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SIES 1969 vedic quotes collections 1 post by 1 author

chin u 11/8/12

This is an attempt to collect some o the !reat Sayin"s in our #edas$ %ll readers are &elcome to contribute to this e ort$ 'ou can su""est any correction as &ell$ source ( http(//&&&$reocities$com/parasu)1/

1$ "Avichara- krito Bandhah, Vicharena Nivartate"* %ll bonda"e is due to either total lac+ o thin+in", incomplete thin+in" or &ron" thin+in"$ It can be removed by ri"ht and complete thin+in"$ -Tatva .odham/$ 2$ "Tat Doore, Tat-u-Antike" * It is distant and it is near$ This alone can be the de inition o the %ll*0ervadin" %tman$ -Isavasya 1panishad*2/$ India is not only here, not in 3elhi or 4ol+ata alone5 it is there in 6ape 6omorin and in 7umbai also$ The State called India is all*pervadin", as ar as the rontiers o this 6ountry de ine it$ Similarly, the 0ure 6onsciousness, the Supreme reality, bein" all*pervadin", it is at once near and the most distant$ 8$ "Sishya Papam, Gurum Vrajet" * 9or all the sins created by his students, the !uru is morally responsible $ -:eethi Sastram/$ )$ " o!ah, "hitta Vrithi Nirodhah"* 'o"a is the control o thou"ht &aves in the mind$ -0atan;ali/$ 2$ "Dharmo #akshati #akshita" * 3harma &ill protect the one &ho protects

3harma$ -%rtha Sastram/$ 6$ "Satyam Bhootahitam Priyam" * <hat is "ood and li+able or all bein"s, by thou"hts, speeches and actions, is Satyam-Truth/$ -0eriyaval/ =$ " adhe "hhasi Tadha $uru" * %ct as you choose$ This is &hat >ord 4rishna says to %r;una at the end o ?is !ita 1padesam$ -!ita( 18*68/$ 8$ " #aja #ashtra $ritam Papam " * %ll the sins created by the people o the State &ill "o to the @a;a A$ -:eethi Sastram/$ 9$ "%uhurtham &'a(itham Shreyo natu Dhumayitam "hiram" * It is better to lame orth or one instant than to smo+e a&ay or a"es$ The conteBt is* it is better to have such brilliant men li+e #ive+ananda &ho lived or only 89 years and %di san+ara &ho lived or only 82 years$ 1C$ "Shrutim Pashyanti %unayah" * The @ishis ;ust sa& the #edas$ They have not created them$ 11$ "Nishekati Shmashanantam" * 9rom the &omb to the tomb, a man has to under"o per ormance o )C Sams+aras$ The irst one D:ishe+amD and the last one D6remationD both are done &ith %"ni as &itness$ 12$ "$sheene Punye %artya(okam Vishanti" * En the eBhaustion o your D0unyamsD, you &ill be pushed bac+ to Earth$ This is the limitation o 4arma 7ar"$ 18$ "Gayatrim "hhandasam %ata" * 6hhandas means #edam$ !ayatri is the mother o all #eda 7antras$ 1)$ " o!asya Prathama Dvaram Vak-nirodha" * The main entrance to the 'o"a Empire is throu"h DSilenceD$ 12$ "Trividham Narakasyetam Dvaram Nashanam Atmana" * There are 8 "ates &hich lead to the hell called D%tma :ashamD * They are 4ama, 4rodha and >obha ->ust, an"er and "reed/$ 16$ "Athatho Dharma &ijnasah" * >et us there ore start the enquiry o 3harma$The 0oorva 7imamsa -4arma 4anda/ starts &ith this DSutraD$ 1=$ "Athatho Brahma &ijnasah" * >et us there ore inquire into the .rahman$The 1ttara 7imamsa -Fnana 4anda/ starts &ith this DSutraD$ 18$ "Aho Niranjan" * EG, I am taintless, Serene* The 7avellous Sel $ This is ho& 4in" Fana+a eBpressed his AFoy o @ealisationA on hearin" the teachin"s o Sa"e %shtava+ra$ 'ou can tell this to yoursel everyday mornin", as soon as

