Sanskrit Quotes On Nature

[Nella Mcnairy]

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Vedic Sanskrit, the ancient language of India, is rich in wisdom and profound teachings. Throughout history, Vedic Sanskrit has been the medium for expressing deep philosophical concepts and spiritual truths. This article explores a collection of Sanskrit quotes centred around the mind. These quotes offer insights into the nature of the mind, its influence on our lives, and the importance of understanding and cultivating it. Let's delve into these timeless teachings and their translations:

Reflection: This quote reminds us of the power of the mind. It can either hold us captive in negative patterns and limitations or become the key to our liberation and spiritual growth. By understanding and harnessing the mind, we can free ourselves from suffering and discover inner freedom.

Reflection: This repetition of the earlier quote emphasizes the pivotal role of the mind in our lives. It reminds us that our thoughts, beliefs, and perceptions shape our experiences and can either confine us or lead us to liberation. Mastering the mind can unlock our true potential and transform our lives.

Reflection: This quote highlights the mind's inherent capacity for acquiring knowledge. It emphasizes that the mind is not just a source of thoughts and emotions but also a vehicle for understanding and wisdom. Through conscious awareness and learning, we expand our minds and deepen our understanding of ourselves and the world around us.

Reflection: This quote suggests that the mind plays a fundamental role in shaping our perception and experience of the world. Our thoughts, intentions, and attitudes influence how we interpret and interact with our surroundings. By cultivating a positive and balanced mind, we can contribute to creating a harmonious and fulfilling world.

Reflection: This quote reminds us that true happiness and contentment lie within the mind itself. It implies that external circumstances may vary, but the mind has the power to choose its response. By cultivating a positive and grateful mindset, we can experience lasting happiness irrespective of the ups and downs of life.

Reflection: This quote draws attention to the connection between our thoughts and our speech. It suggests that the words we choose to express ourselves are reflective of our inner state. By cultivating a calm and compassionate mind, we can communicate with clarity, kindness, and authenticity, fostering understanding and harmony in our interactions.

This is the collection of most helpful Sanskrit Shlokas (quotes) that ReSanskrit has worked on since 2016. Way before our website started, most of these quotes were first published on our Instagram account, back when our website did not exist. The quotes in this article can be easily used for your Instagram bio, Twitter bio or any other profile about us for that matter.

Translation by Richard F. Burton

Being of a tender nature, women desire gentle beginnings, and if forcibly approached by men with whom they are only slightly acquainted, they can become fearful of a sexual relationship, and may even become male haters. The man should therefore approach the girl according to her liking, and employ those devices by which he may be able to inspire her confidence.

This is several questions made in the form of an article. I find them intriguing and aspire for answers. I beg kind insightful devotees to offer insights, and, if they find time, to evaluate or critique the answers which i have offered according to my own limited understanding. The very questions are written in bold text. The purpose of this is for my insignificant self to gain clearer understanding on the subject. That would help me in completing a written presentation on Vedic culture, which is under preparation. (Actually, in the whole picture that modern academia has about the Vedic culture, this subject is a pretty foundational one.)

To answer some of the questions, we will need a person who has certain learning in both the linguistics and the scriptures. As i suppose that among us there might be not a very great number of those, i therefore beg you, if you know some devotee of such qualifications, let them know of this humble request, so that they may decide to help here.

In responding to this article, i beg devotees to please give clear references, as far as possible, to back up their insights or conclusions. This helps tremendously to define a clear understanding of topics. Also, this inquirer can be reached at jk_g...@yahoo.com. Any clarifications will be very welcome.

So the modern view holds that actually both systems of Sanskrit have evolved at a certain point in time, parallelly with other Indoeuropean languages. They all allegedly evolved from a more rudimentary language, which was a more original language of mankind. Whatever it was, it is hypothetically termed as Proto Indo European (PIE) language. Of the Sanskrit, first evolved the Vedic (Vaidika) system of Sanskrit, more rigid and crude, and with time there evolved the classical (laukika) system, more rich and creative. Of course, there are very detailed and complex linguistic assumptions and observations that apparently favor such general view on languages. To try to enter those, it is an extreme ely demanding and thankless task, because it involves so many possible factors, which are inconclusively elaborated within a very limited area.

