purusa will begin to shine in its real nature, omniscient, omnipotent, omnipresent.

Source – Patanjali’s Yog Sutra 2.26 

विवेकख्यातिरविप्लवा हानोपायः।

Transliteration : vivekakhyātiraviplavā hānopāyaḥ।

English Translation: Uninterrupted practice of discrimination (between real and unreal)is the means to liberation and the cessation of ignorance.​

Hindi Translation: निरंतर अभ्यास से प्राप्त​ निश्चल और निर्दोष विवेकज्ञान हान(अज्ञानता) का उपाय है।

Sanskrit Quote on War and Peace

Source – Arthashastra 7.2.1

संधिविग्रहयोस्तुल्यायां वृद्धौ संधिमुपेयात्।

Transliteration: saṃdhivigrahayostulyāyāṃ vṛddhau saṃdhimupeyāt।

English Translation: If there is an equal benefit in peace or war, he (the king) should choose peace.

Hindi Translation: यदि शांति या युद्ध में समान वृद्धि हो तो उसे (राजा को) शांति का सहारा लेना चाहिए।

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Sanskrit quote on animals and compassion.

Source – Buddha Charitam 23.53

जीवेषु करुणा चापि मैत्री तेषु विधीयताम् ।

Transliteration: jīveṣu karuṇā cāpi maitrī teṣu vidhīyatām ।

English Translation: Be compassionate and friendly to all living beings.​

Hindi Translation: जीवों पर करुणा एवं मैत्री कीजिये।

Sanskrit Quote on Happy Marriage

Source – Manusmruti 3.60

सन्तुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च यस्मिन्नेव नित्यं कल्याणं तत्र वै ध्रुवम् ॥

Transliteration : santuṣṭo bhāryayā bhartā bhartrā bhāryā tathaiva ca yasminneva nityaṃ kalyāṇaṃ tatra vai dhruvam ॥

English Translation: In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting.​

Hindi Translation: जिस परिवार में पति अपनी पत्नी से और पत्नी अपने पति से सुखी होती है, वहां कल्याण निश्चित रूप से स्थायी होता है।

Sanskrit Quote on Self Reliance

Source – Manusmruti 4.159

सर्वं परवशं दुःखं सर्वमात्मवशं सुखम्। एतद् विद्यात् समासेन लक्षणं सुखदुःखयोः॥

Transliteration: sarvaṃ paravaśaṃ duḥkhaṃ sarvamātmavaśaṃ sukham। etad vidyāt samāsena lakṣaṇaṃ sukhaduḥkhayoḥ॥ 

English Translation: Everything that is in other’s control is painful. All that is in self-control is happiness. This is the definition of happiness and pain in short.​

Hindi Translation: जो सब अन्यों के वश में होता है, वह दुःख है। जो सब अपने वश में होता है, वह सुख है। यही संक्षेप में सुख एवं दुःख का लक्षण है।

Sanskrit Quote on Positivity

Source – Rigveda 1.89.1

आ नो भद्राः क्रतवो यन्तु विश्वतः ।

Transliteration: ā no bhadrāḥ kratavo yantu viśvataḥ ।

English Translation: Let noble thoughts come to me from all directions.​

Hindi Translation: सभी दिशाओं से नेक विचार मेरी ओर आएँ।

Sanskrit Quote on Achievement

Source – Kathasaritsagara 12.20.23

अप्राप्यं नाम नेहास्ति धीरस्य व्यवसायिनः।

Transliteration: aprāpyaṃ nāma nehāsti dhīrasya vyavasāyinaḥ।

English Translation: There is nothing unattainable to the one who has courage and who works hard.

Hindi Translation: जिसके पास साहस है और जो मेहनत करता है, उसके लिए कुछ भी अप्राप्य नहीं है।

Sanskrit Quote on Hurry/Haste

Source – saṃskṛta-lokoktiḥ

अत्वरा सर्वकार्येषु त्वरा कार्याविनाशिनी।

Transliteration: atvarā sarvakāryeṣu tvarā kāryāvināśinī।

English Translation: Do not rush in work, haste is a waste of work.

Hindi Translation: कार्यों में शीघ्रता नहीं करनी चाहिए, शीघ्रता कार्यविनाशिनी होती है।

Sanskrit Quote on Non-Violence

Source – Patanjali’s Yoga Sutras 2.35

अहिंसाप्रतिष्ठायां तत्संनिधौ वैरत्यागः।

Transliteration: ahiṃsāpratiṣṭhāyāṃ tatsaṃnidhau vairatyāgaḥ।

English Translation: As a Yogi becomes firmly grounded in non-violence (Ahimsa), other people who come near will naturally lose any feelings of hostility.​

Hindi Translation: अहिंसा (मे) दृढ़ स्थिति हो जाने पर उस (योगी के) निकट (सब का) वैर छूट जाता है।

Sanskrit Quote on work

Source – Yogavasishtam 3.78.6

सिंहवत्सर्ववेगेन पतन्त्यर्थे किलार्थिनः॥

Transliteration: siṃhavatsarvavegena patantyarthe kilārthinaḥ॥

English Translation: Those who intend to get work done cast themselves on the task with all possible speed, like a lion.​

Hindi Translation: जो कार्य संपन्न करना चाहते हैं, वे सिंह की तरह अधिकतम वेग से कार्य पर टूट पड़ते हैं।

Sanskrit Quote on Intelligence

Source – Mahāsubhāṣitasaṅgraha 1340

अनारम्भस्तु कार्याणां प्रथमं बुद्धिलक्षणम्। आरब्धस्यान्तगमनं द्वितीयं बुद्धिलक्षणम्॥

Transliteration: anārambhastu kāryāṇāṃ prathamaṃ buddhilakṣaṇam। ārabdhasyāntagamanaṃ dvitīyaṃ buddhilakṣaṇam॥

English Translation: Not starting tasks is the first characteristic of intelligence. Once started, bringing tasks to completion is the second characteristic of intelligence..​

Hindi Translation: कार्य शुरु न करना बुद्धि का पहला लक्षण है। शुरु किये हुए कार्य को समाप्त करना बुद्धि का दूसरा लक्षण है।

Sanskrit Quote on Liberation

Source – Mahabharata Shantiparva 12-32-5

आकिञ्चन्ये न मोक्षोऽस्ति किञ्चन्ये नास्ति बन्धनम्। किञ्चन्ये चेतरे चैव जन्तुर्ज्ञानेन मुच्यते॥

Transliteration : ākiñcanye na mokṣo’sti kiñcanye nāsti bandhanam। kiñcanye cetare caiva janturjñānena mucyate॥ 

English Translation: There is no redemption in poverty and no binding in prosperity. Whether there is poverty or prosperity, an individual gets liberation by conscience.​

Hindi Translation: दरिद्रता में मोक्ष नहीं, और संपन्नता में कोई बन्धन नहीं। किन्तु दरिद्रता हो या संपन्नता, मनुष्य ज्ञान से ही मुक्ति पाता है।

Sanskrit Quote on Marital Relation from Kamasutra

Source – Kamasutra 3.2.6

Translation by Richard F. Burton Being of a tender nature, women desire gentle beginnings, and if forcibly approached by men with whom they are only slightly acquainted, they can become fearful of a sexual relationship, and may even become male haters. The man should therefore approach the girl according to her liking, and employ those devices by which he may be able to inspire her confidence.

