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Naveen Dutt

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आत्मविश्वासः भवति इति अर्थः यत् भवन्तः स्वयमेव प्रक्रियायां च विश्वासं कुर्वन्ति। ©Naveen Dutt #sanskritquotes #Nojoto

आत्मविश्वासः भवति इति अर्थः यत् भवन्तः स्वयमेव प्रक्रियायां च विश्वासं कुर्वन्ति। ©Naveen Dutt #sanskritquotes #Nojoto

KhaultiSyahi

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क्षुध् र्तृट् आशाः कुटुम्बन्य मयि जीवति न अन्यगाः। तासां आशा महासाध्वी कदाचित् मां न मुञ्चति॥ भूख, प्यास और आशा मनुष्य की पत्नियाँ हैं जो जीवनपर्यन्त मनुष्य का साथ निभाती हैं। इन तीनों में आशा महासाध्वी है क्योंकि वह क्षणभर भी मनुष्य का साथ नहीं छोड़ती, जबकि भूख और प्यास कुछ कुछ समय के लिए मनुष्य का साथ छोड़ देते हैं। ©KhaultiSyahi #hunger #Thirst #life #Man #truth #khaultisyahi #Sanskrit #sanskritquotes #mantra #Universe

क्षुध् र्तृट् आशाः कुटुम्बन्य मयि जीवति न अन्यगाः। तासां आशा महासाध्वी कदाचित् मां न मुञ्चति॥ भूख, प्यास और आशा मनुष्य की पत्नियाँ हैं जो जीवनपर्यन्त मनुष्य का साथ निभाती हैं। इन तीनों में आशा महासाध्वी है क्योंकि वह क्षणभर भी मनुष्य का साथ नहीं छोड़ती, जबकि भूख और प्यास कुछ कुछ समय के लिए मनुष्य का साथ छोड़ देते हैं। ©KhaultiSyahi #hunger #Thirst #life #Man #truth #khaultisyahi #Sanskrit #sanskritquotes #mantra #Universe

KhaultiSyahi

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दया तदा गस्त्यो जगाम च महावाही रावण त्वं पुष्कृत्या महातेजा नष्टोको भव यथाग ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतम् गमय ॐ शान्तिः शान्तिः शान्तिः ॥ । जवायु विज्ञा तुष्टदायसम अदना शेषकान्तारेष विनावसीदती राम कष सर्व एवं र देवदेवं जगत्प फलं वैचारि भूतंबू परिनिष्टिल न्य वर्षल्य मायभूतं तदेव सृजति तश्चामीकराभाय नहाये विश्ववन 🕉️ om asato mã sadgamaya tamaso mã jyotirgamaya | mrtyormā amrtam gamaya | om śāntiḥ śāntih śāntih II O Mother, lead me to righteousness. Lead me to the light. Lead me to immortality. Aum, let there be peace, peace, peace ! हे माँ मुझे असत्य से सत्य की ओर ले चलिए। अंधकार से प्रकाश की ओर ले चलिए। मृत्यु से अमरता की ओर ले चलिए। ॐ शांति (मुझ में) शांति (प्रकृति में) शांति (दैवीय शक्तियों में) । ©KhaultiSyahi #baisakhi #Sanskrit #sanskriti #sanskritquotes #sanskritshlok #khaultisyahi #Mesmerizing #qualities

दया तदा गस्त्यो जगाम च महावाही रावण त्वं पुष्कृत्या महातेजा नष्टोको भव यथाग ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतम् गमय ॐ शान्तिः शान्तिः शान्तिः ॥ । जवायु विज्ञा तुष्टदायसम अदना शेषकान्तारेष विनावसीदती राम कष सर्व एवं र देवदेवं जगत्प फलं वैचारि भूतंबू परिनिष्टिल न्य वर्षल्य मायभूतं तदेव सृजति तश्चामीकराभाय नहाये विश्ववन 🕉️ om asato mã sadgamaya tamaso mã jyotirgamaya | mrtyormā amrtam gamaya | om śāntiḥ śāntih śāntih II O Mother, lead me to righteousness. Lead me to the light. Lead me to immortality. Aum, let there be peace, peace, peace ! हे माँ मुझे असत्य से सत्य की ओर ले चलिए। अंधकार से प्रकाश की ओर ले चलिए। मृत्यु से अमरता की ओर ले चलिए। ॐ शांति (मुझ में) शांति (प्रकृति में) शांति (दैवीय शक्तियों में) । ©KhaultiSyahi #baisakhi #Sanskrit #sanskriti #sanskritquotes #sanskritshlok #khaultisyahi #Mesmerizing #qualities