Some scholars seem to maintain that the Vedic Sanskrit is eternal, and that the Puranic and other forms of classical Sanskrit are just the current versions of Sanskrit spoken in different stages of cosmic time. This includes Itihasas, Puranas and much of the Upanisads.

On the other side, Puranic and other classical-sanskrit-works were not intended as direct yajnic mantras or even as direct technical mystic practices. The Puranas and Itihasas were only recited during the bramha-yajna (formal study of, or recitation from, the various scriptures, that accompanied the chanting of the gayatri- mantra, as explained in TS 14.2). Instead, simultaneously, from the very beginning, they were also meant for all kinds of people, who might or might not master the pronunciation rules. This being so, i cannot see any logic for the Puranas etc.(nor even some of the Upanisads, which are presently not in Vedic Sanskrit), to have ever been in Vedic Sanskrit, the language that includes the accentuation and pitch rules. They are just not fit for such language, as far as i can conceive. Am i right?

And, regarding the first language spoken daily by first human beings, even if admittable that it was not the Vedic Sanskrit, being not fit (if it is so) for such kind of communication, that first form of Sanskrit which coexists with the Vedic Sanskrit is now lost, because of the changes it was subject to, during the eons. So the classical Sanskrit, which we have in the Puranas and other scriptures available today, is not the same as that language, and so is not eternal Sanskrit as Vedic (or as that one).

4. In assuming the temporal nature of classical Sanskrit, we actually project our historic experiences into the field of the unknown antiquities. Observing the records of the few millennia of history of languages available to us, wherever we look, we seem to see changes in languages. English of today is very unlike the English of 300 years ago, and the latter is very unlike the English of 1000 years ago. The same is true of other languages we have continual records of. Even from Sanskrit there evolved so many languages, like Hindi, Gujarati, Urdu, etc.

Also, Bhakta Demian Martins (Sanskrit PhD., founder of the Vidyabhusana Project in India) told me, in a personal correspondence, that in the Siddhanta-darpana, Srila Baladeva Vidyabhusana is very clear on the point that both the sruti and the smrti are eternal expansions of Lord Krsna. Martins says that from this it is natural to conclude that their language is also so, either vaidika or laukika. He furnished to me a few relevant quotations in regard:

This verse explains how both the vcya and the vcaka possess innumerable forms. Just as the Supreme Lord (vcya) possesses unlimited forms such as Matsya, Krma, etc., in the same way, the praava (vcaka) also appears in many forms, such as the g, Sma, Yajur and Atharva Vedas, as well as the historical works, the Puras, etc.

Śrīla Jīva Gosvāmī replies to the claim that most of the smritis are not original authentic works by confirming that all the Vedic literature, from the Ṛg Veda through the Purāṇas, is essentially a single conception. Only because the languages of the śruti and smṛti are different are the texts designated separately. (The Vedic dialect pronounces each syllable with one of three intonations not used in classical Sanskrit. And in śruti texts the exact sequence of every syllable is perpetually fixed, whereas smṛti can be spoken again in different words in each new cycle of ages.)(ibid., 9 paragraph)

Another speculative possibility is also that the two systems are indeed eternal parts of the original vedic sound, but also that the classical Sanskrit somewhat changes with the time, so that what we have in the classical-Sanskrit-scriptures might be a fusion of the original laukika (original common Sanskrit) and those changes which got incorporated into it.

The changes we are talking about would primarily concern the words and their usage with different meanings. In some works there may be words which appear to not have real etymologies in classical Sanskrit, but rather seem to be sanskritizations of words that belonged to other languages. As a crude example , in the Bhavishya Purana there is mention of a Romaka city, which appears to be a sanskritization of the name Rome. These considerations are mostly modern linguistic considerations. We actually cannot know for sure which of the words in reality belong to divya-language. Also, a word may belong to original Sanskrit, then have been borrowed by another language, and then when found in a scripture we may think it to be a loanword, or a sanskritization of an alien word. This seems very complex and intricate matter.

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