LEARN SANSKRIT & NEW PHONETIC BASED SPELLING OF SANSKRIT WORDS

• All the sanskrit words in the write-ups on this web site are in italics. The meaning of these sanskrit words as transcribed in English language is being continually included in the Sanskrit Glossary on this web site....It is imperative to understand the full meanings of these sanskrit words in order to understand the teachings of ved. So please make an effort to visit the Sanskrit Glossary...the karma-phal will be eternal aanand (bliss).  

• The sanskrit words are spelled as near as possible to the original sanskrit phonetics. Phonetic based spelling may seem to be different than normal usage but if the sanskrit words are not spelled and pronounced correctly the meanings could change drastically. An alphabet chart of such phonetics spellings is being developed at Prajaapati Vishva Aashram Foundation and will be shared here as soon as it is available. In the meantime think as a vedik bhaaratiya (Indian) and your vedik genetics will let you pronounce the sanskrit words in here correctly. 

.........science of
yog
 is  the way
 to know
 oneself...............

Naarad-muni asks his brother sanak-muni:

"By what vedik vidhi (holy rite)
is yog attained by a yogi
and
how yog leads to moksha?"

sanak-muni's sharing of science of yog in Parts 1 to 23:

PART 1

"Those who ponder over
the meanings of
tattvaM
(knowledge of essence of brhmah)
say that
the greatest moksha (salvation)
is attainable through
purna gnaan
(perfect and total knowledge of brhmah).

This purna gnaan
has its root in
bhakti
(devotion).

Similarly this
bhakti
is born in those
who perform
vedik vidhio (holy rites).

PART 2

"bhakti to hari (creator brhmah)
is generated in that person
by whom
in the course of thousands of birth
daan (charitable gifts),
different kinds of yagna (sacrifices)
yaatraa (pilgrimages), etc
have been performed.

The highest and inexhaustible
dharma
is produced even through
the slightest of
bhakti
(devotion)
and
ishvar shraddhaa.
(faith in creator brhmah)

All paap (sins)
perish through the deepest
shraddhaa (faith)."

PART 3

"When all paap (sins)
is destroyed,
buddhi (intellect) becomes
shuddh
(free from impurities of paapi karma).

That shuddha buddhi
is called by wise rushi-munio (sages)
by the word
gnaan
(knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).

PART 4

"They say that
gnaan bestows moksh (salvation).

It is the yogi who
acquire that
gnaan.
(knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).

yog is said to be of two kinds:
differentiated by
vedik vidhio
(vedik rites)
and
purna gnaan
(perfect and total knowledge of brhmah)"

PART 5

"gnaan-yog
(yog through acquiring gnaan)
cannot be accomplished without
kriyaa-yog
(yog through performing vedik vidhio (vedik rites)).

Hence,
one who is engaged in
kriyaa-yog
should worship
hari (brhmah)
with deep
shraddhaa (faith).

PART 6

"Becoming completely
virakta
(free from raag or passion or
worldly attachment to sansaar, indifferent, impassioned)
to inflicting
dukh
(pain and sorrow)
on others in
thought, word and deed,
one who is yukta
(absorbed in or devoted to)
bhakti
(devotion)
should worship
vishnu-dev (brhmah)
who pervades everything.

PART 7

"The following
punya guno (good qualities)
are common to
both types of
yog
(gnaan-yog & karma-yog):

ahiNsaa
(non-violence)
satya-tva
(truthfulness)
absence of krodh (anger)
brhamacharya
(all the practices of a student)
non-acceptance of daan or dakshinaa (gifts)
absence of irshaa or matsar (jealousy)
dayaa (compassion)."

PART 8

"If a person
interested with
vichaar, vaach and aachaar
(mentally, verbally and physically),
in
kalyaan
(welfare and well-being)
of all lok
(seven worlds or domains*),
and performs
with
bhakti
puujaa, upaasanaa, namasya
(devoutly worships)
Lord of devo (brhmah),
then that practice
is called
kriyaa-yog (or karma-yog)

PART 9

"If a person whose aatmaa (soul)
is duSh-yate (defiled or dirtied) by
kaam (desire for one's benefit only),
krodh (anger),
lobh (greed),
irhsaa (jealousy), etc,
becomes
devoted to
bhakti (worship),
tapsya (penance),
samaadhi (meditation)
to
vishnu (brhmah)
to achieve yog,
then
that person
should be known as
a dambhi (hypocrite)
and
is on par with all
paapi (sinners).

vishnu (brhmah)
is not
pleased with
such a person
and
all of his karma
are futile."

