$

1. $ p Eh h n& p {IVj&*
lRMi]ix& ni n&**
$ xi& xi& xi&*
- |x{xn xixj
m bhadra karbhi yma dv bhadra
paymkabhiryajatr
sthirairagaistuuvsastanbhi vyama dvahita yadyu
m nti nti nti
- pranpaniada ntimantra
p - Auspicious; Eh& - with the ears; h - may we hear;
n& - O Gods; p - Auspicious; { - may we see; +I& - with
the eyes ; Vj& - while doing Yagna; l& - firm, steady; +RM& limbs and organs; i]& - while invoking; ix& - by body;
- may we enjoy; ni - a life in the cause of God; i - this;
+& - life.

Om! Oh Gods, while doing yagna may we hear auspicious words

with the ears; may we see auspicious things with eyes. While
praising Ishwara may we enjoy a life with steady limbs and firm
body in the cause of Ishwara.
This prayer is said before we undertake any activity because this
prayer gives the objectives and the essential approach for doing
any work. Man is connected to a family, community, locality,
society, nation and the whole creation. The expanding layers of
existence for a man are family, community, locality, society, nation
and the whole creation. Yagna is nurturing and strengthening
these connections to the larger and expanding expressions of the
self. Thus, what we do to nurture, maintain the harmony of the
family, society, nation and the whole creation is an act of Yagna.
1

As one feels, experiences, internalizes these expanding

expressions of ones own self, his attitude towards others
becomes inclusive, constructive, purposeful and respectful.
Whatever he sees and listens he finds meaning in it. Thus in this
Shanti Mantra it is said that while doing yagna may we hear
auspicious things with ours ears and see auspicious things with
our eyes.
This vision of interconnectedness, interrelatedness and
interdependence of the manifested and un-manifested universe is
given to us by Vedas. This Vedic vision of Oneness is nurtured by
India over thousands of years in her national life. The further
progress of the humanity, the protection of the humanity from
limitless greed and exclusive assertion of ones own creed
(religion) is possible only if the vision of Oneness is accepted and
internalized. India has to develop herself to be capable of giving
this vision of Oneness and way of life based on it to the humanity.
Therefore, the Gods work is to work with firmness for the
regeneration of India so that the vision of Oneness is internalized
by humanity. Here the prayer is that while invoking God with
unwavering mind and with steady and strong body may we enjoy
the life in the cause of Ishwara.
Here the word while invoking Ishwara also has a deeper
meaning. Our each work, action should be to bring out the best in
person, should bring out the potential divinity in person. Invoking
Ishwara means to express excellence and harmony in all that we
do, speak and think. Only then when we work to this effect that we
can enjoy the life meaningfully.
This beautiful prayer is chanted before any good work being
undertaken as it gives the ultimate objective of that work as well as
2

the approach to be adopted. The Objective is the regeneration of

India for establishing the vision of Oneness and bringing out the
potential divinity of man. The approach is Yagna Yagna means
nurturing of the interconnections that connect man to the family,
family to the community and locality, community and locality to the
society, society to the nation and nation to the whole creation.
2. $ xi* xxH* E* iVxvii*
u* $ xi& xi& xi&*
- E`{ xn xixj
m sahanvavatu sahanaubhunaktu saha vrya karavvahai
tjasvinvadhtamastu m vidvivahai
m nti nti nti
kahpaniada ntimantra
$ - Paramatman; - together; x - us both (teacher-student);
+i - may protect; - together; x - of us both; xH - may
nourish; - we both; - great assertive energy; E may work; iV - fruitful and effective; x - of us both; +vi acquired knowledge; +i - may become; - not; u - hate
each other

Paramatman! May you protect us both (teacher and the student).

May you nourish us both. May we both work together with great
assertive energy. May the acquired knowledge of both of us be
fruitful and effective. May we never hate each other. May we never
dislike each other.
This prayer is for inculcating the right attitude for learning. It
focuses on how the education is a team effort; what should be
the attitude towards each other and what are the objectives and
fruits of learning.
3

Though generally it is said that this is a prayer for a teacher and

taught, this prayer is said before any collective undertaking like a
meeting, seminar etc. because in real sense in a team we should
be always learning from each other at every given moment. So all
the time that we are together either, discussing, planning,
discussing in a team-meeting, this prayer guides our attitudes,
approach and interactions with each other.
It starts with addressing Paramatman by chanting Omkar and
seeking protection for both the learner and the teacher. What
protection is intended here? Naturally there is no beating or killing
going on and yet protection is talked about. More than the
weapons it is the words that hurt. Therefore, here the protection
means that no interaction of ours should destroy others, hurt
others, and dishearten others. But our interaction should nourish
each other. Our interaction should strengthen our bonds, our
connections with each other so well that our work would always
be full of energy and heroic deeds.
By collective interaction, the knowledge that we acquire should be
fruitful and effective. The word used is Tejasvi means shining. That
means our knowledge should result in brightness, strength and
clarity. Mind should not become more confused, unclear and
incapable of clear action as what we see has happened in
Macaulay education. But the knowledge that we gain may activate
us, may be seen reflected in our purposeful and fruitful actions. Let
our interactions not spread hatred or dislike about each other. If
that happens then people cancel each others strength and efforts.
Thus, the prayer here is that, may we not cancel each others
strength. But may the knowledge acquired through our
interactions radiate fruitfulness and success.

(To give Vedic notation)

3. $ t zMx x +*
<{n v x x **
MSUv nv x Vxi*
n M l { Vxx ={i**
x xj& ix x x& Sk*
x xjxj & xx V **
x +Ei& x nx &*
xi x l & i**
- @Mn hb 10, +v 12, H 191*
m sasamidyuvas vannagn vivnyarya
iaspad samidhyas sa n vasny bhara
sa gacchadhva sa vadadhva sa v mansi jnatm
dv bhga yath prv sajnn upsat
samn mantra samitissamn samna mana saha
cittamm
samna mantramabhimatray va samnna v havi juhmi
samn va kti samn hdayni va
samnamastu v man yath va susahsati
- gvda maala 10, adhyya 12, skta 191
t - reside befittingly; x who bestows joy by fulfilling
desires; +Mx oh Ishwara; x in everything; + - master;
+ <{n on the yagnas (in the heart); v - ignited; & you; x& - for us; x - wealth; + grant.

Oh Ishwara! You who bestow joy by fulfilling desires, you reside

befittingly in everything. You are only ignited in the yagnas and in
our hearts. Oh Master, grant us wealth in all sense.
This Sukta in the Veda is for internalizing the team dynamics. The
Indian society since Vedic times is a highly organized society.
5

Whether family or society system each one was organized for

achieving the higher goals. Organization of Indian life in various
collectives like family, community, society etc is not for the
destruction of others or for selfish ends, but it is for realizing that
the whole existence is expression of Atma ones own self. Thus
to realize the organic oneness and to develop and live the life
based on this Oneness is the objective that Vedic Rishis have kept
in front of us. This prayer is to guide us on how to internalize this
great Truth of Oneness Ekatmata. Specifically in this Mantra it is
said that the Ishwara who is the connecting thread of all
manifested entities is involved / nurtured in Yagnas. Ishwara also
manifests in our hearts. If we realize this essential Oneness of
existence and lead life cherishing, respecting and doing the role of
each constituent then we get abundance at all levels. This wealth
at all levels brings the joy of life.
MSUv - walk together; nv - speak together; - proper;
- your; x - mind; Vxi - understand n - learned persons;
M - share; l - as; { - exalted; Vxx - with one thought;
={i - accept, recite

You all walk together (have same ultimate goal), you all speak
together. Be of one mind, understand properly. As the exalted
learned persons accept the shares with one thought that are
received in yagna, similarly you too receive whatever comes as
your share with same understanding.
x& - common; xj& - prayers; i - assembly; x& - mind;
Sk - common perception; B - of these; xj +xj common goal with common method; & - your; xx same offerings; V give and receive
6

Common be your prayers. May your coming together (assembling)

be with one mind with common perception for common
deliberations. (Ishvara says) I give you common method for your
common goal so that you all receive same things from Yagna and
give offerings to Me.
x - common/one; +Ei& - resolution and efforts; nx hearts; l & - by which you; +i organized, established