कुसुम-सधर्माणि हि योषितः सुकुमार-उपक्रमाः। ताः तु अनधिगत-विश्वासैः प्रसभम् उपक्रम्यमाणाः संप्रयाग-द्वेषिण्यः भवन्ति। तस्मात् साम्ना एव उपचरेत्॥

Transliteration: kusuma-sadharmāṇi hi yoṣitaḥ sukumāra-upakramāḥ। tāḥ tu anadhigata-viśvāsaiḥ prasabham upakramyamāṇāḥ saṃprayāga-dveṣiṇyaḥ bhavanti। tasmāt sāmnā eva upacaret॥

English Translation: Women are like flowers; they should be treated very tenderly. No action should be forced unless full faith is instilled in the wife’s heart towards the husband.​

Hindi Translation: स्त्रियाँ फूल के समान होती हैं, इसलिये उनके साथ बहुत सुकुमारता से व्यवहार करना चाहिए। जब तक पत्नी के हृदय में पति के प्रति पूर्ण विश्वास उत्पन्न न हो जाय तब कोई क्रिया जबरदस्ती नहीं करनी चाहिए।

Sanskrit Quote on Efforts

Source – Mahabharata Shantiparva 58-14

उत्थानेनामृतं लब्धमुत्थानेनासुरा हताः। उत्थानेन महेन्द्रेण श्रैष्ठ्यं प्राप्तं दिवीह च॥

Transliteration : utthānenāmṛtaṃ labdhamutthānenāsurā hatāḥ। utthānena mahendreṇa śraiṣṭhyaṃ prāptaṃ divīha ca॥

English Translation: Only due to their efforts were gods able to acquire Amruta and kill demons; Only due to his efforts was Indra able to gain superiority in heaven and on earth.​

Hindi Translation: देवों ने भी प्रयत्नों से ही अमृत प्राप्त किया था, प्रयत्नों से ही असुरों का संहार किया था, तथा देवराज इन्द्र ने भी प्रयत्न से ही इहलोक और स्वर्गलोक में श्रेष्ठता प्राप्त की थी।

Sanskrit Quote on Love

Source – Uttarramcharitam 6.12

व्यतिषजति पदार्थानान्तरं कोऽपि हेतुर्न खलु बहिरुपाधीन् प्रीतयःसंश्रयन्ते॥

Transliteration: vyatiṣajati padārthānāntaraṃ ko’pi heturna khalu bahirupādhīn prītayaḥsaṃśrayante

English Translation: There is a certain reason behind the togetherness of two people, indeed love is independent of external factors.​

Hindi Translation: दो व्यक्तियों के साथ होने का कोई अज्ञात कारण होता है। वास्तव में प्रेम बाह्य कारणों पर निर्भर नही होता।

Sanskrit Quote on Anger

Source – Harshacharita Pg. 13-14

अतिरोषणश्चक्षुष्मानन्ध एव जनः।

Transliteration: atiroṣaṇaścakṣuṣmānandha eva janaḥ।

English Translation: An exceedingly angry person is blind even when possessing eyes.​

Hindi Translation: अत्यन्त क्रोधी व्यक्ति आँखें रखते हुए भी अन्धा होता है।

Sanskrit Quote for Students

Source – Mahabharata, Udyogaparvan, 40.6

सुखार्थिनः कुतो विद्या नास्ति विद्यार्थिनः सुखम्। सुखार्थी वा त्यजेद्विद्यां विद्यार्थी वा त्यजेत्सुखम्॥

Transliteration: sukhārthinaḥ kuto vidyā nāsti vidyārthinaḥ sukham। sukhārthī vā tyajedvidyāṃ vidyārthī vā tyajetsukham॥

English Translation: There is no knowledge for the seekers of comfort, and no comfort for the seekers of knowledge. A seeker of comfort should give up knowledge, and a seeker of knowledge should give up comfort.​

Hindi Translation: आराम के साधकों को ज्ञान प्राप्त नहीं होता, और ज्ञान के साधकों को आराम प्राप्त नहीं होता। सुखार्थी को विद्या और विद्यार्थी को सुख त्याग देना चाहिए।

Sanskrit Quote on Greed

Source – Subhashita Ratnabhandagar

पिपीलिकार्जितं धान्यं मक्षिकासञ्चितं मधु । लुब्धेन सञ्चितं द्रव्यं समूलं हि विनश्यति ॥

Transliteration : pipīlikārjitaṃ dhānyaṃ makṣikāsañcitaṃ madhu। lubdhena sañcitaṃ dravyaṃ samūlaṃ hi vinaśyati॥

English Translation: Grain collected by ants, honey collected by bees, and wealth accumulated by a greedy person, will all be destroyed along with its source.​

Hindi Translation: चींटी द्वारा इकट्ठा किया गया अनाज, मक्खी द्वारा जमा किया गया शहद, और लोभियों द्वारा संचित किया गया धन, समूल ही नष्ट हो जाता है।

Sanskrit Quote on Stealing and Gifts

Source – Patanjali Yoga Sutras 2.37

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्ठानम् ।

Transliteration: asteyapratiṣṭhāyāṃ sarvaratnopasṭhānam।

English Translation: By the establishment of non-stealing (and non-receiving) all wealth comes to the Yogi.​

Hindi Translation: अस्तेय (चोरी न करना) और अपरिग्रह​ (भोग के साधनों का स्वीकार न करना) में दृढ़ हो जाने पर उस योगी के सामने सभी प्रकार का धन​ प्रकट हो जाता है।

Sanskrit Quote from Subhashitavali

Source – Subhāṣitāvalī – 2655

तेजस्विनि क्षमोपेते नातिकार्कश्यमाचरेत्। अतिनिर्मथनाद्वह्निश्चन्दनादपि जायते॥

Transliteration : tejasvini kṣamopete nātikārkaśyamācaret। atinirmathanādvahniścandanādapi jāyate॥

English Translation: One should never be rude to a person who is brilliant and compassionate. With harsh striking even the sandalwood sparks fire.​

Hindi Translation: तेजस्वी और​ क्षमाशील व्यक्ति से कभी भी अतिकठोर आचरण नहीं करना चाहियें। अति घर्षण से चन्दन की लकडी में भी अग्नि उत्पन्न होती हैं।

Sanskrit Quote on Pride (Vanity)

Source – Bhaja Govindam Shankaracharya

मा कुरु धनजनयौवनगर्वं हरति निमेषात्कालः सर्वम्। मायामयमिदमखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा॥

Transliteration : mā kuru dhanajanayauvanagarvaṃ harati nimeṣātkālaḥ sarvam। māyāmayamidamakhilaṃ hitvā brahmapadaṃ tvaṃ praviśa viditvā॥

