assignment word in sanskrit

The 1000 most common Sanskrit words [Complete List]

We produced this list of the 1000 most common Sanskrit words through a statistical analysis of a large number of Sanskrit texts.

These texts include passages from the Mahabharata (a long epic narrative from ancient India), several of the Upanishads (ancient Indian religious and philosophical texts), as well as several yogic texts (including the Yoga Sutras of Patanjali and the Hatha Yoga Pradipika).

Sanskrit is an inflected language, meaning that word endings often change depending on grammatical cases. We did our best to convert the words from the texts into their dictionary form, before counting their occurrences and sorting them by frequency.

This Sanskrit vocabulary list is sorted by frequency, meaning that the words at the top of the list occur more frequently than those further down the list.

The purpose of this list is to help those interested in learning the Sanskrit language assimilate the most basic vocabulary.

Here is the list of the 1000 most common Sanskrit words:

The Sanskrit word “न” (na) has the same origin as the Latin word “ne” and the English word “no”. Sanskrit and Latin belong to the Indo-European language family, and so does English.

• कर (kara) [noun] (doer, maker)

In Yogic texts, the Sanskrit word “एक” (eka) often appears in the compound “एकाग्रता” (ekāgratā) which means “one-pointedness” and refers to focused, undivided attention.

• आदि (ādi) [noun] (beginning)
• च (ca) [conjunction] (and)
• समय (samaya) [noun] (time, agreement)
• त्वम् (tvam) [pronoun] (you (singular))
• कारण (kāraṇa) [noun] (cause, reason)
• पुत्र (putra) [noun] (son)
• हि (hi) [particle] (indeed)
• इदम् (idam) [pronoun] (this)
• अस्ति (asti) [verb] (to be)
• मनुष्य (manuṣya) [noun] (human, man)
• समान (samāna) [adjective] (equal, alike)
• तद् (tad) [pronoun] (that)

The Sanskrit word “सर्व” (sarva) is the origin of the Pali word “sabba”. Pali and Sanskrit are related languages from ancient India. Sanskrit is the language of ancient Hindu texts; Pali is the language used in Theravada Buddhist texts.

• जा (jā) [noun] (offspring, descendants)
• यदि (yadi) [conjunction] (if)
• राजन् (rājan) [noun] (king)
• त्याग (tyāga) [noun] (renunciation, abandonment)
• देवता (devatā) [noun] (deity, god)
• युद्ध (yuddha) [noun] (war, battle)
• श्रेष्ठ (śreṣṭha) [adjective] (best, most excellent)
• धर्म (dharma) [noun] (duty, righteousness, religion)
• ब्राह्मण (brāhmaṇa) [noun] (Brahmin)
• अहम् (aham) [pronoun] (I)
• पुरुष (puruṣa) [noun] (man, person, spirit)
• सदा (sadā) [adverb] (always)
• श्लोक (śloka) [noun] (sound, verse, stanza)

There are several Sanskrit words that translate to “body”. The most common of these terms is probably “शरीर” (śarīra) but there is also the term “काय” (kāya).

• स्वरूप (svarūpa) [noun] (true form, own nature)
• अध्याय (adhyāya) [noun] (chapter, lesson)
• रूप (rūpa) [noun] (form, appearance)
• उत्तम (uttama) [adjective] (greatest)
• गुण (guṇa) [noun] (quality)

The Sanskrit word “रथ” (ratha) translates to “chariot”. It is a common term in Sanskrit literature because chariots were used in the battles described in epic narratives such as the Mahabharata.

• बुद्धि (buddhi) [noun] (intellect)
• इच्छा (icchā) [noun] (desire)
• भाव (bhāva) [noun] (becoming, being)
• कार्य (kārya) [noun] (work, task)
• वीर (vīra) [noun] (hero, brave)
• प्रकृति (prakṛti) [noun] (nature, primal matter)
• यज्ञ (yajña) [noun] (Vedic sacrifice, ritual)
• स (sa) [pronoun] (he, that)
• महर्षि (maharṣi) [noun] (great sage)
• यद् (yad) [pronoun] (which, who, whatever, whichever)
• केवल (kevala) [adjective] (only, alone)
• अनुसार (anusāra) [noun] (following)
• दिव्य (divya) [adjective] (divine, celestial)
• धारण (dhāraṇa) [noun] (holding, bearing, wearing)

The pursuit of philosophical and spiritual knowledge is a central part of many ancient Sanskrit texts. This explains why the Sanskrit word “ज्ञान” (jñāna) (which means “knowledge”) is a frequently-occurring term in these texts.

• यत् (yat) [pronoun] (who, which, whichever)
• शक्ति (śakti) [noun] (power, ability, strength)
• जगत् (jagat) [noun] (world, universe)
• लोक (loka) [noun] (world, realm, people)
• अन्य (anya) [adjective] (other, another)
• भवति (bhavati) [verb] (is, becomes)
• स्थित (sthita) [verb/adjective] (situated, standing, existing)
• क (ka) [pronoun] (who, what)
• दिन (dina) [noun] (day)
• दान (dāna) [noun] (giving, gift, charity)
• प्रिय (priya) [adjective] (dear, beloved)
• विषय (viṣaya) [noun] (subject, topic, matter)
• बाण (bāṇa) [noun] (arrow)
• शत्रु (śatru) [noun] (enemy)
• अनेक (aneka) [adjective] (many, numerous)
• धन (dhana) [noun] (wealth, money)
• मार (māra) [noun] (killing, death)
• अधिक (adhika) [adjective] (more, excessive)
• इति (iti) [particle] (thus, so (often used to quote direct speech or denote the end of a statement))
• वस्तु (vastu) [noun] (object, thing)
• रक्षा (rakṣā) [noun] (protection, care)
• अर्थ (artha) [noun] (meaning, purpose, wealth)
• सेना (senā) [noun] (army)
• भयंकर (bhayaṅkara) [adjective] (terrifying, dreadful)
• अग्नि (agni) [noun] (fire)
• विशाल (viśāla) [adjective] (wide, expansive, large)
• पृथ्वी (pṛthvī) [noun] (earth)
• प्राण (prāṇa) [noun] (breath, life force)
• दृष्टि (dṛṣṭi) [noun] (sight, vision)

The Sanskrit word “राज” (rāja) means “king”. Interestingly, this word appears in the name of a state in northern India, Rajasthan (which means “the Land of Kings”).

• बल (bala) [noun] (strength, power)
• सेवा (sevā) [noun] (service)

Yoga practitioners will recognize the Sanskrit word “सूर्य” (sūrya) because it appears in the name of a classic sequence of yoga postures called Surya Namaskar or Sun Salutation.

• नित्य (nitya) [adjective] (eternal)
• वृक्ष (vṛkṣa) [noun] (tree)
• भिन्न (bhinna) [adjective] (different, split)
• भक्त (bhakta) [noun] (devotee)
• वाचक (vācaka) [noun] (speaker)
• शब्द (śabda) [noun] (word, sound)
• जल (jala) [noun] (water)
• सुन्दर (sundara) [adjective] (beautiful)
• आज (āja) [noun] (today)
• मम (mama) [pronoun] (my, mine)
• युक्त (yukta) [adjective] (appropriate, connected)
• सह (saha) [preposition or indeclinable] (with, together)
• शास्त्र (śāstra) [noun] (treatise, scripture)
• अस्त्र (astra) [noun] (weapon)
• भय (bhaya) [noun] (fear)
• आकाश (ākāśa) [noun] (sky, space)
• शीघ्र (śīghra) [adjective] (quick, fast)
• क्षत्रिय (kṣatriya) [noun] (member of the warrior class, Kshatriya)
• सम (sama) [adjective] (equal, same)
• आज्ञा (ājñā) [noun] (command, order)
• नष्ट (naṣṭa) [adjective] (lost, destroyed)
• सा (sā) [pronoun] (she, that (feminine))
• शोभा (śobhā) [noun] (beauty, splendor)
• द्वेष (dveṣa) [noun] (hatred, enmity)
• सुख (sukha) [noun] (happiness, comfort)
• पूर्ण (pūrṇa) [adjective] (full, complete)
• वेद (veda) [noun] (knowledge, specifically refers to the ancient scriptures)
• वन (vana) [noun] (forest)
• आश्रम (āśrama) [noun] (hermitage, a stage of life)
• पद (pada) [noun] (foot, step, position)
• स्थान (sthāna) [noun] (place)
• यथा (yathā) [adverb] (as, like)
• देव (deva) [noun] (god)
• मान (māna) [noun] (honor, pride)

Many ancient Sanskrit texts have a religious or spiritual focus. This is why the word “पूजा” (pūjā) —which means “worship”— frequently appears in these texts.

• दुःख (duḥkha) [noun] (sorrow, suffering)
• भेद (bheda) [noun] (difference, distinction)
• विचार (vicāra) [noun] (thought, reflection)
• वचन (vacana) [noun] (word, speech)
• भोग (bhoga) [noun] (enjoyment, pleasure)

The Sanskrit word “साधन” (sādhana) often refers to a practice aimed at achieving spiritual realizations.

• नाश (nāśa) [noun] (destruction)
• तत्र (tatra) [adverb] (there)
• स्त्री (strī) [noun] (woman)
• सत्य (satya) [noun] (truth)
• अवस्था (avasthā) [noun] (condition, state)
• अंश (aṃśa) [noun] (part, portion)
• राज्य (rājya) [noun] (kingdom)
• श्रद्धा (śraddhā) [noun] (faith)
• ऋषि (ṛṣi) [noun] (sage)
• उपदेश (upadeśa) [noun] (instruction, advice)
• वर (vara) [noun] (boon, best, bridegroom)
• दर्शन (darśana) [noun] (philosophy, view, sight)
• क्रिया (kriyā) [noun] (action)
• राक्षस (rākṣasa) [noun] (demon)
• कन्या (kanyā) [noun] (maiden, girl)
• तु (tu) [particle] (but, and)
• करोति (karoti) [verb] (does, makes)
• प्रति (prati) [preposition] (towards, against)
• पवित्र (pavitra) [adjective] (pure, holy)
• तप (tapa) [noun] (heat, austerity, penance)
• काम (kāma) [noun] (desire, love)
• ब्रह्म (brahma) [noun] (Brahma, sacred, Absolute)
• स्मरण (smaraṇa) [noun] (remembrance, memory)
• कर्तव्य (kartavya) [adjective] (dutiful, obligatory)
• कौरव (kaurava) [noun/proper noun] (descendant of Kuru, Kaurava)
• कर्ण (karṇa) [noun/proper noun] (ear, Karna)
• प्रसन्न (prasanna) [adjective] (pleased, clear, serene)
• काल (kāla) [noun] (time)
• पितृ (pitṛ) [noun] (father, ancestor)
• हृदय (hṛdaya) [noun] (heart)
• सिद्ध (siddha) [adjective] (accomplished, perfected)
• तत्पश्चात् (tatpaścāt) [adverb] (afterwards, later)
• उत्तर (uttara) [noun/adjective] (north, higher, answer)
• शस्त्र (śastra) [noun] (weapon)
• राग (rāga) [noun] (attachment, passion, color)
• अभाव (abhāva) [noun] (non-existence, absence)
• उत्पत्ति (utpatti) [noun] (origin, creation)
• पाप (pāpa) [noun/adjective] (sin, evil)
• एष (eṣa) [pronoun] (this, these)
• अत्र (atra) [adverb] (here)
• वायु (vāyu) [noun] (wind, air)
• मुख (mukha) [noun] (face, mouth)
• सभा (sabhā) [noun] (assembly, hall)
• शोक (śoka) [noun] (grief, sorrow)
• गति (gati) [noun] (movement, speed, destination)
• पर्वत (parvata) [noun] (mountain)
• बहु (bahu) [adjective] (many)
• एव (eva) [adverb] (indeed)
• पूर्व (pūrva) [adjective] (eastern, former)
• क्रोध (krodha) [noun] (anger)
• जिन (jina) [noun] (conqueror (commonly used as an epithet for Mahavira, the founder of Jainism))
• वर्ष (varṣa) [noun] (year, rain)
• पर (para) [adjective] (other, beyond)
• तस्य (tasya) [pronoun] (his, her, its)
• भवन्ति (bhavanti) [verb] ((they) are)
• सैनिक (sainika) [noun] (soldier)
• नेत्र (netra) [noun] (eye)
• आश्रय (āśraya) [noun] (shelter, refuge)
• अश्व (aśva) [noun] (horse)
• प्रवेश (praveśa) [noun] (entry, entrance)
• यत्र (yatra) [pronoun] (where)
• वर्ण (varṇa) [noun] (color, class)
• स्थिति (sthiti) [noun] (position, condition)
• विद्या (vidyā) [noun] (knowledge, learning)
• गन्धर्व (gandharva) [noun] (celestial musician)
• नामक (nāmaka) [adjective] (named)
• विजय (vijaya) [noun] (victory)
• आरम्भ (ārambha) [noun] (beginning)
• ध्यान (dhyāna) [noun] (meditation)
• हन्ति (hanti) [verb] (kills)
• अनन्त (ananta) [adjective] (endless, infinite)
• मूल (mūla) [noun] (root)
• माता (mātā) [noun] (mother)
• मार्ग (mārga) [noun] (path, way)
• सिंह (siṃha) [noun] (lion)
• व्रत (vrata) [noun] (vow)

Two different Sanskrit words that can be translated as “ocean” are in this vocabulary list: “समुद्र” (samudra) and “सागर” (sāgara). As it appears higher on this list, the first of these two terms was more frequent in the texts that we analyzed.

• पशु (paśu) [noun] (animal)
• योग्य (yogya) [adjective] (suitable, competent)
• भाग (bhāga) [noun] (part, share)
• वस्त्र (vastra) [noun] (cloth, garment)
• पदार्थ (padārtha) [noun] (element, substance)
• नगर (nagara) [noun] (city)
• कथा (kathā) [noun] (story)
• संख्या (saṅkhyā) [noun] (number)
• सर्वत्र (sarvatra) [adverb] (everywhere)
• रहस्य (rahasya) [noun] (secret)
• सिद्धि (siddhi) [noun] (accomplishment)
• पद् (pad) [noun] (word, step)
• पति (pati) [noun] (husband, lord)
• निवास (nivāsa) [noun] (residence)
• वैश्य (vaiśya) [noun] (member of the merchant, trader class)
• शुद्ध (śuddha) [adjective] (pure)
• भूत (bhūta) [noun] (being, ghost)
• राजन (rājan) [noun] (king)
• मया (mayā) [pronoun] (by me)
• सत् (sat) [adjective] (true, existent)
• कुरु (kuru) [verb] (do, make)
• मधुर (madhura) [adjective] (sweet)
• स्नान (snāna) [noun] (bath)
• भक्ति (bhakti) [noun] (devotion)
• संसार (saṃsāra) [noun] (world, cycle of existence)
• भव (bhava) [noun] (being, existence)
• मृत्यु (mṛtyu) [noun] (death)
• देश (deśa) [noun] (country, region)
• किम् (kim) [pronoun] (what)
• तदा (tadā) [adverb] (then, at that time)
• प्रकाश (prakāśa) [noun] (light, illumination)
• हेतु (hetu) [noun] (cause, reason)
• प्रश्न (praśna) [noun] (question)
• मुक्त (mukta) [adjective] (liberated, freed)
• उपाय (upāya) [noun] (means, strategy)
• तीर्थ (tīrtha) [noun] (sacred pilgrimage place, ford)
• दिशा (diśā) [noun] (direction)
• ग्रहण (grahaṇa) [noun] (eclipse, seizing, accepting)
• अभिप्राय (abhiprāya) [noun] (intention, meaning)
• प्रतिज्ञा (pratijñā) [noun] (promise, vow)
• द्वार (dvāra) [noun] (door)
• पितामह (pitāmaha) [noun] (grandfather)
• अपि (api) [adverb] (also)
• संशय (saṃśaya) [noun] (doubt)
• अधिकार (adhikāra) [noun] (authority)
• चिन्तन (cintan) [noun] (contemplation)
• वा (vā) [conjunction] (or)
• कष्ट (kaṣṭa) [adjective] (difficult)
• सहित (sahita) [adjective] (together with)
• अन्तःकरण (antaḥkaraṇa) [noun] (conscience)
• योग (yoga) [noun] (union, yoga)
• वृद्ध (vṛddha) [adjective] (old)
• जीव (jīva) [noun] (life)
• विवाह (vivāha) [noun] (marriage)
• स्थिर (sthira) [adjective] (steady)
• पत्नी (patnī) [noun] (wife)
• वाणी (vāṇī) [noun] (speech)
• निरन्तर (nirantara) [adjective] (continuous)
• कठिन (kaṭhina) [adjective] (difficult)
• तव (tava) [pronoun] (your)
• गच्छ (gaccha) [verb] (go)
• विधि (vidhi) [noun] (method, rule)
• हर्ष (harṣa) [noun] (joy)
• जीवन (jīvana) [noun] (life)
• अज्ञान (ajñāna) [noun] (ignorance)
• नर (nara) [noun] (man)
• बालक (bālaka) [noun] (boy)
• धारा (dhārā) [noun] (stream)

You might recognize a similarity between the Sanskrit word “प्रदेश” (pradeśa) and the name of the northern Indian state of Uttar Pradesh. That is because this Sanskrit word has been borrowed by the Hindi language.

