Rami Sivan 2004

45

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1. o vighneya nama
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2. o viva-varadya nama
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3. o viva-cakue nama
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4. o jagat prabhave nama
~ ^$^ #
5. o hiraya-rpya nama
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6. o sarvtmane nama
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7. o jna-rpya nama
~ ^'#^ #
8. o jagan-manya nama
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9. o rdhva-retase nama
- ~ (" #
10. o mah-bhave nama
~ ^^ #
11. o ameyya nama
- ~ "+^ #
12. o amita-vikramya nama
~ " "^ #
13. o veda-vedyya nama
~ +^ #
14. o mah-klya nama
~ " #)^ #
15. o vidy-nidhaye nama
~ #^^ #
16. o anmayya nama
~ "&^ #
17. o sarva-jya nama
~ "^^ #
18. o sarva-gya nama
~ '^ #
19. o ntaye nama
-- ~ "^ #
20. o cittevarya nama
- ~ "^ -"^ #
21. o vigata-jvarya nama
-- ~ "" ^ #
22. o viva-mrtaye nama
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23. o ameytmane nama
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24. o vivdhrya nama
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25. o santanya nama
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26. o sma-gya nama
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27. o priyya nama

Rami Sivan 2004
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- ~ -")^ #
28. o sattva-dhrya nama
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29. o sur!ya nama
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30. o samasta-skie nama
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31. o nir-dvandvya nama
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32. o nir-lokya nama
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33. o amogha-vikramya nama
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34. o nir-malya nama
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35. o puyya nama
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36. o kma-dya nama
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37. o knti-dya nama
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38. o kma-rpie nama
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39. o kma-poie nama
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40. o kamalkya nama
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41. o gajnanya nama
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42. o su-mukhya nama
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43. o arma-dya nama
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44. o makdhipa-vhanya nama
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45. o uddhya nama
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46. o drgha-tuya nama
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47. o r-pataye nama
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48. o anantya nama
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49. o moha-varjitya nama
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50. o vakra-tuya nama
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51. o rpa-karya nama
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52. o paramya nama
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53. o yogya nama
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54. o yoga-dhmne nama
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55. o um-sutya nama

Rami Sivan 2004
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~ #
56. o pad-hartre nama
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57. o eka-dantya nama
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58. o mah-grvya nama
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59. o arayya nama
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60. o siddha-senya nama
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61. o siddha-vedya nama
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62. o karuya nama
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63. o siddhya nama
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64. o bhagavate nama
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65. o avyagrya nama
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66. o vikaya nama
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67. o kapilya nama
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68. o dundi-rjya nama
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69. o ugrya nama
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70. o bhmodarya nama
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71. o ubhya nama
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72. o gadhyakya nama
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73. o gaeya nama
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74. o gardhyya nama
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75. o gaa-nyakya nama
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76. o jyotis-svarpya nama
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77. o bht-tmane nama
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78. o dhmra-ketave nama
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79. o anuklya nama
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80. o kumra-gurave nama
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81. o nandya nama
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82. o herabya nama
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83. o veda-stutya nama

Rami Sivan 2004
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~ #^ ^&|"|# #
84. o nga-yajopavtine nama

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85. o durdharya nama

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86. o bla-drvkura-priyya nama

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87. o bhla-candrya nama

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88. o viva-dhmne nama

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89. o iva-putrya nama
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90. o vinyakya nama

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91. o ll-sevitya nama
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92. o prya nama

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93. o parama-sundarya nama

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94. o vighnnta-karya nama

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95. o sindra-varadya nama

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96. o nityya nama

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97. o vibhave nama

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98. o prathama-pjitya nama

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99. o divya-pd"jya nama
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100. o bhakta-mandarya nama
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101. o ra-mahya nama
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102. o ratna-simhsanya nama
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103. o mai-kuala-maitya nama
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104. o bhakta-kalyya nama
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105. o gajsyya nama
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106. o kalya-gurave nama
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107. o sahasra-re nama
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108. o mah-gaapataye nama


Rami Sivan 2004
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V
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~ "" #
1. om viave nama
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2. om lakm-pataye nama
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3. om goplya nama
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4. om vaikunhya nama
~ ^"^ #
5. om garua-dhvajya nama
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6. om para-brahmae nama
~ ^'#^ #
7. om jagan-nthya nama
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8. om vsudevya nama
~ "+^ #
9. om trivikramya nama
~ ^'+^ #
10. om daityntakya nama

~ )" #
11. om madhuripave nama
~ ^"^ #
12. om trkyavhya nama
~ ##^ #
13. om santanya nama
~ #^^ #
14. om nryaya nama
~ #%^ #
15. om padma-nbhya nama
~ +^ #
16. om hikeya nama
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17. om sudhpradya nama
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18. om mdhavya nama
~ |+^ #
19. om puarikkya nama
~ + #
20. om sthiti-kartre nama

~ ^ #
21. om partparya nama
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22. om vanamline nama
~ ^&^ #
23. om yajarpya nama
~ +^ #
24. om cakrapaye nama
~ ^)^ #
25. om gaddharya nama
~ +'^ #
26. om upendrya nama
~ +"^ #
27. om keavya nama

Rami Sivan 2004
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~ ^ #
28. om hamsya nama
~ #^ #
29. om samudramathanya nama
~ ^ #
30. om haraye nama

~ ^|"'^ #
31. om govindya nama
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32. om brahmajanakya nama
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33. om kaiabhsuramardanya nama
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34. om rdharya nama
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35. om kma-janakya nama
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36. om ea-yine nama
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37. om catur-bhujya nama
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38. om pcajanya-dharya nama
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39. om rmate nama
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40. om rga-paye nama

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41. om janrdanya nama
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42. om pitmbaradharya nama
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43. om devya nama
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44. om sryacandravilocanya nama
~ ^^ #
45. om matsyarpya nama
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46. om krmarpya nama
~ +|^ #
47. om kroharpya nama
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48. om nkearini nama
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49. om vmanya nama
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50. om bhrgavya nama

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51. om rmya nama
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52. om haline nama
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53. om kya nama
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54. om haynanya nama
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55. om vivambarya nama
~ *^ #
56. om simsumrya nama

Rami Sivan 2004
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~ |)^ #
57. om rdharya nama
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58. om kapilya nama
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59. om dhruvya nama
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60. om datttreyya nama