Hari Mohan

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#sanskritquotes नय सुपथा राये अस्मान् * यजुर्वेदः ५.७६ हमें ऐश्वर्य के लिए सन्मार्ग से ले चलिए। Lead us to righteous path for prosperity and fortuness. #sanskritmantra #sanskritmanorama #sanskritquote

#sanskritquotes नय सुपथा राये अस्मान् * यजुर्वेदः ५.७६ हमें ऐश्वर्य के लिए सन्मार्ग से ले चलिए। Lead us to righteous path for prosperity and fortuness. #sanskritmantra #sanskritmanorama #sanskritquote

Madhav Jha

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पञ्चविपर्ययभेदाः भवन्त्यशक्तिश्च करणवैकल्यात् । अष्टाविंशतिभेदा तुष्टिर्नवधाष्टधा सिद्धिः ।। 47 ।। Word Meanings : Pancha, Five ; viparyaya bhedah bhavanti, (are) the divisions of ignorance ; karana vaikalyaat cha, and from the impairment of the organs; ashaktih cha, and incapacity ; ashtavinshati bhedah, has twenty eight divisions; tushtih, contentment; navadha, has nine divisions; sidhhih ashtadha, success is eight-fold. It directly means : There are five forms of ignorance or error and twenty eight of disabilty arising from the impairment of the organs. Contentment has nine forms while success has eight forms. [See Caption for elaboration below this post] The five forms of ignorance are : Nescience(avidya), egotism(ashmita), attachment(raga), aversion(dvesha), and clinging(abhinivesha); they are respectively known as obscurity (Tamas), delusion(moha), extream delusion (Maha-moha), gloom (Tamishra), and blimding gloom (Andhatamishra). Egotism and the rest are the products of ignorance, hence they are if the nature of ignorance, or when the object is understood erraneously due to nescience, then egotism and the rest come to have the nature of ign

पञ्चविपर्ययभेदाः भवन्त्यशक्तिश्च करणवैकल्यात् । अष्टाविंशतिभेदा तुष्टिर्नवधाष्टधा सिद्धिः ।। 47 ।। Word Meanings : Pancha, Five ; viparyaya bhedah bhavanti, (are) the divisions of ignorance ; karana vaikalyaat cha, and from the impairment of the organs; ashaktih cha, and incapacity ; ashtavinshati bhedah, has twenty eight divisions; tushtih, contentment; navadha, has nine divisions; sidhhih ashtadha, success is eight-fold. It directly means : There are five forms of ignorance or error and twenty eight of disabilty arising from the impairment of the organs. Contentment has nine forms while success has eight forms. [See Caption for elaboration below this post] The five forms of ignorance are : Nescience(avidya), egotism(ashmita), attachment(raga), aversion(dvesha), and clinging(abhinivesha); they are respectively known as obscurity (Tamas), delusion(moha), extream delusion (Maha-moha), gloom (Tamishra), and blimding gloom (Andhatamishra). Egotism and the rest are the products of ignorance, hence they are if the nature of ignorance, or when the object is understood erraneously due to nescience, then egotism and the rest come to have the nature of ign

Madhav Jha

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एष प्रत्ययसर्गो विपर्ययाsशक्तितुष्टिसिद्धाख्य: । गुणवैषम्यविमर्द्दात्तस्य च भेदास्तु पंचाशत् ।। 46 ।। It directly means : This is the creation of Budhhi, termed as ignorance, disability, contentment, and perfection. From the mutual suppression of the attributes due to their inequalities, the different forms of this becomes fifty. 【¶∆√SEE CAPTION√∆¶】 That through which something becomes known is pratyaya, is the budhhi. The evolution proceeding from that is the pratyayasarga(प्रत्ययसर्ग). Viparyaya (विपर्यय) is ignorance or nescience, and that is the property of Budhhi. Disability resulting from incapacity of the sense-organs also is a property of Budhhi. Similarly, both contentment and success are also the properties of the Budhhi which will be explained later. Of these, in ignorance, disability and success are included all the seven virtu

