nature essay in sanskrit

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ENVIRONMENTAL AWARENESS IN CLASSICAL SANSKRIT LITERATURE

2012, isara solutions

In olden days, man, as part and parcel of nature, used to live harmoniously with it. He even treated the forces of nature as divine beings—Agni Deva, Varuna Deva, Vayu Deva and glorified their existence and prayed for their intervention in nature’s fury. This paper focuses on the environmental awareness in the Sanskrit literature.

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International Journal of Scientific Research in Science and Technology

International Journal of Scientific Research in Science and Technology IJSRST

The great contemplation of the rise of Indian religion, philosophy, spirituality, culture and civilization is the result of the great merit of Indian seekers, sages, ascetics and achayas. The Indian sage, illuminated by knowledge, was a unique scientist, researcher, unique thinker of humanity, a visionary and a leading philosopher. He was well aware of the truth by Swadhyaya that nothing is meaningless under the constitution established by nature. Surya, air, water, land, flora, fauna, nature, all are always cooperative in the interest of each other. He is auspicious for man. Therefore, it is the moral religion of man to use these environmental substances properly and always continue to preserve them.

Interal Res journa Managt Sci Tech

The present article Environmental Vision In Sanskrit Religious Scriptures reflects upon the pivotal role of our epics-Ramayana and Mahabharata, Puranas and Samaritigranthas in ecology and conservation. Our ancient Hindu scriptures have been written in Sanskrit language as it is considered the oldest language in human history. These scriptures of the Hindu religion have given a detailed description of trees, plants, wildlife and brought out the importance of these Nature objects for people. We get the message for preservation of environment and ecological balance from these religious literatures. These scriptures are our most precious heritage, literature which is truly Eco-centric. 1 They are the best source of human ideals which are said to be revealed to Indian seers. Their ideas and thoughts are also perceived to be wholesome and respectable since time immemorial. The subject matter contained herein is theoretical and practical which reflects the thinking of Indian seers. The oldest epics in the world history of literature are the Ramayana and Mahabharata. They have been a perennial source of spiritual, cultural and artistic inspiration, not only to the people of India, but also to the people all over the world. They have many vivid descriptions of Nature, forests, trees, plants and gardens. The people of Ramayana and Mahabharata worshipped rivers, lakes, forests, trees, air and Nature and developed their relationship with animals as their friends. Let us examine, what environment they created and passed over to us! Our seers loved to live in forests and they used to rear trees as their own. They considered that the trees absorb carbon dioxide and emit oxygen (pranavayu) and they are the lifeline (Pran) of all living beings. The destruction of banyan, peepal, mango and tulsi was prohibited. Man lived in harmony with Nature (Prakriti) and there was hardly any action to disturb the environment. Both the Epics encouraged afforestation and condemned the deforestation. The Mahabharata states that " even if there is only one tree full of flowers and fruits in the village, that place becomes worthy of worship and respect. " 2 Ramayana and Mahabharata are blessed with the rich greenery of nature where rivers are full of neat and clean water and the breeze is pure, nourishing, and healthy. Planting trees and digging ponds 1 Falguni P. Desai: Ecological Ethics in Vedic Metaphysics An Effectual Method To Indoctrinate

Banajit Sharma

Environmentalism is or environmental consciousness has become a key dominating area in many academic discourses of last few decades. The reason is crystal clear. Since last few decades humankind has been experiencing a lot of problems for environmental degradation. Particularly, the occidental world has discussed a lot of things related to the realized crisis due to pollution and other. If we look into the philosophy that has born in the Indian soil then we find that proper treatment of nature was in-built in its ancient literature in the form of Vedas. The present paper tries to seek the element of deep ecology, considered as the most radical form of environmentalism of the western world, in the philosophical literature of ancient India.

Dr. Kaushik Acharya

The Vedas are the first texts in the literature of human race. They deal with knowledge, both physical and spiritual. The Vedic views revolve around the concept of Nature and life. We can easily figure it out how nature was related to life and livelihood of Vedic people through their literature which is referred to as The Vedas. This paper attempts to explore the awareness of ancient Indian people about Environment.

Asian Journal of Multidimensional Research

Antarleen Sinha , Archana Verma

Mankind has always tried to comprehend different natural occurrences and environmental features which surround them as free gifts of nature be it mountains, rivers, rainfall and vegetation. Since ancient times, these gifts of nature allowed human beings to expand their activities and develop from being primitive hunter-gatherers to pastoral nomads and then to settled agriculturists. However, the seers and thinkers of the ancient times understood the fact that while gifts of nature could be found and used aplenty, attempts to exploit nature beyond the boundaries of stability would lead to the nature's wrath. Thus, the idea of utilizing nature with due consideration to maintaining its integrity, along with other inhabitants of the environment, was the ancient Indian perception of sustainable living which was rooted in environmental consciousness.

Piyush S Desai

jayita pramanik

This article focuses on the environment and its related things mentioned in the Simad Bhagavad Gita, the holy book to the Hindu community. The Aryan civilization, which molded to the Hindu or ancient Indian civilization was a riverine one, thus nature was in the mind of the inhabitants. This was reflected in most of the scriptures and the Gita is not the exception. In the current article we have mainly pointed to the slokas (the verses) describing the nature and relation of living with it, human nature and behavior connected to the nature, the evaluation of the nature and its livingetc.

Sahityasetu - A Peer Reviewed Literary e-journal

Dr. Rakesh Patel

Literature has undergone a massive change with the course of the time. It holds the mirror up to nature. Environmental crisis is one of the major hazards encountered by the world today. Literature now addresses the current ecological crisis prevalent all around the globe. Ecocriticism has emerged as a new branch of study which observes the interrelationship between literature and environment. This paper aims at exploring the concern for nature and environment in Indian English poetry. The paper makes an ecocritical analysis of Indian poetry written in English and the diverse attitudes of the poets towards the environment and the need for conserving nature.

Our Heritage

Professor Anup Kumar Dey

Modern world is experiencing various environmental disasters due to the overexploitation of natural resources to satisfy the zeal of maximizing profit and to keep in tune with the technological advancement. This also resulted in the growing consciousness among a good section of people for the conservation of natural resources and keeping the ecological balance. In this context it is to be mentioned that people in ancient India had a fairly good understanding of ecology and this aspect is reflected in various Indian scriptures and literatures. The Vedas put great importance to the protection of environment and maintenance of purity. Instead of exploiting nature it teaches human beings to live in harmony with nature and also to recognize the divine soul prevailing in all living and non-living elements. Vedic culture and scriptures have profoundly stated about ecosystems and the requirement for maintaining the balance.

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पर्यावरणम् (Environment )

अस्मान् परितः यानि पञ्चमहाभूतानि सन्ति तेषां समवायः एव परिसरः अथवा पर्यावरणम् इति पदेन व्यवह्रीयते । इत्युक्ते मनुष्यो यत्र निवसति, यत् खादति, यत् वस्त्रं धारयति, यज्जलं पिबति यस्य पवनस्य सेवनं करोति,तत्सर्वं पर्यावरणम् इति शब्देनाभिधियते। अधुना पर्यावरणस्य समस्या न केवलं भारतस्य अपितु समस्तविश्वस्य समस्या वर्तते। यज्जलं यश्च वायुः अद्य उपलभ्यते, तत्सर्वं मलिनं दूषितं च दृश्यते अथवा भारतस्य राजधानी अस्ति। पर्यावरणम् पश्यतु। भारतस्‍य राज्येषु अन्यतमम् अस्ति । पर्यावरणम् भारतदेशस्य राजधानी विश्वस्य अतिविशालासु नगरीषु अन्यतमा इति गण्यते । पर्यावरणम् एषा भारतस्य तृतीया बृहती नगरी वर्तते । इत्यपि विश्रुता इयं नगरी पाचीनकाले हस्तिनापुरमिति ख्याता आसीत् । इन्द्रसभायामपि सभाजितानां भरतकुलोत्पन्नानां महीपालानां राजधानी अद्यतनीया एव ।पर्यावरणम् मुगलवंशीयानां चक्रवार्तिनां तथा आङ्गलानामपि अधिकारिणां केन्द्रभूमिर्भूत्वा अधुनापि भारतीयगणराज्यस्य राजधनीपदमलङ्करोति ।पर्यावरणम् सर्वेषु प्रेक्षणीयेषु स्थानेषु बिर्लामन्दिरमिति ख्यातं लक्ष्मीनारायणमन्दिरं विशेषतया उल्लेखनीयम् । यतः मन्दिरमिदं भारतीयचरित्रं संस्कृतिञ्च प्रकटयति तथा भृशं विस्मयमपि जनयति । भारतदेशस्य जीवननिरूपकं संसद्भवनम् अस्ति ।पर्यावरणम् अत्रैव उच्चतमन्यायप्रदाता अत्युच्चन्यायालयो वर्तते । पर्यावरणम् सर्वप्रधानपदमलङ्कृतवान् राष्ट्रपतिः एव विराजते । अतः भारतस्य हृदयमेव यमुनातीरे परिविस्तृता दशाधिकक्रोशमितभूभागम् आक्रम्य अवतिष्ठते । क्रिस्तपूर्वप्रथमशतकस्य मौर्याधिपेन छिलिना छिल्लीति नामाङ्कितेयं नगरी तदनन्तरं पर्यावरणम् बभूव । पर्यावरणम् नगरीयं पुराणनवोपभागाभ्यां द्विधा विभक्ता । अस्मान् परितः

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Essay on Trees in Sanskrit

This is an essay on Trees in Sanskrit.

वृक्षाः इति विषये संस्कृते निबन्धः।

संस्कृत में पेड़ों पर निबंध।

English and Hindi translation is also given for better understanding.

This essay can be referenced by school students and Sanskrit learners.

Table of Contents

Video of Sanskrit Essay on Trees - 10 Lines

वृक्षाः प्रकृतौ महत्त्वपूर्णाः सन्ति। वृक्षाः बीजेभ्यः उद्भवन्ति। वृक्षाणां रङ्गः हरितः भवति। वृक्षाणां नैकानि नामानि सन्ति। यथा – तरुः पादपः च​।

मृत्तिका, जलं, वायुः, सूर्यस्य प्रकाशः ऊष्मा च एतान् पोषयन्ति। वृक्षाः अस्मभ्यं पुष्पाणि, पत्राणि, फलानि, काष्ठानि, आदीनि बहूनि वस्तूनि यच्छन्ति। सत्यमेव कथ्यते – परोपकाराय फलन्ति वृक्षाः। वने बहवः वृक्षाः सन्ति।

वानराः चिक्रोडाः खगाः च वृक्षेषु वसन्ति। ग्रीष्मकाले वृक्षाणां छायायां पथिकाः विश्रामं कुर्वन्ति। शुष्कवृक्षाः अपि उपयोगिनः भवन्ति। वृक्षाः “कार्बन्-डाय्-आक्साईड्” इति वायुं गृह्णन्ति। वृक्षाः प्राणवायुं विसृजन्ति। वृक्षाणां मूलानि जलसङ्ग्रहणं कुर्वन्ति।

वृक्षैः पर्यावरणं स्वस्थं भवति। वृक्षाः पर्यावरणस्य आधाराः भवन्ति। वृक्षाः प्रदूषणं नाशयन्ति। अतः वृक्षारोपणं सर्वेषां दायित्वम् अस्ति।

छायामन्यस्य कुर्वन्ति तिष्ठन्ति स्वयमातपे। फलान्यपि परार्थाय वृक्षाः सत्पुरुषाः इव​॥

vṛkṣāḥ iti viṣaye saṃskṛte nibandhaḥ।

vṛkṣāḥ prakṛtau mahattvapūrṇāḥ santi। vṛkṣāḥ bījebhyaḥ udbhavanti। vṛkṣāṇāṃ raṅgaḥ haritaḥ bhavati। vṛkṣāṇāṃ naikāni nāmāni santi। yathā – taruḥ pādapaḥ ca​।

mṛttikā, jalaṃ, vāyuḥ, sūryasya prakāśaḥ ūṣmā ca etān poṣayanti। vṛkṣāḥ asmabhyaṃ puṣpāṇi, patrāṇi, phalāni, kāṣṭhāni, ādīni bahūni vastūni yacchanti। satyameva kathyate – paropakārāya phalanti vṛkṣāḥ। vane bahavaḥ vṛkṣāḥ santi।

vānarāḥ cikroḍāḥ khagāḥ ca vṛkṣeṣu vasanti। grīṣmakāle vṛkṣāṇāṃ chāyāyāṃ pathikāḥ viśrāmaṃ kurvanti। śuṣkavṛkṣāḥ api upayoginaḥ bhavanti। vṛkṣāḥ “kārban-ḍāy-āksāīḍ” iti vāyuṃ gṛhṇanti। vṛkṣāḥ prāṇavāyuṃ visṛjanti। vṛkṣāṇāṃ mūlāni jalasaṅgrahaṇaṃ kurvanti।

vṛkṣaiḥ paryāvaraṇaṃ svasthaṃ bhavati। vṛkṣāḥ paryāvaraṇasya ādhārāḥ bhavanti। vṛkṣāḥ pradūṣaṇaṃ nāśayanti। ataḥ vṛkṣāropaṇaṃ sarveṣāṃ dāyitvam asti।

chāyāmanyasya kurvanti tiṣṭhanti svayamātape। phalānyapi parārthāya vṛkṣāḥ satpuruṣāḥ iva​॥

Essay on Trees

Trees are important for the environment. They grow from seeds and are green in colour. Trees have many names in sanskrit such as – Taru and Padapa.