you &a+e up, ;ust to boost up your o&n morale$ It serves as DInspirationD &henever one under"oes depression$ 19$ "Shraddha-Bhakti-Dhyana- o!ad Avaihi " * Throu"h 9aith, 3evotion and 7editation alone, you can +no& the Truth yoursel $ -4aivalya 1panishad* 7antra 2 /$ 2C$ "%e Nasti $inchana, Athava %e Sarvam" * In act, one &ay, nothin" belon"s to me5 or in another &ay, everythin" is mine only$ This is said by 4in" Fana+a in %shtava+ra !ita$ 21$ "$atham &nanam Avapnoti" * Teach me this, E >ord, ho& can +no&led"e be acquired H$ The amous D%shtava+ra !itaD starts &ith this Shlo+a$ 4in" Fana+a is requestin" Sa"e %shtava+ra$ 22$ "Ananda-param-anandah, Sah Bodhah Tvam Sukham "hara" * 'ou are that Supreme * 6onsciousness* .liss$ <ith this in mind, live happily$ This is &hat %shtava+ra tells Fana+a$ 28$ "%ana eva %anushyanam $aranam Bandha-mokshayoh" * 7ind alone is the cause or the state o .onda"e or >iberation in man$ It is upto us to use this mind or our liberation, by properly controllin" it$ -1panishads/$ 2)$ "Brahmaveda Brahmaiva Bhavati" * The +no&er o the .rahman becomes .rahman$ -7unda+a 1panishad/$ 22$ "Bhavana Tanavam %oksha, Bandho hi Dridda Bhavana" * Thou"ht* reduction is reedom5 Thou"ht*assertion is .onda"e$ The see+er must learn to rise above his desire*promptin"s$ There is no other escape$ -'o"a #asishta/$ 26$ "&nana-)ino Gurus Tyajyo" * @e;ect an incompetent and an i"norant !uru$ %part rom +no&lede"e, the essential quali ication or a teacher is his o&n inner a&a+enin", accomplished by the 8 means* o indi erence, o equanimity and o lo"ical reasonin"$ -!uru !ita/$ %ccordin" to %shtava+ra, A.rahma nishtatvamA* the direct eBperience o the Sel * is the most valid quali ication or a teacher$ 2=$ "Sukshmatvat-tad-Vijneyam" * .ecause o its subtlity, it -the In inite Sel / is ever incomprehensive$ -!ita( 18*12/ 28$ "Nanavaptam-avaptavyam Varta eva cha $armani" * :or is there anythin" unattained by 7e5 yet, I en"a"e 7ysel in action$ ->ord 4rishna in !ita(8*22/$ The 7an o realisation has nothin" to "ain or ?imsel by underta+in" an activity5 nor, has ?e to lose anythin" by not doin"$ 'et, ?e is seen to be

constantly en"a"ed in various pro"rammes o service$ 29$ "Dritiyat- vai Bhayam Bhavati" * The perception o the other is, indeed, the source o all ear$ -.rahadaranya+a 1panishad/ 8C$ "Samatvam o!a *chyate" * Evenness o mind is yo"a$ Equanimity &ithin is spiritual li e$ -!ita( 2*)8/$ 81$ " o!ah $armasu $ausa(am " * 'o"a is the deBterity in action$ ie$ E iciency and deBterity in action is spiritual li e$ -!ita( 2*2C/ 82$ " adrichha +a,ha Santushta" * ?e en;oys that A&hatever comes to him unas+edA -!ita()*22/$ The &ise one sits happily, sleeps happily, moves happily, spea+s happily and eats happily$ 88$ "Sarva-aram,ha Paritya!i, Gunatitah sa *chyate" * %bandonin" all underta+in"s, he is said to have crossed beyond the "unas$ -!ita(1)*22/$ The 7an o 0er ection has no vanity o DdoershipD$ 8)$ "Atrana-atmanyaham iti %atir-,andhah" * To identi y the Sel &ith the Dnot*sel D * this is bonda"e o man$ -#ive+achudamani( #*189/ 82$ "$asminnu Bha!avo Vijnate, Sarvam -dam Vijnatam Bhavatiti" * Sire, &hat is that +no&led"e by +no&in" &hich all other +no&led"es become +no&n$ -7unda+a upanishad/$ The Sel is A4no&led"e o all +no&led"esA$ 86$ "$shurasya Dhara Nishita Duratyaya Dur!am Pathas-tat-kavayo Vadanti" * >i+e the sharp ed"e o a raIor is that path di icult to cross and hard to tread*thus say the &ise$ -4atopanishad/ 8=$ " ato Vacho Nivartante, Aprapya %anasa Saha" * The @ealm o @eality is there rom &here the mind alon" &ith speech returns disappointed$ -Taittiriya 1panishad/$ 88$ "Purnasya Purnam-adaya Purnam .vava Sishyate" * 9rom the <hole, &hen the &hole is ne"ated, &hat remains is a"ain the <hole$ -1panishadic Shanti 0atha/$ 89$ "Pasyamu-achakshuh sa Shrunomy-akarnah" * I see &ithout eyes5 hear &ithout ears$ -4aivalya 1panishad, 7antra*21/$ The <ise*man, in his Sel * @ealisation, has ended completely his sense o doership and en;oyership$ )C$ "Na-a,hinandati na Dveshti, Tasya Prajna Pratisthita" * <ho neither re;oices nor hates, his &isdom is irm$ -!ita( 2*2=/$ )1$ "+okan- nodvijate cha yah" * %nd &ho cannot be a"itated by the &orld$