English Translation: Don’t be proud of wealth, people or youth; time takes them away in a minute. Forgo all this illusion and enter the state of Brahman after knowing this.​

Hindi Translation: धन, जन, और यौवन पर घमण्ड मत करो; काल इन्हें पल में छीन लेता है। इस माया को छोड़ कर इस ज्ञान से ब्रह्मपद में प्रवेश करो।

Sanskrit Quote on Skills

Source – Hitopadesha 2.65

कल्पयति येन वृत्तिं येन च लोके प्रशस्यते सद्भिः। स गुणस्तेन च गुणिना रक्ष्यः संवर्धनीयश्च॥

Transliteration: kalpayati yena vṛttiṃ yena ca loke praśasyate sadbhiḥ। sa guṇastena ca guṇinā rakṣyaḥ saṃvardhanīyaśca॥

English Translation: The skill that sustains livelihood and which is praised by all should be fostered and protected for your own development.​

Hindi Translation: जिस गुण से आजीविका का निर्वाह हो और जिसकी सभी प्रशंसा करते हैं, अपने स्वयं के विकास के लिए उस गुण को बचाना और बढ़ावा देना चाहिए।

Sanskrit Quote on Death (and Old age)

Source – Mahabharata Shantiparva 027

जरामृत्यू हि भूतानां खादितारौ वृकाविव । बलिनां दुर्बलानां च ह्रस्वानां महतामपि ॥

Transliteration: jarāmṛtyū hi bhūtānāṃ khāditārau vṛkāviva । balināṃ durbalānāṃ ca hrasvānāṃ mahatāmapi ॥

English Translation: Old age and Death are the devourers of all creatures. Like wolves, they devour the strong and the weak, the small and the big. Everything.​

Hindi Translation: बुढ़ापा और मृत्यु ये दोनों भेड़ियों के समान हैं जो बलवान, दुर्बल, छोटे और बड़े सभी प्राणियों को खा जाते हैं ।

Sanskrit Quote on Excess (addiction)

Source – Shukraneeti 3.220

अति सर्वनाशहेतुर्ह्यतोऽत्यन्तं विवर्जयेत्।

Transliteration: ati sarvanāśaheturhyato’tyantaṃ vivarjayet।

English Translation: Excess is the cause of the ruin. Hence one should avoid it in any case.​

Hindi Translation: अति सर्वनाश का कारण है। इसलिये अति का सर्वथा परिहार करे।

Sanskrit Quote on Reputation

आरोप्यते शिला शैले यथा यत्नेन भूयसा। निपात्यते सुखेनाधस्तथात्मा गुणदोषयोः॥ 

Transliteration : āropyate śilā śaile yathā yatnena bhūyasā। nipātyate sukhenādhastathātmā guṇadoṣayoḥ॥

English Translation: Hauling a rock to the top of the hill is incredibly difficult. But pushing it down is very easy. Similarly, one rises with good qualities but falls quickly due to a single misdeed.​

Hindi Translation: जैसे कोई पत्थर बड़े कष्ट से पहाड़ के ऊपर पहुँचाया जाता है पर बड़ी आसानी से नीचे गिर जाता है, वैसे ही हम भी अपने गुणों के कारण ऊँचे उठते हैं किंतु हम एक ही दुष्कर्म से आसानी से गिर सकते हैं।

Sanskrit Quote on Handling a Disease (Applicable to CoronaVirus / COVID-19)

यथा ह्यल्पेन यत्नेन च्छिद्यते तरुणस्तरुः। स एवाऽतिप्रवृध्दस्तु च्छिद्यतेऽतिप्रयत्नतः॥ एवमेव विकारोऽपि तरुणः साध्यते सुखम्। विवृध्दः साध्यते कृछ्रादसाध्यो वाऽपि जायते॥

Transliteration : yathā hyalpena yatnena cchidyate taruṇastaruḥ। sa evā’tipravṛdhdastu cchidyate’tiprayatnataḥ॥ evameva vikāro’pi taruṇaḥ sādhyate sukham। vivṛdhdaḥ sādhyate kṛchrādasādhyo vā’pi jāyate॥

English Translation: Just as a tender plant is easy to cut down, the same requires much more effort when fully grown. Likewise, any disease is manageable in the early stage; it becomes almost incurable when it grows.​

Hindi Translation: जैसे छोटे पौधे आसानी से तोड़े जा सकते हैं पर बड़े पेड़ नही, वैसे ही रोग का शुरुआत में ही उपचार करना आसान होता है, बढ़ने पर साध्य से असाध्य ही हो जाता है।

Sanskrit Quote on Learning!

Source – Subhāṣita Ratna Bhāṇḍāgāraḥ 153.25

युक्ति युक्तं प्रगृह्णीयात् बालादपि विचक्षणः। रवेरविषयं वस्तु किं न दीपः प्रकाशयेत्॥

Transliteration : yukti yuktaṃ pragṛhṇīyāt bālādapi vicakṣaṇaḥ। raveraviṣayaṃ vastu kiṃ na dīpaḥ prakāśayet॥

English Translation: The wise should learn to accept wisdom from anybody, even from a child. Doesn’t the small night lamp light up things which the sun can not?​

Hindi Translation: बुद्धिमान को बच्चों से भी युक्तिपूर्ण वचन ग्रहण करने चाहिए। क्या दीप उस वस्तु को प्रकाशित नहीं करता, जिसे सूर्य प्रकाशित नहीं कर सकता ?

Sanskrit Quote on the Handling States of Mind!

लये संबोधयेत् चित्तं विक्षिप्तं शमयेत् पुनः। सकशायं विजानीयात् समप्राप्तं न चालयेत् ॥

Transliteration : laye saṃbodhayet cittaṃ vikṣiptaṃ śamayet punaḥ। sakaśāyaṃ vijānīyāt samaprāptaṃ na cālayet॥

English Translation: When the mind is in a stage of dullness, stimulate and awaken it. When the awakened mind thus becomes turbulent, calm it down. In the process, recognize the dirt that surfaced. When the mind reaches a state of equanimity, do not disturb it further.​

Hindi Translation: जब चित्त निष्क्रिय हो जाये, तो उसे संबुद्ध करो। संबुद्ध चित्त जब अशान्त हो, उसे स्थिर करो। चित्त पर जमे मैल (अहंकार तथा अज्ञानता) को पहचानो। समवृत्ति को प्राप्त होने पर इसे फिर विचलित मत करो।

Sanskrit Quote on Consent!

अनिषिध्दमनुमतम्॥

Transliteration: aniṣidhdamanumatam॥

English Translation: That which is not objected to is agreed to (silence gives consent).​

Hindi Translation: जिस पर आक्षेप नहीं कीया जाता, उसे सहमति के रूप में लिया जाता है।

Sanskrit Quote on Life Goals!