~ ^^ #
61. om acyutya nama
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62. om anantya nama
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63. om mukundya nama
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64. om dadhivmanya nama
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65. om dhanvantaraye nama
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66. om rnivsya nama
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67. om pradyumnya nama
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68. om puruottamya nama
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69. om rvatsakaustubhoraskya 0
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70. om murrtye nama

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71. om adhokajya nama
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72. om vabhya nama
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73. om mohini-rpa-dhrie nama
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74. om sakaraya nama
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75. om pthave nama
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76. om krbdhiyine nama
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77. om bhttmane nama
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78. om bhagavate nama
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79. om bhaktavatsalya nama
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80. om aniruddhya nama

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81. om aprameytmane nama
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82. om tridhmne nama
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83. om bhtabhvanya nama
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84. om vetadvpenivstavyya nama
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85. om sryamaalamadhyagya 0

Rami Sivan 2004
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~ #+"^ #
86. om sanakdisamsevitya nama
~ ^'"^ #
87. om gajendravaradya nama
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88. om nryaya nama
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89. om nlakntya nama
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90. om dharkntya nama

~ "# #
91. om vedtmane nama
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92. om bdryanya nama
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93. om bhgirathijanmabhmipda-padmya
nama
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94. om satmprabhave nama
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95. om svabhuve nama
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96. om vibhave nama
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97. om ganaymya nama
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98. om jagatkraya nama
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99. om avyayya nama
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100. om buddhvatrya nama

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101. om nttmane nama
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102. om lildhtavarktaye nama
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103. om damodarya nama
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104. om virrpya nama
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105. om bhtabhavatprabhave nama
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106. om didevya nama
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107. om devadevya nama
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108. om prahldapariplakya nama



Rami Sivan 2004
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pinkine to tbe wielJer of tbe Bow nomeJ
Pinoki
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crest-jewel
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virpkya to tbe JreoJful one
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kapardine to tbe weorer of motteJ locks
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nla-lohitya to tbe one wbo is Jork blue,reJ
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akarya || 10 || to tbe qiver of peoce

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lapaye to tbe wielJer of tbe triJent
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khavgine to tbe wielJer of tbe skull-stoff
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viu-vallabhya to tbe beloveJ of visbnu
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ipiviya be wbo is pervoJeJ by roys
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abik-nthya to tbe busbonJ of Ambiko
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rikahya to tbe beloveJ of loksbmi
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bhakta-vatsalya to tbe one wbo is moternolly
compossionote to tbe Jevotees.
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bhavya to Fxistence
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trilokeya || 20 || to tbe lorJ of tbe tbree reolms

~ :+^
itikahya to tbe Jork-neckeJ one
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iv-priyya to tbe beloveJ of Burqo
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kapline to tbe one wbo corries tbe skull
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kmraye to tbe enemy of lust
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forebeoJ
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kla-klya to tbe Time of time
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kp-nidhaye || 30 || to tbe repository of compossion

~ %|^
bhmya to tbe terrible one

Rami Sivan 2004
54
~ ^
parau-hastya to tbe one wbo wielJs tbe oxe
~ ^^
mga-paye to tbe one wbo bolJs tbe Jeer
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ja-dharya to tbe one witb JreoJ-locks
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kailsa-vsine to tbe resiJent of Koiloso mountoin
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kavacine to tbe ormoureJ one
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sma-priyya to be wbo loves tbe Somo bymns
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svara-mayya to bim wbo is pervoJeJ by sounJ
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tray-mrtaye to tbe trinitorion one
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sarvajya to tbe omniscient one
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yajamayya || 50 || to tbe one wbo is pervoJeJ by
socrifice

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somya to tbe portner of 0mo
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paca-vaktrya to tbe five-foceJ one
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sadivya to tbe eternolly ouspicious one
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vivevarya to tbe lorJ of tbe cosmos
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vra-bhadrya to tbe most JistinquisbeJ bero
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gaa-nthya to tbe lorJ of elementols
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prajpataye to tbe lorJ of oll beinqs
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hiraya-retase to tbe qolJen-spermeJ one
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girya || 60 || to tbe lorJ of tbe mountoin loJy

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giriya to tbe lorJ of tbe mountoins
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anaghya to tbe immoculote one

Rami Sivan 2004
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~ %-%^
bhujaga-bhaya to tbe one JecoroteJ witb snokes
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bhargya to tbe effulqent one
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giridhanvane to tbe one wbo wielJs tbe
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mtyujayya to tbe one wbo triumpbs over Jeotb
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jagad-gurave to tbe worlJ-teocber
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cru-vikramya to tbe one witb beoutiful beroism
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pa-vimocakya || 90 || to bim wbo liberotes us from our
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pau-pataye to tbe lorJ of beosts
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mah-devya to tbe 6reot 6oJ
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avyayya to tbe one wbo never cbonqes
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haraye to bim wbo oppeors os Eonumon

Rami Sivan 2004
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~ %^#%
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~ ^^
avyaktya to tbe unmonifest one
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dakdhvara-harya to tbe one wbo JestroyeJ tbe
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harya || 100 || to tbe witbJrower of tbe 0niverse

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anantya to tbe enJless one
~ +^
trakya to tbe Soviour
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paramevarya || 108 || to tbe Supreme lorJ of All






Rami Sivan 2004
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S
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Amta (Brahma) Biu Upaniad
(of the Krishna Yajur Veda)

Join the words in bold together using the Sandhi Grids in your workbook.

manas + hi dvividha proktam, uddha ca + auddham + eva + ca |
auddha kma sakalpam, uddham kma vivarjitam || 1 ||




manas + eva manuy, kraa bandha-mokayo |
bandhya viaya + asakta, muktyai nirvisaya smtam || 2 ||




yata + nirviay + yasya, manasa + mukti + iyate |
tasmt + nirviaya nitya, mana krya mumuku || 3 ||




nirasta viay + saga, sanniruddha mana + hdi |
yad ytyunman bhva, tad tat paramam padam || 4 ||




tvat + eva niroddhavya, yvat + hdi gatam kayam |
etat + jnam ca dhynam ca, ata anya + granthi vistra || 5 ||





na + eva cintya na v + acintyam, acintyam cintyam eva ca ||

Rami Sivan 2004
58
paka-pta vinirmuktam, brahma sampadyate tad || 6 ||




svarea sandhayet + yogam asvaram bhvayet param |
asvarea hi bhvena bhva + na + abhva iyate || 7 ||




tat + eva nikala brahma, nirvikalpa nirajanam |
tat + brahm + aham iti jatv, brahma sapadyate dhruvam || 8 ||





na nirodha + na ca + utpatti, na baddha + na ca sdhaka |
na mumuku + na vai mukta, iti + e param arthat || 10 ||







Rami Sivan 2004
59
Verses 1 10
mano hi dvividha proktam, uddha cuddham eva ca |
auddha kma sakalpam, uddham kma vivarjitam || 1 ||

1. manas = the mind, hi = indeed, dvividha = of two types, proktam = they say, is said to be,
uddha = pure, ca = and, auddham = impure, eva ca = and indeed, kma-sakalpam =
associated with desire, kma vivarjitam = free from desire.