-!ita(12*12/$ )2$ "Nirdosham hi Samam Brahma" * The Supreme is the la&less state, the same every&here$ -!ita( 2*19/
)8$ "

at "hittam Tanmayo Bhavati Purushah" * <hatever sprin"s in mind, man eBpresses it$ -'o"a *#asishta/$

))$ "Atmano %okshartam, &a!at hitayacha" * 9or the salvation o oneDs soul and the &el are o the &orld$ -#ive+ananda/ )2$ ".kam Sat, Vipra Bahudha Vadanti" * The Truth is one, the &ise call it by many names$ -1panishads/ )6$ "Sarve Santu Sukhina, Sarve Santu Niramaya" * 7ay all bein"s be happy, may all bein"s be ree rom ear$ )=$ "Nama Sivaya cha Sivataraya cha" * Salutations unto Siva* the auspicious one5 unto Sivatara * the one than &hom none more auspicious can eBist$ -Sree @udram/$ )8$ "Sakaram-anurtam Viddhi, Nirakaram tu Nischa(am" * %ll &hich have orm are alse5 the ormless is the chan"eless$ -%shtava+ra !ita/$ The &orld o names and orms is only the ima"ination-#i+alpana/ o the total*mind$ It has no eBistence &hasoever$ The Sel is 1ndisturbed, 0ro oundly 0eace ul and ever *9ormless$ )9$ "Tathatma - jnana-hinatma $a(o &nasya na +a,hyate" * Thus to the 7an* o *<isdom, there is no time &hen ?e is not a&are o the Sel *in*?im$-'o"a* #asishta/$ 2C$ "Na Tvaham, Teshu te %ayi" * I am not in them5 they are in 7e$ -4rishna says in !ita( 9*)/

V.D-" SA -NGS - /
1$ " atra Naryastu Pujyante, #amante Tatra devatah" * The !ods are pleased &here the &omen are held in esteem$ -7anu/$ 2$ " $ena .sha Nirmita Nari %ohini " * <ho has made the be&itchin" &oman$ 8$ "Ano Bhadra $rittavo antu Vish'atah" * >et noble thou"hts come to us rom all corners o the 1niverse$ -@i" #eda/ )$ "%ahatma Sudur(a,hah" * @are indeed is that !reat Soul$ -!ita*=*19/

