Hindu Scriptures

A Brief Anthology

Preface

The sublime principles taught by the great religions of the world have always saved mankind
from self-destruction whenever they have been understood properly and practised sincerely. If these
religions-some of which belong to the prehistoric eras-have survived to this day, it is mainly because of
their great books in which are recorded these sublime principles revealed to their founders, prophets,
messiahs, sages and saints.

How the Book or the scripture has saved a religious community can be understood better by
analysing the Sanskrit equivalent for the same, viz., `śāstra'. A śāstra is that which protects (trāṇana) if
its commands (śāsana) are adhered to: śāsanāt trāṇanāc caiva śāstramityabhi-dhīyate.

The Book places before the members of the community a great ideal to be striven for. It gives
them a code of conduct by following which they can maintain internal peace and harmony. It helps them
to resolve their doubts and conflicts by offering them the necessary norms and standards. It is the
fountain-head of eternal inspiration for the entire community.

In order to acquaint the spiritually oriented persons in general and the Hindus in particular, a
short anthology of the Hindu scriptures is being placed before the readers. If it generates righteous pride
in the hearts of the Hindus and a better understanding in the minds of others, the compiler feels
rewarded.

Swami Harshananda

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Contents
1. Ṛgveda (3.62.10; 10.191.1-4)
2. Upaniṣads
a. Īśāvāsya (1-2)
b. Kaṭha (2.1, 2, 9, 12, 23, 24)
c. Taittirīya (1.11)
3. Gītā (2.54-72)
4. Vālmīki Rāmāyaṇa (2.21.41; 2.27.6; 2.62.15; 3.29.3; 3.50.8; 3.50.19; 4.18.14; 4.33.46; 4.38.22;
6.21.15; 6.114.27)
5. Mahābhārata
a. Yakṣapraśna-Vanaparva-Ch. 313, (Verses 47-50, 57-60, 69, 70, 73-76, 91-96, 107, 108,
117)
6. Śrīmad Bhāgavatam (Skandha 11, Chapter 19, Verses 33-45)
7. Yogasūtras of Patañjali (Pāda 1, Sūs. 2, 12, 13, 14, 15; Pāda 2, Sū. 1)
8. Nārada Bhaktisūtras (Sūs. 12, 35, 38, 43, 44, 45, 69)

Key to Transliteration and Pronunciation – sounds like

अ, a-o in son, ठ ṭh-th in ant-hill
आ , ā-a in master, ड ḍ-d in den
इ i-i in if, ढ ḍh-dh in godhood
ई ī-ee in feel, ण ṇ-n in under
उ u-u in full, त t-t in French
ऊ ū-oo in boot, थ th-th in thumb
ऋ ṛ-somewhat between r and ri, द d-th in then
ध dh-the in breathe
ए e-ay in May, न n-n in not
ऐ ai-y in my, प p-p in pen
ओ o-o in oh, फ ph-ph in loop-hole
औ au-ow in now, ब b-b in bag
क k-k in keen, भ bh-bh in abhor
ख kh-ckh in blockhead, म m-m in mother
ग g-g (hard) in go, य y-y in yard
घ gh-gh in log-hut, र r-r in run
ङ ṅ-ng in singer, ल l-l in luck
च c-ch in chain, व v-v in avert
छ ch-chh in catch him, श ś-sh in reich (German)
ज j-j in judge, ष ṣ-sh in show
झ jh-dgeh in hedgehog, स s-in sun
ञ ñ-n (somewhat) as in French,, ह h-in hot
ट ṭ-t in ten, ॰ ṁ-m in sum, :ḥ-h in half

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ṚGVEDA (3.62.10; 10.191.1-4)

The Vedas are the basic scriptures of Hinduism. `Veda' literally means knowledge or wisdom. It
is also called `śruti' which means `what is heard or revealed'.

The Vedas are four in number: the Ṛgveda, the Yajurveda, the Sāmaveda and the Atharvaveda.

The Ṛgveda, which is the oldest and the biggest, consists of hymns which are mostly prayers.
The Yajurveda deals mainly with sacrificial rites. The Sāmaveda contains a portion of the Ṛgvedic hymns
set to music. These have to be sung at appropriate stages during a sacrifice. The Atharvaveda, which is a
later composition, consists mostly of moral and ethical codes as also a few worldly sciences.

The first of the following selections from the Ṛgveda is the famous Gāyatrī-mantra. It is a
wonderful prayer addressed to God the creator (using the sun as the symbol) for enlightening one's
intellect.

The next four verses from the very last part of the Ṛgveda. They contain the exhortations of the
leader ṛṣi to his followers given at the end of asuccessful sacrifice. Maintenance of unity and harmony is
the main theme.

tat savitur vareṇyaṁ

bhargo devasya dhīmahi
dhiyo yo naḥ pracodayāt
(3.62.10)

`We meditate upon the excellent effulgence of god Savitṛ (the creator). May He guide our
understanding!'

saṁsamidyuvase vṛṣannagne
viśvānyarya ā iḷaspade samidhyase
sa no vasūnyā bhara
(10.191.1)

`Agni, showerer (of choicest bounties), you who are the lord, have brought all beings together in close
bond. You are kindled (by the ṛtviks) upon the footmark of Iḷa (the altar). Bring unto us riches!'

saṁ gacchadhvaṁ saṁ vadadhvaṁ

saṁ vo manāṁsi jānatām
devā bhāgaṁ yathā pūrve
sañjānānā upāsate
(10.191.2)

`Meet together, talk together; let your minds apprehend alike; in like manner as the ancient gods,
concurring, accepted their portion of the sacrifice.'

samāno mantraḥ samitiḥ samānī

samānaṁ manaḥ saha cittameṣām
samānaṁ mantram abhi mantraye vaḥ

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samānena vo haviṣā juhomi
(10.191.3)

`Common be the prayer of these (assembled worshippers), common be the acquirement, common the
purpose, associated be the desire. I repeat for you a common prayer, I offer for you with a common
oblation.'

samānī va ākūtiḥ samānā hṛdayāni

vaḥsamānamastu vo mano yathā vaḥ susahāsati
(10.191.4)

`Common, (worshippers), be your intention; common be (the wishes of) your hearts; common be your
thoughts, so that there may be thorough union among you.