Common be your resolutions and actions. Common be your

hearts. Common be your thinking, by which you will be organized
and well established.
In this Mantra the Rishis are giving us the secret of life which is
based on the eternal Truth of Oneness of existence. Towards the
goal, we have to walk together, speak together for it. Our
understanding of goal should be the same. Like this working
together whatever comes to our share we should accept gladly as
the devas (this word is also used for the various organs and
senses in the body) too accept with the same understanding and
utilize the shares that they receive in the Yagnas. We know the
river keeps flowing with whatever water she can gather on the
way. The flowing does not stop if the desired tributary does not
reach or bring less water. Or the sun rises and sets in spite of
whatever may be the position of clouds in the sky. The eyes see
for the whole body even if the hands might not have cleaned the
eyes properly. The legs walk for the whole body taking whatever
nutrients are supplied by the body. This is the way of working as a
part of the whole of the One.
Our functioning and contribution should not be limited or
constrained by our demands from others and by the individualistic
7

thinking. Whatever we are ordained to do, we should do it being a

part of the Whole as an offering to the Whole. We cannot sing a
different tune and spoil the team dynamics. We know that when a
cell in the body refuses to be part of the norms of body and starts
behaving individualistically by multiplying at its own whims of fancy
then that is the cancer in body. Similarly, in a team, when a person
does not follow the team dynamics but becomes critical of others,
proclaims ones own contributions or grudges about what he has
received then that harms the team dynamics, the team functioning
and so its capacity gets affected.
If we have a Yagna attitude then whatever we receive though
apparently different we feel it is for all, as the oneness is felt. The
legs do not grudge what mouth gets to eat or the ears do not feel
that it did not get anything to eat because being the part of the
body the nutrients from the food eaten by mouth reach the ears
too. Whatever one receives is for the good of all, for the progress
of all. It is to be shared either openly or at the deeper and subtler
level internally. Only when these deeper connections with each
other are established in a team then the team become effective
and influence the atmosphere around to create many more such
teams at all levels. It creates an organized network. Such
organized work is required for an ideal society.
The Sabha and Samitis at various levels in Vedic period functioned
with this clarity of purpose and Oneness. And therefore India could
spread her culture all over the world. To proclaim again Her as
Jagadguru in all her glory we have to work again in organized way.
The organization the interlinked teams working at various level
based on Oneness (Ekatmata); Yagna as the methodology and
spiritual evolution of the humanity as the ultimate goal is the need
of the hour.

This Eikya Mantra is wonderful in guiding us towards that.

Chanting this Mantra with deeper contemplation on its meaning
leads one gently to self introspection. Self introspection is
necessary to remove the individuality and become part of the
whole and then the Whole itself.
4. < n iE\S VMi VMi*
ix iHx \Vl& Mv& Erx **
$ xi& xi& xi&*
Vn +v 4, <{xn, E 1*
vsyamida sarva yatkica jagaty jagat
tna tyaktna bhujth m gdha kasyasviddhanam
m nti nti nti
vsypaniada, yajurvda adhyya 4, lka 1
< - by God; - pervaded, occupied; <n - this; - all; i
E S - whatsoever; VMi - in this changeful world; VMi changing; ix - by him; iHx - given; \Vl& - enjoy; Mv& - do
not covet; vx - wealth; Ei - whose indeed is.

Whatever is changing in this changeful world is pervaded by

Ishwara. Enjoy whatever is given by Ishwara. Do not covet, for
whose indeed is wealth?
This is one of the most beautiful shlokas. It describes the basic
view, the fundamental principle of Sanatana Dharma generally
referred as Indian culture. This world is called as Jagat. Jagat
means that which keeps going and thus changing in the process.
So nothing that is there in this world is permanent. Only Ishwara is
permanent who pervades this entire changeful world. It is like the
shapes of clouds seen in the sky. The cloud may appear as
mountain now and as tree after some time but there is neither
mountain not tree in the sky, what is there is cloud. Similarly the
same Chaitanya / Ishwara appears as a caring relative today and
9

an indifferent relative tomorrow, as good health today and bad

health later, as a hostile co-traveler initially but may be as a close
friend later, as a sunny morning now and a destructive Tsunami
later.
Once this vision of Ishwara is everywhere comes then no change
in relationships, in status, in health or in weather can affect us. On
the other hand as we enjoy the perfect shapes of cloud as a tree
or a deer in the sky, we can enjoy this beautiful changing world
which is nothing but Ishwara. No ones behaviour or fluctuations in
our fortunes can affect us rather we know that these have come to
further develop us. Thus each change becomes a moment of
introspection, a moment of joy, of gratefulness, of worship, of
joyful detachment. Everything is given by Ishwara. If I can sing well,
that is given by Ishwara, if I work efficiently that is given by
Ishwara, if I am very intelligent or healthy then that is also given by
Ishwara. There is nothing that I can or should feel proud about as
everything is Ishwara only. This vision of seeing Ishwara
everywhere gives detachment, surrender and very amicable
behaviour with all.
Sri Rama in Ramayana tells that, the life is very short but our
name and deeds can remain for long. So we should do such
deeds which make our name a resplendent one. No ones wealth
or position should be coveted because we know that nothing is
permanent. The only thing that is permanent is Ishwara who is
undivided, pervading everywhere and thus with us always. Once
this vision of changeless Ishwara in ever-changing world is
acquired, the covetousness would be given up. A person then
would live for higher values. This most wonderful Shloka can help
us in explaining and understanding everything in Indian culture. Of
course it helps in making our life joyful, purposeful and one with
Ishwara.
10

5. |i& n niii
i Si J {Mi i*
i {xVM{ii xi
in xE x S iP& **1**
prtasmarmi hdi sasphuradtmatatva
sat cit sukha paramahasagati turyam
yat svapnajgarasuuptamavaiti nitya
tad brahma nikalamaha na ca bhtasagha 1
|i& - dawn; - remember; n - in heart; i - shines;
+iii - self effulgent paramatman; i Si J - ever present
limitless consciousness and bliss; {Mi - destination of
greatest ascetics; i - transcendent fourth state; i - which;
{xVM{i - state of dream, waking and sleep; +i witnesses; xi - always; ii - that; - brahman; xE indivisible; + - I; x - not; S - and; iP& - aggregate of
material elements

At dawn I remember and dwell upon the effulgent Paramatman

that shines forth in my heart as the ever present limitless
consciousness and bliss. It is the destination of the greatest
ascetics. It is known as the transcendent fourth state which always
witnesses states of dream, waking and deep sleep. I am verily that
indivisible Paramatman and not the aggregate of material
elements.
|iV x SM
S xi xJ nxOh*
zi xi SxxM +S&
i nnVSiO **2**

11

prtarbhajmi manas vacasmagamyam

vc vibhnti nikhil yadanugraha
yannti nti vacanairnigam avcu
ta dvadvamajamacyutamhuragryam 2
|i& - dawn; V - invoke; x - by mind; S - speech;
+M - beyond; S& - words; xi - manifest; xJ - entire;
i - whose; +xOh - by grace; - whom; xi xi - not this, not
this; Sx& - by the words; xM - scriptures; +S& - describe; i
- that; nn - god of deities, superior God; +V - unborn; +Si who does not decay, changeless; +& - say; +O - the supreme
most.

At dawn I invoke Him who is beyond the reach of mind and speech
but because of whose grace the words become manifest. Him the
scriptures describe by the words not (just) this not (just) this. Him
the sages describe as the unborn, unchangeable (who does not
decay) and the supreme most God of the deities.
|ix i& {Eh
{h xix{n {kJ*
x <n VMn i
VV VRM < |ii **3**
ES
prtarnammi tamasa paramarkavara
pra santanapada puruttamkhyam
yasmin ida jagadaamaa mrtau
rajjv bhujagama iva pratibhsita vai 3
r akarcrya
|i& - At dawn; x - I bow; i& - beyond darkness; {Eh effulgent like Sun; {h - full, limitless; xix{n - absolute (eternal)
support; {kJ - known as supreme being; x - in
12

whom; <n - this; VMi - universe; + - the entire; + i - in

the limitless form; VV - in a rope; VRM - snake; < - like;
|ii - appears; - indeed

At dawn I bow to that Limitless One which is beyond darkness and

is effulgent like a Sun which is the absolute support known as
Purushottama. In the Limitless form of that Supreme Being indeed
the entire universe appears like a snake in a rope.
Adi Shankaracharya composed many stotras. This pratahsmaran
stotra composed by him starts the day of a person by dwelling
upon his innate divine nature in the undivided Brahman. As per our
tradition except a realized sanyasi, all should start their day with
Brahma Yagna. Yagna means nurturing the higher and bigger
expression of the self. Expanding expressions of the self are family,
society, nation, creation and Ishwara (the unmanifested). In
Brahma Yagna this highest reality of the self Aham Brahmasmi is
contemplated upon. I am not the body mind complex but I am
the consciousness Chaitanya, Ishwara pervading everywhere.
This contemplation, in the morning helps a person to work whole
day with more inner strength than reacting and suffering that
comes with the identification with the body. Chanting of these
beautiful three stanzas of pratahsmaran is Brahma Yagna.
Contemplating on the meaning and then chanting effectively helps
man to operate at a higher level of consciousness throughout the
day than as usual from body consciousness. The chanting of this
stotra also imprints on our mind the vision of limitless and
changeless Ishwara appearing as a world just like the rope
appearing as a snake.
6. hx {jh i{i J*
13

ik {x +{h iv o]**
- <{xn, E 15
hiramayna ptra satyasypihita mukham
tattva pan apvu satyadharmya day
- vsypaniada, lka 15
hx - golden; {jh - vessel; i - of truth; +{i covered; J - face; ii - that cover; i - you; {x - nourisher;
+{h - uncover; iv - for law of truth; o] - for the sight
of.