2$ "Pranavah Sarva Vedeshu" * I am the syllable DEmD in all the #edas$ -!ita*=* 8/ 6$ "Na-anyat-tasya-asti Bheshajam" * There is no other remedy or this -misery/$ -%shtava+ra !ita/ =$ "Bho!echha-matrako Bandhah, Tat-tya!o %oksha *chyate" * Sensuous desires alone are bonda"e5 their renunciation is called >iberation$ -7ahopanishad/ 8$ " a %atih, Sa !atih" *%s &e thin+, so &e become$-%shtava+ra !ita/ 9$ "Sarva-ram,heshu Nishkamo as-charet Ba(avan-munih" * The <ise*one, &ho has no motive in all his actions, moves li+e a child$ -%shtava+ra !ita/$ 1C$ "Sa,da-ja(am %aharanyam "hitta-,hramana-karanam" * The &ordy* ar"uments are a dense* orest, &hich ma+es the mind lose its &ay and &ander about$ -%di San+ara*#ive+achudamani/$ 11$ "%ameti Bandhyate &antur-nirmameti Vimuchyate" * <hile D7inenessD binds, D:ot*minenessD releases livin" bein"s$ -7ahopanishad/ 12$ "Akasa-vad-anantah-aham, Ghatavat-prakrutam &a!at" * In inite as Space am I, and the phenomenal &orld is li+e a limited*;ar$ -%shtava+ra !ita/$
18$

"Padama-dyamana-dyantam Tasya Bijam Na Vidyate" * That &hich has neither a be"innin" nor an end, can have no cause or itsel $ -%nnapurnopanishad/$

1)$ "Nirdosham )i Samam Brahma" * The Supreme is the la&less state, the same every&here$ -!ita( 2*19/$ 12$ "$shudram )rudaya Dour,a(yam Tyaktva-uttishta Paramtapa" * @ise, E hero, castin" o your petty aint*heartedness$ -!ita( 2*8/$ This is the irst and oremost o 4rishnaDs mandates to %r;una$ 16$ "%ookam $aroti Vacha(am, Pan!um +an!hayate Girim" * ?is "race ma+es the dumb eloquent and the cripple cross mountains$ -!ita 3hyanam*8/$ 1=$ "&atasya )i Dhruvo %rityu" * 3eath is certain o that &hich is born$ -!ita( 2*2=/$ 18$ "Niyatam $uru $arma Tvam, $arma &yayo )i Akarmanah" * En"a"e yoursel in obli"atory &or+, or action is superior to inaction$ -!ita( 8*8/$ .athin", eatin", sleepin" etc$ are called as D:itya*+armaD or obli"atory &or+$

19$ "Svadharme Nidhanam Sreyah" * 3eath in oneDs o&n dharma is better$ -!ita(8*82/$ 2C$ " ad-yad-acharati Shreshtas, Tat-tat-eva-itaro &anah" * <hatever a "reat man does is ollo&ed by others$ -!ita( 8*21/$ 21$ "&nana!ni Sarva $armani Bhasmasat $urute Tatha" * So does the ire o +no&led"e reduce all +armas to ashes$ -!ita( )*8=/$ 22$ "Ajnanena Avritam &nanam, Tena %uhyanti &antavah" * 4no&led"e is veiled by i"norance5 mortals are thereby deluded$ -!ita( 2*12/$ 28$ "$arishye Vachanam Tava" * I shall act accordin" to your &ord$ This is %r;unaDs concludin" statement$ <hat he declined to do at the start, that he chooses to do at the end$ This is the result o ri"ht understandin"$ -!ita( 18*=8/$ 2)$ "Shanno Astu D'ipade Sham "hatushpade" * >et not only t&o*le""ed, but our*le""ed bein"s also thrive$ -@i" #eda/$ 22$ "Aksharam Brahma Paramam" * The imperishable is .rahman, the Supreme$ It is supremely above time, space and causation$ -!ita( 8*8/$ 26$ "Sarvasya "ha Aham )rdi Samnivishtah" * %nd i am seated in the hearts o all$ The >ord resides as 6onsciousness in the hearts o all$ -!ita( 12*12/$ 2=$ "Prasaktah $ama,ho!eshu, Patanti Naraka Asuchau" * %ddicted to the "rati ication o lust, they all into a oul hell$ -!ita( 16*16/$ 28$ "Asantasya $utah Sukham" * ?o& can the peaceless en;oy happiness$ -!ita( 2*66/$ 29$ "Sarvopanishado Gavo, Do!dha Gopa(a Nandanah" * %ll the 1panishads are the co&s, the mil+er is 4rishna*the co&herd boy$ -!ita 3hyanam *)/ 8C$ " ena Tvaya Bharata Tai(apurnah, Prajva(ito &nanamayah Pratipah" * .y &hom -#yasa/ the lamp o +no&led"e, illed &ith the oil o the 7ahabharata, has been li"hted$ -!ita 3hyanam *2/$ 81$ "Aneka &anma Samsiddhas Tato ati Param !atim" * % ter many lives o DSadhanaD, people attain the Supreme .rahman$ -!ita( 6*)2/$ 82$ "Bahunam &anmanam Ante &nanavan %am Prapadyate" * %t the end o numerous lives only, a man +no&s me-4rishna/ and reaches me$ -!ita( =*19/$ 88$ "&oshayet Sarva $armani, Vidvan uktah Samacharan" * .y doin" persistently and precisely, let the &ise men induce the others in all activities$