UPANIṢADS

`Upaniṣad' means that esoteric and sacred knowledge which destroys our ignorance of the
Highest Truth (called Brahman), thereby loosens our worldly bonds and leads us to It.

The Upaniṣads usually form the last portions of the Vedic literature. Hence the name Vedānta.

Though the Upaniṣads are quite numerous, only ten of them are universally accepted as more
ancient and authoritative: Īśāvāsya, Kena, Kaṭha, Praśna, Muṇḍaka, Māṇdūkya, Aitareya, Taittirīya,
Bṛhadā-raṇyaka and Chāndogya.

Īśāvāyopaniṣad is one of the smallest in the series. The first two verses given here urge a man to
aspire after living the full span of life in an active way, but not forgetting that everything belongs to God,
the All-pervading Spirit. He can certainly enjoy the good things of life but in a detached way.

Kaṭhopaniṣad which starts with the story of the young boy Naciketas is, perhaps, the most
popular of the Upaniṣads.
In life, one is often faced with the difficult task of choosing between the good and the pleasant.
The pleasant ultimately leads to bondage and suffering. The good, which may not be attractive, frees us
from bondage and suffering. Hence it is wisdom to choose the good and reject the pleasant.

The Self or the Highest Truth obtained through the good is difficult to comprehend. It cannot be
obtained through lectures or logic, intelligence or learning. It is only when a man has purified himself by
good living, that he becomes fit to be instructed in the Self by a competent spiritual preceptor. When
such a preceptor teaches, the Self reveals Itself to the disciple.

This is the gist of the selections given here.

The ancient system of Indian education made it obligatory for the disciple to live with the
teacher during the period of training. At the end of the successful training, when the disciple was
ceremonially taking leave of the teacher, it was customary for the latter to give him parting words of
advice. The only piece of such an advice still extant in the Upaniṣadic literature is contained in the last
section of the first chapter of the Taittirīyopaniṣad which is reproduced here.

4
In this `Convocation Address,' the teacher is advising his disciple to speak the truth, to honour his
parents and to conduct himself according to the rules of dharma which he has learnt from the scriptures
and the teacher. Whenever he is in doubt, he should observe his elders who are the competent
authorities in the field, and imitate them.

(a) Īśāvāsya (1 and 2)

īśāvāsyam idaṁ sarvaṁ

yat kiñca jagatyāṁ jagat
tena tyaktena bhuñjīthāḥ
mā gṛdhaḥ kasyasvid dhanam (1)

`(Know that) all this, whatever moves in this moving world, is enveloped by God. Therefore find your
enjoyment in renunciation; do not covet what belongs to others.'

kurvann-eveha karmāṇi
jijīviṣet śataṁ samāḥevaṁ
tvayi nānyatheto'sti
na karma lipyate nare (2)

`Always performing works here, one should wish to live a hundred years. If you live thus as a man, there
is no way other than this by which karma (or deed) does not adhere to you.'

(b) Kaṭha (2.1, 2, 9, 12, 23, 24)

anyac-chreyo anyad utaiva preyas
te ubhe nānārthe puruṣaṁ sinītaḥ
tayoḥ śreya ādadānasya sādhu bhavati
hīyate'rthād ya u preyo vṛṇīte (2.1)

`(Yama said:) Different is the good, and different, indeed, is the pleasant. These two, with different
purposes, bind a man. Of these two, it is well for him who takes hold of the good; but he who chooses
the pleasant, fails of his aim.'

śreyaśca preyaśca manuṣyametas

tau samparītya vivinakti dhīraḥ
śreyo hi dhīro'bhi preyaso vṛṇīte
preyo mando yogakṣemād vṛṇīte (2.2)

`Both the good and the pleasant approach a man. The wise man, pondering over them, discriminates.
The wise choose the good in preference to the pleasant. The simple-minded, for the sake of worldly
well-being, prefers the pleasant.'

P naiṣā tarkeṇa matirāpaneyā

proktānyenaiva sujñānāya preṣṭha
yāṁ tvamāpas satyadhṛtir batāsi
tvādṛṅ no bhūyān naciketaḥ praṣṭā (2.9)

`Not by reasoning is this apprehension attainable, but dearest, taught by another, is it well understood.
Thou hast obtained it, holding fast to truth. May we find, Naciketas, an inquirer like thee.'

5
taṁ durdarśaṁ gūḍham anupraviṣṭaṁ
guhāhitaṁ gahvareṣṭhaṁ purāṇam
adhyātmayogādhigamena devaṁ
matvā dhīro harṣaśokau jahāti (2.12)

`Realising through self-contemplation that primal God, difficult to be seen, deeply hidden,set in the cave
(of the heart), dwelling in the deep, the wise man leaves behind, both joy and sorrow'.

nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena
yamevaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām (2.23)

`This self cannot be attained by instruction, nor by intellectual power, nor even through much hearing.
He is to be attained only by the one whom the (Self) chooses. To such a one the Self reveals his own
nature.'

nāvirato duścaritān nāśānto

nāsamāhitaḥnāśāntamānaso
vāpi prajñānenainamāpnuyāt (2.24)

`Not he who has not desisted from evil ways, not he who is not tranquil, not he who has not a
concentrated mind, not even he whose mind is not composed, can reach this (self) through right
knowledge.'