The face of truth is covered with a shining golden cover, O

Nourisher, Ishwara! Uncover this for knowing and practicing the
law of truth.
This shloka from Isavasyopanishad is quite intriguing in the
beginning. The sun is the source of all energy and power in the
solar system. Apparently this is a prayer raised to Sun God
invoking his grace and blessing so that the seeker may have the
strength to remove the golden veil that hides the vision of Truth.
Generally person sees only a world of matter constituted of the
names and forms. Preoccupied with these names and forms it
becomes impossible for the seeker to recognize the Truth, the all
pervading Reality beneath it. Thus the world of matter becomes a
golden lid, brilliant and shining, which veils the Truth behind it.
Perceiving Sun as the entrance to Truth as it were, the seeker is
urging, demanding the Sun who nourishes the world of matter too
to open the doors of matter and reveal Itself in all Its glory.
What right has the seeker to demand from the Supreme such an
unveiling? The seeker is stating earnestly that Truth should reveal
Itself as he wants to know and practice the law of Eternal Truth.
14

This earnest prayer is of a seeker who wants to see and know That
which is beyond matter, so that he could also live a spiritual life
based on that law of Oneness of existence.
7. Mx Sk {nx S S tEx*
%{Ek | xx {i\V |\Vxi%**
- Vk
ygna cittasya padna vc mala arrasya ca vaidyakna
ypkartta pravara munn patajali prjalirnatsmi
- bhjavtti
Mx - by yoga; Sk - of mind; {nx - by words (grammer); S
- of speech; - impurity; - of the body; S - and; tEx
- by Ayurveda; & - who; +{Ei - removed; i - him; | great; xx - among the sages; {i\V - Patanjali; |\V with folded hands; +xi& + - I remain saluting.
I remain saluting Patanjali, the greatest among the sages who has
removed the impurities of mind by Yogashastra, the impurities of
the words by grammer (Vyakarana Shastra) and the impurities of
body by Ayurveda Shastra.
This shloka that has come to us by tradition is our obeisance to
Rishi Patanjali who has given us the wonderful Yoga Sutras. But it
is not only the Yoga Sutras, he has also added to the existing
knowledge, the knowledge of Grammar for the purification of
speech and of Ayurveda for the healthy body. Generally if we have
to pursue a higher goal it has to be done by body, speech and
mind (Kaya Vacha Manasa). These are the three instruments
with which we can achieve our goals in this world or also the lifes
ultimate aim of God realization. These instruments should be
faultless, efficient and effective. In Bhagavadgita too, when Sri
15

Krishna explains penance he explains it specifically and separately

for body, speech and mind. The greatness of Patanjali is that he
has given three sciences for the protection and nurturing of body,
speech and mind.
Therefore at the end of Yoga class the pranams are offered to him.
Though for body, speech and mind separate sciences are told still
we know that these three instruments are linked with each other.
Practice of Yoga is not just doing some Asanas and breathing
exercises for an hour or so but it is a way of life based on the
vision of Oneness. Therefore, the healthy body and purified speech
along with calm and determined Chitta - all aspects of mind - are
to be employed purposefully. Chanting of this shloka serves this
purpose too by reminding us that it is an integrated approach of
body, speech and mind that helps us to live a life which will
ultimately make us realize the undivided, infinite Oneness.
8. |hn jn i|i`i*
i {jx I S |Y S v x <i**
- |x{xn 2.13
prasyda va sarva tridiv yatpratihitam
mtva putrn rakasva rca praj ca vidhi na iti
- pranpaniada 2.13
|h - of Prana; <n - this; - control of; - everything;
jn - in the three worlds; i - whatever; |i`i - exists; i
- like mother; {jx - children; I - protect; & S - affluence
and ; |Y - understanding; n - give; x& - for us.

16

Whatever exists in the three worlds, is all under the control of

Prana. O Prana! Protect us, as a mother protects her children and
give us affluence and understanding.
This shloka is chanted in the beginning of the practice of
Pranayama. In Pranayama we are trying to gain a partial control
over breath, which in turn can do cleaning at gross level of lungs
etc. and at subtler level of various nerve centers and channels. The
breath is the gross manifestation of Prana - the pulsating energy of
Ishwara that pervades everywhere. The control over breath can
take us in contact with Prana. Prana is the active expression the
all pervading Chaitanya of Ishwara.
Thus here the prayer ultimately is for Ishwara only. The practice of
breathing exercise or pranayama should enable us to experience
Ishwara who pervades everywhere. This experience can lead us to
right understanding and also to the way of having affluence at all
levels.
9. x& x{n nv vi Mi*
+il x& Ei x E\Sn{ Sxii**
- MnMi +v 6, E 25
anai anairuparamd buddhy dhti ghtay
tmasastha mana ktv na kicidapi cintayt
- bhagavadgt adhyya 6, lka 25
x& x - gradually; ={i - quietude; nv - by the intellect; vi
Mi - held in firmness; +il - placed in Atma (Paramatma);
x& - mind; Ei - having made; x - do not; E\Si - anything;
+{ - even; Sxii - think.

17

With intellect set in firmness, attain quietude gradually; with the

mind fixed only on Paramatman, do not even think of anything
else.
This shloka guides us on how we should control our mind, take it
out from unwanted frittering of energy and focus on what we want
to achieve. Today in almost all interactions with the youth in the
country in various forums, they share one problem and that is how
to concentrate. There is no magic wand or short cut for this. A
gradual and steady practice is required.
The first step given is, intellect should be set in firmness. It means
if I am really sure this is what I want to do then my choice is made
and I start firmly my practice! So the first step is to decide, to
make a choice of what is it that I want to do. Every moment is for
us to make a choice whether I would choose the option which
takes me higher or lower. Many times people just say I want this
but have not really made up their mind for that. If one values
concentration of mind as means for the objective that he or she
wants to achieve then no more wavering of intellect about what is
the priority in life. The first step to control the mind is firm decision
about the priorities of life.
Secondly, fix the mind in Paramatman Atmasamstham Manah
Kritva. Mind should be firmly established in Atma ie
Paramatman. While in meditation mind should be on Paramatman
or while working it should be fully on the duty (duty is what needs
to be done at the given moment in a given situation for the good of
the higher self which is expressed as family, society, nation, the
whole creation and Ishwara)

18

To be in Paramatman is to be one with the duty at the given

moment, living in the now. Now is the reality what exists, all
else is either gone or uncertain so it is that which does not exist. If
the mind slips to other thoughts like past regrets/memories and
future worries/dreams again and again ruthlessly, effectively it is to
be brought back to the given moment, to the work at hand. There
is no alternative to this. More we practice this more our capacity
to do this increases. Thus gradually the mind quietens down and
learns to stay in the present.
10. vi Sk I{i i {x&*
E Vxi |{i x Si**
- hbC{xn EE, +ui |Eh E 44
lay sambdhayt citta vikipta amayt puna
sakaya vijnyt samaprpta na clayt
- mukypaniada krik, advaita prakaraa lka 44
- deep sleep, inertia; vi - awaken; Sk - mind; I{i dispersed, disturbed; i - quieten; {x& - again; E - tinged
with hankering; Vxi - know, witness; |{i - equipoise; x
Si - should not disturb.