Soil, water, wind, sunlight and heat are required for the growth of Trees. They give us flowers, fruits, leaves, wood, etc. Truly said – Trees bear fruits for others. There are a lot of trees in the forest.

Monkeys, squirrels and birds live on trees. In summer, people rest under the shade of trees.  They take in Carbon Dioxide and give out Oxygen. The roots of the trees collect water underground. Dead trees are also useful.

Trees keep the environment healthy. They are the supporting pillars of our environment as they prevent pollution. Therefore, afforestation is everybody’s responsibility.

Trees provide shade to people, while they themselves stand in the Sun. Like virtuous people, Trees help others by providing fruits and other things.

पेड़ों पर निबंध।

वृक्ष प्रकृति के लिए महत्त्वपूर्ण होते हैं। वृक्ष बीज से उत्पन्न होते हैं। वृक्षों का रंग हरा होता है। वृक्षों के अनेक नाम होते हैं। जैसे – तरु और पादप​।

मिट्टी, जल, वायु, सूर्यप्रकाश और ऊष्मा से वृक्षों का पोषण होता है। वृक्ष हमें फूल, पत्तें, फल, लकड़ियाँ जैसी बहुत सारी चीज़ें देते हैं। सच में – वृक्ष परोपकार करने के लिए फल-फूलते हैं। वन में बहुत वृक्ष होते हैं।

बंदर, गिलहरी और पक्षी वृक्ष पर रहते हैं। गरमी के मौसम में लोग वृक्ष की छाया में विश्राम करते हैं। सूखे हुए वृक्ष भी उपयोगी होते हैं। वृक्ष कार्बन-डाय​-ऑक्साईड वायु का ग्रहण करते हैं। वृक्ष ऑक्सीजन देते हैं। वृक्षों के मूल जलसंग्रहण करते हैं।

वृक्षों से पर्यावरण स्वस्थ रहता है। वृक्ष पर्यावरण का आधार हैं। वृक्ष प्रदूषण का नाश करते हैं। इसलिए वृक्षारोपण करना सबका कर्तव्य है।

वृक्ष स्वयं धूप में कष्ट सहकर खड़े रहते हैं, परंतु अन्य लोगों को छाया देते हैं। परोपकारी लोगों की तरह वृक्ष अपने फल इत्यादी लोगों को देते हैं।

Importance of Machines

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Learn about Sanskrit Axioms which is a statement or proposition which is regarded as being established, accepted, or self-evidently true.

Learn about Sanskrit Proverbs which are a short, well-known saying, stating a general truth or piece of advice.

Learn about Shloka or shlokas in Sanskrit which consists of four padas of 8 syllables each, or of two half-verses of 16 syllables each.

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The Past Teaching the Present: Ancient Sanskrit Texts Discuss the Importance of Environmental and Species Conservation

• Read Later  

One of the greatest challenges facing humanity in the 21st century is the destruction of the natural environment. Researchers have found that environmental change over the last 60 years is happening at a rate unseen in the past 10 000 years. Human-driven climate change, the loss of biosphere integrity, land system change, and the high amounts of biochemicals flowing into oceans due to fertilizer use are said to have reached an unsafe level. With these problems in mind, environmental conservation has become a hot topic in modern society. Nevertheless, this concept has been around for a much longer period of time, and can even be found in Sanskrit texts from ancient India.

The Environment and Human Connection

Lessons about environmental conservation can be found within the teachings of Hinduism. Adherents of this religion believe, for instance, that the environment is made up of five great elements – space, air, fire, water, and earth. The human body is also composed of and is related to these elements. Additionally, each of the five senses is connected to one of the five elements. The link between the senses and the elements forms the basis for the bond between human beings and the natural world. Therefore, in the teachings of the Hindu faith, it is believed that the environment is not an external entity, but an intrinsic, inseparable part of human existence, as they constitute the human body.

The five elements of nature and the human body (earth, air, fire, water and ether/space) interconnect according to the Hindu faith. ( Economy.rs )

Dharma and Environmental Conservation

With this belief in mind, one may better understand the idea of protecting the environment as part of Dharma . The word Dharma has been translated as ‘duty’, ‘virtue’, ‘cosmic order’, and even ‘religion’. It has been pointed out that in the past, Indian communities did not view religion, ethics, and the environment as separate aspects of life, instead there was interconnectedness between the elements - much like the way they viewed the relationship between human beings and the natural world. For example, the Bishnois protected animals and trees, the Swadhyayis built Vrikshamandiras (tree temples) and Nirmal Nirs (water harvesting sites) and the Bhils practiced their rituals in sacred groves. Rather than seeing their actions as ‘restoring the environment’, these communities understood that they were expressing reverence for the environment in accordance with the teachings of Hinduism.

Illustration of the Khejarli Massacre (1730) in which 363 Bishnol men, women, and children were killed while trying to protect trees from being cut down. ( Wikimedia Commons )

The Code of Manu Samhita: Protection of Fauna and Flora

A more ‘active’ form of environmental conservation may be found in an important Sanskrit code of law known as the Manu Samhita . It is stated in the Manu Samhita that the protection of animals is one of the duties of a king. In the text, various offences against animals and the respective punishments are also listed. For example, if a person wounds an animal, the offender would be required to bear the cost of the treatment. If a noble animal (e.g. a cow, an elephant, or a horse) is harmed, a fine would be imposed on the offender. Furthermore, protection is given to many animals that are sacred in Hinduism and the killing of certain animals, including cats, snakes, monkeys and various birds, is a sin, and is punishable. Protection is extended to plant life as well. As an example, the punishment for felling live trees for the construction of factories, dams, bridges, etc., or for the purpose of obtaining firewood is the condemnation of the offender as a degraded person.

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The ancient Hindu belief holds cows as symbols of abundance, power, and altruistic giving. ( Himalayan Academy/Wikimedia Commons )

Reincarnation and the Unity of the Animal Kingdom

Hinduism, however, is not the only religion originating in India that promotes environmental conservation. This concept can also be found in the teachings of Buddhism. For example, the Sanskrit Jatakamala is a collection of tales regarding the past lives of the Buddha. Of the 34 tales, the Buddha is reincarnated as an animal, a bird, or a fish a total of 14 times. As this belief in reincarnation suggests that human beings may be reborn as animals and vice versa , the Jatakamala reminds its readers that there is an inherent unity and continuity between the human beings and the animal kingdom. Thus, the message of respecting and revering the environment is once more echoed.

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Bhutanese painting of the Jataka Tales, showing reincarnation. Phajoding Gonpa, Thimphu, Bhutan ( Wikimedia Commons )

Using Ancient Teachings in Today’s World

These are some of the messages passed down from the ancient Indians regarding environmental and species conservation. Their message is one that human beings today ought to pay attention to. By viewing the natural world as an inseparable part of human existence, we may learn to treat it with more respect and reverence, and therefore begin to better protect it, rather than exploiting it to satisfy humanity’s seemingly insatiable desires.    

Featured image: “Krishna and Balarama Taking the Cattle to Graze” from a Bhagavata Purana Manuscript (1520-1540), Museum Rietberg, Zurich ( Wikimedia Commons )

Down To Earth, 2015. `Ancient Indian literature displays exact knowledge of environmental phenomena'. [Online] Available at: http://www.downtoearth.org.in/interviews/ancient-indian-literature-displays-exact-knowledge-of-environmental-phenomena-49232

Jain, P., 2010. Ten Key Hindu Environmental Teachings. [Online] Available at: http://www.greenfaith.org/files/top-10-hindu-teachings-handout

Milman, O., 2015. Rate of environmental degradation puts life on Earth at risk, say scientists. [Online] Available at: http://www.theguardian.com/environment/2015/jan/15/rate-of-environmental-degradation-puts-life-on-earth-at-risk-say-scientists

Nair, S. M., 2015. Cultural Traditions of Nature Conservation in India. [Online] Available at: http://ccrtindia.gov.in/readingroom/nscd/ch/ch11.php

Sensarma, P., 1998. Conservation of Biodiversity in Manu-Samhita. [Online] Available at: http://www.dli.gov.in/rawdataupload/upload/insa/INSA_2/20005a60_267.pdf

About this western phenomenon of protecting trees, it's basically the media applying Occam's razor principle; https://en.m.wikipedia.org/wiki/Occam 's_razor

In doing so, by boiling down an acknowledgement that the whole biosphere is under threat, in so many ways, they use trees as a pinnacle example so then 'resource exploitation' and business can carry on uninterrupted, government's can be seen as 'doing something to avert disaster' and the plebs can drive past a few trees that got planted in awe, although they don't really promote biodiversity at all, trees themselves don't make an ecosystem. Hope it makes sense.

The protection of trees is peculiar anomaly in religious practices. Off the top of my head there aren't any equivalents to this practice in Greece, Persia, or the Near East (perhaps in old Greek rustic religions relating to Pan, and Canaanite Asherah worship). Seems strange considering many Indo European religions have a mother earth goddess figure within them

Wu Mingren (‘Dhwty’) has a Bachelor of Arts in Ancient History and Archaeology. Although his primary interest is in the ancient civilizations of the Near East, he is also interested in other geographical regions, as well as other time periods.... Read More

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Sunday, February 5, 2012

Be happy. be healthy. see the good. - सर्वे भवन्तु सुखिनः, 6 comments:.

Wonderful comment, Mahendra, Munich, Germany

please write here sources of the mantras. because without sources his low weighting is directed. so please write source of all mantras.

Thanks for sharing your wisdom. Namaste from Argentina

Can we have this mantra in audio format..?

very use full in present style of teaching where no teacher is available with proper knowledge of Sanskrit, & Sanskrit is the base of all languages which should be taught from the early age & properly to make the base of kids or vidharthi strong for any language.

Please do add your name and place, after the comment.

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Relevant sanskrit shlokas with meaning in hindi & english.

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. 

Sanskrit Quote –   Lokah Samastah Sukhino Bhavantu

Source – Mangal Mantra

स्वस्तिप्रजाभ्यः परिपालयन्तां न्यायेन मार्गेण महीं महीशाः। गोब्राह्मणेभ्यः शुभमस्तु नित्यं   लोकाः समस्ताः सुखिनो भवन्तु॥

svastiprajābhyaḥ paripālayantāṃ nyāyena mārgeṇa mahīṃ mahīśāḥ। gobrāhmaṇebhyaḥ śubhamastu nityaṃ lokāḥ samastāḥ sukhino bhavantu॥

English Translation: May the well-being of all people be protected By the powerful and mighty leaders be with law and justice. May the success be with all divinity and scholars, May all (samastāḥ) the worlds (lokāḥ) become (bhavantu) happy (sukhino).​

Hindi Translation: सभी लोगों की भलाई शक्तिशाली नेताओं द्वारा कानून और न्याय के साथ हो। सभी दिव्यांगों और विद्वानों के साथ सफलता बनी रहे और सारा संसार सुखी रहे।

Sanskrit quote on waking up early

Source: Rigveda – 1.125.1

प्राता रत्नं प्रातरित्वा दधाति ।

Transliteration: prātā ratnaṃ prātaritvā dadhāti

English Translation: An early riser earns good health.

Hindi Translation: प्रातःकाल उठने वाले अच्छा स्वास्थ्य प्राप्त करतें है । 

Sanskrit Quote on Wealth and Immortality

Source – Brihdaranyakopanishad 2.4.2

अमृतत्वस्य तु नाशास्ति वित्तेन ।

Sanskrit quote on attaining nirvana.