(c) Taittirīya (1.11)

Vedam anūcyācāryo'ntevāsinam anuśāsti satyaṁ vada dharmaṁ cara svādhyāyān mā pramadaḥ

ācāryāya priyaṁ dhanamāhṛtya prajātantuṁ mā vyavacchetsīḥ satyān na pramaditavyam dharmān na
pramaditavyam kuśalān na pramaditavyam bhūtyai na pramaditavyam svādhyāya-pravacanābhyāṁ na
pramaditavyam devapitṛkāryābhyāṁ na pramaditavyam

`Having taught the Veda, the teacher instructs the pupil: Speak the truth. Practise virtue. Let
there be no neglect of your (daily) study. Having brought to the teacher the wealth that is pleasing (to
him), do not cut off the thread of the offspring. Let there be no neglect of truth. Let there be no neglect
of prosperity. Let there be neglect of study and teaching. Let there be no neglect of the duties to the
gods and the fathers.'
mātṛdevo bhava pitṛdevo bhava ācāryadevo bhava atithidevo bhava yānyanavadyāni karmāṇi
tāni sevitavyāni no itarāṇi yānyasmākaṁ sucaritāni, tāni tvayopāsyāni no itarāṇi

`Be one to whom the mother is a god. Be one to whom the father is a god. Be one to whom the
teacher is a god. Be one to whom the guest is a god.' `Whatever deeds are blameless, they are to be
practised, not others. Whatever good practices there are among us, they are to be adopted by you, not
others.'

ye kecāsmacchreyāṁso brāhmaṇāh teṣāṁ tvayāsanena praśvasitavyaṁ śraddhayā deyam

aśraddhayā deyam śriyā deyam hriyā deyam bhiyā deyam saṁvidā deyam

6
 `Whatever brāmaṇas there are (who are) superior to us, they should be comforted by you with a
seat. (What is to be given) is to be given with faith, should not be given without faith; should be given in
plenty, should be given with modesty, should be given with fear, should be given with sympathy.'
atha yadi te karma-vicikitsā vā vṛtta-vicikitsā vā syāt ye tatra brāhmaṇās sammarśinaḥ yuktā āyuktāḥ
alūkṣā dharmakāmās syuḥ yathā te tatra varteran tathā tatra vartethāḥ

`Then, if there is in you any doubt regarding conduct, you should behave yourself in such
matters, as the brāhmaṇas there (who are) competent to judge, devoted (to good deeds), not led by
others, not harsh, lovers of virtue, would behave in such cases.'

athābhyākhyāteṣu ye tatra brāhmaṇās sammarśinaḥ yuktā āyuktāḥ alūkṣā dharmakāmās syuḥ

yathā te teṣu varteran tathā teṣu
vartethāḥ

`Then, as to the persons who are spoken against, you should behave yourself in such a way, as
the brāhmaṇas there, (who are) competent to judge, devoted (to good deeds), not led by others, not
harsh, lovers of virtue, would behave in regard to such persons.'

eṣa ādeśaḥ eṣa upadeśaḥ eṣā vedopaniṣat etadanuśāsanam evam upāsitavyam evam u caitad upāsyam

`This is the command. This is the teaching. This is the secrect doctrine of Veda. This is the
instruction. Thus should one worship. Thus indeed should one worship.'

GĪTĀ (Chapter 2 Verses 54-72)

Śrīmad Bhagavad Gītā, better known as the Gīta, forms an integral part of the great epic
Mahābhārata (Bhīṣmaparva, chapters 25-42). When Arjuna, the Pāṇḍava hero, became deluded and
confused with regard to his duties on the battlefield of Kurukṣetra, Śrīkṛṣṇa, considered to be the
incarnation of God Himself, taught him wisdom thereby dispelling his delusion.

The book runs into 700 verses spread over 18 chapters.

The selection given here is well-known as `sthita prajñalakṣaṇa,' since it gives a fine description
of the characteristics of a man of steady-wisdom. These characteristics which are natural to a perfect
man, can also be considered to be modes of sādhanā by the spiritual aspirants.

Arjuna uvāca

sthitaprajñasya kā bhāṣā
samādhisthasya keśava
sthitadhīḥ kiṁ prabhāṣeta
kimāsīta vrajeta kim (54)

Arjuna said: `What O Keśava, is the description of the man of steady wisdom, merged in samādhi? How
(on the other hand) does the man of steady wisdom speak, how sit, how walk?