• वश (vaśa) [adjective] (under control)
• द्वितीय (dvitīya) [adjective] (second)
• दानव (dānava) [noun] (demon)
• कुमार (kumāra) [noun] (boy, prince)
• उत्साह (utsāha) [noun] (enthusiasm)
• विश्वास (viśvāsa) [noun] (trust, belief)
• नदी (nadī) [noun] (river)
• एकत्र (ekatra) [adverb] (together, in one place)
• अयम् (ayam) [pronoun] (this (masculine))
• लोभ (lobha) [noun] (greed)
• दत्त (datta) [past participle] (given)
• कथन (kathana) [noun] (saying, speaking)
• जीवित (jīvita) [noun] (life)
• ईश्वर (īśvara) [noun, proper noun] (God, a deity)
• शाप (śāpa) [noun] (curse)
• अन्त (anta) [noun] (end)
• पुण्य (puṇya) [noun] (virtue, merit)
• विनाश (vināśa) [noun] (destruction)
• दोष (doṣa) [noun] (fault, defect)
• यात्रा (yātrā) [noun] (journey, travel)
• शल्य (śalya) [noun] (thorn, shard, discomfort)
• हित (hita) [adjective] (beneficial)
• कृत्वा (kṛtvā) [absolutive (verbal noun)] (having done)
• वेग (vega) [noun] (speed, velocity)
• मनोहर (manohara) [adjective] (charming, captivating)
• गर्भ (garbha) [noun] (womb)
• देवी (devī) [noun] (goddess)
• शरण (śaraṇa) [noun] (refuge, shelter)
• तात (tāta) [noun] (father)
• आनन्द (ānanda) [noun] (bliss, joy)
• रात्रि (rātri) [noun] (night)
• नमस्कार (namaskāra) [noun] (greeting, salutation)
• पोषण (poṣaṇa) [noun] (nourishment)
• ददाति (dadāti) [verb] (gives)
• स्व (sva) [pronoun/adjective] (self, own)
• मनस् (manas) [noun] (mind)
• गम्भीर (gambhīra) [adjective] (deep, profound)
• संयोग (saṃyoga) [noun] (union, conjunction)
• शिक्षा (śikṣā) [noun] (education, instruction)
• गुरु (guru) [noun] (teacher, spiritual guide)
• अहंकार (ahaṃkāra) [noun] (ego, self-conceit)
• रमणीय (ramaṇīya) [adjective] (pleasing, delightful)
• भजन (bhajana) [noun] (devotion, service, worship)
• वसु (vasu) [noun] (wealth, good, bright)
• चित्त (citta) [noun] (mind, consciousness)
• विकार (vikāra) [noun] (change, alteration, emotion)
• अनुभव (anubhava) [noun] (experience)
• जीत (jīta) [adjective] (oppressed)
• भर (bhara) [noun] (burden, load)
• महत् (mahat) [adjective] (great, mighty)
• प्रजा (prajā) [noun] (subjects, offspring, people)
• हर (hara) [verb] (to take away)
• गदा (gadā) [noun] (club, mace)
• आत्मन् (ātman) [noun] (self, soul, spirit)
• रत्न (ratna) [noun] (gem, jewel)
• भूमि (bhūmi) [noun] (earth, ground, land)
• नृप (nṛpa) [noun] (king, ruler)
• कुशल (kuśala) [adjective] (skilful, clever, proficient)
• मेघ (megha) [noun] (cloud)
• सुन्दरी (sundarī) [adjective/noun] (beautiful (as an adjective) or beautiful woman (as a noun))
• द्वि (dvi) [prefix/numeral] (two)
• भिक्षा (bhikṣā) [noun] (alms, begging)
• उपवास (upavāsa) [noun] (fasting)
• भोजन (bhojana) [noun] (food, meal)
• व्यवहार (vyavahāra) [noun] (conduct, behavior, practice)
• स्पर्श (sparśa) [noun] (touch)
• दैत्य (daitya) [noun] (demon)
• सृष्टि (sṛṣṭi) [noun] (creation)
• ब्रह्मविद्या (brahmavidyā) [noun] (knowledge of the ultimate reality, spiritual knowledge)
• क्षेत्र (kṣetra) [noun] (field, domain, sacred place)
• भ्रातृ (bhrātṛ) [noun] (brother)
• श्रवण (śravaṇa) [noun] (hearing, listening)
• प्रधान (pradhāna) [noun] (principle, main)
• वध (vadha) [noun] (killing, slaying)
• विश्व (viśva) [noun/adjective] (world, universe, all, entire)
• मन्त्र (mantra) [noun] (sacred utterance, incantation)
• कला (kalā) [noun] (art, skill)
• नाग (nāga) [noun] (snake, serpent)
• सर्प (sarpa) [noun] (snake)
• शिखर (śikhara) [noun] (peak, summit)
• बाल (bāla) [adjective/noun] (child, young)
• खा (khā) [verb] (to eat)
• पक्ष (pakṣa) [noun] (side, wing)
• शेष (śeṣa) [adjective/noun] (remaining, rest, all that is left)
• वाच् (vāc) [noun] (speech, voice)
• राजर्षि (rājarṣi) [noun] (royal sage, king who is also a sage)
• पुत्री (putrī) [noun] (daughter)
• आयुध (āyudha) [noun] (weapon)
• तपस् (tapas) [noun] (heat, penance, austerity)
• खेल (khela) [noun] (sport, play)
• आदर (ādara) [noun] (respect)
• वृद्धि (vṛddhi) [noun] (growth, increase)
• कश्चित् (kashcit) [pronoun] (someone, anyone, some)
• शान्ति (śānti) [noun] (peace)
• मस्तक (mastaka) [noun] (head, forehead)
• दृश्य (dṛśya) [adjective] (visible, that which is seen)
• आवश्यक (āvaśyaka) [adjective] (necessary, essential)
• उचित (ucita) [adjective] (appropriate, proper)
• दूर (dūra) [adjective] (far, distant)
• एतद् (etad) [pronoun] (this, these)
• ध्वज (dhvaja) [noun] (flag, banner)
• मित्र (mitra) [noun] (friend)
• सनातन (sanātana) [adjective] (eternal, perpetual)
• संकल्प (saṅkalpa) [noun] (resolve, determination)
• हस्त (hasta) [noun] (hand)
• सदृश (sadṛśa) [adjective] (similar, like)
• संदेह (saṅdeha) [noun] (doubt, suspicion)

If the Sanskrit word “अवतार” (avatāra) sounds familiar, that is because the English word “avatar” is derived from it.

• पान (pāna) [noun] (drink)

The Sanskrit word “पण्डित” (paṇḍita) refers to a scholar. This term is the origin of the English word “pundit” which refers to an expert who gives their opinion in the media.

• प्रसाद (prasāda) [noun] (grace, blessing, offering)
• दशा (daśā) [noun] (condition, state, phase)
• विशेष (viśeṣa) [adjective] (special, distinct)
• चिन्ता (cintā) [noun] (worry, anxiety)
• धैर्य (dhairya) [noun] (courage, patience)
• पश्चात् (paścāt) [adverb] (after, behind)
• समर्थ (samartha) [adjective] (capable, powerful)
• असुर (asura) [noun] (demon, asura)
• केश (keśa) [noun] (hair)
• कृपा (kṛpā) [noun] (mercy, compassion)
• ऐश्वर्य (aiśvarya) [noun] (prosperity, wealth, sovereignty)
• जाति (jāti) [noun] (birth, rank, species)
• उक्त (ukta) [verb] (said, spoken)
• स्वर्ग (svarga) [noun] (heaven)
• त्रि (tri) [numeral] (three)
• लक्ष्य (lakṣya) [noun] (target, goal, aim)
• सावधान (sāvadhāna) [adjective] (attentive, cautious)
• रोक (roka) [verb] (stop)
• स्वार्थ (svārtha) [noun] (selfishness)
• सप्त (sapta) [numeral] (seven)
• पताका (patākā) [noun] (flag, banner)
• अक्षय (akṣaya) [adjective] (imperishable, indestructible)
• पुराण (purāṇa) [noun] (ancient, old, legendary text)
• विधान (vidhāna) [noun] (regulation, law)
• व्यर्थ (vyartha) [adjective] (useless, futile)
• सूक्ष्म (sūkṣma) [adjective] (subtle, fine)
• ५ (pañca) [numeral] (five)
• चित्र (citra) [noun] (picture, painting)
• तामस (tāmasa) [adjective] (dark, inert (related to one of the three Gunas in Hindu philosophy))
• स्वप्न (svapna) [noun] (dream)
• अनन्य (ananya) [adjective] (unique, non-other)
• प्राणायाम (prāṇāyāma) [noun] (breath control, yogic breathing)
• तेजस् (tejas) [noun] (brilliance, radiance)
• पाठ (pāṭha) [noun] (lesson)
• स्तुति (stuti) [noun] (praise)
• घोर (ghora) [adjective] (terrible, formidable)
• राष्ट्र (rāṣṭra) [noun] (nation, state)
• लता (latā) [noun] (creeper, vine)
• तृप्त (tṛpta) [adjective] (satisfied, contented)
• कठोर (kaṭhora) [adjective] (hard, harsh)
• भार (bhāra) [noun] (burden, weight)
• शाखा (śākhā) [noun] (branch)
• अद्य (adya) [adverb] (today)
• साधु (sādhu) [adjective] (good, virtuous)
• वर्तमान (vartamāna) [noun] (present (tense))
• क्षमा (kṣamā) [noun] (forgiveness, patience)
• पार्थिव (pārthiva) [adjective/proper noun] (earthly, terrestrial , belonging to Prithu or Partha (Arjuna))
• सेवक (sevaka) [noun] (servant, attendant)
• संयुक्त (saṃyukta) [adjective] (united, combined)
• दीन (dīna) [adjective] (poor, wretched)
• स्वर (svara) [noun] (note, tone, sound)
• अग्निहोत्र (agnihotra) [noun] (fire ritual)
• दश (daśa) [numeral] (ten)
• मणि (maṇi) [noun] (jewel or gem)
• अष्टक (aṣṭaka) [noun] (octet or group of eight (sometimes refers to a religious ceremony))
• सहस्र (sahasra) [adjective] (thousand)
• गच्छति (gacchati) [verb] (goes)
• क्लेश (kleśa) [noun] (pain or affliction)
• स्नेह (sneha) [noun] (affection or grease)
• परिणाम (pariṇāma) [noun] (result or change)
• आहार (āhāra) [noun] (food or intake)
• पाद (pāda) [noun] (foot or quarter (in verse))
• विघ्न (vighna) [noun] (obstacle or hindrance)
• हिंसा (hiṃsā) [noun] (harm or violence)
• ४ (catur) [numeral] (four)
• पाल (pāla) [noun] (protector or guardian)
• क्रूर (krūra) [adjective] (cruel or harsh)
• प्रमाद (pramāda) [noun] (negligence, error)
• अन्न (anna) [noun] (food, grain)
• अलंकृत (alaṅkṛta) [adjective] (decorated, adorned)
• प्रभु (prabhu) [noun] (master, lord)
• कुपित (kupita) [adjective] (angry, enraged)
• १ (eka) [numeral] (one)
• भुजा (bhujā) [noun] (arm, branch)
• ब्रह्मचर्य (brahmacarya) [noun] (celibacy, student life)
• अतिथि (atithi) [noun] (guest)
• मरण (maraṇa) [noun] (death)
• अनित्य (anitya) [adjective] (impermanent, transient)
• महत्त्व (mahattva) [noun] (greatness, glory)
• युग (yuga) [noun] (age, era)
• आचार (ācāra) [noun] (conduct, behavior)
• नरक (naraka) [noun] (hell)
• संतान (santāna) [noun] (offspring, progeny)

The Sanskrit term “जितेन्द्रिय” is a compound word consisting of two parts: “जित” (jita), which means “conquered” or “subdued”, and “इन्द्रिय” (indriya) which refers to the sense faculties (sight, touch, hearing, ..). The combined meaning refers to a goal of ascetics: to have “subdued the senses”.