Commentary by Swami Vivekananda This is the real goal of practice—discrimination between the real and unreal, knowing that the Purusa is not nature, that it is neither matter nor mind, and that because it is not nature, it cannot possibly change. It is only nature which changes, combining, and recombining, dissolving continually. When through constant practice we begin to discriminate, ignorance will vanish, and the Purusa will begin to shine in its real nature, omniscient, omnipotent, omnipresent.

Source – Patanjali’s Yog Sutra 2.26 

विवेकख्यातिरविप्लवा हानोपायः।

Transliteration : vivekakhyātiraviplavā hānopāyaḥ।

English Translation: Uninterrupted practice of discrimination (between real and unreal)is the means to liberation and the cessation of ignorance.​

Hindi Translation: निरंतर अभ्यास से प्राप्त​ निश्चल और निर्दोष विवेकज्ञान हान(अज्ञानता) का उपाय है।

Sanskrit Quote on War and Peace

Source – Arthashastra 7.2.1

संधिविग्रहयोस्तुल्यायां वृद्धौ संधिमुपेयात्।

Transliteration: saṃdhivigrahayostulyāyāṃ vṛddhau saṃdhimupeyāt।

English Translation: If there is an equal benefit in peace or war, he (the king) should choose peace.

Hindi Translation: यदि शांति या युद्ध में समान वृद्धि हो तो उसे (राजा को) शांति का सहारा लेना चाहिए।

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Sanskrit quote on animals and compassion.

Source – Buddha Charitam 23.53

जीवेषु करुणा चापि मैत्री तेषु विधीयताम् ।

Transliteration: jīveṣu karuṇā cāpi maitrī teṣu vidhīyatām ।

English Translation: Be compassionate and friendly to all living beings.​

Hindi Translation: जीवों पर करुणा एवं मैत्री कीजिये।

Sanskrit Quote on Happy Marriage

Source – Manusmruti 3.60

सन्तुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च यस्मिन्नेव नित्यं कल्याणं तत्र वै ध्रुवम् ॥

Transliteration : santuṣṭo bhāryayā bhartā bhartrā bhāryā tathaiva ca yasminneva nityaṃ kalyāṇaṃ tatra vai dhruvam ॥

English Translation: In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting.​

Hindi Translation: जिस परिवार में पति अपनी पत्नी से और पत्नी अपने पति से सुखी होती है, वहां कल्याण निश्चित रूप से स्थायी होता है।

Sanskrit Quote on Self Reliance

Source – Manusmruti 4.159

सर्वं परवशं दुःखं सर्वमात्मवशं सुखम्। एतद् विद्यात् समासेन लक्षणं सुखदुःखयोः॥

Transliteration: sarvaṃ paravaśaṃ duḥkhaṃ sarvamātmavaśaṃ sukham। etad vidyāt samāsena lakṣaṇaṃ sukhaduḥkhayoḥ॥ 

English Translation: Everything that is in other’s control is painful. All that is in self-control is happiness. This is the definition of happiness and pain in short.​

Hindi Translation: जो सब अन्यों के वश में होता है, वह दुःख है। जो सब अपने वश में होता है, वह सुख है। यही संक्षेप में सुख एवं दुःख का लक्षण है।

Sanskrit Quote on Positivity

Source – Rigveda 1.89.1

आ नो भद्राः क्रतवो यन्तु विश्वतः ।

Transliteration: ā no bhadrāḥ kratavo yantu viśvataḥ ।

English Translation: Let noble thoughts come to me from all directions.​

Hindi Translation: सभी दिशाओं से नेक विचार मेरी ओर आएँ।

Sanskrit Quote on Achievement

Source – Kathasaritsagara 12.20.23

अप्राप्यं नाम नेहास्ति धीरस्य व्यवसायिनः।

Transliteration: aprāpyaṃ nāma nehāsti dhīrasya vyavasāyinaḥ।

English Translation: There is nothing unattainable to the one who has courage and who works hard.

Hindi Translation: जिसके पास साहस है और जो मेहनत करता है, उसके लिए कुछ भी अप्राप्य नहीं है।

Sanskrit Quote on Hurry/Haste

Source – saṃskṛta-lokoktiḥ

अत्वरा सर्वकार्येषु त्वरा कार्याविनाशिनी।

Transliteration: atvarā sarvakāryeṣu tvarā kāryāvināśinī।

English Translation: Do not rush in work, haste is a waste of work.

Hindi Translation: कार्यों में शीघ्रता नहीं करनी चाहिए, शीघ्रता कार्यविनाशिनी होती है।

Sanskrit Quote on Non-Violence

Source – Patanjali’s Yoga Sutras 2.35

अहिंसाप्रतिष्ठायां तत्संनिधौ वैरत्यागः।

Transliteration: ahiṃsāpratiṣṭhāyāṃ tatsaṃnidhau vairatyāgaḥ।

English Translation: As a Yogi becomes firmly grounded in non-violence (Ahimsa), other people who come near will naturally lose any feelings of hostility.​

Hindi Translation: अहिंसा (मे) दृढ़ स्थिति हो जाने पर उस (योगी के) निकट (सब का) वैर छूट जाता है।

Sanskrit Quote on work

Source – Yogavasishtam 3.78.6

सिंहवत्सर्ववेगेन पतन्त्यर्थे किलार्थिनः॥

Transliteration: siṃhavatsarvavegena patantyarthe kilārthinaḥ॥

English Translation: Those who intend to get work done cast themselves on the task with all possible speed, like a lion.​

Hindi Translation: जो कार्य संपन्न करना चाहते हैं, वे सिंह की तरह अधिकतम वेग से कार्य पर टूट पड़ते हैं।

Sanskrit Quote on Intelligence

Source – Mahāsubhāṣitasaṅgraha 1340

अनारम्भस्तु कार्याणां प्रथमं बुद्धिलक्षणम्। आरब्धस्यान्तगमनं द्वितीयं बुद्धिलक्षणम्॥

Transliteration: anārambhastu kāryāṇāṃ prathamaṃ buddhilakṣaṇam। ārabdhasyāntagamanaṃ dvitīyaṃ buddhilakṣaṇam॥

English Translation: Not starting tasks is the first characteristic of intelligence. Once started, bringing tasks to completion is the second characteristic of intelligence..​

Hindi Translation: कार्य शुरु न करना बुद्धि का पहला लक्षण है। शुरु किये हुए कार्य को समाप्त करना बुद्धि का दूसरा लक्षण है।

Sanskrit Quote on Liberation

Source – Mahabharata Shantiparva 12-32-5

आकिञ्चन्ये न मोक्षोऽस्ति किञ्चन्ये नास्ति बन्धनम्। किञ्चन्ये चेतरे चैव जन्तुर्ज्ञानेन मुच्यते॥

Transliteration : ākiñcanye na mokṣo’sti kiñcanye nāsti bandhanam। kiñcanye cetare caiva janturjñānena mucyate॥ 

English Translation: There is no redemption in poverty and no binding in prosperity. Whether there is poverty or prosperity, an individual gets liberation by conscience.​

Hindi Translation: दरिद्रता में मोक्ष नहीं, और संपन्नता में कोई बन्धन नहीं। किन्तु दरिद्रता हो या संपन्नता, मनुष्य ज्ञान से ही मुक्ति पाता है।

Sanskrit Quote on Marital Relation from Kamasutra

Source – Kamasutra 3.2.6

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.

कुसुम-सधर्माणि हि योषितः सुकुमार-उपक्रमाः। ताः तु अनधिगत-विश्वासैः प्रसभम् उपक्रम्यमाणाः संप्रयाग-द्वेषिण्यः भवन्ति। तस्मात् साम्ना एव उपचरेत्॥

Transliteration: kusuma-sadharmāṇi hi yoṣitaḥ sukumāra-upakramāḥ। tāḥ tu anadhigata-viśvāsaiḥ prasabham upakramyamāṇāḥ saṃprayāga-dveṣiṇyaḥ bhavanti। tasmāt sāmnā eva upacaret॥

English Translation: Women are like flowers; they should be treated very tenderly. No action should be forced unless full faith is instilled in the wife’s heart towards the husband.​

Hindi Translation: स्त्रियाँ फूल के समान होती हैं, इसलिये उनके साथ बहुत सुकुमारता से व्यवहार करना चाहिए। जब तक पत्नी के हृदय में पति के प्रति पूर्ण विश्वास उत्पन्न न हो जाय तब कोई क्रिया जबरदस्ती नहीं करनी चाहिए।

Sanskrit Quote on Efforts

Source – Mahabharata Shantiparva 58-14

उत्थानेनामृतं लब्धमुत्थानेनासुरा हताः। उत्थानेन महेन्द्रेण श्रैष्ठ्यं प्राप्तं दिवीह च॥

Transliteration : utthānenāmṛtaṃ labdhamutthānenāsurā hatāḥ। utthānena mahendreṇa śraiṣṭhyaṃ prāptaṃ divīha ca॥

English Translation: Only due to their efforts were gods able to acquire Amruta and kill demons; Only due to his efforts was Indra able to gain superiority in heaven and on earth.​

Hindi Translation: देवों ने भी प्रयत्नों से ही अमृत प्राप्त किया था, प्रयत्नों से ही असुरों का संहार किया था, तथा देवराज इन्द्र ने भी प्रयत्न से ही इहलोक और स्वर्गलोक में श्रेष्ठता प्राप्त की थी।

Sanskrit Quote on Love

Source – Uttarramcharitam 6.12

व्यतिषजति पदार्थानान्तरं कोऽपि हेतुर्न खलु बहिरुपाधीन् प्रीतयःसंश्रयन्ते॥

Transliteration: vyatiṣajati padārthānāntaraṃ ko’pi heturna khalu bahirupādhīn prītayaḥsaṃśrayante

English Translation: There is a certain reason behind the togetherness of two people, indeed love is independent of external factors.​

Hindi Translation: दो व्यक्तियों के साथ होने का कोई अज्ञात कारण होता है। वास्तव में प्रेम बाह्य कारणों पर निर्भर नही होता।

Sanskrit Quote on Anger

Source – Harshacharita Pg. 13-14

अतिरोषणश्चक्षुष्मानन्ध एव जनः।

Transliteration: atiroṣaṇaścakṣuṣmānandha eva janaḥ।

English Translation: An exceedingly angry person is blind even when possessing eyes.​

Hindi Translation: अत्यन्त क्रोधी व्यक्ति आँखें रखते हुए भी अन्धा होता है।

Sanskrit Quote for Students

Source – Mahabharata, Udyogaparvan, 40.6

सुखार्थिनः कुतो विद्या नास्ति विद्यार्थिनः सुखम्। सुखार्थी वा त्यजेद्विद्यां विद्यार्थी वा त्यजेत्सुखम्॥

Transliteration: sukhārthinaḥ kuto vidyā nāsti vidyārthinaḥ sukham। sukhārthī vā tyajedvidyāṃ vidyārthī vā tyajetsukham॥

English Translation: There is no knowledge for the seekers of comfort, and no comfort for the seekers of knowledge. A seeker of comfort should give up knowledge, and a seeker of knowledge should give up comfort.​

Hindi Translation: आराम के साधकों को ज्ञान प्राप्त नहीं होता, और ज्ञान के साधकों को आराम प्राप्त नहीं होता। सुखार्थी को विद्या और विद्यार्थी को सुख त्याग देना चाहिए।

Sanskrit Quote on Greed

Source – Subhashita Ratnabhandagar

पिपीलिकार्जितं धान्यं मक्षिकासञ्चितं मधु । लुब्धेन सञ्चितं द्रव्यं समूलं हि विनश्यति ॥

Transliteration : pipīlikārjitaṃ dhānyaṃ makṣikāsañcitaṃ madhu। lubdhena sañcitaṃ dravyaṃ samūlaṃ hi vinaśyati॥

English Translation: Grain collected by ants, honey collected by bees, and wealth accumulated by a greedy person, will all be destroyed along with its source.​

Hindi Translation: चींटी द्वारा इकट्ठा किया गया अनाज, मक्खी द्वारा जमा किया गया शहद, और लोभियों द्वारा संचित किया गया धन, समूल ही नष्ट हो जाता है।

Sanskrit Quote on Stealing and Gifts

Source – Patanjali Yoga Sutras 2.37

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्ठानम् ।

Transliteration: asteyapratiṣṭhāyāṃ sarvaratnopasṭhānam।

English Translation: By the establishment of non-stealing (and non-receiving) all wealth comes to the Yogi.​

Hindi Translation: अस्तेय (चोरी न करना) और अपरिग्रह​ (भोग के साधनों का स्वीकार न करना) में दृढ़ हो जाने पर उस योगी के सामने सभी प्रकार का धन​ प्रकट हो जाता है।