प्रथमे नार्जिता विद्या द्वितीये नार्जितं धनम् । तृतीये नार्जितं पुण्यं चतुर्थे किं करिष्यसि ॥

Transliteration : prathame nārjitā vidyā dvitīye nārjitaṃ dhanam । tṛtīye nārjitaṃ puṇyaṃ caturthe kiṃ kariṣyasi ॥

English Translation: What can you do in the fourth part of your life, when you have not gained knowledge in the first, money in the second, and merit in the third?​

Hindi Translation: यदि जीवन के प्रथम भाग में विद्या, दूसरे में धन, और तीसरे में पुण्य नही कमाया, तो चौथे भाग में क्या करोगे ?

Sanskrit Quote on Friendship

विवादो धनसम्बन्धो याचनं चातिभाषणम् । आदानमग्रतः स्थानं मैत्रीभङ्गस्य हेतवः॥

Transliteration : vivādo dhanasambandho yācanaṃ cātibhāṣaṇam । ādānamagrataḥ sthānaṃ maitrībhaṅgasya hetavaḥ॥

English Translation: Quarrel, financial relations, begging, excessive talking, borrowing, and desire for competition – these are the reasons that break a friendship.​

Hindi Translation: वाद-विवाद, धन के लिये सम्बन्ध बनाना, माँगना, अधिक बोलना, ऋण लेना, आगे निकलने की चाह रखना – यह सब मित्रता के टूटने में कारण बनते हैं।

Sanskrit Quote similar to Three Wise Monkeys

कोऽन्धो योऽकार्यरतः को बधिरो यो हितानि न श्रुणोति। को मूको यः काले प्रियाणि वक्तुं न जानाति॥

Transliteration : ko’ndho yo’kāryarataḥ ko badhiro yo hitāni na śruṇoti। ko mūko yaḥ kāle priyāṇi vaktuṃ na jānāti॥

English Translation: Who is blind? One who does the evil deeds. Who is deaf? One who does not listen to the good. Who is mute? One who does not speak good at the right moment.​

Hindi Translation: अन्धा कौन है? जो बुरे कार्यों में संलग्न रहता है। बहरा कौन है? जो हितकारी बातों को नहीं सुनता। गूँगा कौन है? जो उचित समय पर प्रिय वाक्य बोलना नहीं जानता।

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Sanskrit quote on karma and ephemerality.

धनानि भूमौ पशवश्च गोष्ठे भार्या गृहद्वारि जनः श्मशाने। देहश्चितायां परलोकमार्गे कर्मोनुगो गच्छति जीव एकः॥

Transliteration: dhanāni bhūmau paśavaśca goṣṭhe bhāryā gṛhadvāri janaḥ śmaśāne। dehaścitāyāṃ paralokamārge karmonugo gacchati jīva ekaḥ॥

English Translation: Wealth remains on the earth, cattle in the cow-shed, wife inside the house, the relatives at the crematorium, and the body on the pyre, but on the way to the other world, it is one’s actions (Karma) that alone follows.​

Hindi Translation: धन भूमि पर, पशु गोष्ठ में, पत्नी घर में, संबन्धी श्मशान में, और शरीर चिता पर रह जाता है। केवल कर्म ही है जो परलोक के मार्ग पर साथ-साथ आता है।

Sanskrit Quote on Past Future and Present!

नातिक्रान्तानि शोचेत प्रस्तुतान्यनागतानि चित्यानि ।

Transliteration : nātikrāntāni śoceta prastutānyanāgatāni cityāni ।

English Translation: One should not regret what is past. One should only think of the present and future.​

Hindi Translation: बीती बातों पर दुःख न मनाये। वर्तमान की तथा भविष्य की बातों पर ध्यान दें।

Sanskrit Quote on Fleeting Life!

रात्रिर्गमिष्यति भविष्यति सुप्रभातं भास्वानुदेष्यति हसिष्यति पङ्कजश्रीः। इत्थं विचिन्तयति कोशगते द्विरेफे हा हन्त हन्त नलिनीं गज उज्जहार॥

Transliteration: rātrirgamiṣyati bhaviṣyati suprabhātaṃ bhāsvānudeṣyati hasiṣyati paṅkajaśrīḥ। itthaṃ vicintayati kośagate dvirephe hā hanta hanta nalinīṃ gaja ujjahāra॥

English Translation: The night will pass, the dawn will arrive, the sun will rise, and the lotus shall bloom again; thought the bee stuck in the lotus bud, oh, but, an elephant uprooted the lotus!​

Hindi Translation: रात खत्म होकर दिन आएगा, सूरज फिर उगेगा, कमल फिर खिलेगा- ऐसा कमल में बन्द भँवरा सोच ही रहा था, और हाथी ने कमल को उखाड़ फेंका।

Sanskrit Quote on Tamasa

यत्कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति । तज्ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् ॥

Transliteration : yatkarma kṛtvā kurvaṃśca kariṣyaṃścaiva lajjati । tajjñeyaṃ viduṣā sarvaṃ tāmasaṃ guṇalakṣaṇam ॥

English Translation: If the conscience feels guilty about an act, the act is a sin (of Tamasa quality).​

Hindi Translation: जो कर्म करने के पश्चात, करते हुए या करने से पहले शर्म आए, एसे सभी कर्म तामसिक माने गये हैं।

Sanskrit Quote on Speech

अये ममोदासितमेव जिह्वया द्वयेऽपि तस्मिन्ननतिप्रयोजने। गरौ गिरः पल्लवनार्थलाघवे मितं च सारं च वचो हि वाग्मिता॥

Transliteration : aye mamodāsitameva jihvayā dvaye’pi tasminnanatiprayojane। garau giraḥ pallavanārthalāghave mitaṃ ca sāraṃ ca vaco hi vāgmitā॥

English Translation: Nala is saying this to Damayanti: My tongue remained apathetic (silent) in both cases-detailed speech as well as useless speech. Succinct and firm (meaningful), these are the features of eloquent speech.​

Hindi Translation: विस्तृत एवं अर्थहीन, इन दोनों ही में मेरी जिह्वा उदासीन रही। साक्षिप्त और दृढ़ (सारयुक्त)—वाक्पटुता के ये लक्षण हैं।

Sanskrit Quote on Thoughts and Actions

यथा चित्तं तथा वाचो यथा वाचस्तथा क्रिया । चित्ते वाचि क्रियायां च साधूनामेकरूपता ॥

Transliteration: yathā cittaṃ tathā vāco yathā vācastathā kriyā । citte vāci kriyāyāṃ ca sādhūnāmekarūpatā ॥

English Translation: As is the mind, so is the speech; as is the speech so is the action. Of the good people there is uniformity in mind, speech and action.​

Hindi Translation: जैसा मन होता है वैसी ही वाणी होती है, जैसी वाणी होती है वैसे ही कार्य होता है । सज्जनों के मन​, वाणी और कार्य में एकरूपता (समानता) होती है ।

Sanskrit Quote on use of Knowledge and Wealth

विद्या विवादाय धनं मदाय शक्तिः परेषां परिपीडनाय । खलस्य साधोर् विपरीतमेतद् ज्ञानाय दानाय च रक्षणाय ॥

