Ayurveda Initiative For Global Health

भगवद्गीता– अध्याय १०, श्लोक ३४ मृत्यु: सर्वहरश्चाहमुद्भवश्च भविष्यताम् | कीर्ति: श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृति: क्षमा || अनुवाद: मैं सर्वभक्षी मृत्यु और भविष्य में होने वाले सभी घटनाओं का मूल हूँ। नारियों के गुणों में मैं कीर्ति, समृद्धि, वाणी, स्मृति, मेधा, धृति और क्षमा हूँ। I am the all-devouring death and the origin of all future events. Among the virtues of women, I am fame, prosperity, speech, memory, intelligence, endurance, and forgiveness. Bhagavad Gita

भगवद्गीता– अध्याय ६, श्लोक १७ युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु | युक्तस्वप्नावबोधस्य योगो भवति दु:खहा || अनुवाद: दुःखों का नाश करने वाला योग केवल उन्हीं के लिए संभव है जो आहार, विहार, कर्म, नींद, और जागरूकता में संयमित हैं। Only those regulated in diet, recreation, action, sleep, and wakefulness can do yoga that dispels sorrows. Bhagavad Gita

भगवद्गीता– अध्याय २, श्लोक २७ जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च | तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || अनुवाद: वास्तव में, जन्म लेने वाले के लिए मृत्यु निश्चित है, और मरने वाले के लिए जन्म निश्चित है; इसलिए, जो अपरिहार्य है तुम्हें उस पर शोक नहीं करना चाहिए। Indeed, death is certain for the born, and certain is birth for the dead; therefore, you should not grieve over the inevitable. Bhagavad Gita

भगवद्गीता– अध्याय १३, श्लोक २२ उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वर: | परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुष: पर: || अनुवाद: इस शरीर में स्थित परम पुरुष को साक्षी, अनुमन्ता, पालनकर्ता, भोक्ता, महेश्वर और परमात्मा के रूप में भी जाना जाता है। The Supreme Being in this body is also known as the Witness, the Permitter, the Sustainer, the Enjoyer, the Great Lord, and the Supreme Self (Paramatman). Bhagavad Gita

भगवद्गीता– अध्याय १६, श्लोक ७ प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: | न शौचं नापि चाचारो न सत्यं तेषु विद्यते || अनुवाद: आसुरी स्वभाव के व्यक्ति क्या करना चाहिए और क्या नहीं यह नहीं जानते। उनमें न तो पवित्रता, न सदाचार और न ही सत्यता पायी जाती है। People of demonic nature do not know what to do or what to refrain from. Neither purity nor right conduct nor even truthfulness are found in them. Bhagavad Gita

भगवद्गीता– अध्याय ४, श्लोक २८ द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे | स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: || अनुवाद: कुछ साधक धन, तपस्या और योग को यज्ञ के रूप में प्रस्तुत करते हैं, जबकि तीक्ष्ण व्रत करनेवाले प्रयत्नशील साधक शास्त्र अध्ययन के माध्यम से अर्जित ज्ञान को यज्ञ के रूप में प्रस्तुत करते हैं। Some offer wealth, austerity, and yoga as sacrifice (yajna), yet others, with diligence and strict vows, offer knowledge acquired through scriptural study as sacrifice. Bhagavad Gita

भगवद्गीता– अध्याय ९, श्लोक २६ पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति | तदहं भक्त्युपहृतमश्नामि प्रयतात्मन: || अनुवाद: जो कोई मुझे पत्र, पुष्प, फल या जल भी भक्ति से अर्पण करता है, मैं उस शुद्ध हृदय वाले व्यक्ति की भक्तिपूर्वक दी गई इस भेंट को स्वीकार करता हूँ। Whoever offers Me a leaf, a flower, a fruit, or even water with devotion, I accept this devoutly made offering by that pure-hearted person. Bhagavad Gita