Awaken mind if it becomes inert (like in sleep); quieten the mind if

it is disturbed again. Know and witness the mind when hidden
hankering stir it. When the mind is in equipoise do not disturb it
but maintain the equanimity.
This is also a beautiful shloka for meditation as well as for training
of mind. The mind can be troubled and destroyed by three things
lethargy, disturbance and hankerings. We should learn to witness
our mind and guard and protect it from these. Without getting
involved or getting carried away or dragged over by mind, we
19

should practice to witness it and then employ right methods to

train it properly.
Whenever mind goes into lethargic mood then it should be
activated immediately. It should be engaged in a purposeful
activity. If it is disturbed then it should be calmed down by dwelling
over the infinite sky or ocean or by relaxing the body part by part.
Each one has to find out ones own methods that work for him or
her. Mind gets filled with desires that were hidden before. The uncountable unfulfilled desires of earlier births are also stored in
subconscious. In that sense they are hidden though not absent. A
particular situation or incident or a thing or a person becomes
cause to bring these desires to conscious level. Some of them
come sometimes and start occupying, invading the mind. Mind
slowly gets so hooked to these thoughts that a person identifies
oneself with these thoughts. But the way to tackle this is to be just
a witness to these unexpected or unwanted desires. Neither get
involved nor try to run away just witness these desire-filled
thoughts. When these thoughts keep coming in cycles just be
conscious of how these thoughts come with what arguments,
wailings and longings. The very fact of watching them with
awareness would make them gradually subside and the equanimity
of the mind would be achieved. Then the equipoise of the mind to
do ones work, to fulfill ones duty would not be lost.
This shloka is chanted as a prayer before cyclic meditation which
is practiced in Vivekananda Kendra. Cyclic meditation is the
combination of Yogasanas and breathing exercises done with
deep relaxation keeping the awareness the witness present
throughout the practice.

20

11. $ xi xn xi {Vx&* {{{ +v xi* +zi +nxi

+Ii* B V * +nxni {` B& nn x&*
{x Mi*
{h & Mx hi*
ix Mxi E vx**
+z{i +zx n* +x h&* ||ni i* >Vz v* u{n
Si{n* +i{ih * $ |h * +{x * x
* =nx * x * h * h +i
+ii* $ xi& xi& xi&*
m yantu naday varantu parjany supippal adhay
bhavantu annavat danavat mkavatm rj
bhysam danamudbruvat paramh v a yaddana
parammvaina riya gamayati
brahmrpaa brahmahavi brahmgnau brahmahutam
brahmaiva tna gantavya brahmakarma samdhin
annapat annasyan dhi anamvasya umia prapradtra
tria rjann dhhi dvipad catupad amtpastaraamasi
svh prya svh apnya svh vynya svh udnya
svh samnya svh brahma svh brahmai ma tm
amtatvya
m nti nti nti
xi xn xi {Vx& - May rivers flow and clouds give adequate
rain; {{{ +v xi - May medicinal plants flourish and all
trees bear fruits; +zi +nxi +Ii B V - May I
be the benefactor and protector of those who produce food like
grains, pulses and milk products; +nxni {` B& nn x& The cooked food served on the plate is really the God as it
sustains the world; {x Mi - Consumption of it (food)
will lead to highest level of prosperity and spiritual well-being;
{h & - Brahman is the act of offering, Brahman is the
material for offering; Mx hi - By Brahman is the offering
21

poured in the fire of Brahman (here Vaishwanara - the fire that is in

stomach is referred to); ix Mxi - Brahman verily shall be
reached by him; E vx - who always sees Brahman in all
actions; +z{i +zx n - Oh giver of food give us grains;
+x h& - which are without insects and pollution and are
bright (fresh); ||ni i - giving of such grains will elevate the
giver; >Vz v u{n Si{n -Let this food give energy not only to
mankind but to animal kingdom too; +i{ih - Let
water taken act as nectar; |h +{x x
=nx x - Let this food help, sustain and activate
our Prana, Apana, Vyana, Udana, Samana (five types of Pranic
energy in our body); h - Let this food lead us to Brahman;
h +i +ii - Let us reach that immortal Brahman.
Food is not only for the nourishment of the body but it also works
as medicine if taken in proper way. The food also influences our
emotional and spiritual development. When the food is served, it
should not be immediately gobbled down. But relaxing our body in
prayer posture and tuning our mind to the subtle forces of food
add to the value and efficacy of the food. Also one can remind
oneself that I am eating the food to nourish the body and mind
that is to nourish the instruments with which I can fulfill the
purpose of life. We see how our Rishis who had realized the
Oneness of life in the existence are praying that let this food give
energy not only to mankind but to animal kingdom too. When we
are eating we should also remember our obligation to those who
do not have food to eat. The Nar Yagna and Bhoota Yagna
was given by Rishis for this purpose. The present form of this
Yagna is Amruta Surabhi that we keep aside a handful of rice
grains / or wheat everyday and at the end of the month give it to
the needy. The last lines of the prayer Let this food lead us to
22

Brahman. Let us reach that immortal Brahman give the ultimate

aim of eating food and the efforts that we should take to reach it.
12. | i Ci |l*
Ehl ] |l Ei&*
nx i |Vx S Ih*
j n xi& vx S l**
$ xi& xi& xi&**
Prabh svvrat bhakty vaya samprrthaymah
kalyrtha svarrasya prasrrtha svasaskt
vivasybhyudayyna syt prajn ca rakaam
sarvatra sarvad nti samdhna ca sarvath
m nti nti nti
| - Oh Ishwara; i - who have taken the vow of service;
Ci - with devotion; - we; |l - pray properly; Ehl
- for the welfare; ] - of our nation; |l - for the spread;
Ei& - of our culture; - of the world; +n - progress;
x - by which; i - will be; |Vx - humanity; S - and; Ih protection; j - every where; n - always; xi& - peace;
vx - contentment; S - and; l - by all ways.

Oh Ishwara! We who have taken the vow of service pray properly

with devotion for the welfare of our nation and the spread of our
culture by which there will be progress of the world and the
protection of the humanity so that always, everywhere, by all the
ways there would be peace and contentment.
This is the prayer to be sung before the major meal of the day.
Before the food is taken as an offering to God a handful of rice /
wheat is kept aside after chanting this prayer. Swami Vivekananda
23

said, Each soul is potentially divine and goal of life is to manifest

that divinity within. We see that the ultimate destiny of man is
realization ones own divine nature. Initially for some births man
just maintains himself but then as he starts observing the world
around him he sees that each and everything in this universe has a
purpose. It is not a chaos but a cosmos. So what is the purpose of
my life? Deeper he contemplates he learns that that realization of
ones own immortal self is the ultimate destiny of man. But to
achieve that he has to plan his life, he should live a purposeful life.
This prayer gives that purpose. Life of service - Sevavratah,
welfare of our nation, spread of our culture. This welfare of India
and spread of Indian culture is required for the sustainable
progress of the world and protection of the humanity.
The prayer gives the connection of all these activities while
eating food we should share with others who do not have. Eat
food to maintain the body-mind complex so that we could serve
our country and her culture. The spread of our culture will help in
protection and progress of the humanity.
13. ii i Ei Si
t E EiE ri*
Bi i ]H& n%i
& n i n{i%i**
svastyastu t kualamastu ciryurastu
vidy vivka ktikauala siddhirastu
aivaryamastu balamastu rrabhakti sadstu
vaa sadaiva bhavat hi sudptstu
i - well being; +i - may be; i - your; E - right; S long life; t - knowledge; E - right choice; EiE - skill in
24

action; r - achievement; B - six fold wealth with

righteousness; - strength; ]H& - active devotion to
nation; n - always; & - family, race; n - forever; i - by
you; n{i - well known, fulfilled.