* For Part 8: seven lok (worlds or domains of existence) are:

1. bhuu-lok: pruthvi or earth which is the domain of mortal living beings;

2. bhuva-lok: mid-region between bhuu and svar where pitruo and those aatmaao who are in transit between two life cycles live;

3. svar-lok: svarga (heaven) or domain of devo and where aatmaao who have collected excess of puNya (merits) go to enjoy the sukh (happiness) of puNya without suffering the dukh (pain or sorrow) of any kind unlike in bhuu-lok where sukh-dukh cylce is inevitable. After the puNya is exhausted these aatmaao have to take birth in bhuu-lok to exhaust their karma-phal (all fruits of all karma performed in all lives to a point in time of an aatmaa's travel through cycles of life and death called saNsaar);

4. mahar-lok (where all prajaapatio , devo, rushio and munio stay during the night of brahmaa when all creations are absorbed in brahmaa for the pralay period 4.32 billion years till creation cycle starts again;

5. jan-lok: domain of all siddha who are aatmaao who have achieved all their desires and are only now involved in studying ved ;

6. tapas-lok: domain where all those stay who are entirely involved in tapsya which is samaadhi or meditation on brhmah;

7. satya-lok: domain of brahmaa-dev.

(Please not that the description of mahar-lok, jan-lok, tapas-lok may not be wholly accurate as it is being researched presently. Update will be posted in glossary with a news item)

PART 10

"All the paap (sins)
accumulated in the course
of previous births
perish
for those
who are attached to
vishnu (brhmah)
through
bhakti (devotion)
and
whose manas (minds) are absorbed in
kriyaa-yog.

One whose
buddhi (intellect)
is purified through
destruction of
paap (sins),
desires
param gnaan
(highest knowledge which is knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).
purna gnaan (perfect knowledge)
should be known as
that
which gives
moksh
(liberation from sansaar which is cylce of birth and death full of pain and sorrow in this world).

Now I shall narrate to
you
the means of obtaining
moksh."

PART 11

"By being in the company of
rushi or muni or saadhu or puNy-aatmaa or pavitra-aatmaa
(saintly persons whose aatmaa (souls) are pure and sacred with gnaan)
who are adepts
in the interpretation of
ved and shaastra
(scriptural texts),
the person with
pragnaa-vat or mati-buddhi-dhimat
(intelligence, learning and knowledge)
shall
deeply ponder over
what is
nitya, sthir and aKShay
(eternal, steady and non-destructible)
and
what is
a-nitya, a-sthir and KShay
(ephemeral, unsteady and destructible)
in the world
consisting of
creations
which are
the jangam (mobile)
and
sthaavar (immobile)"

PART 12

"All the objects
which can be sensed by
the indriyo
(5 sense organs of ear, skin, eyes, nose and tongue)
are non-eternal
(and thus ephemeral, momentary, unsteady and destructible).

Only
hari (brhmah)
is
nitya, sthir and aKShay
(eternal, steady and non-destructible).

One should avoid
the non-eternal objects
and
resort only to
the eternal ONE,
hari (brhmah).

Never
can the person
who is passionately attached
to non-eternal objects
be separated
from the bonds of
sansaar
(worldly existence of cycles of
birth and death full of joy followed by pain and sorrow)."

PART 13

"He
(person practicing yog)
should be
asatk
(not attached to feelings and connections of saNsaar meaning
 the worldly existence of cycles of birth and death full of joy followed by pain and sorrow)
to this world
(present life)
as well as
the other world
(after death in svarga or narak or during the next birth cycle).
He who is
aasatk
(not detached from saNsaar (worldly) feelings and connections)
becomes involved in
sansaar
(worldly existence of cycles of
birth and death full of joy followed by pain and sorrow).