भगवद्गीता– अध्याय १७, श्लोक ९ कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिन: | आहारा राजसस्येष्टा दु:खशोकामयप्रदा: || अनुवाद: राजासिक व्यक्ति कड़वे, खट्टे, नमकीन, बहुत गर्म, तीखे, सूखे और दाहकारक भोजन पसंद करते हैं। ऐसे भोज्य पदार्थों के सेवन से पीड़ा, शोक तथा रोग उत्पन्न होते हैं। Rajasic people prefer foods that are bitter, sour, salty, very hot, pungent, dry, and burning. Such foods produce pain, grief, and disease. Bhagavad Gita

भगवद्गीता– अध्याय ५, श्लोक २७–२८ स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवो: | प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ || यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: | विगतेच्छाभयक्रोधो य: सदा मुक्त एव स: || अनुवाद: बाहरी आनंद के सभी विचारों को बंद करके, भौहों के बीच की जगह पर दृष्टि केंद्रित करके, नासिका में आने वाली और जाने वाली श्वास के प्रवाह को बराबर करते हुए इंद्रियों, मन और बुद्धि को नियंत्रित करके जो मुनि कामनाओं और भय से मुक्त हो जाता है, वह सदा के लिए मुक्त हो जाता है।   Shutting out all thoughts of external enjoyment, with the gaze fixed on the space between the eyebrows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage, who becomes free from desire and fear, always lives in freedom. Bhagavad Gita

भगवद्गीता– अध्याय ३, श्लोक ८ नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मण: | शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मण: || अनुवाद: तुम्हें अपने निर्धारित कर्तव्यों का पालन करना चाहिए, क्योंकि कर्म निष्क्रियता से श्रेष्ठ है और तुम्हारे शरीर का भरण-पोषण भी निष्क्रियता से संभव नहीं होगा। You should perform your prescribed duties, for action is superior to inaction, as even the maintenance of your body will not be possible through inaction. Bhagavad Gita

ईश उपनिषद– मंत्र ८ स पर्यगाच्छुक्रमकायमव्रणमस्नाविरंशुद्धम् अपापविद्धम् | कविर्मनीषी परिभूः स्ययम्भूर्याथातथ्यतोऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः || तात्पर्य: वह सर्वव्यापी, उज्ज्वल, अशरीरी, दोषरहित, निराकार, शुद्ध, और पाप से अछूते हैं। वह द्रष्टा, सर्वज्ञ, पारलौकिक, और अजन्मा हैं। वह ही स्वभाव के अनुसार सभी के नित्य कर्तव्यों का निर्धारण करते हैं। It is all-pervading, bright, bodiless, without blemish, formless, pure, and untainted by evil. It is the seer, omniscient, transcendent, and uncreated. It alone assigns eternal duties to all according to their nature. Ishavasya Upanishad

ईश उपनिषद– मंत्र ९ अन्धन्तमः प्रविशन्ति येऽविद्यामुपासते | ततो भूय इव ते तमोय उ विद्यायां रताः || तात्पर्य: जो लोग बिना ज्ञान के केवल कर्म करते हैं, वे घोर अंधकार में प्रवेश करते हैं, परंतु जो कर्मरहित होकर केवल ज्ञान आहरण में ही लगे रहते हैं, वे उससे भी अधिक घोर अंधकार में प्रवेश करते हैं। Those who merely perform actions without knowledge enter into profound darkness, but those who are solely engaged in the acquisition of knowledge without performing actions enter into an even deeper darkness. Ishavasya Upanishad

ईश उपनिषद– मंत्र १० अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया | इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे || तात्पर्य: कहा गया है कि ज्ञान का फल अलग है और कर्म का फल अलग है। हमने यह उन धीरज्ञानियों से सुना है जिन्होंने हमें यह शीक्षा दी है। It is said that one thing is attained through knowledge and another through actions. We have heard this from the wise who have taught us. Ishavasya Upanishad