The manas they say is twofold; either pure or impure, impure when associated with
desire, Pure when it is free from desire.

mana eva manuy, kraa bandha-mokayo |
bandhya viaysakta, muktyai nirvisaya smtam || 2 ||

2. manas = the mind, eva = indeed, manuy = of human beings, kraa = the cause,
bandha-mokayo = of both bondage and liberation, bandhya = of bondage, viaysakta = when
attached to objects, muktyai = of liberation, nirvisaya = when freed from objects, smtam = is
remembered.

The manas therefore is the cause of bondage and liberation to us, of bondage when
attached to objects; of liberation when free from it.

yato nirviaysyasya, manaso muktir iyate |
tasmn nirviaya nitya, mana krya mumuku || 3 ||

3. yatah = since, nirviayh = free from objects, yasya = whose, manasah = mind, muktih =
liberation, iyate = is conditioned, tasmn = therefore, nirviaya = free from objects, nitya =
constantly, always, krya = work, effort, striving, mumuku = by one who desires liberation.

Since by the objectless manas liberation is conditioned, so one who aspires
thereafter should free the mind from objects.

nirasta viaysaga, sanniruddha mano hdi |
yad ytyunman bhva, tad tat paramam padam || 4 ||

4. nirasta = being freed from, viaysaga = attachment to things of the senses, sanniruddha
= having sedated, manas = the mind, hdi = in the heart, yad = when, yti = attains, unman
bhva = the state of mindless-ness, tad = then, tat = that, paramam = supreme, padam = state.

Free from attachment to sense-gratification, one who sedates the manas in the heart,
And thus achieves mind-lessness, reaches the supreme state.

tvad eva niroddhavya, yvad hdi gatam kayam |
etaj jnam ca dhynam ca, atonyo granthi vistra || 5 ||

5. tvat = that long, eva = even, niroddhavya = is to be restrained, yvat = as long as, hdi = in
the heart, gatam = having gone, kayam = annihilated, decreased, etat = this is, jnam =
wisdom, ca = and, dhynam = meditation, atah-anya granthi vistra = is learned trash.


Rami Sivan 2004
60
Restrain your manas so long, until it is annihilated in the heart, this is wisdom, this
is true meditation, the rest is learned trash.

naiva cintya na vcintyam, acintyam cintyam eva ca |
paka-pta vinirmuktam, brahma sampadyate tad || 6 ||

6. na-eva = not even, cintya = conceivable, na-va = not even, acintyam = inconceivable, eva ca
= indeed and, paka-pta = partiality, vinirmuktam = free from, brahma = brahman the Supreme,
sampadyate = is reached, tad = then.

Not conceivable, and not inconceivable, conceivable and inconceivable together,
free from any partisanship, is Brahman which is then reached.

svarea sandhayed yogam asvaram bhvayet param |
asvarea hi bhvena bhvo nbhva iyate || 7 ||

7. svarea = by the sound, sandhayet = should be commenced, yogam = ones spiritual practice,
asvaram = without sound, bhvayet = meditate upon, param = the Supreme, asvarea = by
soundless, hi = indeed, bhvena = meditation, bhvah = being, nbhva = not non-being, iyate =
attains.

The practice should be commenced with OM, meditate wordlessly on the highest
One, Since through wordless meditation, is true being attained, not mere non-being.

tad eva nikala brahma, nirvikalpa nirajanam |
tad brahmham iti jatv, brahma sapadyate dhruvam || 8 ||

8. tat eva = that indeed, nikala = free from parts, brahma = the Absolute, nirvikalpa = free
from change, nirajanam = immaculate, tat = that, brahma = Absolute, aham = I am, iti = thus,
jatv = having realised, brahma = the Absolute, sapadyate = attains, dhruvam = surely,
certainly.

That is Brahman, the partless, changeless, immaculate, I am that Brahman, so knowing,
one surely reaches the Brahman.

nirvikalpam ananta ca, hetu dnta varjitam |
aprameyam andi ca, jatv ca parama ivam || 9 ||

9. nirvikalpa = free from change, ananta = eternal, endless, hetu dnta varjitam = free
from causation and comparison, aprameyam = without limits, immeasurable, andi = with no
beginning, jatv = having realised, parama = the Supreme, ivam = Bliss.

The changeless, the endless, causeless, incomparable, Without limits and devoid of
beginning, one who knows this attains the highest bliss.

na nirodho na cotpatti, na baddho na ca sdhaka |
na mumukur na vai mukta, itye param arthat || 10 ||

10. na = there is no, nirodhah = cessation, na ca = and no, utpatti = rising up, coming into being,
na = there is no, baddhah = bound one, na ca = and not even, sdhaka = spiritual practitioner,

Rami Sivan 2004
61
mumukuh = an aspirant after liberation, mukta = liberated existence, itye = this indeed, param
= the highest, arthat = meaning.

Theres no cessation, no becoming, none bound, none aspirant, no liberated existence,
no desire for it, that is the highest reality.












Rami Sivan 2004
62
Advanced Sandhi Practice
Using the Sandhi grids practice joining the words in the sentences below.