Sanskrit Quote from Subhashitavali

Source – Subhāṣitāvalī – 2655

तेजस्विनि क्षमोपेते नातिकार्कश्यमाचरेत्। अतिनिर्मथनाद्वह्निश्चन्दनादपि जायते॥

Transliteration : tejasvini kṣamopete nātikārkaśyamācaret। atinirmathanādvahniścandanādapi jāyate॥

English Translation: One should never be rude to a person who is brilliant and compassionate. With harsh striking even the sandalwood sparks fire.​

Hindi Translation: तेजस्वी और​ क्षमाशील व्यक्ति से कभी भी अतिकठोर आचरण नहीं करना चाहियें। अति घर्षण से चन्दन की लकडी में भी अग्नि उत्पन्न होती हैं।

Sanskrit Quote on Pride (Vanity)

Source – Bhaja Govindam Shankaracharya

मा कुरु धनजनयौवनगर्वं हरति निमेषात्कालः सर्वम्। मायामयमिदमखिलं हित्वा ब्रह्मपदं त्वं प्रविश विदित्वा॥

Transliteration : mā kuru dhanajanayauvanagarvaṃ harati nimeṣātkālaḥ sarvam। māyāmayamidamakhilaṃ hitvā brahmapadaṃ tvaṃ praviśa viditvā॥

English Translation: Don’t be proud of wealth, people or youth; time takes them away in a minute. Forgo all this illusion and enter the state of Brahman after knowing this.​

Hindi Translation: धन, जन, और यौवन पर घमण्ड मत करो; काल इन्हें पल में छीन लेता है। इस माया को छोड़ कर इस ज्ञान से ब्रह्मपद में प्रवेश करो।

Sanskrit Quote on Skills

Source – Hitopadesha 2.65

कल्पयति येन वृत्तिं येन च लोके प्रशस्यते सद्भिः। स गुणस्तेन च गुणिना रक्ष्यः संवर्धनीयश्च॥

Transliteration: kalpayati yena vṛttiṃ yena ca loke praśasyate sadbhiḥ। sa guṇastena ca guṇinā rakṣyaḥ saṃvardhanīyaśca॥

English Translation: The skill that sustains livelihood and which is praised by all should be fostered and protected for your own development.​

Hindi Translation: जिस गुण से आजीविका का निर्वाह हो और जिसकी सभी प्रशंसा करते हैं, अपने स्वयं के विकास के लिए उस गुण को बचाना और बढ़ावा देना चाहिए।

Sanskrit Quote on Death (and Old age)

Source – Mahabharata Shantiparva 027

जरामृत्यू हि भूतानां खादितारौ वृकाविव । बलिनां दुर्बलानां च ह्रस्वानां महतामपि ॥

Transliteration: jarāmṛtyū hi bhūtānāṃ khāditārau vṛkāviva । balināṃ durbalānāṃ ca hrasvānāṃ mahatāmapi ॥

English Translation: Old age and Death are the devourers of all creatures. Like wolves, they devour the strong and the weak, the small and the big. Everything.​

Hindi Translation: बुढ़ापा और मृत्यु ये दोनों भेड़ियों के समान हैं जो बलवान, दुर्बल, छोटे और बड़े सभी प्राणियों को खा जाते हैं ।

Sanskrit Quote on Excess (addiction)

Source – Shukraneeti 3.220

अति सर्वनाशहेतुर्ह्यतोऽत्यन्तं विवर्जयेत्।

Transliteration: ati sarvanāśaheturhyato’tyantaṃ vivarjayet।

English Translation: Excess is the cause of the ruin. Hence one should avoid it in any case.​

Hindi Translation: अति सर्वनाश का कारण है। इसलिये अति का सर्वथा परिहार करे।

Sanskrit Quote on Reputation

आरोप्यते शिला शैले यथा यत्नेन भूयसा। निपात्यते सुखेनाधस्तथात्मा गुणदोषयोः॥ 

Transliteration : āropyate śilā śaile yathā yatnena bhūyasā। nipātyate sukhenādhastathātmā guṇadoṣayoḥ॥

English Translation: Hauling a rock to the top of the hill is incredibly difficult. But pushing it down is very easy. Similarly, one rises with good qualities but falls quickly due to a single misdeed.​

Hindi Translation: जैसे कोई पत्थर बड़े कष्ट से पहाड़ के ऊपर पहुँचाया जाता है पर बड़ी आसानी से नीचे गिर जाता है, वैसे ही हम भी अपने गुणों के कारण ऊँचे उठते हैं किंतु हम एक ही दुष्कर्म से आसानी से गिर सकते हैं।

Sanskrit Quote on Handling a Disease (Applicable to CoronaVirus / COVID-19)

यथा ह्यल्पेन यत्नेन च्छिद्यते तरुणस्तरुः। स एवाऽतिप्रवृध्दस्तु च्छिद्यतेऽतिप्रयत्नतः॥ एवमेव विकारोऽपि तरुणः साध्यते सुखम्। विवृध्दः साध्यते कृछ्रादसाध्यो वाऽपि जायते॥

Transliteration : yathā hyalpena yatnena cchidyate taruṇastaruḥ। sa evā’tipravṛdhdastu cchidyate’tiprayatnataḥ॥ evameva vikāro’pi taruṇaḥ sādhyate sukham। vivṛdhdaḥ sādhyate kṛchrādasādhyo vā’pi jāyate॥

English Translation: Just as a tender plant is easy to cut down, the same requires much more effort when fully grown. Likewise, any disease is manageable in the early stage; it becomes almost incurable when it grows.​

Hindi Translation: जैसे छोटे पौधे आसानी से तोड़े जा सकते हैं पर बड़े पेड़ नही, वैसे ही रोग का शुरुआत में ही उपचार करना आसान होता है, बढ़ने पर साध्य से असाध्य ही हो जाता है।

Sanskrit Quote on Learning!

Source – Subhāṣita Ratna Bhāṇḍāgāraḥ 153.25

युक्ति युक्तं प्रगृह्णीयात् बालादपि विचक्षणः। रवेरविषयं वस्तु किं न दीपः प्रकाशयेत्॥

Transliteration : yukti yuktaṃ pragṛhṇīyāt bālādapi vicakṣaṇaḥ। raveraviṣayaṃ vastu kiṃ na dīpaḥ prakāśayet॥

English Translation: The wise should learn to accept wisdom from anybody, even from a child. Doesn’t the small night lamp light up things which the sun can not?​

Hindi Translation: बुद्धिमान को बच्चों से भी युक्तिपूर्ण वचन ग्रहण करने चाहिए। क्या दीप उस वस्तु को प्रकाशित नहीं करता, जिसे सूर्य प्रकाशित नहीं कर सकता ?

Sanskrit Quote on the Handling States of Mind!

लये संबोधयेत् चित्तं विक्षिप्तं शमयेत् पुनः। सकशायं विजानीयात् समप्राप्तं न चालयेत् ॥

Transliteration : laye saṃbodhayet cittaṃ vikṣiptaṃ śamayet punaḥ। sakaśāyaṃ vijānīyāt samaprāptaṃ na cālayet॥

English Translation: When the mind is in a stage of dullness, stimulate and awaken it. When the awakened mind thus becomes turbulent, calm it down. In the process, recognize the dirt that surfaced. When the mind reaches a state of equanimity, do not disturb it further.​

Hindi Translation: जब चित्त निष्क्रिय हो जाये, तो उसे संबुद्ध करो। संबुद्ध चित्त जब अशान्त हो, उसे स्थिर करो। चित्त पर जमे मैल (अहंकार तथा अज्ञानता) को पहचानो। समवृत्ति को प्राप्त होने पर इसे फिर विचलित मत करो।

Sanskrit Quote on Consent!

अनिषिध्दमनुमतम्॥

Transliteration: aniṣidhdamanumatam॥

English Translation: That which is not objected to is agreed to (silence gives consent).​

Hindi Translation: जिस पर आक्षेप नहीं कीया जाता, उसे सहमति के रूप में लिया जाता है।

Sanskrit Quote on Life Goals!

प्रथमे नार्जिता विद्या द्वितीये नार्जितं धनम् । तृतीये नार्जितं पुण्यं चतुर्थे किं करिष्यसि ॥

Transliteration : prathame nārjitā vidyā dvitīye nārjitaṃ dhanam । tṛtīye nārjitaṃ puṇyaṃ caturthe kiṃ kariṣyasi ॥

English Translation: What can you do in the fourth part of your life, when you have not gained knowledge in the first, money in the second, and merit in the third?​

Hindi Translation: यदि जीवन के प्रथम भाग में विद्या, दूसरे में धन, और तीसरे में पुण्य नही कमाया, तो चौथे भाग में क्या करोगे ?

Sanskrit Quote on Friendship

विवादो धनसम्बन्धो याचनं चातिभाषणम् । आदानमग्रतः स्थानं मैत्रीभङ्गस्य हेतवः॥

Transliteration : vivādo dhanasambandho yācanaṃ cātibhāṣaṇam । ādānamagrataḥ sthānaṃ maitrībhaṅgasya hetavaḥ॥

English Translation: Quarrel, financial relations, begging, excessive talking, borrowing, and desire for competition – these are the reasons that break a friendship.​

Hindi Translation: वाद-विवाद, धन के लिये सम्बन्ध बनाना, माँगना, अधिक बोलना, ऋण लेना, आगे निकलने की चाह रखना – यह सब मित्रता के टूटने में कारण बनते हैं।

Sanskrit Quote similar to Three Wise Monkeys

कोऽन्धो योऽकार्यरतः को बधिरो यो हितानि न श्रुणोति। को मूको यः काले प्रियाणि वक्तुं न जानाति॥

Transliteration : ko’ndho yo’kāryarataḥ ko badhiro yo hitāni na śruṇoti। ko mūko yaḥ kāle priyāṇi vaktuṃ na jānāti॥

English Translation: Who is blind? One who does the evil deeds. Who is deaf? One who does not listen to the good. Who is mute? One who does not speak good at the right moment.​

Hindi Translation: अन्धा कौन है? जो बुरे कार्यों में संलग्न रहता है। बहरा कौन है? जो हितकारी बातों को नहीं सुनता। गूँगा कौन है? जो उचित समय पर प्रिय वाक्य बोलना नहीं जानता।

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Sanskrit quote on karma and ephemerality.

धनानि भूमौ पशवश्च गोष्ठे भार्या गृहद्वारि जनः श्मशाने। देहश्चितायां परलोकमार्गे कर्मोनुगो गच्छति जीव एकः॥

Transliteration: dhanāni bhūmau paśavaśca goṣṭhe bhāryā gṛhadvāri janaḥ śmaśāne। dehaścitāyāṃ paralokamārge karmonugo gacchati jīva ekaḥ॥

English Translation: Wealth remains on the earth, cattle in the cow-shed, wife inside the house, the relatives at the crematorium, and the body on the pyre, but on the way to the other world, it is one’s actions (Karma) that alone follows.​

Hindi Translation: धन भूमि पर, पशु गोष्ठ में, पत्नी घर में, संबन्धी श्मशान में, और शरीर चिता पर रह जाता है। केवल कर्म ही है जो परलोक के मार्ग पर साथ-साथ आता है।

Sanskrit Quote on Past Future and Present!

नातिक्रान्तानि शोचेत प्रस्तुतान्यनागतानि चित्यानि ।

Transliteration : nātikrāntāni śoceta prastutānyanāgatāni cityāni ।

English Translation: One should not regret what is past. One should only think of the present and future.​

Hindi Translation: बीती बातों पर दुःख न मनाये। वर्तमान की तथा भविष्य की बातों पर ध्यान दें।

Sanskrit Quote on Fleeting Life!