-!ita( 8*26/$ 8)$ "*tsideyur -me +oka Na $uryaam $arma "hed Aham" * These &orlds &ould perish i I -4rishna/ did not do action$ -!ita( 8*2)/$ The potentiality o a seed is +no&n only &hen it sprouts and "ro&s$ The &orth o a man is +no&n only throu"h his actions$ 82$ "$armanaiva )i Samsiddhim Asthita &anakaadayah" * Fana+a and others indeed achieved per ection by action$ -!ita( 8*2C/$ @a;a*rishis such as Fana+a and %s&apati &ere en"a"ed in the active and e icient administration o their +in"doms5 but their aim in li e &as Sel *realiIation and they "ot it$ 86$ " atha Na Toyato Bhinnas-taran!ah 0ena-,ud-,udah" * %s &aves, oam and bubbles are not di erent rom the &aters$ -%shtava+ra !ita/$ Fana+a employs this analo"y to evaluate the spiritual eBperience$
8=$

"Aho Vika(pitam Visvam-ajnanan-mayi Bhasate" * EG 7arvellousG The universe appears in 7e, misapprehended throu"h Di"noranceD$ -%shtava+ra !ita/$ This is another eBample "iven by Fana+a $

88$ "Aho Aham Namo %ahyam Vinasho asya Nasti %e" * 7arvellous am IG %doration to 7ysel &ho +no& no decay and survive even the destruction o the universe$ -%shtava+ra !ita/$ This is the chorus runnin" throu"h this !ita$ 89$ "Nayam-atma Pravachanena +a,hyo Na %edhaya Na Bahuna Shrutena" * This %tman cannot be attained by study o #edas, nor by intelli"ence, nor by much hearin"$ -4athopanishad/ )C$ "Tvam )i Nah Pita o-asmakam Avidyayah Param Paaram Taarayasiti" * Thou art our ather &ho helps to "o across the ocean o our thic+ i"norance$ -0rasnopanishad/ )1$ANa Shantam Stauti Nishkamo Na Dushtam-api Nindati" * The desireless* one has neither praise or the calm, nor even blame or the &ic+ed$ -%shtava+ra !ita/$ %shtava+ra here eBplains the state o per ection as conceived by the "reat @ishis$
)2$

"Dehe Vi!a(it-asasya $va #a!ah $va Vira!ata" * <here is attachment, and &here is aversion or him, &hose love or the body has vanished H -%shtava+ra !ita/$ %shtava+ra describes the attitude o the >iberated*in*li e$ To him the body has become a dry lea that has allen a&ay $

)8$ "Durat Sudure Tad-ihantike "ha Pasyat-svihaiva Nihitam Guhayam" * 9urther than the arthest, It is here &ithin the body$ The sa"es realiIe It verily in this li e as iBed in the heart$ -7unda+opanishad/$