May you be well. May you have health with long life, knowledge
with discrimination, right choice and skill in action, achievements,
wealth with righteousness and always devotion for nation
expressed in strength and action. By these qualities and such
actions of yours may your family be well known and forever get the
sense of fulfillment.
In our culture it is expected that our life should add to harmony
around. Wherever we are, we should not bring darkness ie,
unhappiness there but we should strive to bring light ie happiness.
To indicate that symbolically and impress that on mind of the
child/person on his/her birthday he/she is asked to light the lamp
in front of Ishwara. At many places the Aarati is also done for
him/her. The significance of that is to remind him/her that he/she in
Ishwarswaroop. Blowing off candles and cutting of the cake
actually is against the ethos of our culture. Such action like
blowing off candles and cutting also create negative vibrations
around which is not at all conducive to the proper growth of a
person. Therefore we light a lamp, offer flowers to God, and put a
tilak on forehead. After the lighting of the lamp etc this prayer is
chanted to remind him/her about what is the purpose of his/her life
and for that what qualities he/she should develop.
14. xnvE Skx x
x S jV x S Qhxj*
x S x iV x &
Snxxn{& % %**1**
manbuddhyahakra cittni nha
25

na ca rtrajihv na ca ghrantr
na ca vymabhmirna tj na vyu
cidnandarpa ivha ivham 1
xnvE Skx x - I am not mind, intellect, thought or ego; x
S jV x S Qhxj - neither I am ears, tongue, nose or eyes; x
S x iV x & - I am not the elements like sky, earth, fire
and wind; Snxxn{& - I am pure consciousness and
bliss, I am auspiciousness, I am auspiciousness.
x S |hY x {\S&
x {ivix {\SE&*
x C{h{n x S{l{
Snxxn{& % % **2**
na ca prasaj na vai pacavyu
na v saptadhturna v pacak
na vkpipda na cpasthapy
cidnandarpa ivha ivham 2
x S |hY x {\S& - I am not vital breath nor physiological
functions of five breaths; x {ivix {\SE& - I am not the
seven fold material that makes up the body (seven fold material chyle, blood, flesh, fat, bone, marrow, semen) nor I am encaged
in five sheaths (five sheaths - physical sheath, vital sheath, mental
sheath, intellectual sheath, blissful sheath); x C{h{n x S{l{
- I have nothing to do with five organs of action - speech, hands,
legs, anus and procreatory organs; Snxxn{& - I am
pure consciousness and bliss, I am auspiciousness, I am
auspiciousness.
x uM x
26

x n x i &*
x v x Sl x E x I&
Snxxn{& % % **3**
na m dvargau na m lbhamhau
na m vai mad naiva mtsarya bhva
na dharm na crth na km na mka
cidnandarpa ivha ivham 3
x uM x - I have neither likes and dislikes nor I have
covetousness or greed; x n x i & - I have no
arrogant vanity or any jealousy with any one; x v x Sl x E x
I& - I do not have the four fold aspirations of life -dharma ,
wealth, desires of enjoyment and liberation- to be achieved -;
Snxxn{& - I am pure consciousness and bliss, I am
auspiciousness, I am auspiciousness.
x {h x {{ x J x n&J
x xj x il x n x Y&*
+ Vx x V x H
Snxxn{& % % **4**
na puya na ppa na saukhya na dukha
na mantr na trtha na vd na yaj
aha bhjana naiva bhjya na bhkt
cidnandarpa ivha ivham 4
x {h x {{ x J x n&J - I am not for merits or sins nor for joy
and sorrow; x xj x il x n x Y& - nor I am for any mantra or
sacred pilgrimage nor study of scriptures or for offering; + Vx
x V x H - I am neither experiencing nor the experienced
nor the experience; Snxxn{& - I am pure
27

consciousness and bliss, I am auspiciousness, I am

auspiciousness.
x ix E x Vin&
{i x x i x Vx*
x xvx j Mx &
Snxxn{& % % **5**
na mtyurna ak na m jtibhda
pit naiva m naiva mt na janma
na bandhurna mitra gurrnaiva iya
cidnandarpa ivha ivham 5
x ix E x Vin& - I have no death nor any doubt nor any
distinction of caste; {i x x i x Vx - I have neither father
nor mother nor even birth; x xvx j Mx & - I have no
relation nor friend. I have no teacher and no disciple; Snxxn{&
- I am pure consciousness and bliss, I am
auspiciousness, I am auspiciousness.
+ xE{ xE{
iSS j xph*
x S Mi x Hx &
Snxxn{& % % **6**
- ES
aha nirvikalp nirkrarp
vibhutvcca sarvatra sarvndriym
na csagata naiva muktirna mya
cidnandarpa ivha ivham 6
- r akarcrya
+ xE{ xE{ - I am devoid of dualities and am formless;
iSS j xph - I exist everywhere pervading the senses
28

of all. Always I am same; x SMi x Hx & - neither have I

attachment to any thing, nor am I free from everything. I am all
inclusive; Snxxn{& - I am pure consciousness and
bliss, I am auspiciousness, I am auspiciousness.
Nirvana Shatakam also known as Atma Shatakam is a beautiful
composition of Adi Sri Shankaracharya. Nirvana Shatakam means
six verses on the nature of the self. Though we call this as
composition of Adi Shankaracharya, it is the expression of his Selfrealisation.
In Vivekananda Kendra the day starts with meditating on our divine
nature with the Pratahsmaran composed by Sri Adi
Shankaracharya. The day otherwise actively engaged in the service
of society again ends with contemplation on this beautiful Stotra
which again explains the nature of the Self as the Paramatman
pervading everywhere.
Our real nature is not limited to any elements (in body or in
existence), contaminated by any tendencies of mind or relations.
The first five stanzas explain this. But our real nature is neither
limited to nor excluded from any elements, bodies or duties; this is
what is very succinctly explained in the last stanza. In each stanza
this self realization of what I am is given very beautifully. As pure
consciousness and bliss, I am auspiciousness. Auspiciousness
alone is I. Thus a person who realizes his real nature or advances
in his spiritual development brings only auspiciousness all around.
15. xi Jx& xi x&*
ph {xi ESn n&JM i**
sarv bhavantu sukhina sarv santu nirmay
sarv bhadri payantu m kacid dukhabhg bhavt

29

 - all; xi - may be, let it be; Jx& - happy; xi - be;

x& - free from diseases; ph - auspicious; {xi - see;
ESi - none; n&JM - miserable; i - may be
Let all be happy. Let all be free from diseases. Let all see what is
auspicious for life. Let none be subject to misery.
Only in a culture where everything is seen as the expression of the
Self such a prayer is possible. Here Sarve word is not just for all
human beings or living beings it is for the whole creation. If really
one wants to be happy then he or she has to pray for the
happiness of all, because we are all interconnected, interrelated
and interdependent. As in a body, hand alone cannot be happy
irrespective of problems in other limbs of body. When in pain, the
stomach is a problem for the whole body. When the digestive
system digests the food, the benefit of it goes to the whole body.
Similarly everything in this universe is interconnected, interrelated,
and interdependent; therefore the prayer is for the happiness of all.
This prayer that Let all see what is auspicious in life is also
significant. What is auspicious? The vision of Oneness and way of
life based on that vision alone can bring respect and feeling of love
towards all. Unless this vision of Oneness and the consequent
mutual respect and concern is there for all, the world cannot have
peace or auspiciousness. Therefore the prayer here is, let all see,
realize what is auspicious in life.
16. $ +i nM* i ViM* i +i M*
- nhE ={xn 1.3.28
m asat m sadgamaya tamas m jytirgamaya mtyrm
amta gamaya
- bhadrayaka upaniada 1.3.28

30

+i - falsehood; - do not; i - truth; M - go; i darkness; Vi& - light; i& - death; +i - immortality.
Do not go towards falsehood. Follow the truth. Do not go in
darkness go towards light. Do not go on the path of death, go for
that what brings immortality.
Man is born in Karmayoni. It means he can choose action. The
animals are programmed. Therefore a donkey kicks irrespective of
who is standing near it, a dog barks at the unknown or the
duckling swims in the water without any lessons in swimming. But
man is not programmed. He has a choice at every stage to do an
action which elevates him or that which brings him down. For
every unfortunate situation the man can choose to wallow in selfpity or he can detach himself from the bodily sufferings. In every
favorable or unfavorable situation he has freedom to stick to truth
or he could also resort to falsehood. By our actions alone we can
make or break our life, we can make it divine or beastly. Spiritual
life is alertness in exercising our choice in every thought, word and
deed. This beautiful Vedic Mantra is to make us alert about
exercising this choice for the spiritual life in our each thought, word
and deed. It needs lot of self-efforts, manliness. Swami
Vivekananda that is why had told that Religion is manliness. We
shape our destiny by exercising our choice for truth, light and
immortality.
17. $ {hn& {hn {hi{hnSi*
{h {hn {hi**
$ xi& xi& xi&*
m pramada pramida prtpramudacyat
prasya pramdya pramvvaiyat
m nti nti nti
31

$ - Paramatman; +n& - that; {h - full (infinite); <n - this (world);