एष प्रत्ययसर्गो विपर्ययाsशक्तितुष्टिसिद्धाख्य: । गुणवैषम्यविमर्द्दात्तस्य च भेदास्तु पंचाशत् ।। 46 ।। It directly means : This is the creation of Budhhi, termed as ignorance, disability, contentment, and perfection. From the mutual suppression of the attributes due to their inequalities, the different forms of this becomes fifty. 【¶∆√SEE CAPTION√∆¶】 That through which something becomes known is pratyaya, is the budhhi. The evolution proceeding from that is the pratyayasarga(प्रत्ययसर्ग). Viparyaya (विपर्यय) is ignorance or nescience, and that is the property of Budhhi. Disability resulting from incapacity of the sense-organs also is a property of Budhhi. Similarly, both contentment and success are also the properties of the Budhhi which will be explained later. Of these, in ignorance, disability and success are included all the seven virtu

Madhav Jha

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वैराज्ञात्प्रकृतिलयः संसारो भवति राजसाद्रागात् । ऐश्वर्यादविघातो विपर्ययात्तद्विपर्यासः ।। 45 ।। It directly means : From dispassion results absorption into Prakriti; from the passion of Rajas results transmigration; from power results unimpediment and from the reverse results the contrary. 【◆●SEE CAPTION●◆】 Those who are free from but are ignorant of the true nature of Purusha(पुरुष), become absorbed in prakriti(प्रकृति). Here Prakriti includes the whole set of evolvent-evolutes such as Prakriti(प्रकृति), Mahat(महत्), the I―Principle(अहम् भाव), the elements(पंचमहाभूत गुण, रस, गंध... इत्यादि) and the sense organs(नाक, कान, मुँह इत्यादि). Those who contemplate on them considering them as the Atman(आत्मा), merge into them. They are born again in course of time. {From the passion of rajas attribute res

वैराज्ञात्प्रकृतिलयः संसारो भवति राजसाद्रागात् । ऐश्वर्यादविघातो विपर्ययात्तद्विपर्यासः ।। 45 ।। It directly means : From dispassion results absorption into Prakriti; from the passion of Rajas results transmigration; from power results unimpediment and from the reverse results the contrary. 【◆●SEE CAPTION●◆】 Those who are free from but are ignorant of the true nature of Purusha(पुरुष), become absorbed in prakriti(प्रकृति). Here Prakriti includes the whole set of evolvent-evolutes such as Prakriti(प्रकृति), Mahat(महत्), the I―Principle(अहम् भाव), the elements(पंचमहाभूत गुण, रस, गंध... इत्यादि) and the sense organs(नाक, कान, मुँह इत्यादि). Those who contemplate on them considering them as the Atman(आत्मा), merge into them. They are born again in course of time. {From the passion of rajas attribute res

Madhav Jha

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कारण करण की आराधना पर आश्रित नहीं यद्यपि कारणों का कारण हो सकता है किंतु अंत में अकारण ही वो कारण ही बचेगा जिसे आप व्यक्त करते हुए और चाहते हुए भी नहीं बतला पाएंगे । "A reason is not effect by its verb into where it applies or we can that without verb a reason is still there, ; there might be reason's reason but in the there will be left on that reason which unreasonable which unresolvable yet maybe you feel or think but you cannot be able to write it or express it or completely be even in near about to describe it fully", {before that you are tolled away}, maybe several times or maybe after seven, even if you tolled, you can't even reason and describe all the questions which starts from the letter W in stating question and answers as well. #peaceofmind #peace #vasudhaiva_kutumbakam #sanskritquotes #sanskrit #yourquote #yqdidi #yqbaba

कारण करण की आराधना पर आश्रित नहीं यद्यपि कारणों का कारण हो सकता है किंतु अंत में अकारण ही वो कारण ही बचेगा जिसे आप व्यक्त करते हुए और चाहते हुए भी नहीं बतला पाएंगे । "A reason is not effect by its verb into where it applies or we can that without verb a reason is still there, ; there might be reason's reason but in the there will be left on that reason which unreasonable which unresolvable yet maybe you feel or think but you cannot be able to write it or express it or completely be even in near about to describe it fully", {before that you are tolled away}, maybe several times or maybe after seven, even if you tolled, you can't even reason and describe all the questions which starts from the letter W in stating question and answers as well. #peaceofmind #peace #vasudhaiva_kutumbakam #sanskritquotes #sanskrit #yourquote #yqdidi #yqbaba