रात्रिर्गमिष्यति भविष्यति सुप्रभातं भास्वानुदेष्यति हसिष्यति पङ्कजश्रीः। इत्थं विचिन्तयति कोशगते द्विरेफे हा हन्त हन्त नलिनीं गज उज्जहार॥

Transliteration: rātrirgamiṣyati bhaviṣyati suprabhātaṃ bhāsvānudeṣyati hasiṣyati paṅkajaśrīḥ। itthaṃ vicintayati kośagate dvirephe hā hanta hanta nalinīṃ gaja ujjahāra॥

English Translation: The night will pass, the dawn will arrive, the sun will rise, and the lotus shall bloom again; thought the bee stuck in the lotus bud, oh, but, an elephant uprooted the lotus!​

Hindi Translation: रात खत्म होकर दिन आएगा, सूरज फिर उगेगा, कमल फिर खिलेगा- ऐसा कमल में बन्द भँवरा सोच ही रहा था, और हाथी ने कमल को उखाड़ फेंका।

Sanskrit Quote on Tamasa

यत्कर्म कृत्वा कुर्वंश्च करिष्यंश्चैव लज्जति । तज्ज्ञेयं विदुषा सर्वं तामसं गुणलक्षणम् ॥

Transliteration : yatkarma kṛtvā kurvaṃśca kariṣyaṃścaiva lajjati । tajjñeyaṃ viduṣā sarvaṃ tāmasaṃ guṇalakṣaṇam ॥

English Translation: If the conscience feels guilty about an act, the act is a sin (of Tamasa quality).​

Hindi Translation: जो कर्म करने के पश्चात, करते हुए या करने से पहले शर्म आए, एसे सभी कर्म तामसिक माने गये हैं।

Sanskrit Quote on Speech

अये ममोदासितमेव जिह्वया द्वयेऽपि तस्मिन्ननतिप्रयोजने। गरौ गिरः पल्लवनार्थलाघवे मितं च सारं च वचो हि वाग्मिता॥

Transliteration : aye mamodāsitameva jihvayā dvaye’pi tasminnanatiprayojane। garau giraḥ pallavanārthalāghave mitaṃ ca sāraṃ ca vaco hi vāgmitā॥

English Translation: Nala is saying this to Damayanti: My tongue remained apathetic (silent) in both cases-detailed speech as well as useless speech. Succinct and firm (meaningful), these are the features of eloquent speech.​

Hindi Translation: विस्तृत एवं अर्थहीन, इन दोनों ही में मेरी जिह्वा उदासीन रही। साक्षिप्त और दृढ़ (सारयुक्त)—वाक्पटुता के ये लक्षण हैं।

Sanskrit Quote on Thoughts and Actions

यथा चित्तं तथा वाचो यथा वाचस्तथा क्रिया । चित्ते वाचि क्रियायां च साधूनामेकरूपता ॥

Transliteration: yathā cittaṃ tathā vāco yathā vācastathā kriyā । citte vāci kriyāyāṃ ca sādhūnāmekarūpatā ॥

English Translation: As is the mind, so is the speech; as is the speech so is the action. Of the good people there is uniformity in mind, speech and action.​

Hindi Translation: जैसा मन होता है वैसी ही वाणी होती है, जैसी वाणी होती है वैसे ही कार्य होता है । सज्जनों के मन​, वाणी और कार्य में एकरूपता (समानता) होती है ।

Sanskrit Quote on use of Knowledge and Wealth

विद्या विवादाय धनं मदाय शक्तिः परेषां परिपीडनाय । खलस्य साधोर् विपरीतमेतद् ज्ञानाय दानाय च रक्षणाय ॥

Transliteration : vidyā vivādāya dhanaṃ madāya śaktiḥ pareṣāṃ paripīḍanāya । khalasya sādhor viparītametad jñānāya dānāya ca rakṣaṇāya ॥

English Translation: The mischievous use their education for conflict, money for intoxication, and power for oppressing others. Honest ones use it for knowledge, charity, and protecting others, respectively.​

Hindi Translation: दुर्जन की विद्या विवाद के लिये, धन उन्माद के लिये, और शक्ति दूसरों का दमन करने के लिये होती है। सज्जन इसी को ज्ञान, दान, और दूसरों के रक्षण के लिये उपयोग करते हैं।

Sanskrit Quote on Self-respect

मनस्वी म्रियते कामं कार्पण्यं न तु गच्छति । अपि निर्वाणमायाति नानलो याति शीतताम् ॥

Transliteration: manasvī mriyate kāmaṃ kārpaṇyaṃ na tu gacchati । api nirvāṇamāyāti nānalo yāti śītatām ॥

English Translation: People of self-respect rather have death than humiliation. Fire dies out but never turns cold.​

Hindi Translation: स्वाभिमानी लोग अपमानजनक जीवन के जगह में मृत्यु पसंद करते हैं। आग बुझ​ जाती है लेकिन कभी ठंडी नहीं होती।

Sanskrit Quote on Desire

आशाया ये दासास्ते दासाः सर्वलोकस्य । आशा येषां दासी तेषां दासायते लोकः ॥

Transliteration : āśāyā ye dāsāste dāsāḥ sarvalokasya । āśā yeṣāṃ dāsī teṣāṃ dāsāyate lokaḥ ॥

English Translation: People who are servants of desires are also servants of the whole world. For those to whom desire is a servant, the whole world also is a servant.​

Hindi Translation: जो लोग इच्छाओं के सेवक हैं वे पूरी दुनिया के सेवक बन जाते हैं। जिनके लिए इच्छा एक सेवक है, उनके लिए पूरी दुनिया भी एक सेवक है।

Sanskrit quote on money

Source – Kedar’s Subhashit Sangraha 18

अतितृष्णा न कर्तव्या तृष्णां नैव परित्यजेत् । शनैः शनैश्च भोक्तव्यं स्वयं वित्तमुपार्जितम् ॥

Transliteration: atitṛṣṇā na kartavyā tṛṣṇāṃ naiva parityajet । śanaiḥ śanaiśca bhoktavyaṃ svayaṃ vittamupārjitam ॥

English Translation: Extreme yearning should be avoided without rejecting desire itself. One should steadily enjoy self-earned wealth in moderation.​

Hindi Translation: अत्यधिक इच्छाएँ नहीं करनी चाहिए पर इच्छाओं का सर्वथा त्याग भी नहीं करना चाहिए । अपने कमाये हुए धन का धीरे धीरे उपभोग करना चाहिये ।

Sanskrit Quote on Talent / Class

भद्रं भद्रं कृतं मौनं कोकिलैर्जलदागमे । दर्दूराः यत्र वक्तारः तत्र मौनं हि शोभते ॥

Transliteration: bhadraṃ bhadraṃ kṛtaṃ maunaṃ kokilairjaladāgame । dardūrāḥ yatra vaktāraḥ tatra maunaṃ hi śobhate ॥

English Translation: On the onset of the rainy season, Cuckoo does not sing (but remains silent). Because when there are distressing noises (croaking of the frogs), it is better to be silent (not to degrade your talent).​

Hindi Translation: वर्षा ऋतु के प्रारंभ में कोयलें चुप हो जाती है, क्योंकि बोलने वाले जहाँ मेंढक हो वहाँ चुप रहना ही शोभा देता है।

Sanskrit Quote on Satisfaction

यश्चेमां वसुधां कृत्स्नां प्रशासेदखिलां नृपः । तुल्याश्मकाञ्चनो यश्च स कृतार्थो न पार्थिवः ॥

Transliteration: yaścemāṃ vasudhāṃ kṛtsnāṃ praśāsedakhilāṃ nṛpaḥ । tulyāśmakāñcano yaśca sa kṛtārtho na pārthivaḥ ॥

English Translation: A king who governs the whole earth may not satisfied. But a hermit is definitely content for whom a piece of stone and gold are equal.​

Hindi Translation: कोई राजा सारी पृथ्वी पर शासन करता हो, वह कृतार्थ नहीं होता । कोई साधु, पत्थर और स्वर्ण को समान समझता है, वह कृतार्थ (संतुष्ट) है ।

Shanti Mantra

ॐ भद्रं कर्णेभिः शृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः। स्थिरैरङ्गैस्तुष्टुवाꣳस स्तनूभिर् व्यशेम देवहितं यदायुः॥ ॐ शान्तिः शान्तिः शान्तिः॥

Transliteration : oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devā bhadraṃ paśyemākṣabhiryajatrāḥ। sthirairaṅgaistuṣṭuvāꣳsa stanūbhir vyaśema devahitaṃ yadāyuḥ॥ oṃ śāntiḥ śāntiḥ śāntiḥ॥

English Translation: Om, O Devas, may we, with our ears, hear what is auspicious. O (Devas who are) worthy of worship, may we, with our eyes see what is auspicious. May we spend the lifespan allotted by the Devas praying with a steady (healthy) body.​

Hindi Translation: हे देव, हम अपने कानों से शुभ सुनें, अपनी आँखों से शुभ देखें, स्थिर शरीर से संतोषपूर्ण जीवन जियें, और देवों द्वारा दी गयी आयु उन्हें समर्पित करें।

ददाति प्रतिगृह्णाति गुह्यमाख्याति पृच्छति । भुङ्क्ते भोजयते चैव षड्विधं प्रीतिलक्षणम् ॥

Transliteration : dadāti pratigṛhṇāti guhyamākhyāti pṛcchati । bhuṅkte bhojayate caiva ṣaḍvidhaṃ prītilakṣaṇam ॥

English Translation: Giving, taking, revealing secrets and hearing them, eating and feeding – these six are the signs of love.​

Hindi Translation: देना, लेना, रहस्य बताना और उन्हें सुनना, खाना और खिलाना – ये छह प्रेम के संकेत हैं।

Sanskrit Quote on Travel

यस्तु संचरते देशान् यस्तु सेवेत पण्डितान् । तस्य विस्तारिता बुद्धिस्तैलबिन्दुरिवाम्भसि ॥

Transliteration : yastu saṃcarate deśān yastu seveta paṇḍitān । tasya vistāritā buddhistailabindurivāmbhasi ॥

English Translation: The intelligence of a person who travels in different countries and associates with scholars expands, just as a drop of oil expands in water.​

Hindi Translation: भिन्न देशों में यात्रा करने वाले और विद्वानों के साथ संबंध रखने वाले व्यक्ति की बुद्धि उसी तरह बढ़ती है, जैसे तेल की एक बूंद पानी में फैलती हैं।

Sanskrit quote on travel - world tourism day

चरन्मार्गान्विजानाति ।

Transliteration : caranmārgānvijānāti ।

English Translation: A wanderer (eventually) finds the path.​

Hindi Translation: पथिक व्यक्ती को मार्ग (अंत में) पता चल जाता ही है।

Sanskrit Quote on Donation

शतहस्त समाहर सहस्रहस्त संकिर ।

Transliteration: śatahasta samāhara sahasrahasta saṃkira ।

English Translation: Earn with hundred hands and donate with thousand.​

Hindi Translation: सौ हाथ से कमाओ और हजार से दान करो।

Sanskrit Quote on Yoga

योगश्चित्तवृत्तिनिरोधः ।

Transliteration: yogaścittavṛttinirodhaḥ ।

English Translation: Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrttis).​

Hindi Translation: चित्त की वृत्तियों के निरोध का नाम योग है ।

Sanskrit Quote on Pride

अश्वस्य भूषणं वेगो मत्तं स्याद् गजभूषणं । चातुर्यम् भूषणं नार्या उद्योगो नरभूषणं ॥

Transliteration: aśvasya bhūṣaṇaṃ vego mattaṃ syād gajabhūṣaṇaṃ । cāturyam bhūṣaṇaṃ nāryā udyogo narabhūṣaṇaṃ ॥

English Translation: Adornment of a horse is in his speed and that of an elephant in his majestic gait like a drunken person. Women are adorned and appreciated for their skills and men for their industriousness and perseverance.

Hindi Translation: घोडे की शोभा  (प्रशंसा ) उसके वेग के कारण होती है और हाथी की उसकी मदमस्त चाल से होती है | नारियों की शोभा उनकी विभिन्न कार्यों मे दक्षता के कारण और पुरुषों  की उनकी उद्द्योगशीलता  के कारण होती है |

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Sanskrit quote on kamasutra.

कृते प्रतिकृतं कुर्यात्ताडिते प्रतिताडितम्। करणेन च तेनैव चुम्बिते प्रतिचुम्बितम्॥

Transliteration : kṛte pratikṛtaṃ kuryāttāḍite pratitāḍitam। karaṇena ca tenaiva cumbite praticumbitam॥

English Translation: For every action, there should be a counteraction, for every blow a counterblow and by the same logic, for every kiss a counter-kiss.

Hindi Translation: हर कार्रवाई के लिए, एक जवाबी कार्रवाई होनी चाहिए। हर प्रहार के लिए एक प्रति-प्रहार और उसी तर्क से, हर चुंबन के लिए एक जवाबी चुंबन।

Sanskrit Quote on Signs of a Fool

मूर्खस्य पञ्च चिह्नानि गर्वो दुर्वचनं तथा । क्रोधश्च दृढवादश्च परवाक्येष्वनादरः ॥

Transliteration : mūrkhasya pañca cihnāni garvo durvacanaṃ tathā । krodhaśca dṛḍhavādaśca paravākyeṣvanādaraḥ ॥

English Translation: There are five signs of a fool; vanity, wicked conversation, anger, stubborn arguments, and a lack of respect for other people’s opinions.