{h - full; {hi - from full (infinite); {h - full; =nSi - procedes;
{h - of full; {h - full; +n - taken out of; {h - full; B - only;
+i - remains.
That Paramatman is full, complete, infinite and this (manifested
world) is also full, complete and infinite. Because, from that full,
complete - infinite Paramatman this world has proceeded and so it
is also full in the fullness of the Paramatman. If the full (world) is
taken out of the full Paramatman yet the Paramatman remains
full(complete, whole). Om peace peace peace.
The Vedic philosophy does not make us other-worldly. Actually it is
the most balanced way of living in the world. The Supreme
Paramatman is ultimate, full, infinite, and complete. And therefore
the manifested world which comes from the Paramatman is also
full, infinite, and complete in Paramatman. That means if you pay
attention to your role in this world, you would reach the
Paramatman. This prayer can also mean that any part of the Full
has the capacity to take one to the Full. Therefore we should pay
attention to whatever we have to do. The happiness, fullness of life
is not later or round the corner but it is here and now.
Many times a person is not happy with what has come to his lot
and therefore he longs for what others have. But the
contemplation and chanting of this Mantra can give him the vision
that what he has is also full and complete in the sense if done
properly it has the potential of developing him. This prayer also
validates the path of each and every one. As everything has come
from that Poorna, each and everything has the capacity to take the
person to fullness. This prayer means seeing Ishvara here and

32

beyond. And thus doing our best here but not getting attached to
the world as its fullness is in Paramatman.
18. E E i S {RM Pi M*
iE{ i xn {xxn M**
E - dumb; E i S - becomes eloquent; {RM - cripple;
Pi - crosses; M - mountain; iE{ - whose compassion;
i - to that; + - I; xn - bow down; {xxn - all blissful; M
Paramatman

I bow down to the all blissful and all pervading Paramatman,

whose compassion makes dumb to talk very eloquently, and the
cripple to cross the mountain.
The subtler the force, more potent it is. It is not the strength of the
body but the strength of the mind that matters more. Similarly, it is
not the strength of the mind but the strength of the spirit that
moves the matter. Once it is realized then one does not cry over
the inabilities but does his best by believing God that pervades
everywhere. Every sickness cripples the body but only the strength
of the spirit makes the man come out of it and again work with all
vigour. Anyone who finds oneself crippled with any physical
disabilities if prays with all earnestness undoubtedly gets the
strength again to work and contribute.
19. +JhbhbE {i x SS*
ii{n ni x i M x&**
-ij
akhaamaalkra vypta yna carcaram
tatpada darita yna tasmai rgurav nama
-vivasratantra
33

+JhbhbE - unbroken expanding circle; {i - pervading; x

- by which; SS - moving and non-moving; ii - that; {n state; ni - revealed; i - to that; M - to Shriguru; x& bow.

I bow to the Sriguru who has revealed that state and

consciousness which is an unbroken ever expanding circle that
pervades the moving and non-moving things in the entire universe.
Man is not just a body-mind complex. But he is the consciousness
manifesting as the collectives like family, community, society,
nation and the whole creation and also the un-manifest
consciousness. Thus he is unbroken and ever-expanding
consciousness that envelops the moving and non-moving. Guru
shows this State of Being to the disciple and thus releases him
from the limited identity in which consciousness is limited to bodymind complex. Therefore Guru is venerated as he opens the eyes
to the real nature of our Self. A patient who thought he was just a
chicken feels very grateful and pays handsomely to the psychiatrist
who treats him and makes him realize that he is a man. A person
feels grateful towards his teacher who makes him realize that he is
very intelligent in mathematics. So we can imagine how one must
feel towards a Guru who makes him realize his infinite nature.
20. +Yx ixv Yx\VxE*
SIxi x i M x&**
-ij
ajna timirndhasya jnjanaalkay
cakurunmlita yna tasmai rgurav nama
-vivasratantra

34

+Yx ixv - one blinded by the disease of ignorance;

Yx\VxE - by applying the medicine of knowledge;
SIxi - opens the eyes; x - by which; i - to that; M to Sriguru; x& - bow.

I bow to the Sriguru who by the application of medicine of

knowledge opens the eyes of the one who is blinded by the
disease of ignorance.
When one sees a snake a moving rope he shivers, his hearts start
beating fast but if some one makes him realize that it is just a rope
immediately all the afflictions that had come due to ignorance of
the real nature of that rope disappear. Similarly man suffers as he
takes the impermanent as real and therefore the changes in
fortune, in relationships, in health, in positions etc affect the man,
he suffers with every change. But when Sri Guru gives him the
knowledge of that unchangeable Paramatman, that which is
pervading this changing Jagat then his afflictions disappear as he
sees and enjoys the Unchangeable in changeable; permanent in
transient and eternal in momentary. .
21. $ &* iiih M n v* v x& |Sni**
m bhrbhuvassva* tatsaviturvarya bharg dvasya
dhmah* dhiy y na pracdayt*

Let us meditate on effulgent Paramatman who has manifested as

these three worlds, who is most worthy to be realized; who is the
light of spiritual consciousness pervading everywhere. May that
Paramatman (Om) enlighten our intellect. (So that we see it
pervading everywhere.)

35

This is the most celebrated Gayatri Mantra received by sage

Vishwamitra. On the line of this Mantra there are Gayatri Mantras
for various Devatas too. This mantra is very potent in its inherent
strength. Mantra is always two-pronged in its efficacy. It has deep
meaning and the power of vibrations that come with combination
of specific syllables. Gayatri Mantra is powerful in both - in the
sound vibrations as well as meaning. This is the Mantra which was
given to the young boy or a girl while initiating them into education.
There is a significance why this Mantra formed the bed-rock of the
education in our country. India is a special land, a land of
spirituality. Sri Ravindranath Tagore says very beautifully in his
article History of Bharatvarsha, What is the chief significance of

Bharatvarsha? We find that a single

single objective has always been
motivating Bharatvarsha. This objective has been to establish unity
among diversity, to make various
various paths move towards one goal, to
experience the Onein--many as the innermost reality, to pursue
One-in
with total certitude that supreme principle of inner unity, which
runs through the differences. It has also been her endeavor to
achieve these without destroying
destroying the distinctions that appear in
the external world.
Each nation has a message to deliver a mission to accomplish.
The mission of India has been to experience One in many as the
innermost reality and to take this message to the whole world, to
teach the world that how a way of life in personal, family as well as
in society could be based on this Oneness. This mantra is mainly
for enlightening the intelligence so as to see the One which has
become many. The Gayatri Mantra is actually the mission
statement
statement of Bharatrashtra. The meaning of Gayatri Mantra to
state in simple words is this: 'Let our intellect be awakened to see
the effulgent One, which pervades all the three worlds.' Thus
Upanayan was the grafting of the young ones, accepting and
including of the young ones for blossoming them into such
36

persons so that they contribute to the mission of India - of seeing

the Oneness and of taking that message to all to make them
noble- Krinavanto Vishwamaryam.
This Mantra should be taught to all the young ones in all
educational institutions with meaning. It would make their intellect
sharp and synthesizing too.
22. $ jE V Mxv {]vx*
=E xvxxiI ii**
- p
m tryambaka yajmah sugandhi puivardhanam.
urvrukamiva bandhannmtyrmukya m mtt
- rudram
$ - Paramatman; jE - Three eyed Siva; V - We perform
Yagna; Mxv - with divine fragrance; {]vx - One who
enhances prosperity; =E - cucumber; < - like; xvxi - from
bondage; i& - from death; I - liberate; - not; +ii from immortality.

We perform Yagna for the fragrant; three eyed Bhagavan Siva who
enhances prosperity. May he liberate us from the bondage of
death like the ripened cucumber; (which effortlessly separates from
the vine) and not from immortality. That is at the time of death
staying firmly established in immortal Atman may we effortlessly
give up our body.
This Mantra is taken from Rudram, a hymn to Bhagavan Siva. It is
also called as Mrityunjaya Mantra meaning conquering of death by
performing Yagna for Bhagavan Siva. How to perform Yagna for
Siva? It is said, Sivo Bhutva Sivam Yajet - Perform Yagna for
Siva by being Siva. Being Siva means one should be spreading
37

spiritual fragrance-fragrance of harmony by ones thoughts, words

and deeds. Being Siva means one should be nourishing family,
society, nation and the whole creation by ones need-based and
not greed-based life style. Being Siva also means being with three
eyes that is two eyes to see this world and one eye to see the
Reality beyond.
Amrita-immortality is total freedom from the sense of all
inadequacy and limitations. An essential requirement in gaining
amrita is emotional maturity, which is gained by the process of
inner growth, by performing Yagnas ie living a life of values, living
a life in which nurturing the bigger expressions of self like family,
society, nation and the whole creation by offering the smaller self.
The Yagna attitude and Yagna method matures the mind. This
maturing of the mind is likened to the ripening of the fruit. Every
time the choice is to be made the mature mind stays connected to
the higher self and gives up the worldly considerations the lower
self. If in life one perceives Siva everywhere and performs Yagna
by being Siva then when the time of giving up body comes, very
effortlessly the body is given up and the person stays established
in ones immortal Self. Thus it is called Mrityunjaya Mantra
because it protects one from destruction and it also makes it
easier to give up the body when the time comes.
23. |lx
V V {ix i
xV{il EMEx`&*
< VMi n xiM%%iv&
i iPx vMxj **1**

Prrthan
38

jaya jaya paramtman sasmarmo vaya tv

nijaparamahitrtha karmayogaikanih
iha jagati sad nastygasevtmabodhai
bhavatu vihatavighn dhyeyamrgnuytr **1**
{ix - paramtman - Oh vara!, V V - jaya jaya - Victory to
You, - vaya - We, xV {il - nija paramahitrtha - For
attaining our highest good, EMEx`& - karmayogaikanih Who have chosen Karmayoga as the only firm path, i : tv sasmarma - remember/invoke You, < - iha - In this,
VMi - jagati - World iPx i - vihatavighn bhavatu - Let
obstacles be removed, (in) x: - na - our vMxj dhyeyamrgnuytr - pilgrimage to destination, n - sad always, x: iM%%iv& - na tygasevtmabodhai - By our
renunciation, service and self-knowledge.