• राजकुमार (rājakumāra) [noun] (prince)
• सागर (sāgara) [noun] (ocean)
• अनाथ (anātha) [adjective] (orphaned, without a protector)
• बन्धु (bandhu) [noun] (relative, friend)
• अष्टादश (aṣṭādaśa) [numeral] (eighteen)
• असु (asu) [noun] (life-force, breath)
• कुल (kula) [noun] (family, clan)
• सफल (saphala) [adjective] (successful, fruitful)
• मृग (mṛga) [noun] (deer, animal)
• दुर्बल (durbala) [adjective] (weak, feeble)
• विष (viṣa) [noun] (poison)
• प्रार्थना (prārthanā) [noun] (prayer, request)
• जरा (jarā) [noun] (old age, decay)
• ज्ञात (jñāta) [adjective] (known, familiar)
• पुनर् (punaḥ) [adverb] (again)
• उपरि (upari) [adverb] (above, over)
• असौ (asau) [pronoun] (that)
• शासन (śāsana) [noun] (rule, order)
• दया (dayā) [noun] (compassion)
• करण (karaṇa) [noun] (cause, mechanism)
• अधर्म (adharma) [noun] (injustice, unrighteousness)
• तिथि (tithi) [noun] (lunar day)
• नक्षत्र (nakṣatra) [noun] (star, constellation)
• संधि (sandhi) [noun] (junction, union)
• गत (gata) [adjective] (gone, past)
• श्वेत (śveta) [adjective] (white)
• शोभित (śobhita) [adjective] (adorned, radiant)
• कमल (kamala) [noun] (lotus)
• रथी (rathī) [noun] (charioteer)
• चरण (charaṇa) [noun] (foot, step)
• उन्मत्त (unmaṭṭa) [adjective] (intoxicated, crazed)
• कान्ति (kānti) [noun] (luster, beauty)
• साक्षात्कार (sākṣātkāra) [noun] (realization)
• जात (jāta) [adjective] (born)
• सत्कार (satkāra) [noun] (respect, hospitality)
• प्रमुख (pramukha) [adjective] (foremost, chief)
• दग्ध (dagdha) [adjective] (burnt, consumed by fire)
• दुर्ग (durga) [noun] (fort, fortress)
• शान्त (shānta) [adjective] (calm, peaceful)
• संस्कार (saṃskāra) [noun] (rite, sacrament, cultural conditioning)
• दूत (dūta) [noun] (messenger, envoy)
• स्वतन्त्र (svatantra) [adjective] (independent, free)
• दृष्ट (dṛṣṭa) [adjective] (seen, beheld, perceived)
• आदित्य (āditya) [noun] (sun, son of Aditi (in the plural, refers to the Adityas, a group of solar deities))
• संग्राम (saṃgrāma) [noun] (battle, war)
• एवम् (evam) [adverb] (thus, so, in this manner)
• नियम (niyama) [noun] (rule, restriction)
• क्षण (kṣaṇa) [noun] (moment, instant)
• सन् (san) [noun/adjective] (being, existing (used as an indeclinable in compound forms))
• अक्षर (akṣara) [noun] (syllable, indestructible (also refers to letters of the alphabet))
• अस्मद् (asmad) [pronoun] (I, we (first person pronoun))
• हानि (hāni) [noun] (loss, decay)
• भविष्य (bhaviṣya) [noun] (future)
• कपट (kapaṭa) [noun] (deceit, trickery)
• जायते (jāyate) [verb] (is born, is produced)
• असिद्धि (asiddhi) [noun] (non-achievement, failure)
• सप्तम (saptama) [adjective] (seventh)
• आधार (ādhāra) [noun] (support, base)
• उपासक (upāsaka) [noun] (worshipper, devotee)
• आशा (āśā) [noun] (hope, expectation)
• पात्र (pātra) [noun] (vessel, recipient)
• प्रहार (prahāra) [noun] (strike, blow)
• अधिपति (adhipati) [noun] (lord, master)
• तर्पण (tarpaṇa) [noun] (satiation, offering (especially of water to ancestors))
• अनुग्रह (anugraha) [noun] (grace, favour)
• सूत (sūta) [noun] (charioteer, bard)
• मातृ (mātṛ) [noun] (mother)
• रुचि (ruci) [noun] (taste, interest)
• अभि (abhi) [preposition/prefix] (towards, over)
• प्रारम्भ (prārambha) [noun] (beginning, commencement)
• संध्या (sandhyā) [noun] (twilight, evening)
• मांस (māṃsa) [noun] (flesh, meat)
• प्रभा (prabhā) [noun] (light, aura, lustre)
• संयम (saṃyama) [noun] (self-control, restraint)
• यदा (yadā) [adverb] (when)
• पुष्ट (puṣṭa) [adjective] (nourished, strong, healthy)
• निद्रा (nidrā) [noun] (sleep)
• विज्ञान (vijñāna) [noun] (science, knowledge)
• निन्दा (nindā) [noun] (blame, scorn)
• आसक्त (āsakta) [adjective] (attached, fond)
• पुष्प (puṣpa) [noun] (flower)
• शुक्र (śukra) [noun] (brightness)
• सुवर्ण (suvarṇa) [noun] (gold)
• ज्येष्ठ (jyeṣṭha) [adjective] (eldest, senior)
• गृह (gṛha) [noun] (house, home)
• प्रथम (prathama) [adjective] (first)
• ब्राह्म (brāhma) [adjective] (related to Brahma)
• प्रतिष्ठित (pratiṣṭhita) [adjective] (established, famous)
• अनुराग (anurāga) [noun] (affection, love)
• चतुर् (catur) [adjective] (skillful, smart, clever)
• सखा (sakhā) [noun] (friend)
• आशीर्वाद (āśīrvād) [noun] (blessing)
• स्पष्ट (spaṣṭa) [adjective] (clear, explicit)
• मास (māsa) [noun] (month)
• हीन (hīna) [adjective] (deprived of, lacking)
• कदाचित् (kadācit) [adverb] (sometimes)
• जित (jita) [noun] (one who has conquered)
• खड्ग (khaḍga) [noun] (sword)
• कृत (kṛta) [adjective] (done, made)
• पुरोहित (purohita) [noun] (priest)
• यन्त्र (yantra) [noun] (machine, apparatus)
• आचार्य (ācārya) [noun] (teacher, preceptor)
• भवन (bhavan) [noun] (building, abode)
• शून्य (śūnya) [adjective/noun] (zero, empty, void)
• शयन (śayana) [noun] (lying down, resting)
• ६ (ṣaṭ) [numeral] (six)
• घन (ghana) [adjective/noun] (dense, solid, cube)
• रण (raṇa) [noun] (battle, war)
• जानाति (jānāti) [verb] (knows, understands)
• धातु (dhātu) [noun] (element, root)
• माया (māyā) [noun] (illusion, magic)
• मद (mada) [noun] (pride, intoxication)
• हल (hala) [noun] (plough)
• द्व (dva) [numerical] (two)
• प्रवाह (pravāha) [noun] (flow, stream, current)
• द्वादश (dvādaśa) [numerical] (twelve)
• ग्लानि (glāni) [noun] (fatigue, tiredness, distress)
• वाहन (vāhana) [noun] (vehicle)
• उदाहरण (udāharaṇa) [noun] (example)
• वाक्य (vākya) [noun] (sentence)
• पश्चिम (paścima) [noun] (west)
• महात्मन् (mahātman) [noun] (great soul, noble person)
• ग्रह (graha) [noun] (planet, celestial body)
• विभाग (vibhāga) [noun] (division, part, section)
• पीठ (pīṭha) [noun] (seat, pedestal)
• श्याम (śyāma) [adjective] (dark-colored, black)
• तरुण (taruṇa) [adjective] (young, youthful)
• आवश्यकता (āvaśyakatā) [noun] (necessity, requirement)
• मनन (manana) [noun] (contemplation, thought)
• सत्त्व (sattva) [noun] (essence, reality, virtue)
• किरण (kiraṇa) [noun] (ray, beam of light)
• ताप (tāpa) [noun] (heat, sorrow)
• मानव (mānava) [noun] (human, man)
• सम्पत्ति (sampatti) [noun] (wealth, property)
• नि (ni) [prefix] (down, in, into)
• बाहु (bāhu) [noun] (arm, branch)
• भस्म (bhasma) [noun] (ash, powder)
• प्रयत्न (prayatna) [noun] (effort, attempt)
• मोह (moha) [noun] (delusion, infatuation)
• मल (mala) [noun] (dirt, filth)
• धारणा (dhāraṇā) [noun] (holding, support, conception)
• अन्तर (antara) [noun] (difference, distinction)
• कपोत (kapota) [noun] (pigeon, dove)
• कल्पना (kalpanā) [noun] (imagination)
• कीट (kīṭa) [noun] (insect, worm)
• मोक्ष (mokṣa) [noun] (liberation, release (from the cycle of rebirth in Hinduism, Buddhism, and Jainism))
• सप्तदश (saptadaśa) [adjective] (seventeenth)
• अतीत (atīta) [adjective] (past, bygone)
• उन्नति (unnati) [noun] (progress, elevation)
• साधारण (sādhāraṇa) [adjective] (ordinary, common)
• खान (khāna) [noun] (mine (as in a coal mine, diamond mine, etc.))
• मानसिक (mānasika) [adjective] (mental, psychological)
• भावित (bhāvita) [adjective] (cultured, developed, considered)
• चतुर्थ (caturtha) [adjective] (fourth)
• अन्त्र (antra) [noun] (intestine, internal organ)
• नव (nava) [adjective] (new)
• स्मृति (smṛti) [noun] (memory, traditional text)
• वृत्ति (vṛtti) [noun] (occupation, behavior)
• गो (go) [noun] (a cow)
• कीर्ति (kīrti) [noun] (fame, reputation)
• प्राचीन (prācīna) [adjective] (ancient, old)
• ग्रन्थ (grantha) [noun] (book, scripture)
• नौ (nau) [noun] (boat, ship)
• म्लेच्छ (mlechchha) [noun] (barbarian, foreigner)
• पौत्र (pautra) [noun] (grandson)
• आस्तिक (āstika) [adjective] (believer in God)
• न्याय (nyāya) [noun] (justice, jurisprudence, logic)
• आसन (āsana) [noun] (seat, posture)
• दण्ड (daṇḍa) [noun] (staff, punishment)
• लोप (lopa) [noun] (omission, disappearance)
• कदा (kadā) [adverb] (when?)
• श्येन (śyena) [noun] (hawk, falcon)
• प्रसिद्ध (prasiddha) [adjective] (famous, celebrated)
• आसीत् (āsīt) [verb (past tense)] (was, existed)
• साध्य (sādhya) [adjective] (achievable, accomplishable)
• निर्णय (nirṇaya) [noun] (decision, conclusion)
• शील (śīla) [noun] (habit, conduct, character)
• साहस (sāhasa) [noun] (courage, boldness)
• अति (ati) [adverb/preposition] (over, beyond, very)
• भिक्षु (bhikṣu) [noun] (monk, ascetic)
• प्रीति (prīti) [noun] (affection, love)
• नीच (nīca) [adjective] (low, vile)
• पतन (patan) [noun] (falling, descent)
• अव (ava) [prefix/verb] (down, off, away)
• सती (satī) [noun] (virtuous woman, sometimes refers to a faithful wife)
• स्वयम् (svayam) [pronoun/adverb] (self, oneself, personally)
• धीवर (dhīvara) [noun] (fisherman)
• चोर (cora) [noun] (thief)
• भग (bhaga) [noun] (fortune, prosperity)
• अवति (avati) [verb] (protects, preserves)
• शुक (śuka) [noun] (parrot)
• उद्यान (udyāna) [noun] (garden, park)
• घोष (ghoṣa) [noun] (sound, noise)
• घात (ghāta) [noun] (killing, slaying)
• अङ्ग (aṅga) [noun] (limb, body part)
• बृहत् (bṛhat) [adjective] (great, large, mighty)
• गर्जन (garjana) [noun] (roaring, thundering)
• बहुमूल्य (bahumūlya) [adjective] (very valuable, precious)
• चरित्र (caritra) [noun] (character, history, conduct)
• जनपद (janapada) [noun] (country, district, territory)
• पाक (pāka) [noun] (cooking, ripeness)
• सौभाग्य (saubhāgya) [noun] (good fortune, luck)
• अच्छ (accha) [adjective] (clear, pure, bright)
• वि (vi) [prefix] (apart, without, away)
• गिर् (gir) [noun] (speech, voice, word)
• स्वास्थ्य (svāsthya) [noun] (health)
• मुहूर्त (muhūrta) [noun] (auspicious moment)
• आलस्य (ālasya) [noun] (laziness)
• गुप्त (gupta) [adjective] (hidden, secret)
• शूर (śūra) [adjective] (brave, heroic)
• परीक्षा (parīkṣā) [noun] (examination, test)
• शिथिल (śithila) [adjective] (slack, loose)
• क्षीण (kṣīṇa) [adjective] (attenuated, weakened)
• संलग्न (saṃlagna) [adjective] (attached, clinging)
• विमान (vimāna) [noun] (chariot, or temple)
• चन्दन (candana) [noun] (sandalwood)
• द्यूत (dyūta) [noun] (gambling, game of dice)
• माला (mālā) [noun] (garland, necklace)
• प्रस्तुत (prastuta) [adjective] (prepared, presented)
• धूर्त (dhūrta) [adjective] (sly, cunning)
• दारुण (dāruṇa) [adjective] (fierce, cruel)
• मूर्ख (mūrkha) [noun] (fool, ignorant person)
• २ (dvau) [numeral] (two)
• तृतीय (tṛtīya) [adjective] (third)
• हंस (haṃsa) [noun] (swan)
• दक्षिणा (dakṣiṇā) [noun] (donation)
• द्वीप (dvīpa) [noun] (island)
• अहिंसा (ahiṃsā) [noun] (non-violence)
• अन (an) [prefix] (not, without)
• मूत्र (mūtra) [noun] (urine)
• दिवस (divasa) [noun] (day)
• शुश्रूषा (śuśrūṣā) [noun] (service, attend to)
• प्राकृत (prākṛta) [adjective] (natural, vernacular)
• दक्षिण (dakṣiṇa) [adjective] (southern, right)
• परा (parā) [noun/adjective] (the highest, distant, beyond)
• रसना (rasanā) [noun] (tongue, taste)
• जनक (janaka) [noun] (father, progenitor)
• आवृत (āvṛta) [adjective] (covered, enveloped)
• कम् (kam) [adverb] (how much, how many)
• शारीरिक (śārīrika) [adjective] (bodily, corporeal)
• उदर (udara) [noun] (belly, abdomen)
• घोट (ghoṭa) [noun] (horse)
• वाम (vāma) [adjective] (left, sinister, beautiful)
• नख (nakha) [noun] (nail, claw)
• जन (jana) [noun] (person, individual)
• असत् (asat) [noun] (non-existence, falsehood)
• श्रुति (śruti) [noun] (ear, Vedic revelation, what is heard)
• भरण (bharaṇa) [noun] (bearing, carrying, maintaining)
• अक्षौहिणी (akṣauhiṇī) [noun] (a large army unit in ancient Hindu texts)
• कर्तृ (kartṛ) [noun] (doer, maker)
• मुख्य (mukhya) [adjective] (principal, chief, main)
• विपरीत (viparīta) [adjective] (opposite, contrary)
• तीक्ष्ण (tīkṣṇa) [adjective] (sharp, fierce, hot)
• मत्स्य (matsya) [noun] (fish)
• माहात्म्य (māhātmya) [noun] (greatness, majesty, glory)
• उपनिषद् (upaniṣad) [noun] (Upanishad (a group of sacred Hindu writings))
• प्राप्य (prāpya) [adjective/noun] (to be obtained, acquirable)
• सत्संग (satsaṅga) [noun] (company of the good or the wise)
• गृहस्थ (gṛhastha) [noun] (householder, one in the second stage of life according to Hindu ashrama system)
• औषध (auṣadha) [noun] (medicine, herb)
• पूरक (pūraka) [adjective/noun] (filler, completing)
• अपान (apāna) [noun] (a type of vital air in the body responsible for the elimination functions)
• समावेश (samāveśa) [noun] (inclusion, assembly, merger)
• परिमाण (parimāṇa) [noun] (measurement, extent, size)
• गन्ध (gandha) [noun] (smell, odor, fragrance)

The Sanskrit word “महाभूत” (mahābhūta) can be translated as “great element”. Some ancient Sanskrit texts —for instance, some of the Upanishads— refer to the following five “great elements”: earth, water, fire, air, and space. The corresponding five Sanskrit terms occur frequently enough to appear in this vocabulary list.

• अपरा (aparā) [adjective] (inferior, other)
• कल्प (kalpa) [noun] (era, aeon, a long period of time)
• वातावरण (vātāvaraṇa) [noun] (atmosphere, environment)
• रमते (ramate) [verb] (plays, enjoys, indulges)
• विलक्षण (vilakṣaṇa) [adjective] (strange, extraordinary, distinct)
• दीर्घ (dīrgha) [adjective] (long, prolonged)
• आयु (āyu) [noun] (life, span, longevity)
• उल्लेख (ullekha) [noun] (mention, reference)
• घोषणा (ghoṣaṇā) [noun] (announcement, declaration)
• आयुर्वेद (āyurveda) [noun] (Ayurveda (the traditional Hindu system of medicine))
• उत (uta) [conjunction/adverb] (and, moreover, also)
• अक (aka) [noun] (fault, defect)
• ऋण (ṛṇa) [noun] (debt, obligation)
• वंश (vaṃśa) [noun] (lineage, family, bamboo)
• वटवृक्ष (vaṭavṛkṣa) [noun] (banyan tree)
• तीव्र (tīvra) [adjective] (intense, sharp)
• दम (dama) [noun] (self-control, restraint)
• शम (śama) [noun] (calmness, tranquility)
• तन्तु (tantu) [noun] (thread, filament)
• वृत्त (vṛtta) [noun] (circle, behavior, character)
• कथम् (katham) [adverb] (how, in what manner)
• गिरिका (girikā) [noun] (small hill, pebble)
• सात (sāta) [adjective] (virtuous, good)
• कच्छप (kacchapa) [noun] (turtle, tortoise)
• सोम (soma) [noun] (Soma (ritual drink, plant or the moon in Vedic times))
• वसति (vasati) [verb] (dwells, resides)
• अशुभ (aśubha) [adjective] (inauspicious, dirty)
• दुर्लभ (durlabha) [adjective] (rare, difficult to obtain)
• पृथु (pṛthu) [adjective] (broad, wide)
• स्तोत्र (stotra) [noun] (hymn)
• जन्तु (jantu) [noun] (creature)
• मग्न (magna) [adjective] (submerged, absorbed)
• स्वाद (svāda) [noun] (taste)
• सम् (sam) [prefix] (together, complete)
• धीर (dhīra) [adjective] (brave, calm, steady)
• नमस्ते (namaste) [noun] (a respectful greeting)
• बाह्य (bāhya) [adjective] (external, outward)
• तुल्य (tulya) [adjective] (equal, similar)
• बोधयति (bodhayati) [verb] (awakens, informs)
• अष्ट (aṣṭa) [numeral] (eight)
• मलिन (malina) [adjective] (dirty, soiled)

The Sanskrit word “पुर” (pura) refers to a city or a fortress. This word appears in the name of the capital of the Indian state of Rajasthan, Jaipur, which literally means Jai's City (in homage to Maharaja Jai Singh II, who established the city).