Hindi Translation: मूर्ख के पाँच लक्षण हैं; घमंड, दुष्ट वार्तालाप, क्रोध, जिद्दी तर्क, और अन्य लोगों की राय के लिए सम्मान की कमी।

Sanskrit Quote on Consciousness

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः । अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥

Transliteration : nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ । agādhabuddhirakṣubdho bhava cinmātravāsanaḥ ॥

English Translation: You are unconditioned and changeless, formless and immovable, unfathomable awareness and unperturbable, so hold on to nothing but consciousness.

Hindi Translation: आप सुख साधन रहित, परिवर्तनहीन, निराकार, अचल, अथाह जागरूकता और अडिग हैं, इसलिए अपनी जागृति को पकड़े रहो ।

How Not to be Afraid of Death

यावद्बध्दो मरुद देहे यावच्चित्तं निराकुलम्। यावद्द्रॄष्टिभ्रुवोर्मध्ये तावत्कालभयं कुत: 

Transliteration: yāvadbadhdo maruda dehe yāvaccittaṃ nirākulam। yāvaddrṝṣṭibhruvormadhye tāvatkālabhayaṃ kuta: ॥ 

English Translation: So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death.

Hindi Translation: जब तक शरीर में सांस रोक दी जाती है, जब तक मन अबाधित रहता है, और जब तक ध्यान दोनों भौंहों के बीच लगा है, तब तक मृत्यु से कोई भय नहीं है।

The Definition of a Wise Person

निश्चित्वा यः प्रक्रमते नान्तर्वसति कर्मणः । अवन्ध्यकालो वश्यात्मा स वै पण्डित उच्यते ॥

Transliteration: niścitvā yaḥ prakramate nāntarvasati karmaṇaḥ । avandhyakālo vaśyātmā sa vai paṇḍita ucyate ॥ 

English Translation: Whose endeavors are preceded by a firm commitment, who does not take long rests before the task is accomplished, who does not waste time and who has control over his/her mind is wise.

Hindi Translation: जिनके प्रयास एक दृढ़ प्रतिबद्धता से शुरु होते हैं, जो कार्य पूर्ण होने तक ज्यादा आराम नहीं करते हैं, जो समय बर्बाद नहीं करते हैं और जो अपने विचारों पर नियंत्रण रखते हैं वह बुद्धिमान है ।

The Definition of a Great Person

यस्य कृत्यं न विघ्नन्ति शीतमुष्णं भयं रति । समृध्दिरसमृद्धिर्वा स वै पण्डित उच्यते ॥

Transliteration: yasya kṛtyaṃ na vighnanti śītamuṣṇaṃ bhayaṃ rati । samṛdhdirasamṛddhirvā sa vai paṇḍita ucyate ॥ 

English Translation: One whose task is never hindered by cold, heat, fear, love, prosperity or lack of it, is really superior.

Hindi Translation: जिसका कार्य कभी ठंढ, ताप, भय, प्रेम, समृद्धि, या उसका अभाव से बाधित नहीं होता, केवल वही वास्तव में श्रेष्ठ है।

Source – Mahabharata – 5.33.20

Sanskrit Phrase on Selflessness

Source: Unknown

स्वस्मै स्वल्पं समाजाय सर्वस्वं।

Transliteration : svasmai svalpaṃ samājāya sarvasvaṃ

English Translation: A little bit for yourself and everything for others!

Hindi Translation: अपने लिए थोड़ा और दूसरों के लिए सब कुछ!

Sanskrit Phrase on Perseverance

एतदपि गमिष्यति ।

Transliteration: etadapi gamiṣyati 

English Translation: This too shall pass.

Hindi Translation: यह भी चला जाएगा |

Sanskrit Shlok on Karma

यद्यत्संद्दश्यते लोके सर्वं तत्कर्मसम्भवम् । सर्वां कर्मांनुसारेण जन्तुर्भोगान्भुनक्ति वै ॥

Transliteration : yadyatsaṃddaśyate loke sarvaṃ tatkarmasambhavam । sarvāṃ karmāṃnusāreṇa janturbhogānbhunakti vai ॥ 

English Translation: Whatever is seen among men (whether pleasure or pain) is born of Karma (actions). All creatures enjoy or suffer, as per their past actions.

Hindi Translation: लोगों के बीच जो कुछ भी देखा जाता है (चाहे सुख या दर्द) कर्म से पैदा होता है। सभी प्राणी अपने पिछले कर्मों के अनुसार आनंद लेते हैं या पीड़ित होते हैं।

Sanskrit Shlok on Greed

अपि मेरुसमं प्राज्ञमपि शुरमपि स्थिरम् । तृणीकरोति तृष्णैका निमेषेण नरोत्तमम् ॥

Transliteration : api merusamaṃ prājñamapi śuramapi sthiram । tṛṇīkaroti tṛṣṇaikā nimeṣeṇa narottamam ॥ 

English Translation: Even if a man has stead, clever, brave mind like the Meru mountain. Greed can damage him like grass in a matter of moments.

Hindi Translation: भले ही कोई व्यक्ति मेरु पर्वत की तरह स्थिर, चतुर, बहादुर दिमाग का हो। लालच उसे पल भर में घास की तरह खत्म कर सकता है।

Sanskrit Shlok on Great People

न कालमतिवर्तन्ते महान्तः स्वेषु कर्मसु ।

Transliteration : na kālamativartante mahāntaḥ sveṣu karmasu । 

English Translation: Great people never delay their duties.

Hindi Translation: महान लोग अपने कर्तव्यों में देरी नहीं करते हैं ।

How to Attain Salvation?

विद्यां चाविद्यां च यस्तद्वेदोभ्य सह । अविद्यया मृत्युं तीर्त्वाऽमृतमश्नुते ॥

Transliteration: vidyāṃ cāvidyāṃ ca yastadvedobhya saha । avidyayā mṛtyuṃ tīrtvā’mṛtamaśnute ॥ 

English Translation: 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.

Hindi Translation: जो दोनों को जानता है, भौतिक विज्ञान के साथ-साथ आध्यात्मिक विज्ञान भी, पूर्व से मृत्यु का भय, अर्थात् उचित शारीरिक और मानसिक प्रयासों से, और उत्तरार्द्ध, अर्थात् मन और आत्मा की पवित्रता से मुक्ति प्राप्त करता है। 

We hope you enjoyed our collection of Sanskrit Shlokas, we will keep adding more and more quotes to this collection.

For Part 2 of this article - [Part 2] Relevant Sanskrit Shlokas with Meaning in Hindi & English

You can check out our other articles – Top Most Useful Learnings from Chanakya Neeti Bhagavad Gita quotes with meaning in Hindi and English

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• Inspiration

22 Comments

I searched these verses and their meanings to display them in my factory as inspirational wall hangings.i am proud we have such good teachings in my faith.

Very inspiring and enthusiastic to self empowerment. Can teach systematically the upanishad 2 or 3 verses daily…..kritagnyata

Great work. Very nicely collected, compiled and made available to public. This is actually enhancing knowledge of sanskrit quotes which are translated in English and Hindi for easy understanding. I would like to see Manusmruti slokas of all 12 chapters in this format. God bless you.🙏

wor!! It is a treasure.

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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.

SANSKRIT BHUVAN

Nature related words in sanskrit to english.

Sanskrit English Transliteration नदीशय्या Bed of the river Nadīśyyā शाखानदी Branch river Śākhānadī शैत्यम् Cold Śaityaṁ प्रकृतिः Climate Prakr̥tiḥ धूमकेतुः Comet Dhūmaketuḥ स्रोतः Current Srotaḥ चक्रवातः Cyclone Chakravātaḥ

 Nature related words in Sanskrit to English

   Food & Drinks names in Sanskrit - Click here

nature related Sanskrit words,  Sanskrit word for nature, Sanskrit word for environment, nature related Sanskrit words, Sanskrit word for natural

 Vegetables Name In Sanskrit

Jewels names in Sanskrit/ Ornaments names in Sanskrit

Household things names in Sanskrit

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👉  Disease names in Sanskrit

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Save Environment Essay in Sanskrit - पर्यावरण संरक्षण संस्कृत निबंध : निरंतरं वर्धमानं प्रदूषणं सर्वेषां चिन्तायाः विषयः जातः। यत: प्रदूषणेन अधिका: मनुजाः रुग्णाः भवन्ति। अनेन प्रकृत्याः हानिर्भवति, जीवनामपि हानिर्भवति। अतः प्रदूषणसमस्यायाः समाधाने वैज्ञानिकाः प्रयतन्ते किन्तु पर्यावरणस्य रक्षा अस्माभिः सर्वे: करणीया। यावत् देशस्य नागरिक: पर्यावरणस्य रक्षणे दृढनिश्चयः न भवति, तावत् अस्याः समस्या समाधानं न भवति। स्थाने-स्थाने विविधा: वृक्षा रोपणीयाः। तेषां च संवर्धनमपि अवश्यं कर्त्तव्यम्। विद्यालयेषु ‘वृक्षारोपण' दिवसस्य आयोजनं भवेत्। वृक्षारोपणं सर्वेषां नैतिकं कर्तव्यमस्ति। जलप्रदूषणनिवारणार्थं जलशुद्धिः करणीया। अवकरः मार्ग न क्षेपणीयः। सर्वत्र पर्यावरणविषये गोष्ठीनाम् आयोजनं भवेत्।

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• Published: 30 August 2024

Linguistic borrowings in trade terminologies: an analysis of ancient Indian and Egyptian languages from 3300 BCE to 500 CE

• Pallavi Mohanan 1 &
• Nirupama Prakash 1  

Humanities and Social Sciences Communications volume  11 , Article number:  1111 ( 2024 ) Cite this article

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• Complex networks
• Language and linguistics

The research delves into the intricate web of linguistic borrowings in trade terminologies between Ancient Indian languages (Sanskrit, Prakrit) and Egyptian languages (Ancient Egyptian Hieroglyphs, Demotic script) spanning from approximately 3300 BCE to 500 CE. Through a meticulous analysis of selected literary texts and inscriptions, including the Hathigumpha Inscription, Rudradaman I Inscription, Junagadh Rock Inscriptions, Nasik Cave Inscriptions, Rosetta Stone, Satirical Papyrus, and Turin Taxation Papyrus, the study unravels the linguistic evolution and cultural exchanges embedded within ancient trade networks. Contextualizing these linguistic borrowings within the historical framework of trade routes, maritime activities, and economic exchanges, the research sheds light on the nuances of communication and adaptation in commercial interactions. By employing rigorous research methodologies and comparative studies, the findings offer a comprehensive understanding of how language served as a bridge for commerce, diplomacy, and cultural exchange between these ancient civilizations. This study not only contributes to the fields of linguistic history and ancient trade studies but also offers valuable insights into the dynamic interplay of language, trade, and cultural connectivity in the ancient world.

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Introduction.

The study of linguistic borrowings in trade terminologies between ancient Indian and Egyptian languages offers a unique window into the complex tapestry of cultural and economic exchanges that characterized the period from 3300 BCE to 500 CE. This research endeavours to unravel the intricate connections between language, commerce, and cultural diffusion along the trade routes that linked these two great civilizations. By examining linguistic evidence from a diverse array of sources, including inscriptions, papyri, and classical texts, we aim to shed light on the nature and extent of lexical borrowings in the domain of trade and commerce.

The significance of this study lies in its potential to enhance our understanding of the mechanisms of linguistic and cultural exchange in antiquity. As Trautmann ( 2006 ) posits, the analysis of lexical borrowings can provide invaluable insights into the nature and intensity of cross-cultural contacts. In the context of Indo-Egyptian relations, such an analysis becomes particularly pertinent, given the historical importance of trade connections between these regions and their role in shaping broader patterns of cultural and technological diffusion across the ancient world.

Our research seeks to address several key objectives. Firstly, we aim to identify and analyse specific instances of linguistic borrowings in trade terminologies between ancient Indian languages (primarily Sanskrit and Prakrits) and Egyptian (including both hieroglyphic and demotic forms). Secondly, we intend to contextualize these borrowings within the broader framework of economic and cultural exchanges between India and Egypt during the specified time period. Finally, we aspire to contribute to ongoing scholarly debates regarding the nature and extent of direct and indirect contacts between these civilizations.