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Krishna uvāca

Śrībhagavānuvāca
prajahāti yadā kāmān
sarvān pārtha manogatān
ātmanyevātmanā tuṣṭaḥ
sthitaprajñas tadocyate (55)

The Blessed Lord said: `When a man completely casts away, O Pārtha, all desires of the mind, satisfied in
the Self alone by the Self, then is he said to be one of steady wisdom.'

duḥkheṣvanudvignamanāḥ
sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ
sthitadhīr munirucyate (56)

`He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free
from affection, fear, and wrath, is indeed the sage of steady wisdom.'

yas sarvatrānabhisnehas
tat tat prāpya śubhāśubham
nābhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā (57)

`He who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is
steady.'

yadā saṁharate cāyaṁ

kūrmo'ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā (58)

`When also, like the tortoise withdrawing its limbs, he can completely withdraw the senses from their
objects, then his wisdom becomes steady.'

viṣayā vinivartante
nirāhārasya dehinaḥ
rasavarjaṁ raso'pyasya
paraṁ dṛṣṭvā nivartate (59)

`Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who
sees the Supreme.'

yatato hyapi kaunteya

puruṣasya vipaścitaḥ
indriyāṇi pramāthīni
haranti prasabhaṁ manaḥ (60)

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`The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving
after perfection.'

tāni sarvāṇi saṁyamya

yukta āsīta matparaḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā (61)

`The steadfast, having controlled them all, sits focussed on Me as the Supreme. His wisdom is steady,
whose senses are under control.'

dhyāyato viṣayān puṁsaḥ

saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho'bhijāyate (62)

`Thinking of objects, attachment to them is formed in a man. From attachment longing, and from
longing anger grows.'

krodhād bhavati saṁmohaḥ

saṁmohāt smṛtivibhramaḥ
smṛtibhramśād buddhināśo
buddhināśāt praṇaśyati (63)

`From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of
discrimination, and from the ruin of discrimination he perishes.'

rāgadveṣaviyuktaistu
viṣayān indriyaiścaran
ātmavaśyair vidheyātmā
prasādamadhigacchati (64)

`But the self-controlled man, moving among objects with senses under restraint, and freefrom attraction
and aversion, attains to tranquillity.'

prasāde sarvaduḥkhānāṁ
hānir asyopajāyate
prasannacetaso hyāśu
buddhiḥ paryavatiṣṭhate (65)

`In tranquillity, all sorrow is destroyed. For the intellect of him, who is tranquil-minded, is soon
established in firmness.'

nāsti buddhirayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutas sukham (66)

9
`No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative, there is no
peace. And how can one without peace, have happiness?''

indriyāṇāṁ hi caratāṁ
yanmano'nuvidhīyate
tadasya harati prajñāṁ
vāyur nāvamivāmbhasi (67)

`For, the mind, which follows in the wake of the wandering senses, carries away his discrimination, as a
wind (carries away from its course) a boat on the water.'

tasmād yasya mahābāho

nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā (68)

`Therefore, O mighty-armed, his knowledge is steady, whose senses are completely restrained from
their objects.'

yā niśā sarvabhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ (69)

`That which is night to all beings, in that the self-controlled man is awake. That in which all beings are
awake, is night to the sage (capable of) seeing the Self.'

āpūryamāṇam acalapratiṣṭhaṁ
samudramāpaḥ praviśanti
yadvat tadvat kāmā yaṁ praviśanti sarve
sa śāntimāpnoti na kāmakāmī (70)

`As into the ocean-brimful, and still-flow the waters, even so the sage into whom enter all desires, he,
and not the desirer of desires, attains to peace.'

vihāya kāmān yas sarvān

pumāṁścarati nisspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntimadhigacchati (71)

`That man who lives devoid of longing, abandoning all desires, without the sense of ``I'' and ``mine'', he
attains to peace.'

eṣā brāhmī sthitiḥ pārtha

naināṁ prāpya vimuhyati
sthitvā'syāmantakāle'pi
brahmanirvāṇamṛcchati (72)
`This is to have one's being in Brahman, Oson of Pārthā. None, attaining to this, becomes deluded. Being
established therein, even at the end of life, a man attains to oneness with Brahman.'

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VĀLMĪKI RĀMĀYAŅA (2.21.41;2.27.6;2.62.15;3.29.3;3.50.8;3.50.19; 4.18.14; 4.33.46; 4.38.22; 6.21.15;
6.114.27)

If there is one holy book that has profoundly influenced the life, the thought and the culture of
millions of Hindus over the millennia, it is, undoubtedly, the Rāmāyaṇa of Vālmīki. No aspect of Hindu
religion and culture, whether it is literature, drama, music, art or sculpture, has remained unaffected by
it. There also seems to be, apparently, no place in the Indian sub-continent that has not had the
privilege of being visited by Rāma and Sītā or Lakṣmaṇa and Hanumān. This rock contains the foot-print
of Rāma; that mountain split into two, unable to bear the weight of Hanumān; the water of this rivulet is
coloured since Sītā had washed her clothes-This is how, even now, the simple folk of rural India weave
an affectionate bond between themselves and the immaculate heroes of the Rāmāyaṇa. Hence, a
reverent study of this wonderful work can certainly contribute to the levelling up of our culture in the
social field and add an inch or two to our inner evolution and elevation.

The verses given here, culled out from the various kāṇḍas or Books of this epic touch upon
several virtues to be cultivated or the vices to be avoided.

dharmo hi paramo loke

dharme satyam pratiṣṭhitam
dharmasaṁśritametacca
piturvacanamuttamam (2.21.41)

`Indeed, righteousness is paramount in this world. And, truthfulness is rooted in piety. This command of
my father too is supreme in that it is based on righteousness.'

na pitā nātmajo nātmā

na mātā na sakhījanaḥ
iha pretya ca nārīṇām
patireko gatis sadā (2.27.6)

`In the case of women, neither the father nor the son, nor their own body, nor the mother nor their
female companions serve as an asylum here or hereafter. The husband alone is their refuge at all times.'