• अभय (abhaya) [adjective] (fearlessness)
• हरण (haraṇa) [noun] (taking away, seizing)
• आगम (āgama) [noun] (traditional doctrine, arrival)
• मध्य (madhya) [noun/adjective] (middle, centre)
• क्रम (krama) [noun] (sequence, order)
• माल (māla) [noun] (garland, necklace)
• दल (dala) [noun] (petal, leaf, part)
• होम (homa) [noun] (ritual sacrifice)
• दातृ (dātṛ) [noun] (giver, donor)
• अन्तर् (antar) [preposition] (inside, within, difference)
• निर्दोष (nirdoṣa) [adjective] (faultless, blameless)
• मूर्छा (mūrchā) [noun] (fainting, unconsciousness)
• क्षेम (kṣema) [noun] (well-being, security)
• तृप्ति (tṛpti) [noun] (satisfaction, contentment)
• यत्न (yatna) [noun] (effort, endeavour)
• केयूर (keyūra) [noun] (armlet, bracelet)
• अंगद (aṅgada) [noun] (armlet, bracelet)
• बन्ध (bandha) [noun] (bond, tie, connection)
• चतुर (catur) [adjective] (clever, skillful)
• मदिरा (madirā) [noun] (wine, alcohol)
• स्यात् (syāt) [verb (optative mood)] (may be, should be, perhaps)
• उलूक (ulūka) [noun] (owl)
• अन्यथा (anyathā) [adverb] (otherwise)
• कति (kati) [pronoun] (how many, some)
• धूप (dhūpa) [noun] (incense smoke, fragrance)
• सुगन्ध (sugandha) [adjective] (fragrant)
• बान्धव (bāndhava) [noun] (relative, kin)
• आतिथ्य (ātithya) [noun] (hospitality)
• कम्बल (kambala) [noun] (blanket, shawl)
• अट्टालिका (aṭṭālikā) [noun] (palace, mansion)
• सुरक्षा (surakṣā) [noun] (protection, security)
• भूषण (bhūṣaṇa) [noun] (ornament, decoration)
• उत्सव (utsava) [noun] (festival, celebration)
• अन्तःपुर (antaḥpura) [noun] (inner chambers of a palace, harem)
• संवत्सर (saṁvatsara) [noun] (year)
• पलाश (palāśa) [noun] (leaf or petal)
• बलि (bali) [noun] (offering, sacrifice)
• रोष (roṣa) [noun] (anger)
• व्यय (vyaya) [noun] (expenditure)
• गिरि (giri) [noun] (mountain)
• घृ (ghṛ) [noun] (ghee (clarified butter))
• पूर (pūra) [noun] (filling)
• कम्पित (kampita) [adjective] (trembling)
• वाद (vāda) [noun] (speech, argument)
• अचल (acala) [adjective] (immovable)
• शाल (śāla) [noun] (house)
• शय्या (śayyā) [noun] (bed)
• वैदिक (vaidika) [adjective] (Vedic)
• दरद (darada) [noun] (pain, toothache)
• भद्र (bhadra) [adjective] (blessed, auspicious)
• कुक्कुर (kukkura) [noun] (dog)
• तिल (tila) [noun] (sesame seed)
• जूत (jūta) [adjective] (gambled)
• किल (kila) [indeclinable] (indeed, certainly)
• कण्ठ (kaṇṭha) [noun] (throat)
• स्वर्ण (svarṇa) [noun] (gold)
• राजपुत्र (rājaputra) [noun] (prince)
• ईश (īśa) [noun] (lord, master)
• अर्क (arka) [noun] (flash of lightning, sun)
• रवि (ravi) [noun] (sun)
• इच्छति (icchati) [verb] (desires, wishes)
• शूल (śūla) [noun] (spear, trident)
• स्मर (smara) [noun] (memory, recollection)
• हर्षित (harṣita) [adjective] (delighted, joyful)
• स्वस्ति (svasti) [noun] (well-being, auspiciousness)
• निर्भर (nirbhara) [adjective] (dependent)
• अक्रूर (akrūra) [adjective] (not cruel, gentle)
• इतिहास (itihāsa) [noun] (history, epic)
• बाला (bālā) [noun] (girl, young woman)
• गोदान (godāna) [noun] (the gift of a cow)
• लज्जा (lajjā) [noun] (modesty, shame)
• यशस् (yaśas) [noun] (fame, glory)
• शिला (śilā) [noun] (rock, stone)
• दन्त (danta) [noun] (tooth)
• मर्यादा (maryādā) [noun] (boundary, limit, propriety)
• स्वस्थ (svastha) [adjective] (healthy, calm)
• द्रविड (draviḍa) [proper noun/adjective] (Dravidian)
• साम (sāma) [noun] (Sama Veda, a sacred chant)
• पीन (pīna) [adjective] (stout, full, plump)
• परिवार (parivāra) [noun] (family)
• निष्ठा (niṣṭhā) [noun] (devotion, fidelity, firmness)
• श्रोत्र (śrotra) [noun] (ear)
• अंकुश (aṅkuśa) [noun] (a tool for directing elephants)
• हरिण (hariṇa) [noun] (deer)
• नास्ति (nāsti) [verb] (is not, there is no)
• भ्रमण (bhramaṇa) [noun] (roaming, wandering)
• मूढ (mūḍha) [adjective] (deluded, foolish)
• अपहरण (apaharaṇa) [noun] (abduction, stealing)
• भूतल (bhūtala) [noun] (ground, surface of the earth)
• उपादान (upādāna) [noun] (material, cause, ingredient)
• भीत (bhīta) [adjective] (afraid, terrified)
• भान (bhāna) [noun] (light, brightness)
• महिष (mahiṣa) [adjective] (powerful)
• वैश्वानर (vaiśvānara) [adjective] (relating to all men, universal)
• उमा (umā) [noun] (goddess Parvati, light, tranquility)
• लोहित (lohita) [adjective] (red, made of copper)
• शौर्य (śaurya) [noun] (heroism, valor)
• उमापति (umāpati) [noun] (Lord of Uma (Shiva))
• सीता (sītā) [noun] (furrow, a goddess, name of wife of Lord Rama)
• मह (mah) [verb] (to grow, to honor)
• उज्ज्वल (ujjvala) [adjective] (bright, brilliant, luminous)
• चक्र (cakra) [noun] (wheel, circle, disc)
• नाक (nāka) [noun] (sky, heaven)
• स्तन (stana) [noun] (breast, chest)
• रस (rasa) [noun] (juice, essence, taste, sentiment)
• वैष्णव (vaiṣṇava) [adjective/noun] (relating to Vishnu, a follower of Vishnu)
• प्रास (prās) [noun] (spear, dart)
• भाति (bhāti) [verb] (to shine, appear)
• छल (chala) [noun] (deceit, fraud)
• संदेश (sandeśa) [noun] (message, order)
• छिन्न (chhinna) [adjective] (torn, cut off)
• अज (aja) [noun] (goat)
• जन्मन् (janman) [noun] (birth, origin)
• अस्तित्व (astitva) [noun] (existence)
• अन्धकार (andhakāra) [noun] (darkness)
• प्रतिष्ठा (pratiṣṭhā) [noun] (establishment, position)
• बाधा (bādhā) [noun] (obstacle, hindrance)
• ओषधि (oṣadhi) [noun] (herb, medicinal plant)
• ध्रुव (dhruva) [noun] (the pole star, constant, fixed)
• पराकाष्ठा (parākāṣṭhā) [noun] (extreme limit, pinnacle)
• प्राणिन् (prāṇin) [noun] (living being, creature)
• अन्ति (anti) [noun] (end, border)
• मेधा (medhā) [noun] (intelligence, wisdom)
• कठिनता (kaṭhinatā) [noun] (hardness, difficulty)
• नौका (naukā) [noun] (boat)
• समत्व (samatva) [noun] (equanimity, evenness)
• क्षोभ (kṣobha) [noun] (agitation, disturbance)
• मूर्खता (mūrkhatā) [noun] (foolishness)
• आरोप (āropa) [noun] (allegation, accusation)
• रोग (roga) [noun] (disease)
• सांख्य (sāṅkhya) [noun] (a school of Indian philosophy, enumeration)
• आराम (ārāma) [noun] (rest, comfort)
• समाज (samāja) [noun] (society)
• उपयोगिन् (upayogin) [adjective] (useful)
• उच्च (ucca) [adjective] (high, lofty)
• अनुवाद (anuvāda) [noun] (interpretation, recitation, translation)
• आख्यान (ākhyāna) [noun] (narrative, story)
• बिल (bila) [noun] (hole)
• जय (jaya) [noun] (victory)
• अक्षोभ्य (akṣobhya) [adjective] (unshakable, imperturbable)
• रेणु (reṇu) [noun] (particle of dust)
• आहत (āhata) [adjective] (struck, beaten)
• कम्प (kampa) [noun] (tremor, shaking)
• द्रुम (druma) [noun] (tree)
• बिभर्ति (bibharti) [verb] (bears, carries, sustains)
• वसुधा (vasudhā) [noun] (the earth)
• फेन (phena) [noun] (foam, froth)
• मन्त्रिन् (mantrin) [noun] (minister, counsellor)
• प्रपितामह (prapitāmaha) [noun] (great-grandfather)
• सौम्य (saumya) [adjective] (gentle, mild, benign)
• पर्ण (parṇa) [noun] (leaf)
• चन्द्र (candra) [noun] (moon)
• त्वरि (tvari) [verb] (to hurry, to hasten)
• ख्यात (khyāta) [adjective] (renowned, famous)
• वेष (veṣa) [noun] (attire, costume, dress)

• Devanagari and Sandhi trainer
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• Monier-Williams Dictionary
• Apte Practical dictionary
• sanskritdictionary.com
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• Sanskr. Heritage Site
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• How Old is Written Sanskrit?
• Why Sanskrit?

assignment in Gujarati ગુજરાતી

• નામે કરવું તે ⇄ assignment
• સોંપણી ⇄ assignment
• હસ્તાંતરણ ⇄ assignment

assignment in Hindi हिन्दी

• अभिहस्तांकन ⇄ assignment
• अर्पण ⇄ assignment
• असाइनमेंट ⇄ assignment
• सौंपा गया काम ⇄ assignment
• स्वत्वार्पण ⇄ assignment

assignment in Kannada ಕನ್ನಡ

• ನಿರ್ದೇಶಕ ⇄ assignment
• ಹಮ್ಚಿಕೆ ⇄ assignment

assignment in Kashmiri कॉशुर

• پٲرٕ ⇄ assignment

assignment in Marathi मराठी

• गृहपाठ ⇄ assignment
• नेमलेले किंवा दिलेले काम ⇄ assignment
• नेमून दिलेली कामगिरी ⇄ assignment
• नेमून दिलेले काम ⇄ assignment
• सोपवलेले काम ⇄ assignment
• स्वाध्याय ⇄ assignment

assignment in Nepali नेपाली

• राजिनामा ⇄ assignment

assignment in Sindhi سنڌي

• انتقال نامو، مٽاسٽا ۾ آيل شيءِ، جائداد جي مٽاسٽا جو حق ⇄ Assignment

assignment in Tamil தமிழ்

• ஒப்படைப்பு; பணி ⇄ assignment

assignment in Telugu తెలుగు

• ఒప్పగింత. తనఖా ⇄ assignment
• నియమించడము ⇄ assignment
• బరాతము ⇄ assignment
• హవాలతు. ⇄ assignment

assignment in Urdu اُردُو

• سپردگی ⇄ assignment
• کام ⇄ assignment

assignment in English

• assignment ⇄ assignment, noun. 1. something assigned, especially a piece of work to be done, or a responsibility allotted to a particular person, group, or organization. Ex. Today's assignment in arithmetic consists of ten problems. 2. the act of as

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110+ Powerful & Beautiful Sanskrit Words With Meaning

Sanskrit, an ancient and revered language, holds a special place in the cultural and intellectual history of India. Dating back over 3,500 years, it stands as one of the oldest languages in the world, a classical language that has shaped the philosophical, scientific, and spiritual discourse throughout history. Its rich lexicon and grammatical precision make it a language of extraordinary depth and expressiveness.

The importance of Sanskrit extends far beyond its historical roots. In philosophy, it has been the medium for some of the deepest thoughts that have ever been conceived. In science, ancient Sanskrit texts have a surprising degree of sophistication in fields like mathematics, astronomy, and medicine. 

Spiritually, Sanskrit is the language of a large corpus of religious and mystical texts, including the Vedas, Upanishads, and the Bhagavad Gita , which continue to inspire millions around the world.

The purpose of this blog post is to learn about some of the most beautiful and powerful Sanskrit words with meaning. We will go various categories like powerful Sanskrit words, those that capture beauty, words reflecting life’s essence, health, yoga , and those with deep, profound meanings. 

Historical Context of Sanskrit

Sanskrit, part of the Indo-European language family, traces its origins to the 2nd millennium BCE, with its earliest form known as Vedic Sanskrit, found in the sacred texts of the Vedas. 

This period marked the beginning of its extensive use in religious and philosophical discourse. Over centuries, it evolved into Classical Sanskrit, codified by the grammarian Panini in his work “Ashtadhyayi” around the 5th century BCE. This work is known for its precise and comprehensive rules that shaped the language into its classical form.

Sanskrit’s influence can be observed in various languages across the Indian subcontinent and Southeast Asia. Languages like Hindi, Bengali, Marathi, Nepali, and many others in the Indo-Aryan family have been significantly shaped by Sanskrit vocabulary and grammatical structures. 

Beyond the Indian subcontinent, Sanskrit’s impact is evident in many Southeast Asian languages and cultures, especially in countries like Indonesia, Thailand, and Cambodia.

Sanskrit’s role in the cultural and spiritual heritage of India is unparalleled. It is the language in which most of the Indian philosophical, religious, and literary traditions are rooted. The Vedas, Upanishads, epics like the Mahabharata and Ramayana, and classical dramas and poetry were all composed in Sanskrit. 

In spirituality , Sanskrit has always held a sacred status. Its very name, derived from “samskrta,” meaning “refined” or “perfected,” reflects the high regard in which it has been held. The sounds and recitations of Sanskrit are powerful and spiritually uplifting.

Powerful Sanskrit Words

The powerful words in Sanskrit with meaning cover the various aspects of strength, empowerment, and resilience, reflecting their impact on literature, philosophy, and daily life. Below is the list of Sanskrit’s powerful words with meaning and context:

Also Read: Yoga in Vedas and Vedic Period (History, Elements, Yogis)

Beautiful Sanskrit Words (With Meaning)

Here is a list of beautiful Sanskrit words that are aesthetically pleasing in sound and meaning and these also hold significant places in Sanskrit literature. These words are used to convey deep emotions and ideas in a poetic and artistic manner. ​​

Also Read: What is Reiki? Energy Healing Principles, Benefits, Myths

Best Sanskrit Words for Life 

The Sanskrit words for life are all about the philosophical and spiritual dimensions, each carrying deep connotations that influence the understanding of life’s journey and purpose.

Sanskrit Words for Yoga

These Sanskriti terms for yogis hold a specific place in the practice and philosophy of Yoga . These are essential for any yogi to understand and integrate into their practice.

Also Read: What are the Shat Kriyas in Yoga? Full Guide

Sanskrit Words With Deep Meaning

Lastly, below are some of the best Sanskrit words with deep philosophical, spiritual, or existential meanings:

Also Read: Maharishi Patanjali – Father of Yoga: History, Biography, And More

Why Sanskrit is the Language of Yoga?

Sanskrit’s designation as the language of yoga is deeply rooted in history and philosophy. The foundational texts of yoga, including the “ Yoga Sutras ” by Patanjali and various Upanishads, were written in Sanskrit. This ancient language was the medium for documenting and transmitting the early teachings of yoga.

Sanskrit’s grammatical structure allows for conveying complex spiritual and philosophical concepts with great precision. The language’s vocabulary is rich in terms that describe states of consciousness, spiritual practices, and philosophical principles, which are central to yoga.

Also, Sanskrit is described as a ‘vibrational’ language. The way Sanskrit words are pronounced resonates in a way that aligns with the energetic aspects of yoga practice. Chanting Sanskrit mantras is a key part of many yoga traditions, thought to have profound effects on the mind and body.

Related Yoga Program for You: Introduction to Samskrtam LEVEL – 1

What will you learn?

• The Sanskrit Alphabet – Vowels
• The Sanskrit Alphabet – Consonants
• Combining Consonants and Vowels
• Pronunciation of popular Sanskrit words
• Conjunct Consonants
• Shanti Mantra

View Program Details

Sanskrit’s Vibrational Quality and Quantum Physics

The vibrational quality of Sanskrit, particularly its phonetics, finds similarity to the quantum physics theory of vibration. 

Quantum physics says that everything in the universe, at its most fundamental level, is in a state of constant vibration, including particles and energy. This concept resonates with the phonetic structure of Sanskrit, where each letter (akshara) has a unique vibrational quality.

This is similar to quantum physics, where different frequencies and vibrations characterize different forms of energy . The practice of chanting Sanskrit mantras in yoga aligns with the idea that repeating a sound frequency can align or influence the vibrational state of the practitioner. 

This concept mirrors the quantum physics understanding that vibrations at one frequency can impact vibrations at another.

Also Read: Muladhara Root Chakra: Location, Activation & Balance, Mantra

Application of Sanskrit Words in Modern Times

The words of Sanskrit are rooted in a rich spiritual and philosophical tradition, and continue to influence modern spiritual practices, yoga , meditation , and mindfulness in various ways.

1. Yoga and Physical Wellness

Sanskrit words like “ Asana ” (posture), “Pranayama” (breath control), and “Dhyana” (meditation) have become integral to the global vocabulary of yoga. These terms not only describe physical practices but also embody the deeper philosophical aspects of yoga. 

They remind practitioners that yoga is more than just physical exercise; it’s a discipline that integrates body, mind, and spirit.

2. Meditation and Mindfulness 

Words such as “Samadhi” (enlightenment) and “Nirvana” (extinction of desire) are central to various forms of meditation and mindfulness practices. These terms have their traditional contexts, providing insights and goals for people seeking mental peace, clarity, and spiritual awakening in today’s fast-paced world.

3. Spirituality 

Terms like “Atman” (soul, self), “Brahman” (universal reality), and “Moksha” (liberation) are crucial in the exploration of spiritual identity and the nature of existence. They offer a framework for understanding the self and the universe in many modern spiritual movements.

4. Ethical and Moral Frameworks

Sanskrit words also provide ethical and moral frameworks. “Ahimsa” (non-violence), “Satya” (truthfulness), and “Dharma” (duty, righteousness) are not just philosophical concepts but practical principles that can guide personal behavior and societal norms.

5. Healing and Alternative Medicine

Terms like “ Dosha ” (body type), “Prana” (life force), and “ Chakra ” (energy center) are now common in holistic healing practices around the world.

6. Linguistic and Cultural Studies

Sanskrit’s influence extends to linguistics, where it helps in understanding the Indo-European language family. Its rich literature offers insights into human psychology, ethics, and governance that are relevant even today.

7. Arts and Aesthetics 

In the arts, concepts like “Rasa” (essence, flavor) and “Lila” (divine play) are used for artistic expression and aesthetics. They offer a window into understanding the emotional and psychological impact of art.

8. Modern Philosophy and Thought

Sanskrit words and their concepts are discussed in modern philosophical and intellectual debates, providing a unique perspective on issues like consciousness, reality, and the nature of knowledge.

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Wrapping Up:

Sanskrit is a language that bridges ancient wisdom and universal truths. From powerful expressions of strength to profound philosophical insights, the Sanskrit words offer a unique lens to view life, spirituality, and the world around us. Their relevance in modern times, from yoga studios to literary works, highlights their timeless nature. 

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पाणिनीय-व्याकरणम्‌ — नवीना दृष्टिः

Welcome to Paniniiya-Vyakaranam!

Keyword: Sanskrit Grammar

To all those well-versed in Spoken Samskritam, pardon me for making the homepage of this site in English. My aim here is for all to feel welcome regardless of their level of Samskritam. After this initial page, everything is in Samskritam. To all those who would have otherwise turned away from this site seeing that the very first page is also in Samskritam: If you know a bit of Samskritam and want to learn Panini's grammar, this site is also for you!

To those knowing only Hindi: हिन्दी बोलनेवालों के लिए, फ़िक्र मत करो ! सिर्फ़ यह पन्ना अंग्रेज़ी में है; इस site में बाक़ी सब कुछ संस्कृत में ही है । जब थोड़ा समय मिले, तो यह पहला पन्ना हिन्दी में भी लिखा जाएगा । तब तक इस पन्ने को छोड़कर आगे पढ़िएगा; क्रम से जाएँगे तो सब स्पष्ट अवश्य ही होगा ।

This is a site where all can come and learn Paniniiya-Vyakaranam. If you are a beginner in Samskritam and have gone through Abhyasa-Pustakam +, you are welcome here and you will be able to learn the actual Paniniiya-Vyakaranam right from the start of your Samskritam learning. Basic understanding of present-tense verbs and nouns up through i-kArAnta (muni), u-kArAnta (shishu), and Ru-kArAnta (kartRu) will be helpful. Just start at the beginning of the site's lessons and you'll be on your way!

At the same time, those having more sophisticated knowledge of Samskritam and even of Paniniiya-Vyakaranam will I hope also find this site quite useful, as the approach presented here to classical vyakaranam is very different from what is found in the usual texts. The approach is that given by Smt. Dr. Pushpa Diikshita, and it is based wholly in Panini's own approach; that is, the techniques which Panini used to achieve the critical task of groupifying and organizing the elements of this vast language, are the very techniques Smt. Dr. Pushpa Diikshita has used. With love and respect she is called by many, Mother or Mata; with that very feeling I shall also refer to her in the same way throughout this site.

Indeed the aim of mAtAji Pushpa Diikshita's curriculum is that all with an interest in Samskritam should have access to the jewel of Paniniiya-Vyakaranam. From a historical perspective, Panini's original and unique grammar of Samskritam has been accessible only to a precious few. Those who could go to a gurukulam and dedicate years to study under a Master of grammar, they were the ones who could get clear knowledge. For the rest, Paniniiya-Vyakaranam remained part of the vast unknown.