))$ "%amedam-iti Bandhaya Naham-ityeva %uktaye" * The idea o Dthis is mineD ta+es you to bonda"e5 the idea DI am notD lead you to liberation$ This is &hat bonda"e is, &hich is in your o&n hands$ -'o"a #asishta/$ )2$ " atha Na &ayate $inchit &ayamanam Samantatah" * 9rom &hich nothin" is, in reality, born5 thou"h it appears to have mani ested in endless orms$ -7andu+ya 1panishad/$ !audapada "ives this philosophical eBposition$ )6$ "$armeva Deho Nanu Deha .va "hitham Tad-evaham-itih &ivah" * The body is nothin" but the e ects o the past actions5 and the mind that prompts the body is itsel dynamised by the intelli"ent*e"o DFivaD$ -'o"a #asishta/$ )=$ "Asha )i Paramam Duhkham Nairasyam Paramam Sukham" * 3esire indeed is the supreme source o sorro&5 desirelessness the source o eBtreme happiness$ -.ha"avatham/$ )8$AVisuddham Nir!unam Brahma Bandho %ukhtih $atham %ama" * I am all 0ure .rahman* &ithout any attributes$ ?o& then should there be in 7e anythin" li+e bonda"e or liberation H -%vadhuta !ita( I*28/$ )9$ "$uram!a(i-patam!e,ha-minas-tvekai-kaso )atah" * The deer, blac+*bee, butter ly, elephant, ish * each one o these, meets &ith its death because o its attachment to one or the other o its sense*or"ans$ -'o"a #asishta/$ The i"norant*man is attached to all his ive*senses5 and ho& can he ever ind happiness in this &orld H 2C$ " esham Vrittih Sama Vriddha Paripakva "ha Sa punah, Te vai sad,rahmatam Prapta Netare Sa,da-vadinah" * Those &ho have puri ied their minds aand cultivated the alertness necessary to comprehend the Sel , they alone apprehend the 0ure .rahman * not others &ho merely prattle the dialects and quote the letter o the Sastras$ -Te;obindu 1panishad/$
Sacred Sayin"s Here are some great sanskrit hymns from ancient Indian texts.. Nahi Jnanena Sadrsham Nothing is equivalent to knowledge Vasudaiva Kutumbakam The whole earth is a family Satyameva Jayate Truth always triumphs Dharmo Rakshathi Rakshithaha

He who carries out his duties shall be protected Sarvejana Sukhinobhavanthu May all the people in this universe live with happiness and prosperity Janma Jaata Shudra Sarve Karmenu Brahman Bhavati ll humans are inferior !"hudra# by birth and they become superior !$rahmins# only by their good deeds later in their life. Asatho Ma Sathgamaya, Thamaso Ma Jyothirgamaya Mruthyorma Amrthangamya %ead me towards truth from untruth %ead me towards light from darkness %ead me towards immortality from &eath atra Naaryasthu !oojyanthe Ramanethe thatra devathaha 'here women are treated with dignity and 'omanhood is worshipped( there )oam the *+&" "kam Sat Vi!raha bahudha vadanti There is but one *od( learned scholars call this *od by different names #sha vasya midam sarvam The entire universe is pervaded by *od Sarve amritasya !utrah 'e are all the children of *od Ati Vinayam Dhoortha $akshanam Too much of humbleness is an attribute of a wicked person Aham Brahmasmi I am *od !indicating *od lives inside humans# $obhaha %a!asya Karanam *reed is the root cause of sin Matru Devo Bhava %itru Devo Bhava A&harya Devo Bhava Athithi Devo Bhava Treat your Mother( ,ather( Teacher and *uest like a *od

Satyam bruyat !riyam bruyat na bruyat satyam a!riyam !riyam &ha nanrutam bruyat esha dharmah sanatanah +nly speak the truth that is pleasant to others &o no speak the truth that might be unpleasant to others Never speak untruth that is pleasant to others This is the path of the eternal morality called "anatana &harma Annam na nindhyath Annam na !ari'&haksheeta Annam bahu kurveeta &o not abuse food &o not discard food *row food in abundanceshubham karoti ka(yaaNam aarogyam dhanasam!adaa shatrubuddhi vinaashaaya dee!ajyoti namostute I salute the light from the lamp( the one that brings auspiciousness( prosperity( good health( abundance of wealth( and the destruction of the intellect.s enemy!said while lighting the evening lamp# Kaa(aaya Tasmai Namaha "alutations to that great entity called TIM/ Satyam Vadha Dharmam )hara "peak the truth( follow the righteous path Aa no bhadrah kratavo yantu vish*atah May auspicious thoughts come to us from all over the world. Mata Bhumih !utro ham !rithvyah /arth is our mother and we are its children. %ll eBcess leads only to su erin"$ #almi+i, @amayana, Sundara 4anda, ch$ 2), p$ 898$ 7editate on space as the lo tiest reality$ 0ravahan 4aivali, 6hando"ya 1panishad, #ll, 12$1$ <hat ends in dipute is termed discourse$ @am 3as, 7anache Shlo+a -8)/$ :o active enemy, thou"h alone, should be treated li"htly$ Tulsidas, @amacharitmanas, !$ 1=C$