:"^|#

: "^ : " ^ + ^^ ^
# ^# %| ^) +^ " )#
| vsyam | idam | sarvam | yat | kica | jagatym | jagat ||
tena | tyaktena | bhujth | m | gdha kasya | svit | dhanam || 1 ||

- +"# " : + |"
" "^ # '^ : # + -^ #
kurvan | eva | iha | karmi | jijviet | atam | sam ||
evam | tvayi | na | anyath | ita | asti | na | karma | lipyate | nare || 2 ||

^ # |+ ')# "
# ^ %^' ^ + # #
asury | nma | te | lok | andhena | tamas | vt ||
tn | te | pretya | abhigacchanti | ye | ke | ca | tmahana | jan || 3 ||

# + # "|^ # # " -#"# "
)" '^# ^
# )
anejat | ekam | manasa | javya | na | enat | dev | pnuvan | prvam | arat || tat |
dhvata | anyn | atyeti | tihat | tasmin | apa | mtariv dadhti || 4 ||

# + '+
' ^ "^ + "^ ^ (.
tat | ejati | tat | na | ejati | tat | dre | tat | u | antike ||
tat | anta | asya | sarvasya | tat | u | sarvasya | asya | bhyata || 5 ||

^ " %# # " #^
" % # # "^-
ya | tu | sarvi | bhtni | tmani | eva | anupayati ||
sarva | bhteu | ca tmnam | tata | na vijugupsate || 6 ||

^# " %# " % "#
+ | + |+ +" #^

Rami Sivan 2004
63
yasmin | sarvi | bhtni | tma | eva | abht | vijnata ||
tatra | ka | moha | ka | oka | ekatvam | anupayata || 7 ||

^^ + +^ " #" " +"
#|| % "^*% ^/^ # ^) "|-^ -^

sa | paryagt | ukram | akyam | avraam | asnvra | uddham | appaviddham ||
kavi | man | paribh | svayambh | yathtathyata | arthn | vyadadht |
vatbhya | sambhya || 8 ||


~ : "^ " ^+ ^^ ^
# ^# %| ^) +^"#
vsyam ida sarva yatkica jagaty jagat |
tena tyaktena bhujth m gdha kasya-svid dhanam || 1 ||

+ "#" + |"^
" "^ #'^|- # + -^ # -
kurvann eveha karmi jijviec chata sam |
eva tvayi nnyatheto' sti na karma lipyate nare || 2 ||

^ # |+ ')# --"
^ ^%^' ^ + #| #
asury nma te lok andhena tamas vt |
tste pretya abhigacchanti ye ke ca atma-hano jan || 3 ||

# + # | "| ^| ##" -#"# "
"| -'^#^ #| )
anejad eka manaso javyo nainad dev pnuvan prvam arat |
tad dhvato 'nynatyeti tihat tasminn apo mtariv dadhti || 4 ||

'# '+
' ^ " ^ " ^^ (.
tad ejati tan naijati tad dre tadvantike |
tad antarasya sarvasya tad u sarvasysya bhyata || 5 ||

^ " %# '^"#^
" % # | # "^-
yas tu sarvi bhtni tmani eva anupayati |
sarva bhteu ca tmna tato na vijugupsate || 6 ||


Rami Sivan 2004
64
^# " %'^"%#
+| | + |+ +"#^
yasmin sarvi bhtny tma eva abhd vijnata |
tatra ko moha ka oka ekatvam anupayata || 7 ||

^^++^" #"^ "
+"#|| % "^*%$^/^|-#
^)"|-^ -^
sa paryagt ukram akyam avraam asn-vra uddham appa viddham |
kavir man paribh svayambhr yath tathyato 'rthn
vyadadht vatbhya sambhya || 8 ||



Rami Sivan 2004
65
SUPPLIMENTARY READING PRACTICE

Yaka Pana of the Mah!bh!rata

1. Kimsvid gurutaram bhme ?
2. Kimsvid uccataram ca kht ?
3. Kimsvic-chighrataram vyo ?
4. Kimsvid bahutaram tt ?
mt gurutar bhme
kht pitoccataras tath
mana ghrataram vtt
cint bahutar tt

What is weightier than earth? Mother
What is taller than the sky? Father
What is faster than the wind? Mind
What is more numerous than grass? Thoughts

5. Kimsvit pravasato mitram ?
6. Kimsvin mitram ghesata ?
7. turasya tu kim mitram ?
8. Kimsvin mitram mariyata ?
Srtha pravasato mitram
Bhary mitram ghesata
turasya bhian mitram
dnam mitram mariyata

Who is the friend of a traveller? A companion
Who is the friend of a householder ? A spouse
Who is the friend of the sick? A doctor
Who is the friend of the dying? His generosity

9. kim nu hitv priyo bhavati ?
10. kim nu hitv na ocati ?
11. kim nu hitv arthavn bhavati ?
12. kim nu hitv sukhi bhavet ?
mnam hitv priyo bhavati
krodham hitv na ocati
kmam hitv arthavn bhavati
lobham hitv sukhi bhavet

By renouncing what does one become popular? Pride
By renouncing what is one free of sorrow? Anger
By renouncing what does one become wealthy? Desire
By renouncing what does one become happy? Greed

13. danynm uttamam kisvid ?
14. dhannm syt kim uttamam ?
15. lbhnm uttamam kim syt ?
16. sukhnm syt kim uttamam ?
danynm uttamam dkyam
dhannm uttamam rutam
lbbhnm reya rogyam
sukhnm tuir uttamam

What treasure is the best? Skill
What wealth is the best? Education
What is the greatest gain? Health
And the greatest happiness? Contentment

17. kimsvid tm, manuyasya ?
18. kimsvid daiva kta sakh ?
19. upajvanam kimsvid asya ?
20. kimsvid asya paryaam ?
putra atm manuyasya
bhry daiva kta sakh
upajvaam ca parjanyo
dnam asya paryaam

What is a person's self ? Progeny
Who is one's God-given friend ? Spouse
What supports his life ? Rain

Rami Sivan 2004
66
What is his principal duty ? Charity

21. Indriya artham anubhavan
Buddhiml-loka pjita |
sammata sarva bhtnm
ucchvasanko na jvati ? ||
devat atithi bhtynm
pitm tmanacaya |
na nirvapati pacnm
ucchvasan na sajvati |

Who is that person who enjoys all pleasures
of the senses, who is intelligent, is respected
by all creatures and worshipped by the
world, who breathes and yet is not alive?
The person who fails to
satisfy Gods, guests,
servants, manes (pitrs) and
his Atman may breathe but
is not alive

22. kimsvid dityam unnayati
23. ke ca tasya abhitacarti
24. kacainam astam nayati
25. kasmica pratitihati
brahm dityam unnayati
devs-tasya abhitacar
dharmas-ca-astam nayati ca
satye ca pratitihati

What makes the sun rise? Brahma
Who moves around him? Gods
What causes the sun to set? Dharma
How is he held firm? Truth

26. rjan kulea vttea
svdhyyena rutena v
brhmayam kena bhavati
prabrhyetatsu nicitam
u yaka kulam tta
nasvdhyyo na ca utam
kraam hi dvijatve ca
vttam eva na saaya

King, how does one become a brahmin:
by birth? Character? Study of the
Vedas? Education? Tell me precisely.
LListen, Yaksha, it is neither birth nor
education, nor even the study of the Vedas.
Without doubt, it is character alone that
marks a brahmin.