One person's experience with both the Traditional and the New

I had attempted this traditional route albeit in a limited manner, twice spending a full month studying in the grammar department of a Samskrita-Vishvavidyalaya where everything was taught in the traditional style, and in Samskritam. They were very knowledgeable and taught me a lot to be sure—but in a certain way the sutras of ashtadhyayii remained a dizzying maze. We used laghusiddhantakaumudii, starting the text from the beginning. How many times have I started that book from the beginning! Under their guidance, I was able to get a feel for what was going on—and yet in my mind something wasn't clicking.

Having thus spent two months immersed in the usual method, in January 2013 I ventured a third time, attending a one-month Vyakarana-varga held by mAtAji Pushpa Diikshita at the Shriinivas Sanskrit Vidyapiitha outside of Delhi. In her teaching she moves quickly, and it was very intense. This gurukulam focuses on grammar, and so the students there already knew not only the Laghu, but also the Vaiyakarana-siddhanta-kaumudii text. Even then, for them Mata's lessons were new! Every day there were lectures before and after Mata's own to review what had been covered the day before and then to explain what she had covered that day. Everything was totally new for me and I needed a lot of help from the gurukuliiya students and teachers. But under their tutelage and with a lot of struggle, by the end of the month the light had been turned on in my brain—Paniniiya-Vyakaranam was making sense!

This website is dedicated to sharing what mAtAji gave during that month. (A common technique of writing saMskRutam in latin script is used henceforth on this page.) mAtAji teaches pANini's dhAtu-pATha. That is, she starts out with what many consider to be the toughest aspect of pANinIya-vyAkaraNam. And she does this because, as many of you know, the verb is the core of saMskRuta vyAkaraNam. So she starts with the dhAtu, and proceeds to teach pANinIya-vyAkaraNam in a modular fashion. This modular approach was very different from what I had seen in laghu-siddhAnta-kaumudI, and it made a lot of sense.

Worldly Examples

It is like the approach one finds in say an automobile factory: manufacture of the various vehicle components is divided into specialized departments throughout the factory. In one section of the factory, transmission systems are being made; in another section, exhaust systems are being made; in yet another section, engines are being made. In this way a car is broken down into its essential parts, and workers are trained to become expert in making those parts. By so doing, the factory functions extremely efficiently. This specialty training and compartmentalization of duty is critical to the good functioning of the factory.

And not only is it critical to the car factory: it is key to human learning! Whatever we practice over and over, we become good at. A surgeon who does the same surgery every day will be extremely skilled in it; the skills of a general practitioner who does that same surgery only once every five years, are unlikely to be as polished. The young child learning to write who practices every day will soon become skilled; another child who practices only rarely won't develop the same skill. And especially at the outset if that practice involves breaking down the skill set into its elemental parts, then the practice is indeed far more fruitful.

Let me describe this scenario in yet another way. With any field of knowledge in the world, when a person first newly approaches it, it can appear an immense, unmasterable complex of facts. Take any field with which you are not familiar, and try to learn about it: engineering, linguistics, zoology, astronomy, political science, entomology, philosophy, meteorology, classical music. Any new field appears a dizzying panorama of knowledge. How to approach it, how to learn it! If one tries on one's own, it can be very difficult. But if one has a good experienced teacher, the field becomes approachable. Why? Because the teacher has learned how to organize the material in their own mind, and they pass this mental approach on to the learner. With any field it is like that: the degree to which the teacher has mastered the art of how to categorize the field's material in the human mind, to that very degree it will become easy for the learner. This is the key: how to organize, how to catalogue the information in the mind.

The field of medicine is a good case in point, vis-a-vis the training of new physicians. In medical residency programs all around the world, students struggle to learn the facts of their specialty. The books contain so much information! It is one thing to enter all that information in a computer; the computer never complains, it just accepts all that is entered. But the human mind needs a way to think about that universe of information, to make it manageable. And that is where in teaching hospitals senior residents enter the picture. Residents take the uninitiated mind of the intern, and show that mind how to approach the information to make it practically masterable. Without oversimplifying the matters, they make them easy. And in this way, everyone learns and becomes skilled in what initially seemed impossible! So what is this way of making something easy? It is a system of classifying, a system of categorizing the information so it becomes easily graspable and accessible to the human mind.

Applied to vyAkaraNam

That is just what mAtAji has done with pANinIya-vyAkaraNam—for perhaps the first time in the history of the field. There are two elements to this: (1) Give the human mind a system for classifying the information; and (2) Give the mind a chance to thoroughly practice each element of the classification schema. Take the human mind, and first give it a system for cataloguing the Samskritam grammar machinery; then second let it become proficient in one particular type of grammar machinery at a time—it becomes a master in that machinery and does very well. This is exactly what mAtAji has done—for perhaps the first time in the entire history of teaching pANinIya-vyAkaraNam.

mAtAji has broken down pANinIya-vyAkaraNam into all its essential components—in accordance with the very logic pANini himself uses—and presented the grammar in such a way that everyone can grasp and understand. Because in truth, pANinIya-vyAkaraNam is quite intuitive. Everything pANini has done makes complete sense. But it is easiest to understand the “sense” of it, if one takes pANini's own approach. And that is what mAtAji has done.

Some History

Using the actual pANinIya logic and style, mAtAji divides vyAkaraNam in a “new” way—in the actual pAninIya way—and verily this is what opens the door for all to learn. This pANinIya-based technique makes saMskRuta vyAkaraNam accessible for everyone with interest, paNDitas and lay persons alike. I say the actual pANinIya way, because for a very long time, this path was abandoned. In the initial period after pANini gave the aShTAdhyAyI, trainees in vyAkaraNaM were memorizing the entire aShTAdhyAyii in the order of sUtras which pANini gave. This dates back to around the fifth century BCE, the time many attribute to the writing of the aShTAdhyAyii. The tradition continued for a long time, but ultimately came to be perceived by many as difficult or even impractical, and so another approach was begun in the eleventh century CE, based on what is called prakriyA i.e. the pathways for deriving the various types of words or padas. After several attempts by different grammarians, this approach culminated in the seventeenth century CE with the writing of the vaiyAkaraNa-siddhAnta-kaumudii by bhaTToji dIkShita. Soon after that a miniature version of it, called the laghu-siddhAnta-kaumudii, was written by varadarAja. This new style left the order of pANini's sUtras behind, instead taking sUtras from the original text on an as-needed basis, to construct the words of the saMskRuta language.

pANini's aShTAdhyAyI provides all the raw ingredients for manufacturing the finished forms of saMskRuta nouns and verbs—but doesn't actually show the manufacture procedure. The approach taken by the vaiyAkaraNa-siddhAnta-kaumudii showed the actual procedures (prakriyA) and indeed the entire text was organized according to the various prakriyAs. But by so doing, the order of sUtras given in the aShTAdhyAyI was left behind. The prakriyA technique became the new way of studying pANinIya vyAkaraNam. From the time vaiyAkaraNa-siddhAnta-kaumudii gained prominence up to today itself, this has been the standard technique for teaching pANiNiiya vyAkaraNam.

The prakriyA approach shows all the procedures for constructing the finished forms of nouns and verbs, but has an essential weakness: the manner of presentation diverges from pANini's own. The entire material is organized by prakriyA, and not by the “type of work”. So the prakriyA method, although it does show the pathways for making all the padas, but it leaves behind the “car factory model” on which basis the aShTAdhyAyI was written. The car factory model is that system of modularization wherein each part of the car is made in a separate, specialized part of the factory—and when all the parts are made, the parts are brought together and assembled to create the finished product. In grammar, that means: (1) Doing one type of work at a time using one type of grammar machinery, so the mind excels in that type of work; and (2) Building the various parts of a pada separately, only assembling them together at the end.

More on How the New and Traditional Methods Vary

Here is an example of how mAtAji's method and the traditional prakriyA methods vary. You may know that in pANinIya vyAkaraNam, the verbs or dhAtus are divided into ten groups or gaNas. And the tenses or lakAras are also ten in number (these are: लट्‌, लिट्‌, लुट्‌, लृट्‌, लोट्‌, लङ्‌, विधिलिङ्‌, आशीर्लिङ्‌, लुङ्‌, लृङ्‌). Let us look in the laghu-siddhAnta-kaumudii (laghu) to see how these dhAtus and lakAras are taught. The first of the ten dhAtu-gaNas is called bhvAdi-gaNa. In bhvAdigaNa one dhAtu is taken, bhU is first. The prakriyA for making the finished forms of bhU in all ten tenses or lakAkaras is given sequentially: bhU-laT, then bhU-liT, then bhU-luT, then bhU-lRT, and so on through the ten lakAras. Once the ten lakAras are finished for bhU-dhAtu, then the next dhAtu is taken, "at" (अत्‌). This prakriyA for ten lakAras is given sequentially for at-dhAtu. When that is done, the prakriyA for ten lakAras is given sequentially for the next dhAtu, sidh (सिध्‌). In this way, ten lakAras' prakriyA is given for one after the next dhAtu: cit (चित्‌), shuc (शुच्‌), gad (गद्‌), and so on.

Traditional Method Presents Problems for the Learner

The problem with what has just been described above, is that these lakAras are not similar one to the next. They are different types of machinery. So the student gets exposed to the procedure for making bhU with laT, भवति, भवतः, भवन्ति etc. And as soon as it is finished, the procedure for making bhU with liT is given. Here बभूव, बभूवतुः, बभूवुः etc. And that is followed by bhU with luT, then with lRT, then with loT and so on. The problem is, laT is one type of grammar machinery, and liT is a totally different type of machinery! Then follow it with luT, yet another type of machinery. It is like a car-factory worker being trained in engine manufacture for a half-hour, then moving on to wheel-alignment for a half-hour, then on to seat manufacture for a half hour—how will he learn anything? In the laghu, this approach assails the would-be learner with a varied array of grammar machinery which is enough to baffle anyone. No sooner has the student gone through the pathways for deriving भवति, भवतः, भवन्ति, when without having the chance to master that, he/she is now faced with लिट्‌. Now, लट्‍ is what is called a सार्वधातुक-लकारः, while लिट्‌ an आर्धधातुक-लकारः i.e. is based on an entirely different machinery. There is simply no way for a person to master all these different skills in such a short span of time. The brain needs a chance to get good at one skill before moving on to the next. Take a worker trained to make engines and put him suddenly in the exhaust department, and he'll be disoriented and confused. The next day place him in the air-conditioning division and he'll throw up his hands in despair!

Indeed, what I have observed over the years with even full-time students of लघुसिद्धान्त कौमुदी and वैयाकरणसिद्धान्त-कौमुदी, is that these students tend to have a very theoretical knowledge. Because of the disparate nature of the knowledge organization, they have great difficulty incorporating what they've learned into the practical side of their brain and to use the forms they've learned in speech. Most of the time I've observed that they can recite pathways, but that is where the knowledge ends.

And with general persons in the society who have other professions and want to learn saMskRutam, the situation is even more extreme. One sees the laghu being introduced to such groups time and again in seminars, and hardly does anyone ever move beyond the introductory chapters. Indeed, for most the text is daunting and imposing, and for the reasons mentioned above does not invite the casual learner to achieve any sort of facility with what could otherwise be a fascinating and indeed intuitive learning experience.

mAtAji's Approach A Better Way

Whereas with mAtAji's approach, the approach is as follows: do laT with all 2000 dhAtus. Learn all the general rules and all the special rules of laT. Become an expert in laT! Then move on—but not to liT. Instead, move on to loT, lang, and vidhiling. Because laT, loT, lang, and vidhiling are all in the same family and use the same basic grammar machinery. So mAtAji has the learner become an expert in similar types of grammar machinery, gaining intensive practice in each and learning all the ins and outs. In this way one learns the grammar pathways extremely well. Not only that: One also becomes quickly able to use all the forms one is learning because it is a hands on, practical approach in which one masters one form of grammar machinery before moving on to the next.

So for example, take laT lakAraH. mAtAji has you learn every single permutation and combination, all the rules and all of the exceptions, involved with laT. Master every single form, and practice them all until mastered and the mind has them fully under its control. And about the 2000 dhAtus, yes mAtAji will make you an expert in all 2000 with laT. But don't worry about that! Because like the lakAras, mAtAji has also divided up the dhAtus into families according to the way pANini's sUtras work with them. There are fourteen groups of dhAtus, organized and divided according to the ending of the dhAtu. It is very easy.

Once laT is mastered, only then does mAtAji move on to the next form. And when she moves on, it is to loT not liT. Actually, there is no logic in the traditional sequence of study: लट्‌, लिट्‌, लुट्‌, लृट्‌, लोट्‌, लङ्‌, विधिलिङ्‌, आशीर्लिङ्‌, लुङ्‌, लृङ्‌. That is a mere convention based on the sequence of the वर्णमाला. mAtAji abandons this sequence and bases her sequence on the actual nature of pANini's grammar machinery. Those lakAras which have similar nature are grouped together and taught sequentially. Thus there are the सार्वधातुक-लकाराः (लट्‌, लोट्‌, लङ्‌, विधिलिङ्‌) and the आर्धधातुक-लकाराः (लिट्‌, लुट्‌, लृट्‌, आशीर्लिङ्‌, लुङ्‌, लृङ्‌). These two groups are taught completely separately. In this way the mind becomes like a very specialized surgeon, learning all the aspects of one area. Let the student master one machinery at a time! mAtAji has done just this; her methods are long-awaited and present tremendous relief to the learner, who can now set himself or herself to really mastering the forms at hand. For these reasons as well as the sheer strength of logic behind the approach and its high correspondence to the actual organization style in the अष्टाध्यायी, mAtA's methods literally represent a revolution in saMskRuta-vyAkaraNa-shikShaNam.

It should be mentioned here that the vaiyAkaraNa-siddhAnta-kaumudii and laghu-siddhAnta-kaumudii are excellent and needed texts—but for the general student they are best considered as reference texts. Those who want to become professional saMskRuta grammarians, will naturally study these as well as thoroughly learn them. But even here, mAtA's method should be learned first. It gives an outlook, a way of approach which is invaluable in approaching this vast and magnificent field.

The specialities of mAtA's approach are manifold and will be presented in greater detail in the third section in saMskRutam (मातुः पाठस्य वैलक्षण्यम्‌). Here is a brief summary of what you will find there:

Summary of main differences between the traditional approach and mAtA's revolutionary approach

• समग्रं चिन्तनम्‌ including all dhAtus at every step, not just one धातुरूपम्‌ | Rather than doing one dhAtu in all lakAras (as in siddhAntakaumudI), do all dhAtus in one lakAraH.
• लकाराणां क्रमः - आर्धधातुक-लकारः / सार्वधातुक-लकारः इत्यनयोः वैशिष्ट्यम्‌ (More on this in the third section).
• भिन्नं कार्यं भिन्ने प्रकोष्ठे | Modularity of approach. Dividing work into separate categories, and carrying each out separately.
• Categorization of the different types of dhAtus and dividing all the work according to these 14 categories. अजन्तधातवः, हलन्तधातवः | पुनः अजन्तधातुषु अकारान्ताः, आकारान्ताः, इकारान्ताः, ईकारान्ताः, उकारान्ताः, ऊकारान्ताः, ऋकारान्ताः, ॠकारान्ताः, एजन्ताः; हलन्तधातुषु अदुपधाः, इदुपधाः, उदुपधाः, ऋदुपधाः, शेषाः इति. These 14 categories have been assigned by mAtAji after noting that paNini's sUtras work according to these very categories.

In a nutshell, these changes amount to a vast change in the order of presentation of the material. The system of organizing the material has changed, thus making it tremendously accessible to the learner.

There are some final and important subjects to be addressed before moving on to the other pages of this site:

How to approach the lessons on this website

For most people, I recommend starting from the beginning and moving sequentially through the sections in the order in which they are presented. Even if you already have some background, it may be helpful to read through the first two sections prior to starting the third-- which is where mAtAji's pAThaH really begins. Because there are concepts and terms explained in especially the first section dhAtugaNa-paricayaH, which will be needed as you move on. If as you go through them you find you know them already, then just skim quickly through the various parts of section one to ensure you are familiar with everything therein.

If you do not know anything about pANinIya vyAkaraNam, then definitely start with the first section, called "1 - धातुगण-परिचयः" . That section is not something taught directly by mAtAji, but will give you a firm footing in the dhAtu-gaNas and in the concept of gaNa and its related sUtras. Proceed sequentially forward from there. In the third section -- aShTAdhyAyI-paricayaH, if it is your first time going through pANinIya-vyAkaraNaM, then I recommend just reading the first two chapters of this section for now. The rest of the chapters you can come back to after reading a bit more in the subsequent sections. If you do skip these other chapters of the third section, be sure to come back to them once you've become more familiar with the dhAtupAThaH; then you'll definitely be able to understand them and will at that time I hope find them quite helpful.

Note that in each lesson, at the bottom of the page is a fully formatted, downloadable, printable pdf file of that very lesson. Feel free to make use of these.

It should also be mentioned that each chapter has been addressed in one or more telephone classes, all of which have been recorded and made available on this site as downloadable mp3 files. So you can listen to us going through the same subject matter in a recorded session all in saMskRutam, and that is highly recommended. By both reading the material on this site and listening to it on the downloadable mp3 files, it will get more easily and solidly established in the mind. Many of the lessons have the related sound file placed directly at the top of that lesson's web page for easy listening and downloading. Also, all of our class sound files have been collected and placed in the eighth section of this site for easy access.