Transliteration : vidyā vivādāya dhanaṃ madāya śaktiḥ pareṣāṃ paripīḍanāya । khalasya sādhor viparītametad jñānāya dānāya ca rakṣaṇāya ॥

English Translation: The mischievous use their education for conflict, money for intoxication, and power for oppressing others. Honest ones use it for knowledge, charity, and protecting others, respectively.​

Hindi Translation: दुर्जन की विद्या विवाद के लिये, धन उन्माद के लिये, और शक्ति दूसरों का दमन करने के लिये होती है। सज्जन इसी को ज्ञान, दान, और दूसरों के रक्षण के लिये उपयोग करते हैं।

Sanskrit Quote on Self-respect

मनस्वी म्रियते कामं कार्पण्यं न तु गच्छति । अपि निर्वाणमायाति नानलो याति शीतताम् ॥

Transliteration: manasvī mriyate kāmaṃ kārpaṇyaṃ na tu gacchati । api nirvāṇamāyāti nānalo yāti śītatām ॥

English Translation: People of self-respect rather have death than humiliation. Fire dies out but never turns cold.​

Hindi Translation: स्वाभिमानी लोग अपमानजनक जीवन के जगह में मृत्यु पसंद करते हैं। आग बुझ​ जाती है लेकिन कभी ठंडी नहीं होती।

Sanskrit Quote on Desire

आशाया ये दासास्ते दासाः सर्वलोकस्य । आशा येषां दासी तेषां दासायते लोकः ॥

Transliteration : āśāyā ye dāsāste dāsāḥ sarvalokasya । āśā yeṣāṃ dāsī teṣāṃ dāsāyate lokaḥ ॥

English Translation: People who are servants of desires are also servants of the whole world. For those to whom desire is a servant, the whole world also is a servant.​

Hindi Translation: जो लोग इच्छाओं के सेवक हैं वे पूरी दुनिया के सेवक बन जाते हैं। जिनके लिए इच्छा एक सेवक है, उनके लिए पूरी दुनिया भी एक सेवक है।

Sanskrit quote on money

Source – Kedar’s Subhashit Sangraha 18

अतितृष्णा न कर्तव्या तृष्णां नैव परित्यजेत् । शनैः शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम् ॥

Transliteration: atitṛṣṇā na kartavyā tṛṣṇāṃ naiva parityajet । śanaiḥ śanaiśca bhoktavyaṃ svayaṃ vittamupārjitam ॥

English Translation: Extreme yearning should be avoided without rejecting desire itself. One should steadily enjoy self-earned wealth in moderation.​

Hindi Translation: अत्यधिक इच्छाएँ नहीं करनी चाहिए पर इच्छाओं का सर्वथा त्याग भी नहीं करना चाहिए । अपने कमाये हुए धन का धीरे धीरे उपभोग करना चाहिये ।

Sanskrit Quote on Talent / Class

भद्रं भद्रं कृतं मौनं कोकिलैर्जलदागमे । दर्दूराः यत्र वक्तारः तत्र मौनं हि शोभते ॥

Transliteration: bhadraṃ bhadraṃ kṛtaṃ maunaṃ kokilairjaladāgame । dardūrāḥ yatra vaktāraḥ tatra maunaṃ hi śobhate ॥

English Translation: On the onset of the rainy season, Cuckoo does not sing (but remains silent). Because when there are distressing noises (croaking of the frogs), it is better to be silent (not to degrade your talent).​

Hindi Translation: वर्षा ऋतु के प्रारंभ में कोयलें चुप हो जाती है, क्योंकि बोलने वाले जहाँ मेंढक हो वहाँ चुप रहना ही शोभा देता है।

Sanskrit Quote on Satisfaction

यश्चेमां वसुधां कृत्स्नां प्रशासेदखिलां नृपः । तुल्याश्मकाञ्चनो यश्च स कृतार्थो न पार्थिवः ॥

Transliteration: yaścemāṃ vasudhāṃ kṛtsnāṃ praśāsedakhilāṃ nṛpaḥ । tulyāśmakāñcano yaśca sa kṛtārtho na pārthivaḥ ॥

English Translation: A king who governs the whole earth may not satisfied. But a hermit is definitely content for whom a piece of stone and gold are equal.​

Hindi Translation: कोई राजा सारी पृथ्वी पर शासन करता हो, वह कृतार्थ नहीं होता । कोई साधु, पत्थर और स्वर्ण को समान समझता है, वह कृतार्थ (संतुष्ट) है ।

Shanti Mantra

ॐ भद्रं कर्णेभिः शृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः। स्थिरैरङ्गैस्तुष्टुवाꣳस स्तनूभिर् व्यशेम देवहितं यदायुः॥ ॐ शान्तिः शान्तिः शान्तिः॥

Transliteration : oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devā bhadraṃ paśyemākṣabhiryajatrāḥ। sthirairaṅgaistuṣṭuvāꣳsa stanūbhir vyaśema devahitaṃ yadāyuḥ॥ oṃ śāntiḥ śāntiḥ śāntiḥ॥

English Translation: Om, O Devas, may we, with our ears, hear what is auspicious. O (Devas who are) worthy of worship, may we, with our eyes see what is auspicious. May we spend the lifespan allotted by the Devas praying with a steady (healthy) body.​

Hindi Translation: हे देव, हम अपने कानों से शुभ सुनें, अपनी आँखों से शुभ देखें, स्थिर शरीर से संतोषपूर्ण जीवन जियें, और देवों द्वारा दी गयी आयु उन्हें समर्पित करें।

ददाति प्रतिगृह्णाति गुह्यमाख्याति पृच्छति । भुङ्क्ते भोजयते चैव षड्विधं प्रीतिलक्षणम् ॥

Transliteration : dadāti pratigṛhṇāti guhyamākhyāti pṛcchati । bhuṅkte bhojayate caiva ṣaḍvidhaṃ prītilakṣaṇam ॥

English Translation: Giving, taking, revealing secrets and hearing them, eating and feeding – these six are the signs of love.​

Hindi Translation: देना, लेना, रहस्य बताना और उन्हें सुनना, खाना और खिलाना – ये छह प्रेम के संकेत हैं।

Sanskrit Quote on Travel

यस्तु संचरते देशान् यस्तु सेवेत पण्डितान् । तस्य विस्तारिता बुद्धिस्तैलबिन्दुरिवाम्भसि ॥

Transliteration : yastu saṃcarate deśān yastu seveta paṇḍitān । tasya vistāritā buddhistailabindurivāmbhasi ॥

English Translation: The intelligence of a person who travels in different countries and associates with scholars expands, just as a drop of oil expands in water.​

Hindi Translation: भिन्न देशों में यात्रा करने वाले और विद्वानों के साथ संबंध रखने वाले व्यक्ति की बुद्धि उसी तरह बढ़ती है, जैसे तेल की एक बूंद पानी में फैलती हैं।