27. kim brhmanm devatvam
28. kaca dharma satm-iva
29. kacaim manuo-bhva
30. kim em asatm-iva
svdhyya em devatvam
tapa em satm-iva
maraam manuobhva
parivdo asatm-iva

What marks divinity in brahmins? Vedic studies
What practice of theirs do the good share? Meditation
What is their human attribute? Mortality
What makes them resemble the unworthy? Slander

31. kim katriym devatvam
32. kaca dharma satm-iva
33. kaca-em mnuo bhva
34. kim em asatm-iva
ivastram em devatvam
yaj em satm-iva
bhayam vai mnuo bhva
paritygo asatm-iva


Rami Sivan 2004
67
What marks divinity in kshatriyas? Skill in arms
What practice do they share with the good? Sacrifice
What is their human attribute? Fear
When do they resemble the unworthy? When they abandon the distressed

35. kim-artham brhmae dnam
36. kim-artham naa nartake
37. kim-artham caiva bhtyeu
38. kim-artham caiva rjasu
dharma artham brahmae dnam
yaor rtham naa nartake
bhtyeu bharartham vai
bhaya-artham caiva rjasu

Why is one charitable to brahmins? For the sake of dharma
Why does one support actors, dancers? To gain renown
Why does one give to servants? For their livelihood
Why does one pay (taxes) to kings? Out of fear

39. mta katham syt purua ?
40. katham rram mtam bhavet ?
41. rddham mtam katham v ?
42. syt katham yajo mto bhavet ?
mto daridra puruo
mtam rram arjakam
mtam arotriyam rddham
mtam yajas-tv-adakina

When is a man dead? When he is poor
When is a nation dead? When there is no ruler
When is a shraddha dead? When presided over by the ignorant
When is a yajna dead? When no honorarium is offered

43. kimsvid ekapadam dharmyam
44. kimsvid ekapadam yaa
45. kimsvid ekapadam svargyam
46. kimsvid ekapadam sukham
dkyam ekapadam dharmyam
dnam ekapadam yaa
satyam ekapadam svargyam
lam ekapadam sukham

What in one word is dharma? Skill
What in one word is success? Charity
What in one word is heaven? Truth
What in one word is happiness? Character

47. kaca dharma paroloke
48. kaca dharma sad phala
49. kim niyamya na ocanti
50. kaica sandhir-na jryate
anasyam parodharma
tray dharma sad phala
mano yamya na ocanti
sandhi sadbhir- na jryate

What is the supreme dharma of the world? Compassion
What dharma always bears fruit? Vedic
By restraining what is one free from grief ? Mind
Between whom is a bond unbroken? Good people

51. kenasvid vto loka
52. kenasvin na prakate
53. kena tyajati mitri
54. kena svargam na gacchati
ajnena vto lokas
tamas na prakate
lobht tyajati mitri
sangt svargam na gacchati


Rami Sivan 2004
68
What engulfs the world? Ignorance
What prevents the world from illumination? Spiritual darkness
Why does one forsake friends? Greed
What limits one's attainment of heaven? Attachment

55. kim jnam procyate rjan
56. ka amaca prakrtita
57. day ca k par prokt
58. kim ca arjavam udhtam
jnam tatvartha sambodha
amacitta prantat
day sarva sukha iitvam
rjavam sama-cittat

What is knowledge? Experience
What is tranquility? A serene mind
What is the supreme kindness? The common good
What is simplicity? A quiet mind

59. ka atrur durjadya pumsm
60. kaca vydhir-anantaka
61. kdaca smta sdhur
62. asdhu kda smta
krodha sudurjaya atrur
lobho vydhir-anantaka
sarva bhta hita sdhur
asdhur nirday smta

Which enemy is nearly impossible to conquer? Anger
What is one's chronic disease? Greed
Who is good? One who seeks the good of all
Who is not good? One who lacks compassion

63. kim sthairyam ibhi proktam
64. kim ca dhairyam udhtam
65. snnam ca kim param proktam
66. dnam ca kim ihocyate
svadharme sthirat sthairyam.
dhairyam indriya nigraha
snnam mano mala tygo
dnam vai bhta rakanam

What do the sages call firmness? Holding on to ones moral path.
What is courage? Keeping one's senses under control
What is the supreme cleansing? Cleansing the mind
What is generosity? Protection of all creatures

67. ko ahakara iti prokta
68. kaca dambha prakrtita
69. kim tad daivam param proktam
70. kim tat paiunyam ucyate
mah ajnam ahakro
dambhodharmo dhvajocchraya
daivam dnaphalam proktam
paiunyam para-danam

What is egoism? Total ignorance
What is hypocrisy? Pretending to be righteous
What is divine? Fruits of charity
What is vice? Deprecating others

71. dharma ca-arthaca kmaca paraspara
virodhina em nitya viruddhnm katham
ekatra sangama
yad dharmaca bharyca paraspara
vaanugau tad dharmrtha kmnm
traynm api sangama

Dharma, artha and kama conflict with each
other. How can these contraries be
reconciled?
When dharma and one's wife are
in harmony, dharma, artha and
kama are reconciled

72. priya vacana vdi kim labhate
73. vimita krya-kara kim labhate
priya vacana vadi priyo bhavati
vimita krya-kara adhikam jayati

Rami Sivan 2004
69
74. bahu-mitra kara kim labhate
75. dharma-rata kim labhate
bahu-mitra-kara sukham vasate
yacadharma-rata sa gatim labhate

What do soft-spoken people gain? The love of all
What do work-oriented strategists gain? Success
What do the persons with many friends gain? Happiness
What do the dharmic gain? The Ultimate

76. ko modate?

pacame ahani ahev kam pacati sve ghe |
an cpravs ca sa vricara modate ||

Who is happy? That person who is free of debt, not in constant travel and
who eats a frugal, satisfying hot meal in his own home for
five or six days of the week.

77. kim
caryam?
ahanyahani bhtni gacchanti iha yamlayam |
e sthvaram icchanti kim caryamata param ? ||

What is amazing?

Every day creatures die and yet everyone thinks he lives for
ever. What can be more amazing?