Those &ho depend on others can never aspire to happiness$ Tulsidas, @amacharitmanas, !$ 1C2$ 6oura"e &ill cause sadness to sorro& itsel $ Tiru++ural, %ras, ch$ 68 -68/$ % "i t made to an i"norant person yields no re&ard$ 7anusmriti, ll, -128/$ En one, &ho scorns his +in", chastisement alls rom heaven$ 3andin, 3asha+umaracharitam, p$ 1C=$ % deed per ormed unri"hteously &ill certainly brin" calamity$ Somadeva, 4atha, .+ J, >B, -8)/$ 9ools intent on sensual ob;ects can hardly endure thou"ht$ Somadeva, 4atha, .+ #l, Jl -26/$ %dvice is useless to those &hose end is near$ 4alhana, @a;ataran"ini, #ll -22/$ :one can obtain a +in"dom as an ancestral property$ Si+andar, 7irat*i*Si+andari, p$ 1C2$ 4in"ship is a "reat discom ort to a conscientious ruler$ #isha+hadatta, 7udrara+shasa, %ct lll, sec$ l, -)/$ <hich is more stran"e &ater lo&in" out or retained in a vessel &hich lea+sH :anneri, 12, p$ 8=$ %ll eBcess leads only to su erin"$ #almi+i, @amayana, Sundara 4anda, ch$ 2), p$ 898$

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The Great Sayin!s o; the Vedas

The <Great Sayin!s= are ca((ed the ;our %ahavakyas o; the *panishads ;rom each o; the ;our Vedas o; the )indus9 These are !reat in the sense that the truth a,out our rea( status is revea(ed %ll the our #edas o ?indus are ull o sayin"s &hich reveal the truth about li e and beyond$ .ut our sayin"s one rom an 1panishad -0arts o #edas &hich are the undamental teBts o #edanta/

o each #eda are termed as MThe !reat Sayin"sN or in ?indi HHHHHHHH-7ahava+ayas/$ These are as ollo&s( >9 0rom Aitareya *panishad o; the #i! Veda6 0ra;Oanam .rahma A6onsciousness is .rahmanA

/9 0rom %andukya *panishad o; the Atharva Veda6 %yamatma .rahma AThis Sel -%tman/ is .rahmanA

?9 0rom "hando!ya *panishad o; the Sama Veda6 Tat tvamasi AThou art thatA

@9 0rom Brhadaranyaka *panishad o; the ajur Veda6 %ham.rahmasmi AI am .rahmanA Aonder;u( #eve(ations B It is &ron" to label the #edantic +no&led"e as mere philosophy$ The &ord MphilosophyN li+e many &ords o the En"lish lan"ua"e are not appropriate or eBpressin" the real +no&led"e contained in the ?indu scriptures$ Enly the Sans+rit lan"ua"e can do ;ustice in eBpressin" the deep truth o ancient #edic +no&led"e$ The &estern philosophy is ever chan"in" &ith ne& developments &hereas the Vedic or Vedantic kno'(ed!e has no need o; deve(opment as it revea(s the a,so(ute Truth 'hich is ,eyond chan!e9 So the 7ahava+yas or the our "reat sayin"s as mentioned above reveal the truth that the .rahman is our true or real or over sel and &e are not merely this physical body, &hich in act is only an instrument or a puppet o the controllin" entity viI$ the Ever*sel $

)o' ;ar is your %ukti 2.mancipation5C B Enly as ar or as near as the day &hen you realise this truth that DTat tvamasiE Fr DThou art thatE

Veda *panishads +ove Guotes H Sayin!s

4no& the sel to be sittin" in the chariot, the body to be the chariot, the intellect the charioteer, and the mind the reins

P'ou &in 7y love in ull measure$ >ove is 7y hi"hest 7iracle$ >ove can ma+e you "ather the a ection o all man+ind$ >ove &ill not tolerate any sel ish aim or approach, >ove is !od$ >ive in >ove$ Then all is ri"ht5 all can be &ell$Q %tharva #eda