Sanskrit quote on travel - world tourism day

चरन्मार्गान्विजानाति ।

Transliteration : caranmārgānvijānāti ।

English Translation: A wanderer (eventually) finds the path.​

Hindi Translation: पथिक व्यक्ती को मार्ग (अंत में) पता चल जाता ही है।

Sanskrit Quote on Donation

शतहस्त समाहर सहस्रहस्त संकिर ।

Transliteration: śatahasta samāhara sahasrahasta saṃkira ।

English Translation: Earn with hundred hands and donate with thousand.​

Hindi Translation: सौ हाथ से कमाओ और हजार से दान करो।

Sanskrit Quote on Yoga

योगश्चित्तवृत्तिनिरोधः ।

Transliteration: yogaścittavṛttinirodhaḥ ।

English Translation: Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis).​

Hindi Translation: चित्त की वृत्तियों के निरोध का नाम योग है ।

Sanskrit Quote on Pride

अश्वस्य भूषणं वेगो मत्तं स्याद् गजभूषणं । चातुर्यम् भूषणं नार्या उद्योगो नरभूषणं ॥

Transliteration: aśvasya bhūṣaṇaṃ vego mattaṃ syād gajabhūṣaṇaṃ । cāturyam bhūṣaṇaṃ nāryā udyogo narabhūṣaṇaṃ ॥

English Translation: Adornment of a horse is in his speed and that of an elephant in his majestic gait like a drunken person. Women are adorned and appreciated for their skills and men for their industriousness and perseverance.

Hindi Translation: घोडे की शोभा  (प्रशंसा ) उसके वेग के कारण होती है और हाथी की उसकी मदमस्त चाल से होती है | नारियों की शोभा उनकी विभिन्न कार्यों मे दक्षता के कारण और पुरुषों  की उनकी उद्द्योगशीलता  के कारण होती है |

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Sanskrit quote on kamasutra.

कृते प्रतिकृतं कुर्यात्ताडिते प्रतिताडितम्। करणेन च तेनैव चुम्बिते प्रतिचुम्बितम्॥

Transliteration : kṛte pratikṛtaṃ kuryāttāḍite pratitāḍitam। karaṇena ca tenaiva cumbite praticumbitam॥

English Translation: For every action, there should be a counteraction, for every blow a counterblow and by the same logic, for every kiss a counter-kiss.

Hindi Translation: हर कार्रवाई के लिए, एक जवाबी कार्रवाई होनी चाहिए। हर प्रहार के लिए एक प्रति-प्रहार और उसी तर्क से, हर चुंबन के लिए एक जवाबी चुंबन।

Sanskrit Quote on Signs of a Fool

मूर्खस्य पञ्च चिह्नानि गर्वो दुर्वचनं तथा । क्रोधश्च दृढवादश्च परवाक्येष्वनादरः ॥

Transliteration : mūrkhasya pañca cihnāni garvo durvacanaṃ tathā । krodhaśca dṛḍhavādaśca paravākyeṣvanādaraḥ ॥

English Translation: There are five signs of a fool; vanity, wicked conversation, anger, stubborn arguments, and a lack of respect for other people’s opinions.

Hindi Translation: मूर्ख के पाँच लक्षण हैं; घमंड, दुष्ट वार्तालाप, क्रोध, जिद्दी तर्क, और अन्य लोगों की राय के लिए सम्मान की कमी।

Sanskrit Quote on Consciousness

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः । अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥

Transliteration : nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ । agādhabuddhirakṣubdho bhava cinmātravāsanaḥ ॥

English Translation: You are unconditioned and changeless, formless and immovable, unfathomable awareness and unperturbable, so hold on to nothing but consciousness.

Hindi Translation: आप सुख साधन रहित, परिवर्तनहीन, निराकार, अचल, अथाह जागरूकता और अडिग हैं, इसलिए अपनी जागृति को पकड़े रहो ।

How Not to be Afraid of Death

यावद्बध्दो मरुद देहे यावच्चित्तं निराकुलम्। यावद्द्रॄष्टिभ्रुवोर्मध्ये तावत्कालभयं कुत: 

Transliteration: yāvadbadhdo maruda dehe yāvaccittaṃ nirākulam। yāvaddrṝṣṭibhruvormadhye tāvatkālabhayaṃ kuta: ॥ 

English Translation: So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death.

Hindi Translation: जब तक शरीर में सांस रोक दी जाती है, जब तक मन अबाधित रहता है, और जब तक ध्यान दोनों भौंहों के बीच लगा है, तब तक मृत्यु से कोई भय नहीं है।

The Definition of a Wise Person

निश्चित्वा यः प्रक्रमते नान्तर्वसति कर्मणः । अवन्ध्यकालो वश्यात्मा स वै पण्डित उच्यते ॥

Transliteration: niścitvā yaḥ prakramate nāntarvasati karmaṇaḥ । avandhyakālo vaśyātmā sa vai paṇḍita ucyate ॥ 

English Translation: Whose endeavors are preceded by a firm commitment, who does not take long rests before the task is accomplished, who does not waste time and who has control over his/her mind is wise.

Hindi Translation: जिनके प्रयास एक दृढ़ प्रतिबद्धता से शुरु होते हैं, जो कार्य पूर्ण होने तक ज्यादा आराम नहीं करते हैं, जो समय बर्बाद नहीं करते हैं और जो अपने विचारों पर नियंत्रण रखते हैं वह बुद्धिमान है ।

The Definition of a Great Person

यस्य कृत्यं न विघ्नन्ति शीतमुष्णं भयं रति । समृध्दिरसमृद्धिर्वा स वै पण्डित उच्यते ॥

Transliteration: yasya kṛtyaṃ na vighnanti śītamuṣṇaṃ bhayaṃ rati । samṛdhdirasamṛddhirvā sa vai paṇḍita ucyate ॥ 

English Translation: One whose task is never hindered by cold, heat, fear, love, prosperity or lack of it, is really superior.

Hindi Translation: जिसका कार्य कभी ठंढ, ताप, भय, प्रेम, समृद्धि, या उसका अभाव से बाधित नहीं होता, केवल वही वास्तव में श्रेष्ठ है।

Source – Mahabharata – 5.33.20

Sanskrit Phrase on Selflessness

Source: Unknown

स्वस्मै स्वल्पं समाजाय सर्वस्वं।

Transliteration : svasmai svalpaṃ samājāya sarvasvaṃ

English Translation: A little bit for yourself and everything for others!

Hindi Translation: अपने लिए थोड़ा और दूसरों के लिए सब कुछ!

Sanskrit Phrase on Perseverance

एतदपि गमिष्यति ।

Transliteration: etadapi gamiṣyati 

English Translation: This too shall pass.

Hindi Translation: यह भी चला जाएगा |

Sanskrit Shlok on Karma

यद्यत्संद्दश्यते लोके सर्वं तत्कर्मसम्भवम् । सर्वां कर्मांनुसारेण जन्तुर्भोगान्भुनक्ति वै ॥

Transliteration : yadyatsaṃddaśyate loke sarvaṃ tatkarmasambhavam । sarvāṃ karmāṃnusāreṇa janturbhogānbhunakti vai ॥ 

English Translation: Whatever is seen among men (whether pleasure or pain) is born of Karma (actions). All creatures enjoy or suffer, as per their past actions.

