Important Shlokas

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  1. dharma kshetre kurukshetre
    samveta yuyutsavah
    mamakah pandavas caiva
    kim akurvata sanjaya
    Dhrtarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do? [BG 1.1]
  2. karpanya doso pahat svabhavah
    being overcome by miserly weakness
    prcchami tvam dharma sammudha chetah
    I ask you, having my mind confused about my duty
    yac chreyah syan nishchitam bruhi tan me
    what would be best, for sure, tell me that
    sisyas te ham sadhi mam tvam prapannam
    I am your disciple, instruct me, I am surrendered to You
    Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. [BG 2.7]
  3. na tv evaham jatu nasham
    never was there a time when I did not exist
    na tvam neme janadhipah
    nor you, nor these kings
    na chaiva na bhavisyamah
    and certainly we shall not cease to exist
    sarve vayam atah param
    all of us, hereafter
    Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. [BG 2.12]
  4. dehino smin yatha dehe
    kaumaram yauvanam jara
    tatha dehantar praptir
    dhiras tatra na muhyati
    As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. [BG 2.13]
  5. matra sparsas tu kaunteya
    sitosna sukha dukha dah
    agama payino anityas
    taams titikshasva bharata
    O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. [BG 2.14]
  6. na jayate mryate va kadacin
    it is not born nor does it die at any time
    nayam bhutva bhavita va na bhuyah
    it has not come nor will again come into existence
    ajo nityah sasvato yam purano
    unborn, eternal, ever-existing, primeval
    na hanyate hanyamane sarire
    it is not killed when the body is killed
    For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. [BG 2.20]
  7. vasamsi jirnany yatha vihaya
    navani grhnati naro parani
    tatha sarirani vihaya jirnany
    anyani samyati navani dehi
    As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. [BG 2.22]
  8. nehabhikrama naso sti
    on this path there is no loss of endeavor
    pratyavaayo na vidyate
    nor there is diminution
    svalpam api asya dharmasya
    even a little bit of this religious duty
    trayate mahato bhayat
    protects from great fear
    In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear. [BG 2.40]
  9. vyavasayatmika buddhir
    ekeha kuru nandana
    bahu shakha hy anantas cha
    buddhayo vyavasayinam
    Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched. [BG 2.41]
  10. bhogaisvarya prasaktanam
    of those who are attached to enjoyment and power
    tyapahrta cetasam
    whose minds are stolen by that
    vyavasayatmika buddhih
    a resolute intelligence
    samadhau na vidhiyate
    in the mind does not take place
    In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. [BG 2.44]
  11. trai gunya visaya veda
    the Vedas deal with the three modes of nature
    nistrai gunyo bhava arjuna
    become free from these three modes, o Arjuna
    nirdvandvo nitya sattva stho
    (become) free from duality, established in eternal existence
    niryoga kshema atmavan
    with no anxiety for gain and safety, situated in the self
    The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self [BG 2.45]
  12. yaavaan artha udapaane
    as much as the purposes of a well
    sarvatah samplutodake
    are in all respects (served) in a great lake
    taavaan sarvesu vedesu
    to that extent, (the purpose) in all Vedas
    braahmanasya vijaanatah
    is (served) to one who knows the Supreme Brahman
    All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them. [BG 2.46]
  13. karmany evadhikaras te
    simply to perform your duty – that right you have
    ma phalesu kadachana
    (you are) not (entitled) to the fruits at any time
    ma karma phala hetur bhur
    you should not be motivated by the result of work
    ma te sango stv akarmani
    nor should you be attached to inactivity
    You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. [BG 2.47]
  14. visaya vinivartante
    the sense objects stop to act
    niraharasya dehinah
    for a restricted embodied soul
    rasa varjam raso py asya
    (however), the taste still remains. But even his taste,
    param drstva nivartate
    after experiencing a higher (taste), ceases
    The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. [BG 2.59]
  15. dhyayato visayan pumsah
    while contemplating sense objects, a man’s
    sangas tesupajayate
    attachment for them arises
    sangat sanjayate kamah
    from attachment develops desire
    kamat krodho bhijayate
    from desire anger becomes manifest
    While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. [BG 2.62]
  16. krodhad bhavati sammohah
    from anger comes delusion
    sammohat smrti vibhramah
    from delusion confusion of memory
    smrti bhramsad buddhi naso
    from loss of memory the loss of intelligence
    buddhi nasat pransyati
    after the loss of intelligence one is lost
    From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool [BG 2.63]
  17. aapuryamaanam acala pratistham
    which is being filled up but remains steady
    samudram aapah pravisanti yadvat
    as the ocean, where rivers enter
    tadvat kaamaa yam pravisanti sarve
    so, he whom all desires enter in the same way
    sa santim apnoti na kaam kaami
    he achieves peace, not he who desires enjoyment
    A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires. [BG 2.70]
  18. yajna sistasinah santo
    mucyante sarva kilbisaih
    bhunjate te tv agham papa
    ye pacanty atma karanat
    The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. [BG 3.13]
  19. mahatmanas tu mam partha
    daivim prakrtim asritah
    bhajanty ananya manaso
    jnatva bhutadim avyayam
    O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible. [BG 9.13]
  20. patram pushpam phalam toyam
    yo me bhaktya prayacchati
    tad aham bhakti upahrtam
    asnami praytaatmanah
    If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it. [BG 9.26]
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Important Shlokas
2013-12-17 10:43:12

Important shlokas from shastras
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