He who is devoid of
kaam (desires)
and
dvesh (dislike and hatred),
and
who is richly endowed with
aatma-saNyam
(self-control of indriyo (5 sense organs of ear, skin, eyes, nose and tongue)
and manas (mind))
and
is perpetually absorbed in
samaadhi (meditation) of
hari (brhmah)
is called
mumukshu
(one who desires moksh meaning liberation from saNsaar which is 
worldly existence of cycles of birth and death full of
 sukh (joy and happiness) followed by dukh (pain and sorrow))"

PART 14

"Only he who is richly endowed with
aatma-saNyam
(self-control of indriyo (5 sense organs of ear, skin, eyes, nose and tongue)
and manas (mind))
and other
 sad-guno
(good qualities)
and who is desirous of
moksh
(liberation from sansaar which is cylce of birth and death full of pain and sorrow in this world)
can practice
  gnaan
(knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).

One who lacks
aatma-saNyam
(self-control of indriyo (5 sense organs of ear, skin, eyes, nose and tongue)
and manas (mind))
never realizes
aadhyatma-gnaan
( knowledge of the aatmaa that aatmaa and brhmah are one & brhmah is everything and one's body is not one's "I" but one's "I" is one's aatmaa and not the body)."

PART 15

"They say,
it is the gnaan (knowledge)
arising from yog
by which one realizes that
naaraayan (vishnu or brhmah)
resides in and exists in
by pervading the universe
consisting of
layaa-dhiin
(perishable creations meaning non-eternal creations- see Parts 11 and 12 - which get re-absorbed at regular death cycle or during pralay in brahmaa or during praakruti-laya in brhmah)
and
aKShar
(imperishable such as maayaa or knowledge or consciousness which is brhmah), .

Now continuing,
I shall recount
the means for the acquisition of
yog;
which is the means
that makes this
punar-janma
(metempsychosis=repeated births of aatmaa in various bodies)
recede.
gnaan
  (knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).
that is pure is
yog.
The wise know that this
gnaan
is the granter of
moksh
(liberation from sansaar which is cylce of birth and death full of pain and sorrow in this world)."

PART 16

"They say that
aatmaa (=brhmah) is
dve (two-fold)
differentiated as
para
(greatest, preeminent, supreme )
and
apara
(second, another).

atharva ved says:
"Two brhmah are to be known"

That which is
nirgun
(devoid of 3 guno - satya, rajas, tamas)
is spoken as
para.

apara
is that which is
combined with
ahankaar
(the third primary creation produced by mahaa-maayaa from mahat during the start of a creation cycle and consists of three shaktio - gnaan-shakti, kriyaa-shakti and drvya-shakti. ahankaar then produces 24 tattvo which are 5 tanmaatra, 5 mahaa-bhuto, 10 indriyo, 4-part antakaran for each individual creation and 5 praan for each individual creation and empowers each of them with a adhikaari (empowering shakti or power) to produce every thing living and non-living in the creation) .

The realization of
the non-difference between
para aatmaa
and
  apara aatmaa
  is called
yog."

PART 17

"That (aatmaa)
which is stationed in the heart of
the body constituted of
panch-mahaa-bhuto
(five primary elements - aakaash (space), vaayu (air), tejas (light-energy), ap (water and liquids) and pruthvi (domain of earthly material which support and sustain living beings)
is known as
saaKSHin
(meaning witness only; as aatmaa itself is a non-doer, it is 3-guno which performs all karma)
and
is called
apara;
(second, another)
while
parmaatmaa (supreme aatmaa = brhmah)
is remembered as
para
(greatest, preeminent, supreme)
by the saintly people.

The body (of a living being) is called
KSHetra
(field or domain or physical body of a living being in which
 an aatmaa in an embodied state can perform karma)
and
that which is stationed in
KSHetra
is called
KSHetragna
(is the soul or  jiv or individual aatmaa embodied by karma-phal
 in a body of a living being
 which is made of the karma-phal to be received in that life journey).
KSHetragna is said to be
avyakta
(unmanifest as it is nirgun meaning not affected by maayaa-shakti and its 3-guno),
param
(supreme, second to none, the only one),
shuddha
(pure, untainted and unbound by 3-guno and its karma)
and
purna
(full, partless or perfect)."