śoko nāśayate dhairyaṁ

śoko nāśayate śrutam
śoko nāśayate sarvaṁ
nāsti śokasamo ripuḥ (2.62.15)

`Grief eradicates patience, grief effaces learning, grief destroys all; there is no enemy like grief !'

udvejanīyo bhūtānaṁ
nṛśaṁsaḥ pāpakarmakṛt
trayāṇāmapi lokānām
īśvaro'pi na tiṣṭhati (3.29.3)

`He who oppresses (all) created beings, is hard-hearted and perpetrates sinful deeds, will not survive
even if he be the ruler of all the three worlds!'

11
na tat samācared dhīro
yat paro'sya vigarhayet
yathātmanas tathānyeṣāṁ
dārā rakṣyā vipaścitā (3.50.8)

`A wise man should not deliberately do that, on account of which

another may revile him. The wives of others should be protected from evil even as one's own wife.'

P yat kṛtvā na bhaved dharmo

na kīrtir na yaśo bhuvi
śarīrasya bhavet khedaḥ kas
tat karma samācaret (3. 50.19)

`Who will knowingly perform an act, as a result of which follows, neither religious merit nor glory nor
lasting fame, but physical tiredness?'

yavīyānātmanaḥ putraḥ
śiṣyaś cāpi guṇoditaḥ
putravat te trayaś cintyā
dharmaś ced atra kāraṇam (4.18.14)

`A younger brother, one's own son and a virtuous pupil too-these three should be looked upon as a son.
Dharma alone is the authority and the basis for this.'

na hi dharmārtha-siddhyarthaṁ
pānamevam praśasyate
pānādarthaśca dharmaśca
kāmaśca parihīyate (4.33.46)

`Drinking to this extent is not spoken highly of, for those who are endeavouring to acquire religious
merit and earthly riches. Worldly prosperity and enjoyment as also religious merit are destroyed by
drinking.'

hitvā dharmaṁ tathārthañca

kāmaṁ yastu niṣevate sa
vṛkṣāgre yathā suptaḥ
patitaḥ pratibuddhyate (4.38.22)

`He who pursues sensuous enjoyment neglecting religious merit and worldly prosperity wakes up (only)
when he has fallen (from his high position) like the one lying asleep on the top of a tree.'

praśamaśca kṣamā caiva

ārjavam priyavāditā
asāmarthya phalā hyete
nirguṇeṣu sataṁ guṇāḥ (6.21.15)

`Indeed, calmness and forgiveness as also guilelessness and politeness of speech-these noble virtues are
misconstrued as weakness, when directed towards those bereft of these virtues.'

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na gṛhāṇi na vastrāṇi
na prākārās tiraskriyāḥ
nedṛśā rājasatkārā
vṛttam āvaraṇaṁ striyaḥ (6.114.27)

`Neither apartments nor costumes, nor a protective wall, nor again royal honours constitute a veil for a
woman. Her character (alone is her shield).'

MAHĀBHĀRATA (Yakṣapraśna-Vanaparva-Ch. 313, Verses 47-50, 57-60, 69, 70, 73-76, 91-96, 107, 108,
117)

Mahābhārata, one of the two great epics of Hinduism, is the biggest didactic poem in the
literature of the world. This book of one hundred thousand verses divided into eighteen sections or
`parvans', is a veritable encyclopaedia of Hinduism. Though it mainly deals with the conflict between
two houses-the Pāṇḍavas and the Kauravas-there is no spiritual, religious, ethical or moral topic that has
not been described or touched upon.

The Yakṣapraśna (a few selections of which are reproduced here) from the Vanaparva is in the
form of a long conversation between the Yakṣa (a demigod, who was none other than Yama) and
Yudhiṣṭhira (the eldest of the Pāṇḍavas). It is a very interesting piece which deals with many subtle
aspects of
dharma.

Yakṣa uvāca
kenasvic chrotriyo bhavati
kenasvid vindate mahat
kenasvid dvitīyavān bhavati
rājan kena ca buddhimān (47)

Yakṣa asked: `By what does one become learned? By what does he attain what is very great? How can
one have a second? And, O King, how can one acquire intelligence?'

Yudhiṣṭhira uvāca
śrutena śrotriyo bhavati
tapasā vindate mahat
dhṛtyā dvitīyavān bhavati
buddhimān vṛddhasevayā (48)

Yudhiṣṭhira replied: `It is by the study of the Vedas that a person becomes learned. It is by ascetic
austerities that one acquires what is very great. It is by courage that a person acquires a second and it is
by serving the elders that one becomes wise.'

2 Yakṣa uvāca

kiṁ brāhmaṇānāṁ devatvaṁ

kaśca dharmaḥ satām
iva kaścaiṣāṁ mānuṣo bhāvaḥ
kimeṣām asatāmiva (49)

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Yakṣa asked: `What constitutes the divinity of the brāhmaṇas? What even is their practice that is like
that of the pious? What also is the human attribute of the brāhmaṇas? And what practice of theirs is like
that of the impious?'

Yudhiṣṭhira uvāca
svādhyāya eṣāṁ devatvaṁ
tapa eṣāṁ satāmiva maraṇaṁ mānuṣo bhāvaḥ
parivādo' satāmiva (50)

Yudhiṣṭhira replied: `The study of the Vedas constitutes their divinity. Their asceticism constitutes
behaviour that is like that of the pious. Their liability to death is their human attribute and slander is
their impiety.'

2 Yakṣa uvāca

indriyārthān anubhavan
buddhimān lokapūjitaḥ sammataḥ
sarvabhūtānām ucchvasan
ko na jīvati (57)

Yakṣa asked: `What person, enjoying all the objects of the senses, endued with intelligence, regarded by
the world and liked by all beings, though breathing, is not alive?'