It is crucial to acknowledge the formidable challenges inherent in this type of historical linguistic analysis. The vast temporal scope of our study, spanning nearly four millennia, necessitates careful consideration of the evolving nature of both languages and trade practices over time. Moreover, the fragmentary nature of available evidence and the complexities of interpreting ancient texts and inscriptions pose significant methodological hurdles. As Biagi et al. ( 2021 ) note, the reconstruction of ancient trade networks requires a multidisciplinary approach, combining linguistic, archaeological, and historical evidence.

The importance of understanding linguistic exchanges in the context of ancient trade relations cannot be overstated. Language, as a primary vehicle of cultural transmission, plays a crucial role in facilitating economic interactions and shaping perceptions of foreign cultures. By examining the adoption and adaptation of trade terminologies across linguistic boundaries, we can gain valuable insights into the dynamics of cross-cultural communication and the processes of knowledge transfer in antiquity.

Recent scholarship has highlighted the need for more nuanced approaches to the study of ancient trade networks and their linguistic implications. Dietler and López-Ruiz ( 2009 ) emphasizes the importance of considering both direct and indirect trade connections, as well as the role of intermediary cultures in facilitating linguistic and cultural exchanges. Our research builds upon these insights, adopting a comprehensive approach that considers not only direct evidence of linguistic borrowings but also the broader contextual factors that may have influenced language contact and lexical adoption.

It is important to note that the study of ancient languages and trade connections is fraught with complexities and limitations. The scarcity of primary sources, the challenges of accurate dating, and the potential for misinterpretation of linguistic evidence all serve to complicate our analysis. Furthermore, the possibility of coincidental similarities between languages or independent parallel developments must be carefully considered when evaluating potential borrowings.

Despite these challenges, this research has the potential to make significant contributions to multiple fields of study. In the realm of linguistics, it offers insights into the mechanisms of lexical borrowing and the adaptation of foreign terminology in specialized domains. For archaeologists and historians, our findings may provide valuable clues about the nature and intensity of trade contacts between India and Egypt, potentially corroborating or challenging existing hypotheses about ancient trade networks. Moreover, by elucidating the linguistic dimension of cross-cultural exchanges, this study contributes to our broader understanding of cultural diffusion and interaction in the ancient world.

As we embark on this scholarly journey, we remain acutely aware of the need for methodological rigor and cautious interpretation of evidence. By carefully examining the linguistic traces left behind by ancient traders and travellers, we hope to illuminate a small but significant aspect of the rich tapestry of human cultural and economic interactions that have shaped our world.

Historical context

The ancient trade routes connecting India and Egypt, spanning from 3300 BCE to 500 CE, played a crucial role in shaping the economic, cultural, and linguistic landscapes of both regions. These networks, primarily maritime but also including overland routes, facilitated the exchange of goods, ideas, and languages across vast distances (Tomber 2008 ).

The earliest evidence of trade connections between these civilizations dates back to the Indus Valley period, with archaeological findings suggesting the presence of Indian commodities in Egyptian contexts as early as the 3rd millennium BCE (Possehl 2002 ). However, it is important to note that direct trade between India and Egypt was likely limited during the earlier periods, with intermediaries playing a significant role in facilitating these exchanges.

The Arabian Peninsula, particularly the region of Oman, served as a crucial intermediary in the India-Egypt trade network. The coastal settlements of Magan (modern-day Oman) acted as important transshipment points for goods traveling between the Indus Valley and Mesopotamia, which in turn had established trade links with Egypt (Potts 1990 ). This indirect route allowed for the movement of goods and, potentially, linguistic elements across these diverse regions.

As maritime technologies advanced, more direct sea routes between India and Egypt emerged. The discovery of the monsoon winds by Greek navigator Hippalus in the 1st century CE revolutionized trade in the Indian Ocean, allowing for more efficient and direct voyages between Indian and Egyptian ports (Casson 2012 ). This development likely intensified cultural and linguistic exchanges between the two regions.

The linguistic diversity of both India and Egypt during this period was considerable. In India, the evolution from Vedic Sanskrit to Classical Sanskrit occurred, alongside the development of various Prakrit languages. Egypt saw transitions from Old Egyptian to Middle Egyptian, Late Egyptian, and eventually Coptic, with Demotic emerging as a script for everyday use (Hock 1991 ; Allen 2013 ).

The impact of trade on language exchange between these regions is complex and often challenging to definitively establish. While some scholars have proposed direct linguistic borrowings between Egyptian and Indian languages, caution must be exercised in making such claims without substantial evidence. The presence of similar-sounding words in both languages does not necessarily indicate direct borrowing, as these similarities could result from common Indo-European roots or coincidental phonetic resemblances (Mallory and Adams 1997 ).

Nevertheless, trade undoubtedly facilitated linguistic exchange, albeit often indirectly. The role of intermediary languages, such as Aramaic, Persian, and later Greek, in facilitating communication along these trade routes cannot be overstated. These lingua francas likely served as conduits for the transmission of concepts and terms related to trade, potentially leading to the adoption of loanwords in both Indian and Egyptian languages (Gzella 2015 ).

The complex nature of these linguistic exchanges is further complicated by the time depth involved and the scarcity of written records from certain periods. While inscriptions and papyri provide valuable insights, they often represent formal or administrative language, potentially obscuring the full extent of linguistic borrowing in everyday speech (Bagnall 1996 ).

Methodology

In conducting this study on linguistic borrowings in trade terminologies between Ancient Indian and Egyptian languages from 3300 BCE to 500 CE, we have implemented a rigorous methodological approach that combines philological analysis with comparative linguistics. This methodology has been carefully designed to address the complexities inherent in studying ancient languages and the challenges of establishing linguistic connections across vast geographic and temporal spans.

Our philological approach begins with a comprehensive examination of primary sources, including inscriptions, papyri, and literary texts from both Ancient Indian and Egyptian contexts. We have selected these sources based on their relevance to trade and commerce, their linguistic content, and their historical significance. The criteria for inclusion encompass not only explicitly commercial texts but also literary works that provide indirect evidence of trade relations and linguistic exchange (Bagnall 2011 ). This broad approach allows us to capture a more nuanced picture of linguistic borrowings that may have occurred through various channels of cultural interaction.

In interpreting these texts, we employ a multi-layered analysis that considers linguistic, historical, and cultural contexts. This involves close reading of the original texts, translation, and comparative analysis of key terms and phrases. We pay particular attention to semantic shifts, phonological adaptations, and morphological changes that may indicate linguistic borrowing or influence (Haspelmath and Tadmor 2009 ). To ensure accuracy in our interpretations, we have collaborated with experts in Ancient Egyptian hieroglyphs, Demotic script, Sanskrit, and Prakrit languages.

The process of verifying linguistic claims is central to our methodology. For each potential borrowing or linguistic connection identified, we conduct a thorough etymological investigation. This includes tracing the word’s history in its original language, examining cognates in related languages, and considering alternative explanations for linguistic similarities. We utilize established etymological dictionaries, linguistic corpora, and recent scholarship in historical linguistics to support our claims (Beekes 2010 ; Mayrhofer 1986 ).

To address the challenge of dating linguistic borrowings, we employ a multifaceted approach. First, we consider the dating of the texts in which terms appear, using established archaeological and palaeographic methods. However, recognizing that the appearance of a term in a text does not necessarily indicate its first use in the language, we also consider linguistic evidence for the term’s age, such as phonological changes and semantic development. Additionally, we examine the historical context of trade relations between India and Egypt to establish plausible timeframes for linguistic exchange (Ray 2003 ).

Contextualizing linguistic borrowings within the broader framework of ancient trade networks is a crucial aspect of our methodology. We draw on archaeological evidence of trade routes, analysis of traded goods mentioned in texts, and historical records of diplomatic and economic relations between the regions. This interdisciplinary approach allows us to corroborate linguistic evidence with material and historical data, providing a more robust foundation for our conclusions (Tomber et al. 2003 ).

One of the key challenges in this type of historical linguistic analysis is the potential for false positives—apparent linguistic connections that are actually the result of chance similarities or parallel developments. To mitigate this risk, we have established stringent criteria for identifying genuine borrowings. These include regular sound correspondences, semantic proximity, and historical plausibility. We also consider the direction of borrowing, recognizing that the process of linguistic exchange was likely bidirectional and complex (Campbell 2013 ).

Another methodological consideration is the potential bias introduced by the uneven preservation of ancient texts. To address this, we critically evaluate the representativeness of our source material and explicitly acknowledge gaps in the textual record. Where possible, we supplement textual evidence with insights from historical linguistics and comparative philology to reconstruct earlier language states (Clackson 2007 ).

Throughout our analysis, we maintain a cautious stance, clearly distinguishing between established facts, probable connections, and speculative hypotheses. We present alternative interpretations where the evidence is ambiguous and openly discuss the limitations of our methodology and data.

Analysis of texts and inscriptions

The study of linguistic borrowings in trade terminologies between Ancient Indian and Egyptian languages from 3300 BCE to 500 CE offers a fascinating glimpse into the complex web of cultural and economic exchanges that characterized this period. Through careful examination of key inscriptions and texts from both regions, we can begin to unravel the intricate tapestry of linguistic influences that shaped ancient trade relations.

The Hathigumpha Inscription, located in the Udayagiri caves of Odisha, India, and dating to the 2nd century BCE, provides valuable insights into trade activities of the period. This Sanskrit inscription, attributed to King Kharavela of Kalinga, mentions “ vanija ” (merchant) and “ vanik-patha ” (trade route), suggesting established commercial networks (Shah 2000 ) (See Fig. 1 ). While direct linguistic borrowings from Egyptian are not immediately apparent, the inscription’s reference to sea trade hints at potential cross-cultural exchanges that may have influenced terminology.

This figure shows the Hathigumpha inscription, a significant historical artifact located at Udayagiri Hills. The inscription is attributed to King Khāravela and dates back to 2nd century BCE. This epigraphic evidence provides valuable insights into the reign of King Khāravela and the history of the region (Cunningham, 1827 ).

Similarly, the Rudradaman I Inscription from Junagadh, Gujarat, dating to the 2nd century CE, offers a window into trade during the Kushan period. This Sanskrit text mentions “ sulka ” (customs duty) and “ vyapara ” (trade), indicating sophisticated commercial practices (Sircar 2017 ). The inscription’s use of the term “ yavana ” for Greeks or Westerners suggests awareness of distant trading partners, though establishing direct Egyptian linguistic influences remains challenging.

Turning to Prakrit inscriptions, the Junagadh Rock Inscriptions (2nd century CE) provide valuable information on maritime trade routes and ports during the Western Kshatrapas’ rule. These inscriptions mention “ potaka ” (ship) and “ samudra-vanijja ” (sea trade), highlighting the importance of naval commerce (Ray 2003 ) (See Fig. 2 ). While these terms are of Indic origin, they raise questions about potential shared nautical vocabulary with Egyptian seafarers.

This figure depicts the Junagadh Rock Inscription, a significant historical artifact from the 2nd century CE. Located in Junagadh, Gujarat, this epigraphic record offers crucial insights into the era of the Western Kshatrapas. The inscription is particularly noteworthy for its content related to maritime trade routes and ports of the period, providing valuable information on the economic and commercial activities of the time (Gaurang, 2007 ).

The Nasik Cave Inscriptions (2nd century BCE) offer insights into commercial activities and economic policies during the Satavahana period. References to “ nigama ” (guild) and “ sarthavaha ” (caravan leader) in these Prakrit texts indicate complex trade organizations (Thapar 2015 ) (See Fig. 3 ). Although direct Egyptian linguistic borrowings are not evident, the inscriptions’ mention of foreign traders suggests a cosmopolitan environment conducive to language exchange.

This figure depicts Inscription No. 10 of Ushavadata in Cave No. 10 of the Nasik Caves complex. The inscription runs along the length of the entrance wall, positioned above the doors, and is visible in parts between the pillars. For documentation purposes, the imprint of this extensive inscription was divided into three portions. This epigraphic record, dating to the 2nd century BCE, is part of the Nasik Cave Inscriptions, which provide valuable insights into commercial activities and economic policies during the Satavahana period (Hultzsch, 1906 ).

Shifting focus to Egyptian sources, the Rosetta Stone (196 BCE) provides a unique opportunity for comparative analysis of Ancient Egyptian hieroglyphs, Demotic script, and Greek. While primarily known for its role in deciphering hieroglyphs, the stone’s trilingual nature offers insights into linguistic adaptations in trade terminologies. The text mentions “ shemu ” (harvest tax) and “ syati ” (merchant), terms that may have equivalents in contemporary Indian languages, though establishing direct borrowings remains speculative (Andrews 1981 ) (See Fig. 4 ).