ईश उपनिषद– मंत्र ४ अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् |  तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति || तात्पर्य: अचल होने के बावजूद भी वह मन से तेज़ हैं। देवता उनके निकट पहुंच नहीं सकते, क्योंकि वह सदैव आगे बढ़ते रहते हैं। स्थिर होने के बावजूद भी वह दौड़ने वालों को पीछे छोड़ देते हैं। उनकी वजह से ही मातरिश्वा (प्राणवायु) सभी के क्रियाकलापों को नियंत्रित करते हैं। Though motionless, It is faster than the mind. The devatas cannot reach It, for It moves ever ahead. Though stationary, It outpaces those who run. Because of it, Matarishva (the life breath) regulates the activities of all. Ishavasya Upanishad

ईश उपनिषद– मंत्र ५ तदेजति तन्नैजति तद्दूरे तद्वन्तिके | तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः || तात्पर्य: वह चलते हैं और स्थिर भी हैं। वह दूर हैं और पास भी हैं। वह सभी के भीतर हैं, और वह सभी के बाहर भी हैं। It is moving and static, too. It is far away and near, too. It is inside everything, and it is also outside of everything. Ishavasya Upanishad

ईश उपनिषद– मंत्र ६ यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति | सर्वभूतेषु चात्मानं ततो न विजुगुप्सते || तात्पर्य: ज्ञानीजन समस्त भूतों को आत्मा में और आत्मा को समस्त भूतों में देखते हैं, इसलिए वे किसी से भी घृणा नहीं करते। The wise see all beings in the self (atman) and the self in all beings, for which they do not hate anyone. Ishavasya Upanishad

ईश उपनिषद– मंत्र ७ यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः | तत्र को मोहः कः शोक एकत्वमनुपश्यतः || तात्पर्य: प्रबुद्ध व्यक्ति प्रत्येक भूत को आत्मा की अभिव्यक्ति के रूप में देखते हैं। जो समस्त अस्तित्व की एकता को पहचानते हैं, उन्हें संभवतः कौन सा भ्रम या संकट परेशान कर सकता है? The enlightened one perceives every being as a manifestation of the self (atman). What delusion or distress could possibly trouble one who recognizes the unity of all existence? Ishavasya Upanishad

ईश उपनिषद– मंत्र २ कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः | एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे || तात्पर्य: केवल इन प्रकार के कर्मों को करते हुए यहाँ पूरे सौ वर्ष जीने की इच्छा करनी चाहिए। इसके अतिरिक्त कोई भी ऐसा मार्ग नहीं है जहां कर्म न बांधता हो। Only by performing actions like these should one wish to live a full hundred years here. Apart from this, there is no other way in which action doesn't bind. Ishavasya Upanishad

ईश उपनिषद– मंत्र ३ असुर्या नाम ते लोका अन्धेन तमसावृताः | तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः || तात्पर्य: असुरों के लोक घोर अंधकार से आवृत होते हैं। आत्मा का हनन करने वाले मृत्यु के पश्चात् उन्हीं लोकों में जाते हैं। The realms of demons are covered in blinding darkness. Those who degrade the self (atman) go there after death. Ishavasya Upanishad

ईश उपनिषद– मंत्र १ ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् | तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् || तात्पर्य: इस गतिशील जगत में जो कुछ भी मौजूद है, वह ईश्वर के द्वारा आच्छादित है। इसलिए इस जगत में जो भी मिले, उसे त्याग भाव से भोगो और दूसरों के धन का लालच न करो। Everything that exists in this dynamic world is enveloped by the Divine. Therefore, enjoy what you receive in this world with a spirit of renunciation, and do not covet anyone else's wealth. Ishavasya Upanishad

ईश उपनिषद– शांति मंत्र ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते | पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते || ॐ शान्तिः शान्तिः शान्तिः || तात्पर्य: ॐ, वह (ईश्वर) पूर्ण हैं, यह (जगत) भी पूर्ण है; पूर्णता से ही पूर्णता उत्पन्न होती है। पूर्णता से पूर्णता को निकाले जाने पर भी शेष पूर्ण ही रहते हैं। ॐ, शान्ति, शान्ति, शान्ति। Om, That (the Divine) is whole; this (the world) is whole; from wholeness comes wholeness. Even if wholeness is taken from wholeness, wholeness still remains. Om, peace, peace, peace. Ishavasya Upanishad