Yudhiṣṭhira uvāca
devatātithibhṛtyānāṁ
pitṛṇāmātmanaśca yaḥ
na nirvapati pañcānām
ucchvasan na sa jīvati (58)

Yudhiṣṭhira replied: `He who does not offer anything to these five-gods, guests, servants, manes and
himself-he, though breathing, does not live.'

Yakṣa uvāca

kiṁsvid gurutaraṁ bhūmeḥ

kiṁsvid uccataraṁ ca
khāt kiṁsvic chīghrataraṁ vāyoḥ
kiṁsvid bahutaraṁ tṛṇāt (59)
Yakṣa asked: `What is weightier than the earth itself? What is higher than the heavens? What is fleeter
than the wind? What is more numerous than grass?'

Yudhiṣṭhira uvāca
mātā gurutarā bhūmeḥ
khāt pitoccataras tathā
manaś śīghrataraṁ vātāt
cintā bahutarī tṛṇāt
Yudhṣṭhira replied: `The mother is weightier than the earth. The father is higher than the heaven. The
mind is fleeter than the wind. And worry is more numerous than grass.'

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Yakṣa uvāca kiṁsvid ekapadaṁ
dharmyaṁ kiṁsvid ekapadaṁ yaśaḥ
kiṁsvid ekapadaṁ svargyaṁ
kiṁsvid ekapadaṁ sukham (69)

Yakṣa asked: `What is the highest refuge of virtue? What of fame? What of heaven? And what of
happiness?

Yudhiṣṭhira uvāca
dākṣyam ekapadaṁ dharmyaṁ
dānam ekapadaṁ yaśaḥ
satyam ekapadaṁ svargyaṁ
śīlam ekapadaṁ sukham (70)

Yudhiṣṭhira replied: `Liberality is the highest refuge of virtue; gift, of fame; truth, of heaven; and good
conduct, of happiness.'

Yakṣa uvāca
dhanyānām uttamaṁ kiṁsvid
dhanānāṁ syāt kimuttamam lābhānāṁ
uttamaṁ kiṁ syāt
sukhānām syāt kimuttamam (73)

Yakṣa asked: `What is the best of all laudable things? What is the most valuable of all his possessions?
What is the best of all gains? And what is the best of all kinds of happiness?'

Yudhiṣṭhira uvāca
dhanyānām uttamaṁ dākṣyaṁ dhanānāṁ uttamaṁ śrutamlābhānāṁ śreya ārogyaṁ sukhānām
tuṣṭiruttamā (74)

Yudhiṣṭhira replied: `The best of all laudable things is skill. The best of all possessions is knowledge. The
best of all gains is health. And, contentment is the best of all kinds of happiness.'
Yakṣa uvāca
kaśca dharmaḥ paro loke kaśca dharmaḥ sadāphalaḥ kiṁ niyamya na śocanti kaiśca sandhir
na jīryate (75)

Yakṣa asked: `What is the highest duty in the world? What is that virtue which always bears fruit? What
is that, which is controlled, leads not to regret? And who are they with whom an alliance cannot break?'

Yudhiṣṭhira uvāca
ānṛśaṁsyaṁ paro dharmaḥ trayīdharmaḥ sadāphalaḥ mano yamya na śocanti sandhis sadbhir
na jīryate (76)

Yudhiṣṭhira replied: `The highest of duties is to refrain from injury. The rites ordained in the three
(Vedas) always bear fruit. The mind, if controlled, leads to no regret. (And), an alliance with the good
never breaks.'
Yakṣa uvāca

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 kaś śatrur durjayaḥ puṁsāṁ kaśca vyādhir anantakaḥ kīdṛśaśca smṛtas sādhuḥ asādhuḥ kīdṛśas
smṛtaḥ (91)

Yakṣa asked: `What enemy is invincible? What constitutes an incurable disease for man? What sort of a
man is called honest and what dishonest?'

Yudhiṣṭhira uvāca
krodhas sudurjayaś śatrur lobho vyādhir anantakaḥ sarvabhūtahitas sādhur asādhur
nirdayas smṛtaḥ (92)

Yudhiṣṭhira replied: `Anger is an invincible enemy.

Covetousness constitutes an incurable disease. He is honest who desires the weal of all creatures and he
is dishonest who is unmerciful.'

Yakṣa uvāca
ko mohaḥ procyate rājan kaśca mānaḥ prakīrtitaḥ kimālasyaṁ ca vijñeyaṁ kaśca śokaḥ
prakīrtitaḥ (93)

Yakṣa asked: `What O king is delusion? And what is pride? What also is to be understood by
idleness? And what has been spoken of as grief?'

Yudhiṣṭhira uvāca
moho hi dharmamūḍhatvam mānas tvātmābhimānitā dharmaniṣkriyatā'lasyaṁ śokas
tvajñānam ucyate (94)
Yudhiṣṭhira replied: `Delusion consists in not knowing one's duties. Thinking too much of oneself is
pride. Idleness consists in not discharging one's duties. Ignorance is itself, grief.'

Yakṣa uvāca
kiṁ sthairyam ṛṣibhiḥ proktaṁ kiñca dhairyamudāhṛtam snānañca kim param proktaṁ dānañca kim
ihocyate (95)

Yakṣa asked: `What has been called as steadiness by the ṛṣis and what as courage? What is the highest
ablution? And what is described as charity?'