Oh vara! Victory to You! We remember you and invoke you! In

our lives, for the sake of our highest good we have chosen Karma
Yoga as the only firm path. In this world let the obstacles in our
Pilgrimage to our destination be removed always by our
Renunciation, Service and Self-knowledge.
{j +i xx
i El{ Vi&*
xEr%%i{z
! ivxn **2**
vaya suputr amtasya nna
tavaiva kryrthamihopajt
nikmabuddhyrtavipannasev
vibho ! tavrdhanamasmadyam**2**

39

 - vaya - we, xx - nna - verily/really, +i {j: amtasya suputr - (are) children of immortality, < - iha - here
={Vi& - upajt - (we) born here, i B El - tava eva
kryrtha - for Your work only, ! -(he) vibho!- Oh vara!,
xEr: - nikmabuddhy - with wisdom and understanding
untainted by desire, +i {z - rta vipannasev - service of
the suffering and fallen, +i - asmat - our, < iya - this
ivx - tavrdhana - worship to You

We are verily the children of immortality. We are born here to carry

out Your work only. Service rendered to the suffering and the fallen
with wisdom and understanding untainted by desire becomes our
worship to You O vara!
|! n n vxi&
nSni S*
nRMEi {hE
i {hi ii|i **3**
prabho ! dehi dehe bala dhairyamanta
sadcramdarabhta vicram
yadasmbhiragkta puyakrya
tavaivi prat tatpraytu **3**
| - prabho - O vara, n - dehe bala - strength in our
body, +xi& v - anta dhairya - courage in our heart, +ni
nS - darabhta sadcra - ideal conduct, S (S) vicra (ca) - and ideal thought, n - dehi - give, {hE puyakrya - the Sacred task, i +: - yat asmbhi which we have +RMEi agkta - undertaken ii tat-that i tava- Your + - i - blessings B - eva only {hi |i prat praytu - take to fulfillment.
40

vara! Give us strength in our body. Give us courage in our heart.

Let our conduct and thought be ideal and let it be as per the ideal
we have chosen. The sacred task, which we have solemnly
undertaken, let Your blessings alone take it to fulfillment.
Vx nnx i |nx ii%vE*
<i |lx%E Mx {{i **4**
$ xi& xi& xi& **
jvane yvaddna syt pradna tatodhikam
itye prrthansmka bhagavan paripryatm **4**
o nti nti nti **
Vx - jvane - in life, i +nx - yvat dna - whatever we
receive, ii: +vE - tata adhika - far more than that, |nx i
- pradna syt - let us give, <i B - iti e - this is all, +E asmka - our, |lx - prrthana - prayer, Mx - (he) bhagavan
- O Bhagavan, {{i - paripryat - please fulfill it.

Whatever we receive in life let us give far more than that. This is all
our prayer O Bhagavan! Please fulfill it. Let there be peace at all
the three worlds.

41

kmRyaeg aek s<h

Karmyoga Shloka Sangrah

 
Dhyan Shloka
  :  
:  " :
 
 &:
yam brahma varunendrarudramarutah stunvanti divyaih stavair
vedaih sangapadakramopanishadairgayanti yam samagah
dhyanavasthittadgaten manasa pasyanti yam yogino
yasyantam na viduh surasuragana devaya tasmai namah

To the Lord about whom Brahma, Varun, Indra, Rudra, and the Marut-devatas
praise with divine hymns, the one whom the singers of the Samveda praise by
singing with a full complement of the limbs (of singing) in the order of pada,
krama and the Upanishads, the one whom contemplative people see with minds
resolved in him in a state of meditation, whose nature the celestials and demons
do not know, unto him, the Lord, my salutations.

Jh Hkxoku~ mokp&
1- Ykksds fLefU}fo/kk fu"Bk iqjk ksDrk e;ku?kA
Kku;ksxsu lka[;kuka deZ;ksxsu ;ksfxuke~AA3-3AA
Sribhagavanuvacha lokesmin dvividha nistha pura prokta mayanagha
jnanayogena sankhyanam Karmyogena yoginam (3.3)

42

Sri Bhagavan said Oh! Sinless One, the two-fold committed life-style in this world, was told by Me in
the beginning pursuit of knowledge for the renunciates and the pursuit of action
for those who pursue activity.

2- u deZ.kkeukjEHkkr~ uS"dE;Za iq#"kks'uqrAs

u p laU;lukr~ ,o flf)a lef/kxPNfrAA3-4AA
na Karmanamanarambhat naiskarmyam purusosnute
na cha sannyasanadeva siddhim samadhigacchati (3.4)
A person does not gain that state of actionlessness by the non-performance of
activities. Nor does the person attain success (liberation) out of mere
renunciation, sannyasa.

3- u fg dfpR{k.kefi tkrq fr"BR;deZr~A

dk;Zrs ok% deZ loZ% frtSxqZ.kS%AA3-5AA
na hi kaschitksanamapi jatu tisthatyakarmakrt
karyate hyavasah karma sarvah prakrtijairgunaih (3.5)
Indeed no one ever exists for even a second without performing action because
every one being helpless is made to perform action by the (three) gunas (sattva,
rajas, and tamas) born of prakriti.

4- desZfU;kf.k la;E; ; vkLrs eulk Leju~A

bfU;kFkkZfUoew<kRek feF;kpkj% l mP;rsAA3-6AA
karmendriyani samyamya ya aste manasa smaran
Indriyarthan vimudhatma mithyacharah sa uchyate (3.6)
The one who, controlling the organs of action, sits with the mind remembering
the sense objects is deluded and is called a person of false conduct.

5- ;fLRofU;kf.k eulk fu;E;kjHkrstZquA

desZfU;S% deZ;ksxa vlDr% l fofk";rsAA3-7AA
yastvindriyani manasa niyamyarabhate rjuna
karmendriyaih Karmyogam asaktah sa vishishyate (3.7)

43

Whereas, oh! Arjuna, the one who, controlling the sense organs with the mind, is
unattached and takes to the yoga of action (i.e., action performed with yogabuddhi) with the organs of action, is far superior.

6- rLeknlDr% lrra dk;Za deZ lekpjA

vlDrkskpjUdeZ ijekIuksfr iw#"k%AA3-19AA
tasmadasaktah satatam karyam Karma samachara
asakto hiacharan Karma paramapnoti purushah (3.19)
Therefore, always perform well the action that is to be done without attachment
because, by performing action without attachment, a person attains the highest.

7- deZ.kSo fg laflf)a vkfLFkrk tudkn;%A

yksdlaxzgesokfi lai;UdrZqegZflAA3-20AA
karmnaiva hi samsiddhimasthita janakadayah
lokasangrahamevapi sampashyankartumarhasi (3.20)
Indeed, by action alone, Janaka and others gained liberation. Also, by merely
seeing the desirability of protecting the people from falling into unbecoming ways
you ought to perform action.

8- deZ.;sokf/kdkjLrs ek Qys"kq dnkpuA

ek deZQygsrqZHkwZ% ek rs la~xksLRodeZf.kAA2-47AA
karmanyevadhikaraste ma phaleshu kadachana
ma karmaphalaheturbhur ma te sangostvakarmani (2.47)
Your choice is in action only, never in the results thereof. Do not be the
author of the results of actions. Let your attachment not be to inaction.

9- ;ksxLFk% dq# dekZf.k la~xa R;DRok /kut;A

fln~/;fln~/;ks% leksHkwRok leRoa ;ksx mP;rsAA2-48AA
yogasthah kuru karmani sangam tyaktva dhananjaya
siddhyasiddhyoh samo bhutva samatvam yoga uchyate (2.48)
Remaining steadfast in yoga, Oh! Dhananjaya, perform actions, abandoning
attachment, remaining the same to success and failure alike. This evenness
of mind is called yoga.