How this website came into existence

As mentioned, we have a telephone class on the subject of mAtAji's dhAtupAThaH wherein these subjects are discussed each Monday and Wednesday, from 9 pm – 10 pm. Handouts have been created through time for the class as the class progresses, and this website is the collection of those handouts. Because the class is still going on, handouts for all the subjects have not yet been made i.e. this is a site in development. Every week one or two new handouts are made for the class, and they will be added to the site as we move along each week. Anyone who would like to join the class is welcome! Just contact me at Swarup <[email protected]> and I'll give you the number to call and add your address to our forum where discussions occur and announcements are made. Alternatively, you can go to our googlegroups site and send a note there indicating you'd like to join. The google groups is called: “bhaashaapaakavargah”. Our email address is [email protected].

Our phone class has been going on for several years now, on various grammar-related subjects. It started with Hegde-Mahodaya's bhAShApAkaH vol I, hence the name of the varga. After completing that text, we read part of Hegde-Mahodaya' shuddhi-kaumudI, then covered a variety of subjects related with dhAtugaNas and guNaH. The handouts from that series have now become the first section of this site, "1- धातुगण-परिचयः ". Following that, we read a number of chapters of Hegde-Mahodaya's bhAShApAkaH vol II. That brought us through December 2012. January 2013 was mAtA's varga, and on my return to the US in March 2013 we began studying mAtA's dhAtu-pAThaH together. Since March 2013 we have been engaged in this very subject.

Credits and References

Starting with Section Three on this site, all the material contained herein has been lovingly taught by mAtAji. As mentioned, the students in that January 2013 varga were the gurukulIya students of the vidyApITha—and so the varga was taught at quite a high level. It would have been impossible for me to follow along without the invaluable tutelage of Shrii Tikarama Pandeya ( टीकारामपाण्डेयः) | TIkArAma-varyAH took it upon himself to make everything intelligible to me during the month at the Gurukulam, spending countless hours teaching me at all hours of the day and night, as well as by phone before and since. Everyone should be blessed with such a teacher! I also wish to thank all the permanent students—ranging in age from six to twenty-one!—at the vidyApITha who tirelessly made themselves available for my endless questions. And finally, respected Acarya Govinda Prasada Sharma at whose gurukulam (श्रीणिवास संस्कृत विद्यापीठ) the entire varga occurred. I am further indebted to this same Acarya Govinda Prasada Sharma, whose wonderfully lucid versions of the laghu-siddhAnta-kaumudI and vaiyAkaraNa-siddhAnta-kaumudii I make use of every day.

The material here is all based on the vyAkaraNaM of pANini; the approach for learning it, given by Smt Dr. Pushpa Diikshita. All credit for the material goes to her; if there are any errors in the presentation, they are mine alone. These website pages are the result of my notes and recordings taken during 1) the varga she gave in January 2013, 2) the countless hours spent by TIkArAma-varyAH in reviewing with me, 3) mAtA's two texts प्रक्रियानुसारी पाणिनीय धातुपाठः and अष्टाध्यायी सहजबोध.

The following text of mAtAji has been used extensively in creating this website: प्रक्रियानुसारी पाणिनीय धातुपाठः | It is highly recommended or if I may say, an essential companion, in approaching the material covered here. If you do not own a copy of this book, it can be purchased here .

The following text of mAtAji is also extremely helpful. Here mAtAji presents the entire अष्टाध्यायी, giving critical guidance throughout as to what each section of the अष्टाध्यायी is for. mAtAji's text is महर्षिपाणिनिप्रणीतः अष्टाध्यायीसूत्रपाठः, and it can be purchased here. If you are in India, then it will be easier to purchase directly from your local Samskrita Bharati office, or their India-based website.

A third text of mAtAji's which I have made extensive use of is her अष्टाध्यायी सहजबोध | This is a six-volume text, in Hindi, which divides the explanation of अष्टाध्यायी into six sections: सार्वधातुकप्रकरणम्‌, आर्धधातुकप्रकरणम्‌, कृदन्तप्रकरणम्‌, तद्धितप्रकरणम्‌, सुबन्तप्रकरणम्, कारकसमासप्रकरणम्, | It is truly excellent, and presents the अष्टाध्यायी in a way that all can understand.

Although I have written the handouts or chapters on this site, i.e. composed the sentences, but all the material is from mAtA. The selection of dhAtu's for presentation, the order of presentation, everything is based on mAtAji's lectures and her books. So there was no question of stating "this is from mAtAji" or "that is from mAtAji"; understand that everything is from mAtAji!

In providing explanation of the sUtras used on this site, I have made extensive direct use of Acarya Govinda Prasada Sharma's लघुसिद्धान्तकौमुदी and वैयाकरणसिद्धान्तकौमुदी | After most every sUtra on this site you will find a sentence which breaks the sutra into its components, telling the vibhakti of each and at the end how many padas are in the sutra. For example: लोटो लङ्वत् (३.४.८५) = "लोटः षष्ठ्यन्तं, लङ्‌वत्‌ अव्ययं, द्विपदमिदं सूत्रम्" | Such sentences are almost all direct quotes from one of these two texts. In a very few sUtras where I could not get that very sentence from these two texts, I have written them myself. I have not placed these directly quoted sentences in quote marks in the handouts for simplicity of presentation—but understand that these are straight quotes from Acaryaji's texts. I am very indebted indeed to Acarya Govinda Prasada Sharmaji for his straightforward and clear, no-nonsense writing style and teaching methods. I attended many of his daily early morning 6 am lectures at the gurukulam, and they were wonderful—presented in the same lucid, straightforward style that enabled all present to understand and learn.

Please do alert me to any errors you discover in the site pages, and they will be corrected in a timely way. Feedback and suggestions are also welcome. I can be reached at < [email protected] >

NB To go to the next pages of this site, just scroll up to the top left corner of this page, and you'll see all the sections listed there. Those sections which are expandable have arrows next to them; clicking on the arrow expands the section to show the chapters it contains. Clicking on any one will get you to that page. To begin with the next section, click on धातुगण-परिचयः. Enjoy!

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• Sanskrit Grammar »
• Introduction

Seek Govinda , seek Govinda — seek Govinda, you fool! For when you've come to your final hour, not even grammar will save you. Bhaja Govindam 1

I can think of no better way to start our study together than with this quote, for at once it captures the importance, the esteem, and the danger of the Sanskrit language. Its importance is plain: Sanskrit was once the most influential literary language in India, and texts written in the language could be understood by millions of people throughout the South Asian world. These texts contain profound meditations on every point on the spectrum of human concern: existence, reality, God, love, duty, marriage, war, sex, death, violence, laughter, beauty, perception, nature, anatomy, urbanity, ritual, desire, food, purpose, meaning, and language, among hundreds of others. Moreover, Sanskrit texts are the repository of non-modern modes of thought, and they present distinct conceptions of the world that are often at odds with the understanding we have today. By learning how people used to think, we better understand both ourselves and the world we have inherited.

Given the immensity and reach of Sanskrit literature, it is no surprise that Sanskrit itself has found admirers. Over thousands of years, the people within the Sanskrit tradition — who learned the language not at home but in rigorous schools — praised the language and continually improved its status. What was once called merely "language" was later called "perfected speech," and even later the "language of the gods." The word "Sanskrit" itself is the most recent in a long line of names, and it is a name that the first Sanskrit speakers never used. The word has been translated in dozens of ways: "perfected," "perfectly made," "put together," or just "assembled." Ultimately, all of these meanings are part of the word "Sanskrit."

Sanskrit was dangerous, then, because anyone who studied it might see it as an end to understanding rather than a means to it. For this reason, the man who was later called by the name "Buddha" refused to let his disciples translate his words into Sanskrit, perhaps because he hoped his disciples would focus on his ideas instead of the language that contained them. But as Sanskrit grew in stature, reach, and utility, this concern was brushed aside. Ironically, some of the most popular Sanskrit texts today — religious and otherwise — were written by Buddhists.

The language that eventually became Sanskrit was once an everyday language used by all people in society. Later on, however, it became almost exclusive to male Brahmins , who rigorously preserved it as a sacred language. But in time, Sanskrit became so much more: a timeless and placeless language that yielded such profundity and exquisite beauty that even today, it lives with its treasures in the cultural conscience of South Asia and places beyond. Still, we must be careful to not oversimplify the dynamism and complexity of Sanskrit's use, development, and reputation. It is a subject that has filled book upon book, and no tidy summary can give a good sense of its complexity and vigor. At the least, you must always remember that Sanskrit was just one part of the complex South Asian world. Sanskrit quickly became the language of the male religious elite, and the voices of all other parts of this world disappeared almost without a trace. But if we want to look to the distant past and learn more about its traditions, Sanskrit is one of the surest guides we have.

By learning this language, you open the door to more than three thousand years of intellectual history, both in India and beyond. This is an ocean that no person can hope to cross; but let's set sail and see where Sanskrit will take us.

The origin of Sanskrit

This part of the introduction discusses modern efforts to determine Sanskrit's origins, including when and where it was first spoken. If you'd rather skip this sort of discussion, click here to skip further down the page.

If it is true that real people once spoke Sanskrit natively, then we must ask: how and when did Sanskrit first appear? We are not sure, and it is impossible to know. However, there are some very good theories. The most popular of them arose when Western scholars started to study Sanskrit. These scholars had a significant advantage that Indian scholars did not: they had studied Greek and Latin , which are both deeply similar to Sanskrit. Take a look at some of the words that all three languages share, and compare them to their English equivalents as well:

The similarities among the three languages were so strong and so undeniable that these scholars made a great conclusion: all three languages were not just similar but related . Inspired by this realization, the English scholar William Jones said this about Sanskrit:

The Sanscrit language, whatever be its antiquity, is of a wonderful structure; more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either, yet bearing to both of them a stronger affinity , both in the roots of verbs and the forms of grammar, than could possibly have been produced by accident; so strong indeed, that no philologer could examine them all three, without believing them to have sprung from some common source , which, perhaps, no longer exists; … Sir William Jones, in a speech delivered to the Asiatic Society in February 1786 (emphasis added)

This quote is well-known, and for good reason: it marks the beginning of a fantastic period of scholarship into the history and origin of these languages. Scholars of these languages, which are collectively called the "Indo-European languages," wanted to answer one question above all others: where did these languages come from?

A proposed map of the migration of PIE. India is in the lower-right corner. From columbia.edu , originally from uni-duesseldorf.de .

India is the cradle of the human race, the birthplace of human speech, the mother of history, the grandmother of legend, and the great grandmother of tradition. Our most valuable and most instructive materials in the history of man are treasured up in India only. Mark Twain

At first, it was thought that Sanskrit was the origin of both Greek and Latin. Many people started to think that Sanskrit was the origin of all of the world's languages. Today, we can say that this is probably not the case. Other related languages have features that Sanskrit lacks, and these features explain some of Sanskrit's odd rules as an evolution from an older language.

It quickly became clear that Sanskrit — along with languages like Latin and Greek — likely descended from a single language that was different from all three of them. We don't know what this language might have been called. Today, most people call it Proto-Indo-European , or PIE for short. We also don't know when this language might have existed; but, it was likely used some time before 3000 BC. PIE is hypothetical, and no record of it remains; but over the years, our picture of the language has become clearer, and now we have a fairly good understaning of what it must have been like. Although we can never be sure of this picture, there is a substantial body of evidence to support it.

Scholars have proposed many places of origin for PIE. At first, one of the more popular theories was the Out of India theory. Over time, however, most scholars have concluded that PIE likely came from the Eurasian steppe near modern-day Turkey. Again, we can never be sure that this is where the Indo-European languages came from. Many other places of origin have been proposed, and the evidence available is not always strong. But, the current consensus is that PIE came from the Eurasian steppe.

The Dravidian languages. Note the spots in the northwest and northeast. From these, we can conclude that Dravidian languages were once spoken across all of India.

Whenever I have read any part of the Vedas, I have felt that some unearthly and unknown light illuminated me. In the great teaching of the Vedas, there is no touch of sectarianism. It is of all ages, climbs, and nationalities and is the royal road for the attainment of the Great Knowledge. When I read it, I feel that I am under the spangled heavens of a summer night. Ralph Waldo Emerson

Wherever PIE came from, it started to spread into Europe and Asia, and as it spread, it started to change. The part of the language that spread south toward India and the Middle East is called Proto-Indo-Iranian , and this part split into both the Iranian language family and the Indo-Aryan language family.

We don't know what the original Indo-Aryan language was like when it came into India, but it started to interact with other languages that were already present there. These other languages include the Dravidian languages , the ancestors of Tamil and Kannada. From these other languages, the Indo-Aryan language gained some words and features that are found in no other Indo-European language. Sanskrit is the result of this interaction.

The history of Sanskrit

What is important to bear in mind, however, is that [Sanskrit] never fully became — and almost certainly never had been — a code of everyday usage. It was never the language of the nursery, the bedroom, or the field, although since Sanskrit poets experienced childhood, love, and (no doubt some of them) labor, they learned to speak of these things, too, after their fashion, in Sanskrit. Sheldon Pollock, "Sanskrit Literary Culture From the Inside Out" (emphasis added)

In the strictest sense of the term, Sanskrit refers to a later "preserved" form of the language of the Vedas , a set of ancient compositions among the oldest known in any Indo-European language. The older form of the language, variously called either Vedic Sanskrit or just Vedic , was likely the native language of its users. But from the Vedas onward, the language started to lose many of its features. Then, around the 5th century BC, a grammarian known as Panini (pronounced " paa -ni-nee" in English) essentially "froze" the language, transforming it from the fluid native language of the ancient Indians to an unchanging and timeless language for intellectual expression, both in India and in the whole of South and Southeast Asia. Near this time, the last native speakers of Sanskrit had probably already died.

Panini's work marks the beginning of "normal" Sanskrit, which is sometimes called Classical Sanskrit for clarification. This is the form of Sanskrit that we will study in this guide. Although Panini's work defines Sanskrit grammar, it will not be discussed in this guide. Panini's method is compact, but it is only useful if you have the time to memorize thousands of grammatical rules. Somewhat ironically, it also requires you to know a substantial bit of Sanskrit beforehand.

"What will I learn?"

Right now, you may know nothing about Sanskrit, or you may have no experience with a second language — and that is OK! We will start small, from the most basic of definitions. From there, we will slowly spool our understanding of grammar until we know enough to read simple passages. We will read selections from all parts of Sanskrit literature: epic poetry like the Bhagavad Gita, lyric poetry like the works of Kalidasa, prose works like the Upanishads, hymns from parts of the Vedas, and much more.

This guide is here to help you take this millennia-old "language of the gods" by the horns, so that it might lead you wherever you want to go. Good luck! (Please use the contact page if you have any problems, questions, or comments. All messages are read and are greatly appreciated.)

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  Learning Sanskrit - Writing

How to write in sanskrit.

  Introduction

Well, you have learnt in the series of First Steps documents some important things about Sanskrit. And now you will learn how to write in Sanskrit. Even though you do not know grammar enough to make sentences by yourself, you can learn how to "draw" Sanskrit characters. Besides, you will learn how to join them together in order to form words.

Let us get down to work!

  How to write in Sanskrit (Part 1)

First Steps

You must have the Sanskrit Alphabet at hand. If possible, you should print it out, because you will need it on many other occasions. Besides, have Transliterating (2) (English) (Transliteration) at hand (please, print it if you can) because you will need it too.

First of all, go to First strokes 1 and First strokes 2 in order to learn how to draw every Sanskrit character. Besides, Tables is another useful document you may use as a complement to the present one.

Very well. You see about 50 original letters in the Alphabet, but there are a lot more. These new letters are the Conjuncts, and they are formed from two or more original letters. Despite the Conjuncts will be analyzed later, have the Conjuncts document at hand, because you will need it. Print it if you can.

One writes Sanskrit just as English: left-right and up-down . The horizontal stroke is drawn at the end (except when one or more strokes are on top of it; in this case that stroke or those strokes are drawn at the end). For example, the letter "ta": त (firstly the hook, secondly the vertical stroke and at the end the horizontal stroke). No mistery about this process. It is very simple. But regarding the letters with stroke/s on the horizontal line such as the vowel "ai": ऐ (the stroke on top of the horizontal line is drawn after it, at the end).

It is very easy to use Virāma. For example: ठ - "a" = ठ् ("ṭha" minus "a" = "ṭh"). Very simple. Another example: ढ - "a" = ढ् ("ḍha" minus "a" = "ḍh"). And now, try to remove the "a" by adding Virāma to the consonants without any vertical stroke (except "ra"). The special behaviour of the "ra" will be explained later.

The Virāma is also used in a final consonant when it belongs to a word placed at the end of a sentence. If that consonant is at the end of a single word (standing alone), the Virāma is to be utilized too. But if the final consonant does not belong to a word placed at the end of a sentece, it is not generally used, except when chosen by the writer. Let us see three examples:

tat + sukham = that + happiness

When they are joined together:

तत्सुखम् = tatsukham

However, the writer of this sentece could have chosen to use Virāma in both of cases:

तत् सुखम् = tat sukham

You can see two Virāma-s added to "ta" ( त ) and "ma" ( म ). Thus, both of letters are turned into "t" ( त् ) and "m" ( म् ), respectively. But Virāma is generally added to the last consonant of a word placed at the end of a sentence or standing alone. For example: if I want to write only the aforesaid word "tat" (that), I have always to use Virāma:

Well, those are the easy-to-remember rules about Virāma. Go to Examples of Part 1 and practice over and over again.

  Conjuncts

A Conjunct is simply a group of consonants. All consonants of a Conjunct lack "a" except the last one. Of course, the last consonant can take any vowel apart from "a", but this vowel is always used to make "standard" Conjuncts. A Conjunct is composed of up to five consonants generally. (Go to Conjuncts document)

We could say that there are 4 groups of Conjuncts, the first one having 3 subgroups:

Conjuncts with their component elements fully discernible

• Conjuncts formed from several consonants written successively without piling up.
• Conjuncts formed from several consonants which are simply piled up.