Hindi Translation: लोगों के बीच जो कुछ भी देखा जाता है (चाहे सुख या दर्द) कर्म से पैदा होता है। सभी प्राणी अपने पिछले कर्मों के अनुसार आनंद लेते हैं या पीड़ित होते हैं।

Sanskrit Shlok on Greed

अपि मेरुसमं प्राज्ञमपि शुरमपि स्थिरम् । तृणीकरोति तृष्णैका निमेषेण नरोत्तमम् ॥

Transliteration : api merusamaṃ prājñamapi śuramapi sthiram । tṛṇīkaroti tṛṣṇaikā nimeṣeṇa narottamam ॥ 

English Translation: Even if a man has stead, clever, brave mind like the Meru mountain. Greed can damage him like grass in a matter of moments.

Hindi Translation: भले ही कोई व्यक्ति मेरु पर्वत की तरह स्थिर, चतुर, बहादुर दिमाग का हो। लालच उसे पल भर में घास की तरह खत्म कर सकता है।

Sanskrit Shlok on Great People

न कालमतिवर्तन्ते महान्तः स्वेषु कर्मसु ।

Transliteration : na kālamativartante mahāntaḥ sveṣu karmasu । 

English Translation: Great people never delay their duties.

Hindi Translation: महान लोग अपने कर्तव्यों में देरी नहीं करते हैं ।

How to Attain Salvation?

विद्यां चाविद्यां च यस्तद्वेदोभ्य सह । अविद्यया मृत्युं तीर्त्वाऽमृतमश्नुते ॥

Transliteration: vidyāṃ cāvidyāṃ ca yastadvedobhya saha । avidyayā mṛtyuṃ tīrtvā’mṛtamaśnute ॥ 

English Translation: One who knows both, the material science as well as the spiritual science, transgresses fear of death by the former, i.e. by proper bodily and mental efforts, and attains salvation by the latter, i.e. by the purity of mind and soul.

Hindi Translation: जो दोनों को जानता है, भौतिक विज्ञान के साथ-साथ आध्यात्मिक विज्ञान भी, पूर्व से मृत्यु का भय, अर्थात् उचित शारीरिक और मानसिक प्रयासों से, और उत्तरार्द्ध, अर्थात् मन और आत्मा की पवित्रता से मुक्ति प्राप्त करता है। 

We hope you enjoyed our collection of Sanskrit Shlokas, we will keep adding more and more quotes to this collection.

For Part 2 of this article - [Part 2] Relevant Sanskrit Shlokas with Meaning in Hindi & English

You can check out our other articles – Top Most Useful Learnings from Chanakya Neeti Bhagavad Gita quotes with meaning in Hindi and English

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• Inspiration

22 Comments

I searched these verses and their meanings to display them in my factory as inspirational wall hangings.i am proud we have such good teachings in my faith.

Very inspiring and enthusiastic to self empowerment. Can teach systematically the upanishad 2 or 3 verses daily…..kritagnyata

Great work. Very nicely collected, compiled and made available to public. This is actually enhancing knowledge of sanskrit quotes which are translated in English and Hindi for easy understanding. I would like to see Manusmruti slokas of all 12 chapters in this format. God bless you.🙏

wor!! It is a treasure.

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Essay on Sun in Sanskrit

This is an essay on Sun in Sanskrit.

सूर्यः इति विषये संस्कृते निबन्धः।

सूर्य पर निबंध।

English and Hindi translation are given for better understanding.

This essay can be referenced by school students and Sanskrit learners.

Table of Contents

अस्माकं आकाशगङ्गायां सूर्यः स्वयम्प्रकाशी विशालः च तेजोगोलः अस्ति। सूर्यः वर्तुलाकारः अस्ति।

प्रभाते पूर्वदिशि सूर्यः उदेति। सूर्योदय​-समयः आनन्ददायकः अस्ति। सूर्योदय​-समये सूर्यस्य प्रकाशः तीव्रः नास्ति। अस्य समयस्य प्रकाशः स्वास्थ्याय लाभकारी अस्ति। सर्वे जनाः प्रातः उत्थाय सूर्यं प्रणमन्ति। तस्मात् अनन्तरम् एव ते कार्यस्य आरम्भं कुर्वन्ति। मध्याह्ने सूर्यस्य प्रकाशः तापकः अस्ति। सायङ्काले सूर्यः पश्चिमदिशि अस्तं गच्छति। तदा निशा भवति।

ऋग्वेदे अपि सूर्यस्य वर्णनम् अस्ति। ‘सूर्यः चराचरस्य आत्मा’ इति उक्तम्। ‘सूर्यः गगनस्य अलङ्कारः’ इति वैदिककवयः तस्य वर्णनम् अकुर्वन्। भानुः, आदित्यः, भास्करः, दिनकरः इत्यादीनि तस्य अन्यानि नामानि।

सूर्यस्य कारणात् धरायां जीवनं शक्यम्। वृक्षाः पादपाः च सूर्यस्य प्रकाशं गृहीत्वा स्वस्य भोजनं निर्मान्ति। सूर्यस्य ऊर्जा ‘सौर​-ऊर्जा’ इति नाम्ना प्रसिद्धा।

सूर्यः भारतीयानां प्राचीनदेवता। बालकाः प्रतिदिनं सूर्यनमस्कार​-आसनानि कुर्वन्ति।

सूर्यस्य विषये अयम् एकः श्लोकः –

आदिदेव नमस्तुभ्यं प्रसीद मम भास्कर​। दिवाकर नमस्तुभ्यं प्रभाकर नमोऽस्तु ते॥

asmākaṃ ākāśagaṅgāyāṃ sūryaḥ svayamprakāśī viśālaḥ ca tejogolaḥ asti। sūryaḥ vartulākāraḥ asti।

prabhāte pūrvadiśi sūryaḥ udeti। sūryodaya​-samayaḥ ānandadāyakaḥ asti। sūryodaya​-samaye sūryasya prakāśaḥ tīvraḥ nāsti। asya samayasya prakāśaḥ svāsthyāya lābhakārī asti। sarve janāḥ prātaḥ utthāya sūryaṃ praṇamanti। tasmāt anantaram eva te kāryasya ārambhaṃ kurvanti। madhyāhne sūryasya prakāśaḥ tāpakaḥ asti। sāyaṅkāle sūryaḥ paścimadiśi astaṃ gacchati। tadā niśā bhavati।

ṛgvede api sūryasya varṇanam asti। ‘sūryaḥ carācarasya ātmā’ iti uktam। ‘sūryaḥ gaganasya alaṅkāraḥ’ iti vaidikakavayaḥ tasya varṇanam akurvan। bhānuḥ, ādityaḥ, bhāskaraḥ, dinakaraḥ ityādīni tasya anyāni nāmāni।

sūryasya kāraṇāt dharāyāṃ jīvanaṃ śakyam। vṛkṣāḥ pādapāḥ ca sūryasya prakāśaṃ gṛhītvā svasya bhojanaṃ nirmānti। sūryasya ūrjā ‘saura​-ūrjā’ iti nāmnā prasiddhā।

sūryaḥ bhāratīyānāṃ prācīnadevatā। bālakāḥ pratidinaṃ sūryanamaskāra​-āsanāni kurvanti।

sūryasya viṣaye ayam ekaḥ ślokaḥ –

ādideva namastubhyaṃ prasīda mama bhāskara। divākara namastubhyaṃ prabhākara namo’stu te॥

Essay on Sun

The large self-illuminated ball of light called the Sun is located in the Milky Way. The Sun is round in shape.