Madhav Jha

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वैराज्ञात्प्रकृतिलयः संसारो भवति राजसाद्रागात् । ऐश्वर्यादविघातो विपर्ययात्तद्विपर्यासः ।। 45 ।। वर्ड् मीनिंगस : वैराज्ञात्, from dispassion{divorced from the knowledge of purusha(पुरूष)}; प्रकृतिलयः, is absorption into prakriti; रजसात् रागात्, from passion abounding in Rajas Attribute; संसारो भवति, results transmigration; ऐश्वर्यात्, from power; अविघातः, results non-impediment. विपर्ययात्, from the reverse(i.e. weakness); तदविपर्यासः, results the contrary of that. It directly means: From Dispassion results absorption into prakriti; from the passion of Rajas results transmigration; from power results unimpediment and from the reverse results the contrary. {See Caption/-} Those who are free from the passion but are ignorant of the tru nature of purusha(पुरुष), become absorbed in prakriti. Here, prakriti, includes the whole set of evolvent-evolutes such as prakriti, mahat, the I―principle, the elements and the sense organs. Those who contemplate on them considering them as the Atman(आत्मा) merge into them. They are born again in course of time. From the passion of Rajas, attribute results transmigration.(taken from the direct meanig to the verse. Here the term Ra

वैराज्ञात्प्रकृतिलयः संसारो भवति राजसाद्रागात् । ऐश्वर्यादविघातो विपर्ययात्तद्विपर्यासः ।। 45 ।। वर्ड् मीनिंगस : वैराज्ञात्, from dispassion{divorced from the knowledge of purusha(पुरूष)}; प्रकृतिलयः, is absorption into prakriti; रजसात् रागात्, from passion abounding in Rajas Attribute; संसारो भवति, results transmigration; ऐश्वर्यात्, from power; अविघातः, results non-impediment. विपर्ययात्, from the reverse(i.e. weakness); तदविपर्यासः, results the contrary of that. It directly means: From Dispassion results absorption into prakriti; from the passion of Rajas results transmigration; from power results unimpediment and from the reverse results the contrary. {See Caption/-} Those who are free from the passion but are ignorant of the tru nature of purusha(पुरुष), become absorbed in prakriti. Here, prakriti, includes the whole set of evolvent-evolutes such as prakriti, mahat, the I―principle, the elements and the sense organs. Those who contemplate on them considering them as the Atman(आत्मा) merge into them. They are born again in course of time. From the passion of Rajas, attribute results transmigration.(taken from the direct meanig to the verse. Here the term Ra

Madhav Jha

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धर्मेण गमनमूर्ध्वं गमनधस्ताद्भवत्यधर्मेण । ज्ञानेन चापवर्गो विपर्य्यादिष्यते बंधः ।। 44 ।। It directly means : By virtue, ascent to higher planes, and by vice, descent to lower planes take place; by knowledge release is obtained while by the reverse of it (i.e. by ignorance) one gets bound. 【SEE CAPTION】 By following Virtue one attains to the Heaven and higher regions of Light etc. By vice, one goes to the nether regions such as bhutala etc*. Prakriti(प्रकृति) offers its experiences to the Purusha(पुरुष) only till such time as the discriminative knowledge is not brought about. When the knowledge of discrimination arises, the the prakriti ceases from ministering to the purusha who having fulfilled al his experiences, has become endowed with discriminative knowledge. That why it is said: 'The oper

धर्मेण गमनमूर्ध्वं गमनधस्ताद्भवत्यधर्मेण । ज्ञानेन चापवर्गो विपर्य्यादिष्यते बंधः ।। 44 ।। It directly means : By virtue, ascent to higher planes, and by vice, descent to lower planes take place; by knowledge release is obtained while by the reverse of it (i.e. by ignorance) one gets bound. 【SEE CAPTION】 By following Virtue one attains to the Heaven and higher regions of Light etc. By vice, one goes to the nether regions such as bhutala etc*. Prakriti(प्रकृति) offers its experiences to the Purusha(पुरुष) only till such time as the discriminative knowledge is not brought about. When the knowledge of discrimination arises, the the prakriti ceases from ministering to the purusha who having fulfilled al his experiences, has become endowed with discriminative knowledge. That why it is said: 'The oper