78. ka panthah? tarko apratiha rutayo vibhinn
naiko rir asya matam pramnam |
dharmasya tatvam nihitam guhym
mahjano yena gata sa pantha ||

What is the path? What great men have followed - THAT is the path,
because arguments are futile, the Vedas are complex and
different, no single saint has the whole truth and the truth
of dharma is mysteriously hidden.

79. k ca vrtik ? asmin mah moha-maye kathe
srya agnin rtri divendhanena. |
msa rtu darvi parighattanena
bhtni kla pacati -iti vrt ||

What is happening? "In this massively deluded cauldron of a world where the
sun is fire and the days and nights fuel that fire and the
months and seasons the ladle of the cauldron" Time
cooks creatures. THAT's what's happening.

Rami Sivan 2004
70
V
VVe
eed
ddi
iic
cc C
CCo
oon
nnv
vvo
ooc
cca
aat
tti
iio
oon
nna
aal
ll A
AAd
ddd
ddr
rre
ees
sss
ss
Antevsya anusanam

"#^^| -'"## ^ " ) "^^'
^^ ^ )#^ ' ^"| ^# ^ )#
^ +# ^ %^ # ^ "^^ "#-^ #
^

vedam ancycryo'ntevsinam anusti | satya vada | dharma cara | svdhyyn
m pramada | cryya priya dhanam htya prajtantum m vyavacchets |
satyn na pramaditavyam | dharmn na pramaditavyam | kualn na pramaditavyam |
bhtyai na pramaditavyam | svdhyya pravacanbhy na pramaditavyam |

vedam = the Veda, ancya = having taught, crya = the preceptor, antevsinam = to the
disciples, anusti = instructs, enjoins, satya = truth, vada = speak, dharma = in
righteousness, cara = walk, svdhyyt = from study, m = do not, pramada = neglect,
cryya = to your preceptor, priya = agreeable, dhanam = wealth, htya = having given,
prajtantum = line of descendants, vyavacchets = you sever, satyt = from truth, na =
don't, pramaditavyam = deviate, dharmt = from your duty, kualt = from your personal
welfare, bhtyai = from your prosperity, svdhyya pravacanbhy = from both study and
preaching

1. Eovinq touqbt tbe veJos, tbe teocber tbus instructs tbe pupil:
Speok tbe trutb. Proctise Jbormo. Bo not neqlect tbe stuJy of tbe veJos. Eovinq brouqbt to
tbe teocber tbe qift JesireJ by bim, enter tbe bousebolJer's life onJ see tbot tbe line of
proqeny is not cut off. Bo not Jeviote from tbe trutb. Bo not Jeviote from Jbormo. Bo not
neqlect personol welfore. Bo not neqlect prosperity. Bo not neqlect tbe stuJy onJ teocbinq of
tbe veJos.
" +^-^ # ^ "| %"
"| %" ^ "| %" "| %"

deva pit-krybhy na pramaditavyam | mt devo bhava |
pit devo bhava | crya devo bhava | atithi devo bhava |

deva pitkrybhy = duties towards the devas and manes, mtdeva = one to whom the
mother is a god, bhava = be, pitdevah = one to whom the father is a god, = cryadeva =
one to whom the teacher is a god, atithi deva = one to whom the guest is a god.

2. Bo not neqlect your Juties to tbe qoJs onJ tbe Hones. Treot your motber os 6oJ. Treot
your fotber os 6oJ. Treot your teocber os 6oJ. Treot your quest os 6oJ.

^'^#"# + # "^# #| :
^'^+^ # # "^|^# #| :


Rami Sivan 2004
71
yny-anavadyni karmi | tni sevitavyni | no itari |
yny-asmkan sucaritni | tni tvayopsyni | no itari ||

yni = those, anavadyni = irreproachable, karmi = actions, tni = they sevitavyni =
must be done, no = not, itari = others.

Wbotever JeeJs ore irreproocboble, tbese ore to be performeJ not otbers. Wbotever
qooJ works bove been performeJ by us, tbose sboulJ be performeJ by you onJ not otbers.

^ + ^^| ( "^-## ^

ye ke csmac-chreynso brahma | te tvay'sanena pravasitavyam |

yni = those which, asmkam = by us, sucaritni = virtuous acts, tni = they, ye ke =
those who are, ca = and, asmt = than us, reymsa = more venerable, distinguished,
brahma = brahmins, te = of them, tvay = by you, sanena = by offering a seat,
pravasitavyam = should be worshipped, (sane = in discussion, na = not, pravasitavyam =
not even a word should be breathed),

S. Tbose brobmins wbo ore superior to us [becouse of tbeir irreproocboble conJuct] you
sboulJ venerote tbem by offerinq tbem seots.

^ ^ ^-^ ^ ^
^ ^ %^ ^ " ^

raddhay deyam | araddhaydeyam | riy deyam |
hriy deyam | bhiy deyam | samvid deyam ||

raddhay = with conviction, deyam = do charity, araddhay = without conviction, adeyam
= should not be given, riy = in plenty, hriy = with humility, bhiy = with fear, samvid =
with awareness

Wbotever is to be qiven sboulJ be qiven witb conviction, not witbout conviction
occorJinq to ones meons, witb moJesty, witb feor, witb empotby.

^ + "+ " ""+ " ^ ^ ( *#
^ ^ ) +^ ^ "# "

atha yadi te karma vicikits v vtta vicikits v syt | ye tatra brhma
sammarinah | yukt yukt | alk dharma km syu | yath te tatra varteran |
tath tatra vartet ||

atha = now, yadi = if, te = for you, karma-vicikits = any doubt regarding acts to be done, v
= or, vtta-vicikits = any uncertainty regarding conduct, syt = should arise, ye = which, tatra
= there, brhma = brahmins, sammarinah = who are full of awareness, yukt = devout,
pious, yukt = independant, alk = devoid of cruelty, dharmakm syu = steadfast in
the practice of dharma, yath = as, te = they, varteran = behave, tath = so, vartet = (you)
should behave,

Rami Sivan 2004
72

Now, if tbere orises in your minJ ony Joubt concerninq ony oct, or ony Joubt concerninq
riqbt conJuct, you sboulJ conJuct yourself in sucb motters os brobmins woulJ conJuct
tbemselves brobmins wbo ore competent to juJqe, wbo of tbeir own occorJ ore JevoteJ to
virtuous octs onJ ore not urqeJ to tbeir performonce by otbers, onJ wbo ore not severe, but
ore lovers of Jbormo.