PART 18

"The bonds of
 apara aatmaa
(second, another aatmaa = jiv which is embodied in a body made of karma)
 are snapped
 when the non-difference between
 aatmaa
 (=jiv=individual soul)
 and
  parmaatmaa
 (supreme aatmaa = brhmah)
 is realized.
 

parmaatmaa
 who is
 shuddha
(pure, untainted and unbound by 3-guno and its karma),
 aKShay
( non-destructible),
 sanaatan
 (eternal)
 and
 identical with the vishva (universe)
 appears like
 one differentiated (from aatmaa= jiv)
 because of the difference of
 perception among manushya (humans).

That which is
 the param
(supreme, second to none, the only one)
and
 sanaatan
 (eternal)
is
 brhmah
 and
is the only ONE
 without a second.
  There is nothing greater than brhmah."

PART 19

"That nirguna mahaan aatmaa (=brhmah)
 (attributeless and great soul)
 has no karma or vidhi
 (action or rite)
 to perfrom.

 It (=mahaan aatmaa = brhmah)
is  neither
 kratu or saadhaN
(doer or instrument)
 nor
 uup-saNbhu-jak
 (enjoyer the fruits of karma be it sukh (joy and happiness) or dukh (pain and sorrow) ."

PART 20

"THAT (brhmah)
 which is
 shabda brhmah
 is
 mahaa-vaakya
(sentences of great gist, meaning and message)
 such as
 tat tvam asi,
(= THAT (brhmah) is I) 
 aham brhmahsi,
(= I am brhmah)
 aham aatmaa brhmah,
(= my aatmaa is brhmah)
 pragnaanM brhmah.
(= gnaan is brhmah) 

purna gnaan
 (perfect knowledge which is knowledge that brhmah is everything and one's body is not one's "I" but one's "I" is one's aatmaa and not the body).
 arising out of
 meditating over these
 mahaa-vaakya
 is
 the greatest means of
 moksha."

PART 21

"The universe
 appears to be of diverse kinds
 to
 those who are devoid of
 purna gnaan
(complete and perfect knowledge which is knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).
 To those
 endowed with
 param gnaan,
(highest knowledge which is knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).
 it (the universe)
 is
 one with
 param brhmah.
(supreme, second to none, the only one brhmah)

People perceive
 difference in 
param aatmaa (=param brhmah)
 due to
 maayaa 
(a primary shakti of nirgun brhmah which has the brhmah-ordained function to hide the true identity of brhmah from all creations with a shakti called aavaraN and also to make all creations see multiplicity in brhmah through a shakti of vikshep) 
 of the wielder of
 maayaa
 (wielder of maayaa is param brhmah).

 Hence a
  mumukshu
(one who desires moksh meaning liberation from saNsaar which is 
worldly existence of cycles of birth and death full of
  sukh ( joy and happiness) followed by dukh ( pain and sorrow))"
 should forsake
 maayaa
 through
 yogik shakti 
(power of yog)."

PART 22

"maayaa
(a primary shakti of nirgun brhmah which has the brhmah-ordained function to hide the true identity of brhmah from all creations with a shakti called aavaraN and also to make all creations see multiplicity in brhmah through a shakti of vikshep) 
 is
 neither
 of the form of
 asat
 (creations created by brhmah which dies after a life cycle
 upon receipt of karma-phal for that life cycle and
 are reborn through
 nitya-laya, naimmittik-laya, praakrt-laya and aatyantik-laya. 
laya is re-absorption into the creator
 for rebirth to receive one's remanant karma-phal.
 Re-absorption is into brahmaa-dev for nitya and naimittik laya
 and into brhmah for praakrt and aatyantik laya). 
 nor
 of the form of
 sat
 (shakti of brhmah which are eternal and are not affected by cycles of 
 nitya-laya, naimmittik-laya, praakrt-laya and aatyantik-laya. 
laya is re-absorption into the creator
 for rebirth to receive one's remanant karma-phal.
 Re-absorption is into brahmaa-dev for nitya and naimittik laya
 and into brhmah for praakrt and aatyantik laya. 
Examples are gnaan and chaitanya (consciousness) which are brhmah-self)
 nor
 maayaa 
is of the form of both (sat or asat).