Verse 21 तीव्रसंवेगानामासन्नः ॥२१॥ tīvra-saṁvegānām-āsannaḥ ॥21॥ Success is speeded for the extremely energetic. PATANJALI YOGA SUTRAS

Verse 19 भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥ bhava-pratyayo videha-prakr‌ti-layānam ॥19॥ bhava = being, becoming pratyayah = perception, thought, intention, representation videha = bodiless prakriti = nature layaanaam = clasped, merged in 1.19 he patanjali says Bhava pratyayo videha prakriti layaanaam These latent impressions or Samskaras are bodyless in nature and are bound together.  Here he's indicating that our sadhana and spiritual progress is not gonna go waste after death, its carried by samskaras and they dont die with the body, they are carried on in our next janmas .This Samadhi, when not followed by extreme non-attachment becomes the cause of the re-manifestation of the gods and of those that become merged in nature PATANJALI YOGA SUTRAS

Verse 20 श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥ śraddhā-vīrya-smr‌ti samādhi-prajñā-pūrvaka itareṣām ॥20॥ To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real. PATANJALI YOGA SUTRAS

Verse 17 वितर्कविचाराअनन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥ vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ॥17॥ This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17|| PATANJALI YOGA SUTRAS

Verse 18 विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥ virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ॥18॥ virama = cessation pratyaya = perception, thought, intention, representation abhyasa = practice, action, method purvah = earlier samskara = latent impressions sheshah = store, residuum anyaha = other After one practices to still the thoughts, these four kinds of cognition fall away(mentioned in previous sutra 1.17), leaving only a store of latent impressions (samskara) in the depth memory. The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18|| PATANJALI YOGA SUTRAS

Verse 14 स तु दीर्घकाल नैरन्तर्य सत्काराअदराअसेवितो दृढभूमिः ॥१४॥ sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dr‌ḍhabhūmiḥ ॥14॥ Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14|| PATANJALI YOGA SUTRAS

Verse 15 दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥ dr‌ṣṭa-anuśravika-viṣaya-vitr‌ṣṇasya vaśīkāra-saṁjṇā vairāgyam ॥15॥ Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15|| PATANJALI YOGA SUTRAS

Verse 16 तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥ tatparaṁ puruṣa-khyāteḥ guṇa-vaitr‌ṣṇyam ॥16॥ tat = this param = ultimate, highest, purest purusha = pure awareness khyateh = clear seeing guña = fundamental qualities of nature vaitrshñyam = without wanting or attachment When the ultimate level of desirelessness has been reached, pure awareness can clearly see itself as independent from the fundamental qualities of nature (the 3 gunas- Sattva, rajas and tamas). The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16|| PATANJALI YOGA SUTRAS

Verse 9 शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥ śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ॥9॥ Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9|| Verse 10 अभावप्रत्ययाअलम्बना तमोवृत्तिर्निद्र ॥१०॥ abhāva-pratyaya-ālambanā tamo-vr‌ttir-nidra ॥10॥ Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10|| Verse 11 अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥ anu-bhūta-viṣaya-asaṁpramoṣaḥ smr‌tiḥ ॥11॥ Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11|| PATANJALI YOGA SUTRAS

Verse 12 अभ्यासवैराग्याअभ्यां तन्निरोधः ॥१२॥ abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ॥12॥ abhyāsa = assiduousness; cheerfulness; practice vairāgya = imperturbability; indifference ābhyāṁ = both tan = this nirodha = tranquility; tranquility of all mutable things, i.e. attaining the state of yoga. The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability  (vairagya). ||12|| PATANJALI YOGA SUTRAS