Conjuncts with their component elements slightly discernible

Conjuncts formed from several consonants merged in each other to a certain extent. The consonants are hardly discernible.

Conjuncts with their component elements undiscernible

Conjuncts formed from several consonants fully merged in each other and forming an entirely new letter. The consonants are undiscernible.

Conjuncts with "ra"

These Conjuncts will be specially studied later. Therefore, no example will be given now.

And now go to the Examples of Conjuncts in order to keep learning.

  How to write in Sanskrit (Part 2)

Vowels (Simple)

You will learn now how to add other vowels apart from "a" to the consonants. Firstly, I will explain to you how to add "simple" vowels (short and long). Simple vowels are: a, ā, i, ī, u, ū, ṛ, ṝ, ḷ, ṁ, ḥ. The rest is "Diphthongs". Go to Tables for further help when you need it.

Most vowels you can see on the Sanskrit Alphabet document are used in the beginning of a word. In short, these vowels have no consonants previously. Just two vowels (ḥ --Visarga-- and ṁ --Anusvāra--) are never placed in the first place because they need vowel support to be pronounced. But when the vowels are not placed in the beginning; in short, when they come after a consonant, how should they be written? Will we have to write the "huge" signs found on the Sanskrit Alphabet document over and over again? Not at all, thank God! Every vowel has a respective abbreviation to be used after a consonant.

How to add "ā" after consonant

You do not need to add "a" because this vowel is already included in every Sanskrit consonant, which are syllabic. But you need to learn how to add "ā". It is very easy; simply add a vertical stroke. Look:

Go to Examples of Part 2 .

How to add "i" after consonant

And so on. However, you must remember the following: since "i" after consonant is indicated by a character placed on the left of the consonant, when you add "i" to a Conjunct, the Conjunct should be treated as if it was just one consonant . For instance:

Another example of this case:

"i" after consonant is the only character placed on the left of the consonant. So, no more problems about Conjuncts with the rest of vowels.

Go to Examples of Part 2 again.

How to add "ī" after consonant

How to add "u" after consonant

When the consonant has vertical stroke, put the character on the tip of that stroke. If the consonant has no vertical stroke, just add it below.

Exception: in "ra" the "u" is inserted in a different way:

How to add "ū" after consonant

Exception: in "ra" the "ū" is inserted in a different way:

How to add "ṛ" vowel after consonant

Exception: the "ha". Look how "ṛ" is to be inserted in "ha":

How to add "ṝ" vowel after consonant

How to add "ḷ" vowel after consonant

Just one consonant to give as example:

kḷ = ka + ḷ = कॢ kḷ

How to add "ṁ" vowel (Anusvāra) after consonant

In case of little space, just push it to the right. Use always common sense.

How to add "ḥ" vowel (Visarga) after consonant

In order to add Visarga (ḥ), just insert the following character after the consonant: : (two dots)

kaḥ = ka + ḥ = क + : = कः

maḥ = ma + ḥ = म + : = मः

  How to write in Sanskrit (Part 3)

Vowels (Diphthongs)

You will learn now how to add the following four diphthongs: e, ai, o and au, after a consonant. They are denominated "diphthongs" because they are formed from other vowels. Go to Tables for further help when you need it:

It is very simple to add them to a consonant. Look:

How to add "e" after consonant

Go to Examples of Part 3 .

How to add "ai" after consonant

Go to Examples of Part 3 again.

How to add "o" after consonant

The "o" character may appear incomplete or smaller when standing alone, but in "ko" and "mo" you can view it as it is.

How to add "au" after consonant

The "au" character may appear incomplete when standing alone, but in "kau" and "mau" you can view it as it is.

All vowels have been studied.

  How to write in Sanskrit (Part 4)

Using "r" before and after a consonant

How to add "r" before consonant

Go to Tables for further help when you need it.

The entire Conjunct is to be considered just one new consonant, that is to speak.

When Anusvāra is added to the Conjunct formed from "r" + "a consonant", you must draw the dot (Anusvāra) just in the midst of "r" (within it). Look:

And so on with the rest.

Go to Examples of Part 4 .

When the Conjunct is composed of several consonants, the "r" must be drawn just on top of the last consonant. Look:

Very simple.

Go to Examples of Part 4 again.

How to add "r" after consonant

1) If the consonant has a vertical line, just draw an oblique stroke downward, from the vertical line. Look:

kra = ka + r = क + an oblique stroke drawn downward = क्र

mra = ma + r = म + an oblique stroke drawn downward = म्र

pra = pa + r = प + an oblique stroke drawn downward = प्र

"śra" could be formed from śa + r = श + an oblique stroke drawn downward; but it is usually used the following character: श्र (which appears in Conjuncts )

2) If the consonant has no vertical line, just try to insert the oblique stroke in some convenient place (for example, an intersection or any appropriate place). Look:

dra= da + r = द + an oblique stroke drawn downward = द्र

hra = ha + r = ह + an oblique stroke drawn downward = ह्र

The same character may be used with some Conjuncts. For example:

Use always common sense in Sanskrit.

Dear friend, all letters have been studied now. If something could not be understood fully by you, be patient, because in Transliterating we will keep practicing.

  Examples of Part 1

All letters are writen left-right and up-down just as in English; and the horizontal line is drawn at the end, except when an additional stroke (or strokes) is on it (See First Strokes (1) and (2) for more information). Go to Tables for further help when you need it. Have the Sanskrit Alphabet at hand (a printed copy is recommended). Enlarge the Font size if necessary (Go to View menu above).

• Write the vowel "a" ( अ ). Firstly, draw the two curves downward. Secondly, draw the "connecting" stroke (left-right). Thirdly, draw the vertical stroke downward. And lastly, place the horizontal line (left-right). Very simple.
• Write the vowel "u" ( उ ). Firstly, draw the two curves downward. Lastly, the horizontal line (left-right).
• Write the vowel "e" ( ए ). Firstly, draw the "sinuous" stroke downward. Secondly, draw the short vertical stroke downward (at the end of it you must draw a very short stroke to the left and upward). Lastly, place the horizontal line (left-right) as if it was a kind of roof.
• Write the consonant "ka" ( क ). Draw the ellipse which is united with the downward curved stroke (firstly right-left, secondly left-right and lastly downward). Both ellipse and downward curved stroke are to be drawn simultaneously. Afterward, draw the vertical line (up-down) and lastly place the horizontal line (left-right).
• Write the consonant "ṅa" ( ङ ). Draw the "winding" stroke downward (of course the last part of it is upward). Then, place the point. And lastly, draw the horizontal line (left-right). Very easy!
• Write the consonant "cha" ( छ ). Firstly, draw the two curves downward and then the upward curve with a kind of curl at the end. Everything is to be drawn with just one stroke. Secondly, draw the very short connecting vertical line. Lastly, the horizontal line.
• Write the consonant "jha" ( झ ). Firstly, draw the "winding" stroke downward. Secondly, draw the very short connecting stroke (left-right). Thirdly, the vertical line (up-down). And lastly, the horizontal line (left-right).
• Write the rest of the letters by yourself. Good luck!

And now, let us see how to remove "a" from a consonant:

• Remove "a" from "da" in "sadguru" (true guru): Even though "da" is not a final consonant in this single word, the Virāma is to be added too, because "da" is without one vertical line. Look: sa + da + gu + ru = स + द + गु + रु is turned into sa + d + gu + ru = स + द् + गु + रु When you join the letters together: सद्‍गुरु or सद्गुरु I will teach you how to add "u" to the consonants later. Be patient.

  Examples of Conjuncts

The following Conjuncts are only a few examples. I have published a complete document on Conjuncts here .

Conjuncts formed from several consonants merged in each other to a certain extent. The consonants are hardly discernible. Let us see some examples:

No examples about the fourth kind of Conjuncts will be given by me here. I will explain it later.

  Examples of Part 2

No examples are necessary.

  Examples of Part 3

  Examples of Part 4

How to add "r" after consonant (first part)

How to add "r" after consonant (second part)

  Further Information

This document was conceived by Gabriel Pradīpaka , one of the two founders of this site, and spiritual guru conversant with Sanskrit language and Trika philosophy.

For further information about Sanskrit, Yoga and Indian Philosophy; or if you simply want to comment, ask a question or correct a mistake, feel free to contact us: This is our e-mail address .

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Sanskrit language

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Sanskrit language , (from Sanskrit saṃskṛta , “adorned, cultivated , purified”), an Old Indo-Aryan language in which the most ancient documents are the Vedas , composed in what is called Vedic Sanskrit . Although Vedic documents represent the dialects then found in the northern midlands of the Indian subcontinent and areas immediately east thereof, the very earliest texts—including the Rigveda (“The Veda Composed in Verses”), which scholars generally ascribe to approximately 1500 bce —stem from the northwestern part of the subcontinent, the area of the ancient seven rivers ( sapta sindhavaḥ ).

What is generally called Classical Sanskrit —but is actually a language close to late Vedic as then used in the northwest of the subcontinent—was elegantly described in one of the finest grammars ever produced, the Aṣṭādhyāyī (“Eight Chapters”) composed by Pāṇini ( c. 6th–5th century bce ). The Aṣṭādhyāyī in turn was the object of a rich commentatorial literature, documents of which are known from the time of Kātyāyana (4th–3rd century bce ) onward. In the same Pāṇinian tradition there was a long history of work on semantics and the philosophy of language , the pinnacle of which is represented by the Vākyapadīya (“Treatise on Sentence and Word”) of Bhartṛhari (late 6th–7th century ce ).

Over its long history, Sanskrit has been written both in Devanāgarī script and in various regional scripts, such as Śāradā from the north ( Kashmir ), Bāṅglā (Bengali) in the east, Gujarātī in the west, and various southern scripts, including the Grantha alphabet , which was especially devised for Sanskrit texts. Sanskrit texts continue to be published in regional scripts, although in fairly recent times Devanāgarī has become more generally used.

There is a large corpus of literature in Sanskrit covering a wide range of subjects. The earliest compositions are the Vedic texts. There are also major works of drama and poetry , although the exact dates of many of these works and their creators have not been definitively established. Important authors and works include Bhāsa (for example, his Svapnavāsvavadatta [“Vāsavadatta in a Dream”]), who is assigned widely varying dates but definitely worked prior to Kālidāsa, who mentions him; Kālidāsa , dated anywhere from the 1st century bce to the 4th century ce , whose works include Śakuntalā (more fully, Abhijñānaśākuntala ; “Śakuntalā Recalled Through Recognition” or “The Recognition of Śakuntalā”), Vikramorvaśīya (“Urvaśī Won Through Valour”), Kumārasambhava (“The Birth of Kumāra”), and Raghuvaṃśa (“The Lineage of Raghu”); Śūdraka and his Mṛcchakatika (“Little Clay Cart”), possibly dating to the 3rd century ce ; Bhāravi and his Kirātārjunīya (“Arjuna and the Kirāta”), from approximately the 7th century; Māgha , whose Śiśupālavadha (“The Slaying of Śiśupāla”) dates to the late 7th century; and from about the early 8th century Bhavabhūti , who wrote Mahāvīracarita (“Deeds of the Great Hero”), Mālatīmādhava (“Mālatī and Mādhava”), and Uttararāmacarita (“The Last Deed of Rāma”). The two epics Rāmāyaṇa (“Life of Rāma”) and Mahābhārata (“Great Tale of the Bhāratas”) were also composed in Sanskrit, and the former is esteemed as the first poetic work ( ādikāvya ) of India . The Pañcatantra (“Treatise in Five Chapters”) and Hitopadeśa (“Beneficial Instruction”) are major representatives of didactic literature. Sanskrit was also used as the medium for composing treatises of various philosophical schools, as well as works on logic, astronomy, and mathematics.

Sanskrit is not restricted to Hindu compositions. It has also been used by Jaina and Buddhist scholars, the latter primarily Mahāyāna Buddhists. Further, Sanskrit is recognized in the constitution of India as both a classical language and an official language and continues to be used in scholarly, literary, and technical media, as well as in periodicals, radio, television, and film.

In its grammatical structure, Sanskrit is similar to other early Indo-European languages such as Greek and Latin . It is an inflected language. For instance, the Sanskrit nominal system—including nouns, pronouns, and adjectives—has three genders (masculine, feminine, and neuter), three numbers (singular, dual, and plural), and seven syntactic cases (nominative, accusative, instrumental, dative, ablative, genitive, and locative), in addition to a vocative. However, a full set of distinct forms occurs only in the singular of masculine -a- stems of the type deva- ‘god’: nominative devas ( devaḥ before a pause), accusative devam , instrumental devena , dative devāya , ablative devāt , genitive devasya , locative deve , and vocative deva .

Adjectives are inflected to agree with nouns, and there are distinct pronominal forms for certain cases: e.g., tasmai , tasmāt , tasmin (masculine-neuter dative, ablative, and locative singular, respectively) ‘that one.’

Verbs inflect for tense , mode, voice , number, and person. These may be illustrated by third-person active forms of pac ‘cook, bake’ (used if cooking is done for someone other than the agent), including the present indicative pacati ‘cooks, is cooking’; the proximate future pakṣyati ‘will cook,’ referring to an act that will take place at some time in the future, possibly including the day on which one is speaking; the non-proximate future paktā ‘will cook,’ referring to an act that will take place at some time in the future, excluding the day on which one is speaking; the aorist apākṣīt ‘cooked, has cooked,’ referring to an act completed in the general past, possibly including the day on which one speaks; the imperfect past apacat ‘cooked,’ referring to an act in the past, excluding the day on which one speaks; the perfect reportative papāca ‘cooked,’ referring to an act performed in the past, excluding the day of speaking, and which the speaker did not directly witness or is not personally aware; the imperative pacatu ‘should, must cook,’ expressing a command, request, or invitation to perform the act; the optative pacet , used in the same sense as the imperative; the precative pacyāt ‘may cook,’ expressing a wish; and the contrafactual conditional apakṣyat ‘if (he) cooked, if (he) had cooked, if (he) would cook, if (he) would have cooked.’ There are also middle forms (‘cook for oneself’) corresponding to the forms just cited: pacate ‘cooks, is cooking,’ pakṣyate ‘will cook,’ paktā ‘will cook,’ apakta ‘cooked, has cooked,’ apacata ‘cooked,’ pece ‘cooked,’ pacatām ‘should, must cook,’ pakṣīṣṭa ‘may cook,’ apakṣyata ‘if (I) cooked, if (I) had cooked, if (I) would cook, if (I) would have cooked.’ There is also a passive, as with the third singular present indicative pacyate ‘…is being cooked.’ Early Vedic preserves remnants of an earlier aspectual contrast between perfective and imperfective.

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20 Best Sanskrit Quotes & Shlokas With Meaning In English

This is a collection of famous Sanskrit quotes on Yoga, Karma, and Dharma with their meaning and transliteration in English.

Sanskrit is one of the oldest languages of the world and Vedic Sanskrit was a language that dominated the major part of the Indian Subcontinent in ancient times. Thus it is no wonder that Sanskrit quotes embody the essence of ancient Indian philosophy and thought. The Vedas including the oldest of them all, Rigveda, are in Sanskrit, and so are the Upanishads, and the Bhagavad Gita .

Table of Contents

Timeless Sanskrit Quotes

Here is a collection of Sanskrit quotes that are true gems of wisdom. We present you with an invaluable collection of timeless Sanskrit quotes, from the ocean of India’s philosophy, religious thought, and ancient culture.

These Sanskrit quotes in many ways represent the very spirit of India, its Dharma, and Karma. These quotes have stood the test of time across thousands of years, and are relevant even today, and shall be relevant in the future too.

Sanskrit Quotes | The Mahavakyas | Sanskrit Quotes In English

There can be no better way to start, than with the Four Mahavakyas or great sayings. The Mahavakyas are profound Sanskrit shlokas that embody the essence of the spiritual and religious thoughts of Hinduism, especially those of Advaita Vedanta. The Mahavakyas are found in the Upanishads .

The first Mahavakya with which we begin our list of Sanskrit quotes is taken from the Aitareya Upanishad, of the Rigveda.

1. प्रज्ञानम् ब्रह्म

Prajñānam Brahma

Knowledge is Brahma. This Mahavakya refers to the fact that Brahma is the knowledge of Brahma or the truth itself.

2. अयम् आत्मा ब्रह्म

Ayam Ātmā Brahma

This Mahavakya is from the Mandukya Upanishad of the Atharvaveda.

The Self is Brahma. This Mahavakya is the essence of the tenets of Advaita and says that the Self(Atma) is a part of Brahma or the consciousness is itself Brahma.

3. तत् त्वम् असि

That Thou Art.

This Mahavakya is found in the Chandogya Upanishad.

4. अहम् ब्रह्मास्मि

I am Brahma.

This Mahavakya is from the Brihadaranyaka Upanishad.

Sanskrit Quotes On Yoga | Sanskrit Quotes On Karma | Sanskrit Quotes From The Bhagavad Gita

Here are some inspiring Sanskrit quotes from the Bhagavad Gita .

1. जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥ २-२७

Death is certain for the born, and re-birth is certain for the dead; therefore you should not feel grief for what is inevitable.

2. नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥ २-२३

Weapons do not cleave the soul, fire does not burn it, waters do not wet it, and the wind does not dry it.

3. हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥ २-३७

Die, and you will win heaven; conquer, and you will enjoy sovereignty of the earth; therefore, stand up Arjuna, determined to fight.

4. कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥ २-४७

To work alone you have the right, and not to the fruits. Do not be impelled by the fruits of work. Nor have an attachment to inaction.

5. बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥ २-५०

Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity. Skill in action lies (in the practice of) this Yoga.

6. योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥ २-४८

By being established in Yoga, O Dhananjaya, undertake actions, casting off attachment and remaining equipoised in success and failure. Equanimity is called Yoga.

7. यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥ २-५८

One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

8. विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥ २-७१

That man attains peace who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

9. यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥ ३-९

Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, Arjuna, efficiently perform your duty, free from attachment, for the sake of sacrifice alone.

10. इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥ ३-४२

The senses are superior to the gross body, and superior to the senses is the mind. Beyond the mind is the intellect, and even beyond the intellect is the soul.

Sanskrit Quotes | Sanskrit Quotes In English | Sanskrit Quotes And Shlokas From The Upanishads

1. असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्माऽमृतं गमय ॥ brihadaranyaka 1.3.28

Lead me from unreal to real, from darkness to light and from death to immortality.

2. उद्यानं ते पुरुष नावयानम् ।

Atharvaveda 7.1.6

O Man, may progress be yours not regress.

3. सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः। येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत्‌ सत्यस्य परमं निधानम्‌ ॥

Mandukya Upanishad 3.1.6

It is Truth that conquers and not falsehood; by Truth was stretched out the path of the journey of the gods, by which the sages winning their desire ascend there where Truth has its supreme abode.

4. मातृ देवो भव। पितृ देवो भव। आचार्य देवो भव। अतिथि देवो भव॥

Taittiriya Upanishad 1.11.2

Honour thy Mother as God. Honour thy Father as God. Honour thy Teacher as God. Honour thy Guest as God.

5. विद्यां चाविद्यां च यस्तद्वेदोभ्य सह । अविद्यया मृत्युं तीर्त्वाऽमृतमश्नुते ॥

Isa Upanishad

One who knows both, the material science as well as the spiritual science, transgresses fear of death by the former, i.e. by proper bodily and mental efforts, and attains salvation by the latter, i.e. by the purity of mind and soul.

6. द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥

Mandukya Upanishad 3.1.1

Two birds, inseparable companions, perch on the same tree, one eats the fruit, and the other looks on. The first bird is our individual self-feeding on the pleasures and pains of this world; The other is the universal Self, silently witnessing all.

We hope you like our selection of Sanskrit quotes, which are just a few of the pearls of wisdom, that we have curated for you, from the ocean of Hindu thought and philosophy. Subscribe to our blog for more such thought-provoking content, and also follow us on our social media handles.

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Translation of "assignment" into Sanskrit

the act of assigning, or an assigned task [..]

Automatic translations of " assignment " into Sanskrit

"assignment" in english - sanskrit dictionary.

Currently we have no translations for assignment in the dictionary, maybe you can add one? Make sure to check automatic translation, translation memory or indirect translations.

Translations of "assignment" into Sanskrit in sentences, translation memory

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Assignments

NCERT Solutions for Class 6 Sanskrit

The best ncert solutions for Class 6 Sanskrit Ruchira Part 1 is given here to free PDF download with all updated chapters for the new academic session 2024-25. NCERT Class 6th Sanskrit Solutions is considered to be a very useful resource in the preparation of Sanskrit class 6 exams. Tiwari Academy gives users access to a large number of NCERT questions and their solutions. Chapter 1. Shabd Parichayah 1 Chapter 2. Shabd Parichayah 2 Chapter 3. Shabd Parichayah 3 Chapter 4. Vidyaalayah Chapter 5. Vrkshaah Chapter 6. Samudratatah Chapter 7. Bakasy Pratikaarah Chapter 8. Sooktistabakah Chapter 9. Kreedaaspardha Chapter 10. Krshikaah Karmaveeraah Chapter 11. Dashamah Tvam Asi Chapter 12. Vimaanayaanan Rachayaam Chapter 13. Ahah Aah Ch

How to Learn NCERT Sanskrit in Class 6 for Perfect Solutions?

Class 6 Sanskrit Ruchira Part 1 contains 13 chapters for term 1 and term 2 exams. Earlier there was 15 chapters but two chapters deleted from the syllabus of academic session 2024-25. Students of class 6 Sanskrit should take the benefits of offline and online study. E-learning can be an effective and alternate method of education for matured, disciplined, and motivated learners. Similarly, sophomore junior students can also take the benefits of online learning of Sanskrit in class 6th, and score 100% marks. Read this article and find out the ways to do so.

Step 1: Get the Sanskrit Solutions with PDF and Videos Format.

Step 2: focus on basic sanskrit grammar using class 6 ncert., step 3: practice in writing to spell better in sanskrit language., step 4: focus on terminal cbse syllabus to prepare well., step 5: visit to tiwari academy for the contents of 6th sanskrit..

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Our Class 6 Sanskrit Textbook Solutions give students the advantage of practical questions. These textbook solutions help students with tests and daily homework routines. The solutions included are easy to understand and each step of the solution is described to match the student’s understanding. Standard 6 Sanskrit Ruchira Part 1 NCERT Solutions contains detailed Step-by-Step Solution.

Grade 6 Sanskrit NCERT New Book Ruchira Part 1 Questions and answers are Free to PDF Download. Here, we have provided the NCERT Book and solutions as well, for Ruchira Part 1 Class IV Sanskrit as per the guidelines of CBSE.

Our subject experts have designed a new Ruchira Bhag 1 Sanskrit Class 6 Textbook Questions and Answers along with a well-designed NCERT solution that complies with the latest CBSE syllabus 2024-25. NCERT’s Book Ruchira Part 1 has been included by the CBSE for the Class 6th Sanskrit. The Book has now a total of 13 Chapters and in these chapters there are 110+ Question. Students can check solutions of each and every question from Tiwari Academy website or app free of cost.

Grade 6 Sanskrit NCERT Solutions based on new textbook Ruchira 1 is given here. Download for free using Class 6 Sanskrit Ruchira Part 1 Text Book, Solutions, and all question-answers given in chapter end exercises. All NCERT solutions for Class 6 Sanskrit are solved by subject expert teachers as per the guidelines of the NCERT or CBSE. These Solutions in Sanskrit Class 6, chapter by chapter, covers all minor or major topics to ensure complete preparation.

How to download Class 6 Sanskrit NCERT Solutions in PDF Format?

We hope that students have found Ruchira Part 1 to be a useful solution for these new NCERT Class 6 Sanskrit Book. If you need information regarding CBSE 6th Class Sanskrit Book Solution, please feel free to download our website or visit to CBSE official website. The NCERT solutions for Class 6 Sanskrit have been provided in chapter wise in PDF file format to use offline. Interested students can access and download Class 6 Sanskrit NCERT Solutions from the link just before the chapter name.

Why NCERT Solutions for Class 6 Sanskrit is helpful in Exams?

The NCERT Book for Grade 6 Sanskrit Ruchira bhag 1 Solutions provides students an added advantage in preparation by providing them with the most frequently asked questions, Hindi translation of the chapter and all explanation of chapter with word meaning. CBSE Class 6 Sanskrit Grammar Book Solutions can be used not only during exam preparation but also for daily homework and assignments.

Where do we find the best NCERT Solutions for Class 6 Sanskrit?

All the NCERT solutions in Sanskrit Ruchira bhag 1st Grade 6 meet the CBSE syllabus guidelines and can be included in CBSE exam questions. Available Sanskrit Ruchira Class 6 NCERT Solutions with Hindi Translation PDFs make it very easy to solve and understand different types of questions in the exam. Access the relevant chapters you want to prepare and read free of cost from Tiwari Academy.

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Sanskrit Online Assignment (Word Document)

• Word Document File

Description

1. Students are directed to a kid friendly informational article to read

2. Students record 4 important facts about the topic

3. Students summarize the topic in 4-5 sentences using their own words

4. Students answer why the topic was interesting to them and why?

5. Students insert 2 pictures in preformatted and sized boxes

6. Students explain what each picture is in writing

Great assignment for in class or distance learning.

Student answers show in green for easier grading

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English Sanskrit Dictionary | आंग्लभाषा संस्कृतम् शब्दकोशः

The keyboard uses the ISCII layout developed by the Government of India. It is also used in Windows, Apple and other systems. There is a base layout, and an alternative layout when the Shift key is pressed. If you have any questions about it, please contact us.

assessment - Meaning in Sanskrit

Sorry, exact match is not available in the bilingual dictionary.

We are constantly improving our dictionaries. Still, it is possible that some words are not available. You can ask other members in forums, or send us email. We will try and help.

Definitions and Meaning of assessment in English

Assessment noun.

judgement , judgment , judgment

• "they criticized my judgment of the contestants"

appraisal , appraisal

• "the assessment for repairs outraged the club's membership"

What is another word for assessment ?

Sentences with the word assessment

Words that rhyme with assessment

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What is assessment meaning in sanskrit.

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What is assessment meaning in Sanskrit, assessment translation in Sanskrit, assessment definition, pronunciations and examples of assessment in Sanskrit.

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Full schedule and bracket for the 2024 College World Series

College baseball's race to Omaha begins this week.

Sixty-four teams prepare to enter the regional stage of the 2024 College World Series tournament, which starts on Friday . Only 16 of those teams will move on to the super regionals, where the College World Series field eventually narrows down to its final eight. That group will go to Omaha, Nebraska for the Men's College World Series double-elimination bracket to determine this year's champion .

Most of college baseball's conference tournaments concluded this past weekend, determining 30 automatic bids for conference winners. The remaining 34 spots will be filled by teams that earn at-large bids for strong regular season and conference tournament performances. Sixteen of the best teams in college baseball get to host the regional matchups and also receive automatic bids to the tournament ahead of Monday's selection show.

After Monday's official bracket reveal, here's the full schedule for the 2024 College World Series.

COLLEGE WORLD SERIES: How does the tournament work? Explaining college baseball's CWS format

College World Series schedule 2024

• Selection show: Monday, May 27, noon ET | ESPN2
• Regionals: Friday, May 31 - Monday, June 3
• Super regionals: Friday, June 7 - Sunday, June 9 OR Saturday, June 8 - Monday, June 10
• College World Series Final: Saturday, June 22 - Sunday, June 23/Monday, June 24

2024 Men's College World Series: Regional host sites

The following schools earned the right to host a regional in this year's tournament. Here are the sites for each regional competition, as well as the host school and team record for each as announced on Sunday.

• Athens, Georgia – Georgia (39-15)
• Chapel Hill, North Carolina – North Carolina (42-13)
• Charlottesville, Virginia – Virginia (41-15)
• Clemson, South Carolina – Clemson (41-14)
• Bryan-College Station, Texas – Texas A&M (44-13)
• Corvallis, Oregon – Oregon State (42-14)
• Fayetteville, Arkansas – Arkansas (43-14)
• Greenville, North Carolina – East Carolina (43-15)
• Knoxville, Tennessee – Tennessee (50-11) 
• Lexington, Kentucky – Kentucky (40-14) 
• Norman, Oklahoma – Oklahoma (37-19) 
• Raleigh, North Carolina – NC State (33-20) 
• Santa Barbara, California – UC Santa Barbara (42-12) 
• Stillwater, Oklahoma – Oklahoma State (40-17) 
• Tallahassee, Florida – Florida State (42-15)
• Tucson, Arizona – Arizona (36-21)

2024 Men's College World Series: National seeds (top 16)

The following teams earned national seeds in this year's tournament, as announced on Monday's selection show.

• Tennessee Volunteers
• Kentucky Wildcats
• Texas A&M Aggies
• North Carolina Tar Heels
• Arkansas Razorbacks
• Clemson Tigers
• Georgia Bulldogs
• Florida Seminoles
• Oklahoma Sooners
• N.C. State Wolfpack
• Oklahoma State
• Virginia Cavaliers
• Arizona Wildcats
• UC Santa Barbara
• Oregon State Beavers
• East Carolina Pirates

2024 Men's College World Series: Regional brackets and schedules

The regional bracket is a double-elimination bracket, so a team isn't eliminated until they've lost twice. Winners of the initial matchups play each other; the losers also play each other. The winners of the second games advance to the regional finals.

Winners of the regional finals advance to the best-of-3 super regional stage.

Seeds below are solely within the regional matchups and differ from the national seeds listed above.

All times ET. Games will be broadcast across ESPN networks and ESPN+ .

Athens, Georgia

• No. 1 Georgia vs. No. 4 Army | May 31, 1 p.m.
• No. 2 UNC Wilmington vs. No. 3 Georgia Tech | May 31, 7 p.m.

Regional winner plays Raleigh regional winner in super regional.

Chapel Hill, North Carolina

• No. 1 North Carolina vs. No. 4 Long Island | May 31, Noon
• No. 2 LSU vs. No. 3 Wofford | May 31, 6 p.m.

Regional winner plays Tucson regional winner in super regional.

Charlottesville, Virginia

• No. 1 Virginia vs. No. 4 Penn | May 31, Noon
• No. 2 Mississippi State vs. No. 3 St. John's | May 31, 7 p.m.

Regional winner plays Fayetteville regional winner in super regional.

Clemson, South Carolina

• No. 1 Clemson vs. No. 4 High Point | May 31, 7 p.m.
• No. 2 Vanderbilt vs. No. 3 Coastal Carolina | May 31, Noon

Regional winner plays Stillwater regional winner in super regional.

Bryan-College Station, Texas

• No. 1 Texas A&M vs. No. 4 Grambling | May 31, 1 p.m.
• No. 2 Louisiana vs. No. 3 Texas | May 31, 6 p.m.

Regional winner plays Santa Barbara regional winner in super regional.

Corvallis, Oregon

• No. 1 Oregon State vs. No. 4 Tulane | May 31, 9 p.m.
• No. 2 UC Irvine vs. No. 3 Nicholls | May 31, 4 p.m.

Regional winner plays Lexington regional winner in super regional.

Fayetteville, Arkansas

• No. 1 Arkansas vs. No. 4 SE Missouri State | May 31, 3 p.m.
• No. 2 Louisiana Tech vs. No. 3 Kansas State | May 31, 8 p.m.

Regional winner plays Charlottesville regional winner in super regional.

Greenville, North Carolina

• No. 1 East Carolina vs. No. 4 Evansville | May 31, 1 p.m.
• No. 2 Wake Forest vs. No. 3 VCU | May 31, 6 p.m.

Regional winner plays Knoxville regional winner in super regional.

Knoxville, Tennessee

• No. 1 Tennessee vs. No. 4 Northern Kentucky | May 31, 1 p.m.
• No. 2 Southern Miss vs. No. 3 Indiana | May 31, 7 p.m.

Regional winner plays Greenville regional winner in super regional.

Lexington, Kentucky

• No. 1 Kentucky vs. No. 4 Western Michigan | May 31, 7 p.m.
• No. 2 Indiana State vs. No. 3 Illinois | May 31, 1 p.m.

Regional winner plays Corvallis regional winner in super regional.

Norman, Oklahoma

• No. 1 Oklahoma vs. No. 4 Oral Roberts | May 31, 1 p.m.
• No. 2 Duke vs. No. 3 UConn | May 31, 7 p.m.

Regional winner plays Tallahassee regional winner in super regional.

Raleigh, North Carolina

• No. 1 N.C. State vs. No. 4 Bryant | May 31, 7 p.m.
• No. 2 South Carolina vs. No. 3 James Madison | May 31, 2 p.m.

Regional winner plays Athens regional winner in super regional.

Santa Barbara, California

• No. 1 UC Santa Barbara vs. No. 4 Fresno State | May 31, 9 p.m.
• No. 2 San Diego vs. No. 3 Oregon | May 31, 3 p.m.

Regional winner plays Bryan-College Station regional winner in super regional.

Stillwater, Oklahoma

• No. 1 Oklahoma State vs. No. 4 Niagara | May 31, 7 p.m.
• No. 2 Nebraska vs. No. 3 Florida | May 31, 3 p.m.

Regional winner plays Clemson regional winner in super regional.

Tallahassee, Florida

• No. 1 Florida State vs. No. 4 Stetson | May 31, Noon
• No. 2 Alabama vs. No. 3 UCF | May 31, 6 p.m.

Regional winner plays Norman regional winner in super regional.

Tucson, Arizona

• No. 1 Arizona vs. No. 4 Grand Canyon | May 31, 9 p.m.
• No. 2 Dallas Baptist vs. No. 3 West Virginia | May 31, 3 p.m.

Regional winner plays Chapel Hill regional winner in super regional.

2024 Men's College World Series: Omaha bracket and schedule

• Game 1: TBD vs. TBD, 2 p.m. | ESPN
• Game 2:  TBD vs. TBD, 7 p.m. | ESPN
• Game 3: TBD vs. TBD, 2 p.m. | ESPN
• Game 4:  TBD vs. TBD, 7 p.m. | ESPN
• Game 5: TBD vs. TBD, 2 p.m. | ESPN
• Game 6:  TBD vs. TBD, 7 p.m. | ESPN
• Game 7: TBD vs. TBD, 2 p.m. | ESPN
• Game 8:  TBD vs. TBD, 7 p.m. | ESPN
• Game 9: TBD vs. TBD, 2 p.m. | ESPN
• Game 10:  TBD vs. TBD, 7 p.m. | ESPN
• Game 11: TBD vs. TBD, 2 p.m. | ESPN
• Game 12:  TBD vs. TBD, 7 p.m. | ESPN
• Game 13 (if necessary): TBD vs. TBD, 2 p.m. | TBD
• Game 14 (if necessary):  TBD vs. TBD, 7 p.m. | TBD
• MCWS Final Game 1 : TBD vs. TBD, 7:30 p.m. | ESPN
• MCWS Final Game 2 : TBD vs. TBD, 2 p.m. | ABC
• MCWS Final Game 3 (if necessary) : TBD vs. TBD, 7 p.m. | ESPN

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