 Hence
 maayaa
 should be understood as
 being
 anirdeshya 
(that which can not be specified, defined, described, explained or compared
 for its form or nature or state of being).

 maayaa
 gives the idea and perception of
dvuNdvuN 
(delusion of perceived difference between brhmah and what is created by brhmah or
 the delusion of perceived difference between KSHetra
 which is a field or domain or physical body of a living being in which
  an aatmaa in an embodied state can perform karma and
 KSHetragna which s the soul or  jiv or individual aatmaa embodied by karma-phal
  in a body of a living being which is made of
 the karma-phal to be partaken or received in that life journey)."

PART 23

"It is
 maayaa
 that is understood by the word
 agnaan
(non-knowledge which deludes one in believing that
  brhmah is separate from everything in the universe
 and that one's "I" is one's body and hides the truth that from the gnaan that
 one's "I" is one's aatmaa and not the body)..
 Hence only those
 who have conquered
 maayaa 
(a primary shakti of nirgun brhmah which has the brhmah-ordained function to hide the true identity of brhmah from all creations with a shakti called aavaraN and also to make all creations see multiplicity in brhmah through a shakti of vikshep) 
 can have 
mukti
 (release, liberation, deliverance, freedom)
 from
 agnaan.

 param sanaatan brhmah
  (supreme and eternal brhmah)
is denoted by the word
 gnaan
(knowledge that brhmah is everything and
 one's body is not one's "I" but one's "I" is one's aatmaa and not the body).

Indeed
 param aatmaa
(supreme, second to none, the only one aatmaa = brhmah)
 shines continuously
 in the hearts of
 those endowed with
 gnaan.

A yogi
 must destroy
 agnaan
 through
 yog.

 yog
 is achieved through
 ashta-ang
( eight limbs or auxiliary means or expedient).
 I shall mention them factually. "

(we pray to sanak-muni to bless us to continue learning about yog in the TODAY'S PRAYER page on this web site so that our desire to attain moksh through the practice of yog is realized)

The above are slok 1.33.26-27, 28-30, 31, 34, 35, 42, 38-40, 45-46, 47, 48/50, 49/52, 51, 54-55, 56-57, 58-59, 60-62, 63, 65, 66/68, 69,70-72, from naarad puraan. We all at PVAF convey pranaam to our guru Dr. G. V. Tagore from whose English translation of the sanskrit naarad puraan we have been blessed with the above knowledge of yog for acquiring all the prosperity, growth and glory in life leading to moksh (breaking the bonds of sansaar (cylce of birth and death full of joy followed by pain and sorrow)......these slok are expanded with explanatory prose to make our learning and understanding easier...also additional explanatory prose in included in brackets to give backgrounder ved knowledge to provide supplementary explanation for increasing the depth of our knowledge of life sciences......

The revelation by sanak-muni, the mind born son of brahmaa-dev, about yog is fundamental. yog means the union of one's aatmaa with one's creator brhmah who is also known as par-maatmaa, meaning supreme aatmaa. When yog happens then all the dvuNdvuN (dualities) one experiences because of maayaa disappears which means one sees brhmah in everything in this universe. This knowing enables one to treat everybody with the same reverence, bhakti and sevaa that one would offer brhmah-self.

We will be learning about the above satya (RUTH) of yog to be attained in our lives as we continue to study ved in the days to come....through bhagvat gitaa and puraan.....yog is not what is understood in our present world as just doing meditation or the more current trend of yog exercises...

.. in learning about yog......it will be beneficial to refresh the teachings about karma-yog from bhagvad gitaa and also the inspirations to date to understand in-depth the above teachings ......just click on TODAY'S PRAYERS on the home page of this web site to revisit all these teachings.....

puraano are part of ved. There are 18 major puraano and 108 total puraan in existence in this kali-yug. puraano simplifies the knowledge contained in ved through describing the history and science of creation and created through the narration of major events that has already happened in the current kalpa of 4.32 billion years of which about 2.16 billion years has already elapsed.