-^^ ^ ( *# ^ ^ ) +^
^ "# "

athbhykhyteu | ye tatra brhma sammarina | yukt yukt | alk dharma
km syu | yath te tatra varteran | tath tatra vartet ||

abhykhyteu = who are imputed, ye = whoever, tatra = there.

Now, witb reqorJs to tbose wbo ore occuseJ, you sboulJ conJuct yourself [juJqe] in sucb o
woy os brobmins woulJ conJuct tbemselves brobmins wbo ore competent to juJqe, wbo of
tbeir own occorJ ore JevoteJ to qooJ JeeJs onJ ore not urqeJ to tbeir performonce by
otbers, onJ wbo ore not severe, but ore lovers of Jbormo.

+ "|#
## "^ " ^

ea deah | ea upadea | e vedopaniat |
etad-anusanam | evam-upsitavyam | evam-ucaitad-upsyam ||

ea = this, deah = the injunction, upadea = the teaching, vedopaniat = the doctrine of
the scriptures, etat = this, anusanam = the commandment, evam = thus, upsitavyam = one
should conduct oneself, u = verily, ca = and, upsyam = one must act.

Tbis is tbe commonJ. Tbis is tbe teocbinq. Tbis is tbe secret wisJom of tbe veJos. Tbis is tbe
commonJment. Tbis you sboulJ observe. Tbis olone sboulJ be observeJ.




Rami Sivan 2004
73
"#$% &#"'#(### )*#+%$#,
(Ka Yajur Veda)

' #| ( ^ + %^"# ^ ^:# + ^ :
dvparnte nrado brahma jagma katha bhagavan gm paryaan kali satareyam iti |

At tbe enJ of tbe Bvoporo [Yuqo] NoroJo went to Brobmo onJ oJJresseJ bim tbus; "0 lorJ, bow sboll l, roominq
over tbe eortb be oble to overcome tbe effects of Koli-yuqo"?

|" ( ) |- " ^ ^|-^ ^# + ^
sa hovca brahma sdhu po 'smi sarva ruti rahasya gopya tat u yena kali sasra
tariyasi |

Brobmo replieJ tbus; " You bove oskeJ well. listen to tbot wbicb oll tbe veJos keep secret onJ biJJen, tbrouqb
wbicb one moy cross tbe oceon of munJone existence {somsoro) Jurinq Koli [Yuqo].

%^" ^ #^^ #| #)| +%"
bhagavat dipuruasya nryaasya nmoccraa mtrea nirdhta kalir bhavatti ||1 ||

lt is tbrouqb tbe mere recitotion of tbe nomes of tbe Primevol Personolity of 6oJbeoJ - lorJ Noroyono, tbot one
tronscenJs tbe evil effects of tbe Koli Yuqo. 1.

# # # + |" ^^%
nrada puna papraccha tannma kim iti | sa hovca hirayagarbha |

NoroJo oskeJ oqoin: "Wbot ore tbose nomes ?" Brobmo {Eironyoqorbbo) replieJ;

|
||
hare rma hare rma rma rma hare hare |
hare ka hare ka ka ka hare hare ||

: |+ #*# ++, ##
# |^ " " ^ -
iti odaakam nmnm kali-kalmaa nanam |
nta paratara-upya sarva vedeu dyate || 2 ||

Tbese sixteen nomes Jestroy tbe neqotive effects of Koli. No better meons {upoyo) tbon tbis is to be boJ in oll tbe
veJos.

: | +"^ "^ " "##
+ ( ^ " |" -
iti oaa kalvtasya jvasya varaa vinanam |
tata prakate para brahma meghpaye ravi rami maalveti ||

Tbese sixteen nomes Jestroy tbe 16 envelopments {kolo) in wbicb tbe jivo is envelopeJ {ovorono). Tben like tbe Sun
wbicb sbines fortb once tbe clouJs ore JisperseJ, Porobrobmon olone roJiotes fortb.

## %^"'+|-^ ") |" #^ ")
punar nrada papraccha bhagavan ko 'sya vidhir iti | ta hovca nsya vidhir iti |

Aqoin NoroJo oskeJ; "0 lorJ wbot ore tbe requlotions {viJbi) to be observeJ?" Brobmo replieJ: "Tbere ore no
requlotions!"


Rami Sivan 2004
74
" " # (|+ | ^-^
sarvad ucir aucir v pahan brhmaa salokat sampat sarpat syujyam eti |

Wboever in o pure or impure stote cbonts tbese nomes olwoys, ottoins tbe some worlJ {solokyo), proximity to
{somipyo), tbe some form os {sorupyo) or obsorption into Brobmon {soyujyo).

^^ |+^ ) +|: (^
yadsya oaakasya srdha trikoir japati tad brahma-haty tarati |

Wboever cbonts tbis montro of sixteen nomes SS million times is obsolveJ of tbe sin of murJerinq o Brobmin.

"|^ " ^ | %" "|^# | %"
tarati vra-hatym | svarasteyt pto bhavati | val-gamant pto bhavati |

onJ tbot of murJerinq o bero. Ee is obsolveJ of tbe sin of tbe tbeft of qolJ. Ee becomes purifieJ from sexuol
misconJuct. {vrsboli is on unmorrieJ qirl post pubity)

" ) ^^ -#^
| ^ | ^ :^#
sarva dharma parityga ppt sadya ucitm pnuyt |
sadyo mucyate sadyo mucyate ityupaniad || 3 ||

Eovinq obonJoneJ oll Bbormos be is obsolveJ from oll sins. Ee becomes immeJiotely liberoteJ. Tbis is tbe
0ponisboJ. S.