Verse 13 तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥ tatra sthitau yatno-'bhyāsaḥ ॥13॥ tatra = here; there; so that sthitau = resolutely; continuously; constantly; yatna = effort; practice abhyāsaḥ = cheerfulness; assiduousness Assiduousness means resolutely adhering to one’s practice of yoga. ||13|| PATANJALI YOGA SUTRAS

Verse 7 प्रत्यक्षानुमानाअगमाः प्रमाणानि ॥७॥ pratyakṣa-anumāna-āgamāḥ pramāṇāni ॥7॥ pratyakṣā = that which is right in front of our eyes; that which is directly seen or perceived anumāna = that which comes from the intellect (manas); a conclusion that is reached āgamaḥ = legacy; learning from reliable sources; testimony; pronouncements by others; documentary knowledge pramāṇāni = (from pramāṇa) insight; accurate perception; accurate knowledge Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7|| PATANJALI YOGA SUTRAS

Verse 8  विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥ viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ॥8॥ viparyaya = error; false perception; false knowledge mithyā = false; misleading jñānam = knowledge; insight; idea; concept a = not tad = that; which; whose rūpa = form; nature atadrūpa = different form pratiṣṭham = rooted, calming, compatible Error arises from knowledge that is based on a false mental construct. ||8|| PATANJALI YOGA SUTRAS

Verse 4  वृत्ति सारूप्यमितरत्र ॥४॥ vr‌tti sārūpyam-itaratra ॥4॥ vr‌tti = waves; changes; thought waves; lack of clarity sā = similar rūpyam = form sārūpyam = similar form, as opposed to proprietary form of svaruupa . In other words, we identify with something that is merely similar to our true nature, thus engendering a skewed perception. itara = different itaratra = in other states Lacking that, misconceptions (vritti) skew our perceptions. ||4|| PATANJALI YOGA SUTRAS

Verse 5 वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥ vr‌ttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ॥5॥ vr‌ttayaḥ = waves; lack of clarity; thought waves; misconceptions pañcatayyaḥ = five-fold nature kliṣṭa = burdensome, painful, disagreeable, unpleasant akliṣṭaḥ = carefree, unencumbered, painless, agreeable, pleasant There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5|| PATANJALI YOGA SUTRAS

Verse 6  प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥ pramāṇa viparyaya vikalpa nidrā smr‌tayaḥ ॥6॥ pramāṇa = insight; accurate perception; accurate knowledge viparyaya = error; false perception; false knowledge vikalpa = imagining; illusion; mental construct; the illusion that a semantic construct such as “praise” actually exists nidrā = sleep; deep sleep smr‌ti = recollections; memory Insight, error, imaginings, deep sleep, and recollections. ||6|| PATANJALI YOGA SUTRAS

Verse 2 योगश्चित्तवृत्तिनिरोधः ॥२॥ yogaś-citta-vr‌tti-nirodhaḥ ॥2॥ When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2|| PATANJALI YOGA SUTRAS

Verse 3 तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥ tadā draṣṭuḥ svarūpe-'vasthānam ॥3॥ tadā = then draṣṭuḥ = the true self sva = ( their own rūpa = form svarūpe = in (its) own form; true essence; true being; true nature avasthānam = residence; quiet place; place to stay; rest in; recognize. For finding our true self (drashtu) entails insight into our own nature. ||3|| PATANJALI YOGA SUTRAS

Patanjali Yoga Sutras. Chapter 1 Enlightenment - Samadhi Pada. Samadhi (समाधि, Samādhi) = Enlightenment Pada (पाद, Pāda) = The first chapter of the Yoga Sutra by Patanjali. Verse 1 अथ योगानुशासनम् ॥१॥ atha yoga-anuśāsanam ॥1॥ Yoga in the here and now: an introduction to the study and practice of yoga ||1|| atha = (often used to introduce explanations) yoga = yoga, unity, oneness, harmony with yourself anuśāsanam = introduction to the experience; lit: instruction, discipline. PATANJALI YOGA SUTRAS