The Sun rises in the east at morning. The time of Sunrise brings joy. At sunrise, the Sun’s rays are not harsh. The light rays at this time are good for health. Everybody prays to the Sun after getting up in the morning. Only after that, they start the day’s work. The Sun’s heat is scorching at noon. The Sun sets in the west in the evening. At that time nightfall occurs.

The Sun has also been described in the Rigveda. It was written that the Sun was the soul of the world. Vedic poets described the Sun as the ornament of the sky. Bhanu, Aditya, Bhaskara, Dinakara, etc. are some of the other names of the Sun.

Life is possible on the Earth because of the Sun. Trees and plants take sunlight and convert it into their food via the process of photosynthesis. The energy of the Sun is popularly known as Solar Energy.

The Sun is an ancient deity of Indians. Children perform Surya Namaskara Asanas everyday.

Following is a shloka about the Sun –

O Adideva (The First God), salutations to you. O Bhaskara (The Illuminated One), salutations to you. O Divakara (The Creator of Day), salutations to you. O Prabhakara (The Creator of Light), salutations to you. May your blessings always remain with me.

आकाशगंगा में सूर्य एक स्वयंप्रकाशी विशाल तेज का गोला है। सूर्य वर्तुलाकार है।

सुबह के समय सूर्य पूर्व दिशा में उगता है। सूर्योदय का समय आनंदमय होता है। सूर्योदय के समय सूर्य की किरणें तीव्र नहीं होती हैं। इस समय की किरणें स्वास्थ्य के लिए अच्छी होती हैं। सभी लोग सुबह उठकर सूर्य को नमस्कार करते हैं। इसके बाद ही वे काम शुरू करते हैं। दोपहर के समय सूर्य का प्रकाश बहुत तीव्र और तापक होता है। शाम को सूर्य पश्चिम में अस्त होता है। उस समय रात हो जाती है।

ऋग्वेद में भी सूर्य का वर्णन किया गया है। इसमें लिखा है कि सूर्य चराचर की आत्मा है। वैदिक कवियों ने सूर्य को आकाश का अलंकार बताया है। भानु, आदित्य, भास्कर, दिनकर इत्यादि सूर्य के कुछ अन्य नाम हैं।

सूर्य के कारण ही पृथ्वी पर जीवन संभव है। पेड़-पौधे सूर्य का प्रकाश लेते हैं और उससे अपना भोजन बनाते हैं। सूर्य की ऊर्जा ‘सौर ऊर्जा’ इस नाम से जानी जाती है।

सूर्य भारतीयों का एक प्राचीन देवता है। बच्चे प्रतिदिन सूर्य नमस्कार आसन करते हैं।

सूर्य के बारे में यह एक श्लोक है –

हे आदिदेव (प्रथम भगवान), आपको मेरा नमस्कार। हे भास्कर (चमकते हुए भगवान), आपको मेरा नमस्कार। हे दिवाकर (दिन के निर्माता), आपको मेरा नमस्कार। हे प्रभाकर (प्रकाश के निर्माता), आपको मेरा नमस्कार। कृपया आपके आशीर्वाद सदैव मेरे साथ रहें।

Importance of Machines

Importance of Art

Republic Day of India

Examination

Pandita Ramabai

Teachers Day

The Experience of Covid

Essay on Ganeshotsav

Importance of Indian Festivals

Importance of Discipline

Importance of Sports

Nutritious Diet

Books My Friend

Mahatma Gandhi

Lokmanya Tilak

Importance of Knowledge

Makar Sankranti

Indian National Flag

Importance of Cleanliness

Importance of Exercise

Importance of Water

Summer Season

Rainy Season

My favourite Teacher

Indian Independence Day

Raksha Bandhan

International Yoga Day

World Environment Day

River Ganga

Abdul Kalam

Goddess Saraswati

Sanskrit Language

Festival of Holi

Shri Krishna

Shri Ganesha

Other Interesting Sections

Learn about Sanskrit Axioms which is a statement or proposition which is regarded as being established, accepted, or self-evidently true.

Learn about Sanskrit Proverbs which are a short, well-known saying, stating a general truth or piece of advice.

Learn about Shloka or shlokas in Sanskrit which consists of four padas of 8 syllables each, or of two half-verses of 16 syllables each.

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Mr. Shapiro weathered scrutiny last fall over his office’s response to the case, but it reignited in recent weeks as he became a front-runner to join Vice President Harris on the ballot. She is expected to announce her choice by Tuesday.

The National Women’s Defense League, a nonpartisan group founded in the wake of the #MeToo movement, asked the Harris campaign this past week to look into the case, saying Mr. Shapiro’s office “should have done a better job” in both preventing sexual harassment and handling the complaint. Democrats, including a candidate for Pennsylvania treasurer, have also taken aim at the governor for his office’s response to the allegations.

In a statement on Friday night, Manuel Bonder, a spokesman for Mr. Shapiro, said the governor “was not aware of the complaint or investigation until months after the complaint was filed.” Mr. Shapiro should have been notified of the allegations sooner, Mr. Bonder said, and he has now ordered that he be immediately informed of any such complaint against a senior staff or cabinet member.

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वन का महत्व पर संस्कृत निबंध। Essay on Importance of Forest in Sanskrit

वन का महत्व पर संस्कृत निबंध। Essay on Importance of Forest in Sanskrit. भारतदेशः वनानां दृष्ट्या समृद्धः वर्तते। देशस्य सकलक्षेत्रफलस्य 25 प्रतिशतानि क्षेत्राणि वनाच्छादितानि सन्ति। वनम् अस्माकं महान् निधिः अस्ति। न केवलं वनानां रमणीयता मनांसि रंजयति, अपितु अनेन पर्यावरणमपि सुरक्षितं भवति। ये घटकाः पारिस्थितिकितंत्रं प्रभावयन्ति, तेषु घटकेषु वनं सर्वप्रमुखमस्ति। वस्तुतः वनं वसुन्धरायाः सुरक्षावलयमस्ति। वृश्टेः मुख्यं कारणं वनमेव अस्ति। इदं शुद्धं वायुं प्रददाति। मृत्तिकायाः अपर्दनं न्यूनीकरोति। जगतः तापमानस्य नियन्त्रणं करोति। अतएव वनसंरक्षणम् अत्यावश्यकमस्ति।

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