Rami Sivan 2004
75
Bhagavad Gt

Dvdaa adhyya Bhaktiyoga

arjuna uvca
eva satata-yukt ye bhakts-tv paryupsate |
ye cpyakaram-avyakta te ke yoga-vittam || 1 ||

-(./+# 0#%,1 1. 0f tbose Jevotees, wbo, ever in bormony witb You, meJitote on You tbus [bovinq form], onJ of
tbose oqoin, wbo meJitote on tbe imperisboble onJ tbe unmonifest wbicb of tbese bove qreoter
knowleJqe of Yoqo?

r bhagavn uvca
mayyveya mano ye m nitya-yukt upsate |
raddhay parayopets-te me yuktatam mat || 2 ||

Tbe BlesseJ lorJ soiJ: 2. Tbose wbo, [Jesirous of beinq] forever uniteJ witb He onJ possessinq consummote foitb,
worsbip He, focusinq tbeir minJs on He tbese ore consiJereJ by He tbe biqbest omonq tbe Yoqins.

ye tvakaram-anirdeyam-avyakta paryupsate |
sarvatragam-acintya ca kastham acala dhruvam || 3 ||

S. But tbose wbo meJitote upon tbe imperisboble {Atmon) tbe inJefinoble, tbe unmonifest, omnipresent,
inconceivoble, ubiquitous, stoble onJ constont;

saniyam endriya-grma sarvatra sama-buddhaya |
te prpnuvanti mm-eva sarva-bhta-hite-rat || 4 ||

4. Eovinq subJueJ oll tbeir senses, beinq unprejuJiceJ onJ intent on tbe welfore of oll beinqs tbey too come to
He olone.

kleodhikataras-te avyakt-sakta-cetasm |
avyakt hi gatir-dukha dehavadbhir-avypyate || 5 ||

S. But qreoter is tbe vexotion of tbose wbose minJs ore tbus ottocbeJ to tbe unmonifest. Ior tbe woy of tbe
unmonifest is onerous for emboJieJ beinqs to follow.

ye tu sarvi karmi mayi sanyasya mat-par |
ananyenaiva yogena m dhyyanta upsate || 6 ||

6. Ior, tbose wbo JeJicote oll tbeir octions to He, bolJinq He os tbeir supreme qool, intent on He onJ wbo
worsbip He onJ meJitote on He witb exclusive Jevotion;

te aha samuddhart mtyu-sasra-sgart |
bhavmi na cirt-prtha mayyveita-cetasm || 7 ||

7. for tbose wbose minJs ore tbus focuseJ on He, 0 Arjuno, l soon become tbeir soviour from tbe fotol oceon of
Jeotb onJ rebirtb.

mayyeva mana dhatsva mayi buddhi niveaya |
nivasiyasi mayyeva ata rdhva na saaya || 8 ||

8. Centre your minJ on He olone; onJ let your intellect {BuJJbi) be obsorbeJ in He. Tben, you will obiJe in
He olone bereofter; tbere is no Joubt.


Rami Sivan 2004
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atha citta samdhtu na aknoi mayi sthiram |
abhysa-yogena tato mm-icchptu dhanajaya || 9 ||

9. lf now, you ore unoble to centre your minJ on He in Jeep meJitotion, tben seek to reocb He, 0 Arjuno
{Bbononjoyo), by tbe Yoqo of Constont Proctice.

!"# %&'()*)#+ ,- ' !.&# /#0,*##

abhysepyasamarthosi mat-karma paramo bhava |
mad-artham api karmi kurvan siddhim avpsyasi || 10 ||

10. lf you ore incopoble of even tbis proctice of minJfulness, tben Jevote yourself to servinq He. Ior even by
JeJicotinq your octions to He, you will ottoin perfection.

athaitad apyaaktosi kartu mad-yogam rita |
sarva karma phala tyga tata kuru yattmavn || 11 ||

11. lf you ore unoble to Jo even tbis, tben, bovinq resorteJ to Hy Yoqo witb o controlleJ minJ, renounce tbe fruits
of every oction.

reyo hi jnam abhyst jnd-dhyna viiyate |
dhynt karma phala tygas tygt-chntir anantaram || 12 ||

12. WisJom is for better tbon tbe proctice [of minJfulness of tbe lorJ]. HeJitotion is esteemeJ to be better tbon
knowleJqe; onJ tbe renunciotion of fruits of oction is better tbon meJitotion from sucb renunciotion, peoce
ensues.

adve sarva bhtn maitra karua eva ca |
nir-mamo nir-ahakra sama dukha sukha kam || 13 ||

1S. 0nprejuJiceJ toworJs ony livinq beinq, frienJly onJ compossionote to oll, free from tbe notions of l onJ
mine, onJ reqorJinq oll poin onJ pleosure witb equonimity, onJ forbeorinq;

santua satata yog yattm dha-nicaya |
mayyarpita mano buddhi yo mad-bhakta sa me priya || 14 ||

14. contenteJ, constontly contemplotinq, self-restroineJ onJ firm in ones convictions, JeJicotinq tbe minJ onJ
intellect to He sucb o Jevotee is Jeor to He.

yasmn no dvijate loko lokn nodvijate ca ya |
harmarabhayo-dvegai mukto ya sa ca me priya || 15 ||

1S. Ee by wbom tbe worlJ is not JisturbeJ, onJ wbo is not JisturbeJ by tbe worlJ, wbo is free from joy onJ
jeolousy, feor onJ repulsion be is Jeor to me.

anapeka ucir daka udsno gatavyatha |
sarvrambha parityg yo mad bhakta sa me priya || 16 ||

16. 0ne wbo is free from expectotions, wbo is uncontominoteJ, skilleJ, importiol onJ free from onxiety, wbo bos
renounceJ every unJertokinq is Jeor to He.

yo na hyati na dvei na ocati na kkati |
ubhubha parityg bhaktimn ya sa me priya || 17 ||

17. 0ne wbo is full of Jevotion to He, wbo rejoices not, nor resents, nor qrieves, nor Jesires, onJ wbo renounces
botb merit onJ Jemerit sucb o Jevotee is Jeor to me.


Rami Sivan 2004
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sama atrau ca mitre ca tath mnpamnayo |
toa sukha dukheu sama saga vivarjita || 18 ||

18. Ee wbo is importiol to botb foe onJ frienJ, bonour onJ Jisbonour, wbo is inJifferent to botb colJ onJ beot,
pleosure onJ poin onJ wbo is free from oll ottocbments;

tulya nind stutir maun santuo yena kenacit |
aniketa sthira-mati bhaktimn me priyo nara || 19 ||

19. to wbom botb censure onJ proise ore equol, wbo is silent [wben proiseJ or obuseJ] onJ content witb ony
conJition, wbo bos no bome, wbo is steoJy of minJ, onJ wbo is JevoteJ to He Jeor to He is sucb o person.

ye tu dharmymtam ida yathokta parupsate |
raddha-dhn mat-param bhaktstetva me priy || 20 ||

20. But tbose Jevotees wbo oJopt tbis ombrosiol virtuous conJuct {Jbormo) os touqbt obove, wbo ore full of
foitb onJ wbo reqorJ He os tbe Supreme tbey ore exceeJinqly Jeor to He.