Yudhiṣṭhira uvāca
svadharme sthiratā sthairyaṁ dhairyam indriyanigrahaḥ snānaṁ manomalatyāgo dānaṁ vai
bhūtarakṣaṇam (96)

Yudhiṣṭhira replied: `Steadiness consists in being well-established in the performance of one's duties.
Subjugation of senses is (real) courage. Ablution consists in the washing of all impurities of the mind.
Protecting all creatures is charity.'

Yakṣa uvāca
rājan kulena vṛttena svādhyāyena śrutena vā brāhmaṇyaṁ kena bhavati prabrūhyetat
suniścitam (107)

Yakṣa asked: `By what, O king-birth, conduct, study or learning-does a person become a brāhmaṇa?'

16
Yudhiṣṭhira uvāca
śṛṇu yakṣa kulaṁ tāta na svādhyāyo na ca śrutam kāraṇaṁ hi dvijatve ca vṛttameva na saṁśayaḥ
(108)

Yudhiṣṭhira replied: `Listen O Yakṣa! It is neither birth nor study nor learning that is the cause of
brāhmaṇahood; without doubt, it is conduct that constitutes it.'

tarko'pratiṣṭhaḥ śrutayo vibhinnā naiko ṛṣir yasya mataṁ pramāṇam dharmasya tattvaṁ nihitaṁ
guhāyām mahājano yena gatas sa panthāḥ (117)

`Argument leads to no definite conclusion. The śrutis differ from one another. There is not even one ṛṣi
whose opinion can be accepted as authority (by all). The truth about religion and duty is hidden in the
caves. Therefore that alone is the path along which the great have trod.'

ŚRĪMAD BHĀGAVATAM (Skanda 11, Chapter 19, Verses 33-45)

Śrīmad Bhāgavatam though classed among the purāṇas (mythology) is in no way less important
than the Gītā. It holds a very high place in the Hindu tradition as an authority on bhakti. But the beauty
of this work is that it has maintained a perfect harmony between jñāna (knowledge) and bhakti
(devotion).

Comprising 18,000 verses spread over twelve sections or skandhas, the Bhāgavatam is a fairly
voluminous work. Lord Śrī Kṛṣṇa is the central figure whose life and deeds are depicted in detail in the
tenth and the eleventh skandhas.

On the eve of his departure from the arena of the world, Lord Kṛṣṇa gives his parting
instructions to his beloved devotee and disciple, Uddhava. This section, known as the Uddhava Gītā,
contains the quintessence of the Lord's teachings and deals with a variety of spiritual subjects.

The verses presented here are taken from the Uddhava Gītā. They contain the Lord's answers to
Uddhava's questions concerning certain yogic disciplines as well as ethical, moral and spiritual principles.

Śrībhagavān uvāca

ahimsā satyam asteyam asaṅgo hrīr asañcayaḥ āstikyaṁ brahmacaryañca maunaṁ

sthairyaṁ kṣamā'bhayam (33)

The Lord said: `Non-injury, truthfulness, non-stealing, non-attachment, modesty, non- accumulation of
wealth, faith in God, chastity, silence, patience, forgiveness, fearlessness,'

śaucaṁ japastapo homaḥ śraddhā''tithyaṁ madarcanam tīrthāṭanaṁ parārthehā tuṣṭir

ācāryasevanam (34)

`Purity of mind and body, repetition of the Lord's name, austerity, offering of oblations in the sacred
fire, faith in one's self, hospitality, worship of Me, visiting of holy places, working for the good of others,
contentment and service unto the teacher.'

ete yamās saniyamā ubhayor dvādaśa smṛtāḥ puṁsām upāsitās tāta yathākāmaṁ duhanti hi (35)

17
`These groups of twelve virtues enumerated in the above two verses constitute the yamas and the
niyamas. These, my dear friend, if rightly practised by men, surely produce results according to their
desires.'

śamo manniṣṭhatā buddher dama indriyasaṁyamaḥ titikṣā duḥkhasammarṣo jihvopasthajayo

dhṛtiḥ (36)

`Calmness is a steady attachment of the mind to Me. Self-control is control of the sense-organs.
Fortitude is the bearing of grief. Self-command is a perfect control over the palate and sex-impulse.'

daṇḍanyāsaḥ paraṁ dānaṁ kāmatyāgas tapas smṛtam svabhāvavijayaś śauryaṁ satyañca

samadarśanam

`The highest charity is the relinquishing of the idea of violence towards beings. Penance is the giving up
of desires. Valour is the conquest of one's nature. Honesty is looking upon everything with an equal eye.'

ṛtaṁ ca sūnṛtā vāṇī kavibhiḥ parikīrtitā karmasvasaṅgamaś śaucaṁ tyāgas saṁnyāsa ucyate (38)

`Truthfulness is true and agreeable speech which the sages praise. Purity is non-attachment to work,
and renunciation is the giving up of work.'

dharma iṣṭaṁ dhanaṁ nṛīṇāṁ yajño'haṁ bhagavattamaḥ dakṣiṇā jñānasandeśaḥ prāṇāyāmaḥ

paraṁ balam (39)

`Religion is that wealth which men may covet. I, the Supreme Lord, am the sacrifice. The imparting of
knowledge is religious remuneration. The highest strength is the control of prāṇa.'

bhago me aiśvaro bhavo lābho madbhaktiruttamaḥ vidyā''tmani bhidābādho jugupsā hrīr

akarmasu (40)

`Fortune is my Divine State. The best profit is devotion to Me. Knowledge is the destruction of the idea
of multiplicity in the Self. Shyness is abhorrence of evil deeds.'