44

10- nwjs.k oja deZ cqf);ksxk)ut;A

cq)kS kj.kefUoPN i.kk% Qygsro%AA2-49AA
durena hyavaram Karma buddhiyogaddhananjaya
buddhau saranamanviccha krpanah phalahetavah (2.49)
Action (based on desire) is therefore far inferior to that performed with the proper
attitude of karma-yoga. Seek refuge in this buddhi-yoga (of proper attitude) Oh!
Dhananjaya. Those who perform action only for the results are misers.

11- fu;ra l~xjfgra vjkx}s"kr% re~A

vQysIlqukdeZ ;kRlkfRodeqP;rsAA18-23AA
niyatam sangarahitam aragadveshatah kritam
aphalaprepsuna karma yattatsattvikamuchyate (18.23)
That action which is enjoined and which is done without attachment without being
impelled (purely) by likes and dislikes by a person without a (binding) desire for
result is called sattvika.

12- ;kq dkesIlquk deZ lkgadkjs.k ok iqu%A

f;rs cgqyk;kla rktla mnkre~AA18-24AA
yattu kamepsuna Karma sahankarena va punah
kriyate bahulayasam tadrajasamudahrtam (18.24)
But that karma which is done by one who has a (pronounced) desire for the
result or again with arrogance (and) a lot of effort is called rajasa.

13- vuqcU/ka {k;a fgalka vuos{; p ikS#"ke~A

eksgknkjH;rs deZ ;kkkeleqP;rsAA18-25AA
anubandham kshayam himsamanavekshya cha paurusham
mohadarabhyate Karma yattattamasamucyate (18.25).
That action which is begun not taking into account the natural consequence, loss,
injury (to others) and ones own capacity because of delusion is called tamas.

14- eqDrlaxksugaoknh x&R;qRlkglefUor%A

fln~/;fln~/;ksfuZfoZdkj% drkZ lkfRod mP;rsAA18-26AA
45

muktasangonahamvadi dhrtyutshasamanvitah
siddhyasiddhyornirvikarah karta sattvika ucyate (18.26)
The one who is free from attachment, who has no egotism, who is endowed with
resolve and enthusiasm and is unperturbed in success and failure is called a
sattvika doer.

15- fda deZ fdedesZfr do;ksI;= eksfgrk%A

rks deZ o{;kfe ;TKkRok eks{;lskqHkkr~A4-16AA
kim karma kimakarmeti kavayopyatra mohitah
tatte karma pravaksyami yajjnatva mokshyase shubhat (4.16)
Even the seers (scholars) are confused with reference to what is action (and)
what is actionlessness. I shall tell you above action, knowing which you will be
released from what is inauspicious (samsara).

16- deZ.kks fi cks)O;a cks)O;a p fodeZ.k%A

vdeZ.kp cks)O;a xguk deZ.kks xfr%AA4-17AA
karmno hyapi boddhavyam boddhavyam cha vikarmnah
akarmnashcha boddhavyam gahana Karmno gatih (4.17)
Action (enjoined by the scriptures) is also to be known. Forbidden action and
actionlessness must also be known. (This is) because the nature of karma is
difficult (to understand).

17- deZ.;deZ ;% i;sr~ vdeZf.k p deZ ;%A

l cqf)eku~ euq";s"kq l ;qDr% RLudeZr~AA4-18AA
karmanyakarma yah pashyet akarmani cha karma yah
sa buddhiman manushyeshu sa yuktah krtsnakarmakrt (4.18)
The one who sees actionlessness in action and action in actionlessness is wise
among human beings. That person is a yogi, who has done everything that is to
be done.

18- ;L; losZ lekjEHkk% dkeladYioftZrk%A

KkukfXunX/kdekZ.ka rekgq% if.Mra cq/kk%AA4-20AA
yasya sarve samarambhah kamasankalpavarjitah

46

jnanagnidagdhakarmnam tamahuh panditam budhah (4.20)

The one for whom all undertakings are free from desire (for results) and will,
whose actions are burned up by the fire of knowledge, the sages call that
person wise.

19- R;DRok deZ Q ykl~ x a fuR;r` I rks fujkJ;%A

deZ . ;fHko` kks fi uS o fdfpRdjks f r l%AA4-20AA
tyaktva Karmaphalasangam nityatrpto nirashrayah
karmayabhipravrttopi naiva kinchitkaroti sah (4.20)
Giving up the deep attachment to the results of action, always contented,
being not dependent on anything, he (or she) does not do anything even
though fully engaged in action.

20- fujkkh;ZrfpkkRek R;DrloZifjxzg%A

kkjhja dsoya deZ dqoZkIuksfr fdfYc"ke~AA4-21AA
nirashiryatachittatma tyaktasarvaparigrahah
shariram kevalam Karma kurvannapnoti kilbisham (4.21)
The person who is free of expectations, whose body, mind, and senses
have been mastered, who has given up all possessions, doing only action
that sustains the body, does not incur sin.

21- ;n` P NkykHklUrq " Vks }U}krhrks foeRlj%A

le%fl)kofl)kS p Rokfi u fuc/;rs A A4-22AA
yadrcchalabhasantushto dvandvatito vimatsarah
samah siddhavasiddhau cha krtvapi na nibadhyate (4.22)
The one who is happy with whatever comes by chance, who is unaffected
by the opposites, free from jealousy, and even-minded with reference to
success and failure, is not bound even though performing action.

22- xrl~xL; eqDrL; KkukofLFkrpsrl%A

;Kk;kpjr% deZ lexza foyh;rsAA4-23AA
gatasangasya muktasya jnanavasthitachetasah
yajnayacaratah Karma samagram praviliyate (4.23)

47

The karma of one who is free from attachment, who is liberated, whose
mind is rooted in self-knowledge, who performs for the sake of daily yajna,
resolves totally.

23- cq f );q D rks tgkrhg mHks lq rnq " rs A

rLek|ksxk; ;qT;Lo ;ksx% deZlq dkSkye~AA2-50AA
buddhiyukto jahatiha ubhe sukrtadushkrte
tasmadyogay yujyasva yogah karmasu kaushalam (2.50)
One who is endowed with the samatva-buddhi, sameness of mind, gives up
both punya and papa here, in this world. Therefore, commit yourself to
karma-yoga. Karma-yoga is discretion in action.

24- deZta cqf);qDrk fg Qya R;DRok euhf"k.k%A

tUecU/kfofueqZDrk% ina xPNUR;uke;e~AA2-51AA
karmajam buddhiyukta hi phalam tyaktva manishinah
janmabandhavinirmuktah padam gacchantyanamayam (2.51)

The wise, endowed with the attitude of Karma-yoga, having given up the
results of action, free from the bondage of birth, indeed accomplish the end
that is free from all afflictions.

25- vkiw;Zek.kepyfr"Ba leqeki% fokfUr ;}r~A

r}Rdkek ;a fokfUr losZ l kkfUrekIuksfr u dkedkehAA2-70AA
apuryamanamachalapratistham
samudramapah pravishanti yadvat
tadvatkama yam pravisanti sarve
sa shantimapnoti na kamakami (2.70)
Just as water flows into the ocean that is brimful and still, so too, the wise
person into whom all objects enter, gains peace, (remains unchanged);
whereas, the desirer of objects does not gain peace.

26- fogk; dkekU;% lokZu~ iqekapjfr fuLi`g%A

fueZeks fujg~dkj% l kkfUref/kxPNfrAA2-71AA
vihay kaman yah sarvan pumanscharati nisprhah
nirmamo nirahankarah sa santimadhigachchati (2.71)

48

Having given up all binding desires, the person who moves around, devoid
of longing, without the sense of limited I and mine, gains peace.

` tt! st! #it Imd gvd gItasu %pin;Tsu

iv*aya< yaegzae Ik:[ajun
R s<vade
kmRyaeg aeks<h>
hir> ` tt! st!
om tat sat iti srimad bhagavad gitasu upanishatsu
brahmavidyayam yogashastre srikrishanarjun samvade
karmayoga shlokasangrah
hari om tat sat
Thus the Karmayoga Sloka Sangrah in the Bhagavadgita whose status is that of
the Upanishad which contains the knowledge of Brahman and yoga-sastra in the
form of a samvada (a dialogue that imparts knowledge) between Lord Krishna
and Arjuna is concluded)

49