śrīr guṇā nairapekṣyādyāḥ sukhaṁ duḥkhasukhātyayaḥ duḥkhaṁ kāmasukhāpekṣā paṇḍito

bandhamokṣavit (41)

`Beauty consists in virtues such as spirit of independence.

Happiness is the transcending of pleasure and pain. Misery is the hankering after sense-pleasures. A
scholar is one who can distinguish between bondage and liberation.'

mūrkho dehādyahaṁbuddhiḥ panthā mannigamas smṛtaḥ utpathaścittavikṣepaḥ svargas

sattvaguṇodayaḥ (42)

`A fool is one who identifies himself with the body etc. The right way is that which leads to Me. The
wrong way is that which causes disturbance of the mind. Heaven is the rise of sattva in the mind.'

narakas tama unnāho bandhur gurur ahaṁ sakhe gṛhaṁ śarīraṁ mānuṣyaṁ guṇāḍhyo hyāḍhya
ucyate (43)

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`Hell is the rise of tamas in the mind. The teacher, who is no other than Myself, is the friend (O
Uddhava). The human body is
the home. He indeed is called rich, who is rich in virtues.'

daridro yastvasantuṣṭhaḥ kṛpaṇo yo'jitendriyaḥ guṇeṣvasaktadhīrīśo guṇasaṅgo viparyayaḥ

(44)

`One who is discontented is poor. He who is not a master of his senses is mean. One who is not attached
to sense-objects is lordly. One who is attached to sense-objects is the reverse of him.'

eta uddhava te praśnāḥ sarve sādhu nirūpitāḥ kiṁ varṇitena bahunā lakṣaṇaṁ guṇadoṣayoḥ
guṇadoṣadṛṣṭir doṣo guṇastūbhayavarjitaḥ (45)

`Here, O Uddhava, I have fully answered all your questions. Well, what is the use of dilating on the
characteristics of merit and defect? Defect is distinguishing between merit and defect: and to be free
from both is merit.'

YOGASŪTRAS OF PATAÑJALI (Pāda 1, Sūs. 2, 12, 13, 14, 15; Pāda 2, Sū. 1.)

The Yogasūtras of Patañjali is the most authoritative and well-organised ancient treatise on the
science of Yoga. It consists of 195 aphorisms spread over four chapters, the subject matter of these four
being samādhi (superconscious experience), sādhana (means of attaining yoga), vibhūti (supernatural
powers) and kaivalya (liberation).

The selections offered here are so chosen as to give us a definition of yoga and the primary steps leading
to it.

yogaś-cittavṛtti-nirodhaḥ (2)

`Yoga is restraining the mind-stuff (citta) from taking various forms (vṛttis).'

abhyāsa-vairāgyabhyāṁ tannirodhaḥ (12)

`Their control is by practice and non- attachment.'

tatra sthitau yatno'bhyāsaḥ (13)

`Continuous struggle to keep them (the vṛttis) perfectly restrained is practice.'

sa tu dīrghakāla-nairantarya-satkāra-āsevito dṛḍhabhūmiḥ (14)

`It (the practice) becomes firmly grounded when it has been cultivated for a long time, uninterruptedly,
with earnest devotion.'

dṛṣṭa-ānuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjñā vairāgyam (15)

`Non-attachment designated as ``vaśīkāra'' will arise in him who

has no thirst for objects (of enjoyment) seen or heard.'

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tapas-svādhyāya-īśvarapraṇidhānāni kriyāyogaḥ (2.11)

`Austerity, study of scriptures and the dedication of the fruits of one's works to God (these are called)
kriyāyoga.'

NĀRADA-BHAKTISŪTRAS (Sūs. 12, 35, 38, 43, 44, 45, 69)

There are two treatises on devotion, written in the form of sūtras: Śāṇḍilya Bhaktisūtras and
Nārada Bhaktisūtras. Between the two, the latter is much more popular for the simple reason that it is
very simple and practical. Apart from defining devotion and describing its various forms, the work gives
several invaluable hints for practice, warns against the pitfalls in spiritual life, eulogises the importance
of devotion, gives its special features to enable the aspirants to imitate them, and finally paints a vivid
picture of the ideal devotees.

The following selections deal mainly with the need for renunciation of worldly pleasures and shunning
evil company.

bhavatu niścayadārḍhyād ūrdhvaṁ śāstrarakṣaṇam (12)

`Even after one is well-established (in the love of God) the scriptures are to be protected.'

tat tu viṣayatyāgāt saṅgatyāgācca (35)

`But that (supreme devotion is obtained by) the renunciation of sense-objects as well as attachment to
them.'

mukhyatastu mahatkṛpayaiva bhagavatkṛpāleśād vā (38)

`Primarily, it is got only through the grace of great souls or through a slight measure of divine grace.'

Dussaṅgaḥ sarvathaiva tyājyaḥ (43)

`Evil company must be shunned by all means.'

kāma-krodha-moha-smṛtibhraṁśa- buddhināśa-sarvanāśa-kāraṇatvāt (44)

`For, it leads to the rousing of desire, anger and delusion, to loss of memory, to loss of discrimination,
and to utter ruin in the end.'

taraṅgāyitā apīme samudrāyante (45)

`Though they rise only in the form of ripples (in the beginning), they become like a veritable sea (as a
result of evil company).'

tīrthīkuravanti tīthāni, sukarmīkurvanti karmāṇi, sacchāstrīkurvanti śāstrāṇi (69)

`(They) impart sanctity to places of pilgri-mage, render actions righteous and good, and give authority to
the scriptures.'

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