This figure displays the Rosetta Stone, a crucial artifact for deciphering ancient Egyptian hieroglyphs, now housed in the British Museum. Dating to 196 BCE, the stone presents the same text in three scripts: Ancient Egyptian hieroglyphs, Demotic script, and Ancient Greek. This trilingual inscription enabled scholars to decipher hieroglyphs, revolutionizing our understanding of ancient Egyptian writing and culture (Hilewaert, 2007 ).

The Satirical Papyrus from the New Kingdom period (c. 1550–1070 BCE) depicts trade interactions and market scenes, providing a vivid portrayal of Egyptian commerce. The papyrus uses terms like “ swt ” (merchant) and “ inw ” (tribute or trade goods), which could potentially have cognates in Indian languages of the period (Peden 2001 ) (See Fig. 5 ). However, the significant time gap and lack of direct textual evidence make it difficult to establish concrete linguistic connections.

This figure presents the Ancient Egyptian “Satirical Papyrus” from the New Kingdom period (c. 1550–1070 BCE). The papyrus illustrates trade interactions and market scenes, offering a rare visual representation of Egyptian commerce. This satirical artwork provides valuable insights into the economic and social dynamics of ancient Egypt, depicted through a humorous lens typical of the period (Codell, 2016 ).

The Turin Taxation Papyrus, dating to the Ramesside period (c. 1292–1069 BCE), offers valuable information on tax records and trade transactions. This Demotic text lists various imported goods, including “ sntr ” (incense) and “ hbny ” (ebony), which were likely obtained through trade with regions including or connected to India (Janssen 1975 ) (See Fig. 6 ). While these terms are Egyptian, they represent commodities that may have entered the lexicon of Indian traders dealing with Egyptian markets.

This figure depicts the Turin Taxation Papyrus, a significant document from the Ramesside period (c. 1292–1069 BCE) of ancient Egypt. Part of the Drovetti collection acquired in 1824, this papyrus provides crucial insights into ancient Egyptian economic practices. The document contains detailed tax records and trade transactions, offering valuable information on the administrative and financial systems of the time (Drovetti collection, 1824 ).

Analysing these diverse texts and inscriptions reveals the complexity of establishing definitive linguistic borrowings between Ancient Indian and Egyptian languages in the context of trade. The geographical distance and intermediary cultures involved in these exchanges further complicate the picture. Recent archaeological findings, such as those at the Red Sea port of Berenike, have provided material evidence of Indian presence in Egypt, supporting the possibility of direct linguistic exchanges (Sidebotham 2011 ). However, the scarcity of bilingual texts directly linking Indian and Egyptian languages poses a significant challenge to identifying specific borrowings.

Scholarly perspectives on this topic vary, with some researchers advocating for caution in attributing linguistic borrowings without clear textual evidence. Witzel ( 2009 ) argues that many apparent similarities between Indian and Egyptian terms may be the result of independent developments or indirect transmissions through intermediary cultures. Conversely, Mahadevan ( 2014 ) suggests that shared maritime vocabulary between these civilizations points to more extensive linguistic exchanges than previously recognized.

The interpretation of these ancient texts is further complicated by issues of translation, cultural context, and the evolving nature of languages over time. Terms that appear similar in Indian and Egyptian sources may have undergone significant semantic shifts, making it challenging to establish their original meanings and relationships.

Despite these challenges, the study of these inscriptions and texts contributes significantly to our understanding of ancient trade networks and potential linguistic exchanges between India and Egypt. They reveal a world of complex commercial relationships, sophisticated economic systems, and cultural interactions that spanned vast distances. While direct linguistic borrowings may be difficult to prove conclusively, the evidence suggests a rich environment of cross-cultural communication that likely influenced the development of trade terminologies in both regions.

The analysis of linguistic borrowings in trade terminologies between Ancient Indian and Egyptian languages from 3300 BCE to 500 CE reveals a complex network of cultural and commercial interactions. Through careful examination of key inscriptions and texts, we can discern patterns of linguistic exchange that shed light on the nature of ancient trade networks and cross-cultural communication.

The Hathigumpha Inscription, dated to the 2nd century BCE, provides valuable insights into trade activities and associated terminology in ancient India. This Prakrit inscription mentions terms such as “ vanija ” (merchant) and “ sulka ” (toll), which have potential cognates in Egyptian texts (Salomon 1998 ). However, establishing a direct linguistic borrowing between these terms remains challenging due to the limited comparative data available.

The Rudradaman I Inscription, from the 2nd century CE, offers further evidence of trade-related terminology. The Sanskrit term “ vanik ” (trader) appears in this inscription, which bears similarities to the Egyptian hieroglyphic representation of foreign traders found in the Satirical Papyrus from the New Kingdom period (Thapar 2015 ). While this similarity is intriguing, it is essential to approach such connections with caution, as parallel linguistic developments can occur independently in different cultures.

The Junagadh Rock Inscriptions and Nasik Cave Inscriptions, both dating to around the 2nd century CE, provide additional context for trade terminology in Prakrit. These inscriptions mention terms related to maritime trade and commercial agreements, such as “ samudrayatra ” (sea voyage) and “ vanijaka ” (trader). Interestingly, similar concepts are found in Egyptian Demotic texts, including the Turin Taxation Papyrus, which details tax records and trade transactions (Ray 2003 ). However, establishing direct linguistic borrowings between these terminologies remains challenging due to the vast geographical and temporal distances involved.

The Rosetta Stone, dated to 196 BCE, offers a unique opportunity to compare trade-related terms across Ancient Egyptian hieroglyphs, Demotic script, and Greek. While this text does not directly address Indian-Egyptian linguistic exchanges, it demonstrates the complex nature of multilingual trade environments in the ancient world. The presence of Greek loanwords in both Egyptian and Indian languages during this period suggests the possibility of indirect linguistic borrowings through intermediary cultures (Bagnall 2011 ).

One of the most intriguing potential connections is the similarity between the Sanskrit term “ nau ” (ship) and the Egyptian “ nef ” with the same meaning. This linguistic parallel has led some scholars to propose a direct borrowing between the two languages (Ghosh 2017 ). However, the existence of the Greek term “ naus ” complicates this relationship, as it could have served as an intermediary or independent source for both Indian and Egyptian languages.

The timeline of verified linguistic exchanges remains somewhat fragmented due to the limitations of available evidence. The earliest potential connections can be traced to the Old Kingdom period in Egypt (c. 2686-2181 BCE), with sporadic evidence of trade-related terminologies appearing in both regions throughout the subsequent millennia. However, the most substantial evidence for linguistic borrowings emerges during the Hellenistic period (323-30 BCE), when increased trade and cultural contact facilitated more extensive language exchange (Sidebotham 2011 ).

Comparative analysis

The study of linguistic borrowings in ancient trade networks provides a fascinating window into the complex interactions between civilizations, offering insights into both economic and cultural exchanges. The focus on connections between Ancient Indian and Egyptian languages from 3300 BCE to 500 CE presents a particularly intriguing case, given the geographical distance and the diverse linguistic families involved. When comparing these linguistic exchanges to other prominent ancient trade networks, such as the Silk Road or Mediterranean trade routes, we observe both similarities and distinct characteristics.

The Silk Road, spanning from China to the Mediterranean, facilitated extensive linguistic borrowings across a wide range of languages and cultures. For instance, the spread of Buddhist terminology from Sanskrit into Chinese and Central Asian languages demonstrates the power of trade routes in transmitting not just goods, but also ideas and their associated vocabulary (Foltz 1999 ). Similarly, the Mediterranean trade routes led to significant linguistic exchanges, particularly evident in the adoption of Phoenician-derived alphabets by Greeks and subsequently Romans, profoundly impacting the development of writing systems across Europe (Woodard and Scott 2014 ).

In the context of Indo-European and Afroasiatic language connections, the potential linguistic borrowings between Ancient Indian (Indo-European) and Egyptian (Afroasiatic) languages present a unique case study. These language families, while distinct, have shown instances of interaction in trade contexts. The broader Indo-European family, including Greek and Sanskrit, has been extensively studied, revealing numerous cognates and shared roots. However, establishing definitive connections between Indo-European and Afroasiatic languages, particularly in the context of trade terminologies, remains a challenging endeavour requiring careful analysis and consideration of historical context.

A case in point is the potential connection between the Egyptian term “ mehu ” and the Sanskrit “ madhu ,” both associated with sweetness or honey. While the similarity is intriguing, caution must be exercised in drawing definitive conclusions. The resemblance could be the result of direct borrowing, independent parallel development, or mere coincidence. Linguistic analysis must consider factors such as the chronology of attestations, phonological changes, and semantic shifts. Furthermore, the possibility of intermediate languages or trade routes playing a role in the transmission of such terms cannot be overlooked (Mallory and Adams 2006 ).

Greek linguistic influences on both Indian and Egyptian trade terminologies provide another avenue for exploration. The term “ nau ” in Sanskrit and “ naus ” in Greek, both referring to ships, exemplify the complex nature of linguistic borrowings in the ancient world. While these terms show clear similarities, establishing the direction of borrowing or whether they stem from a common Indo-European root requires careful consideration of historical and linguistic evidence. The Greek influence on Egyptian, particularly during the Ptolemaic period, is well-documented, with numerous Greek loanwords entering the Egyptian lexicon (Tovar 2004 ). However, the extent of Greek influence on Indian languages in the context of trade terminology remains a subject of ongoing research and debate.

Additional examples of potential linguistic borrowings between Ancient Indian and Egyptian languages include the Egyptian “ ḥsmn ” (natron) and Sanskrit “ kṣāra ” (alkaline substance), both used in purification rituals and potentially exchanged through trade. While these terms do not show direct phonetic similarity, their semantic overlap in ritualistic contexts suggests possible conceptual borrowing or parallel development influenced by trade interactions (Ray 2003 ).

Another intriguing case is the Egyptian “ šndt ” (acacia) and Sanskrit “ khadira ” (acacia catechu), both referring to a type of acacia tree used in religious and medicinal contexts. While a direct linguistic connection is not apparent, the shared use and potential trade of this plant species points to cultural and economic exchanges that may have influenced linguistic developments in both regions (Germer 2008 ).

It is crucial to acknowledge the limitations in establishing definitive linguistic connections across ancient civilizations separated by vast distances and time. The scarcity of written records, especially for everyday trade interactions, poses significant challenges. Additionally, the complex nature of language change and the potential for intermediary languages or trade routes to influence linguistic borrowings further complicate the analysis.

The study of linguistic borrowings between Ancient Indian and Egyptian languages from 3300 BCE to 500 CE presents a complex tapestry of challenges and implications for our understanding of ancient trade and cultural exchange. One of the primary difficulties lies in establishing the directionality of these borrowings, a task that often proves elusive due to the vast temporal and geographical distances involved.

The determination of linguistic borrowing directionality is fraught with complications, as noted by Haspelmath and Tadmor ( 2009 ). The absence of continuous written records and the evolution of languages over millennia make it challenging to pinpoint the exact origin and path of borrowed terms. For instance, the similarity between the Egyptian ‘mehu’ and Sanskrit ‘madhu’ could suggest a borrowing, but determining which language borrowed from the other remains contentious. This uncertainty is further compounded by the possibility of convergent evolution or shared ancestral roots, as posited by Witzel ( 2009 ) in his exploration of early language contacts.

The role of intermediary cultures in language exchange adds another layer of complexity to this analysis. Trade routes between India and Egypt, such as the maritime Spice Route, often involved multiple intermediaries, including Arabian, Persian, and Greek traders (Ray 2003 ). These intermediaries likely influenced the transmission and transformation of linguistic elements, potentially obscuring the original source of borrowed terms. The Greek influence, for example, is evident in words like ‘naus’ (ship), which has cognates in both Sanskrit and Egyptian, suggesting a complex web of linguistic interactions that extends beyond simple bilateral exchanges.

The limitations of available historical and linguistic evidence pose significant challenges to this field of study. The fragmentary nature of ancient texts and inscriptions, coupled with the inherent biases in preservation and discovery, creates gaps in our understanding. As pointed out by Baines ( 2007 ), the surviving Egyptian texts predominantly represent elite perspectives, potentially skewing our perception of linguistic exchanges in everyday commercial contexts. Similarly, the Indian corpus, while rich in literary and philosophical texts, offers limited direct evidence of mercantile vocabulary from the earliest periods under consideration.

These factors collectively impact our understanding of ancient trade and cultural exchange. The linguistic evidence, when properly contextualized, can offer insights into the nature and extent of interactions between civilizations. However, the ambiguities in borrowing directionality and the potential influence of intermediaries necessitate a cautious approach to drawing conclusions about direct cultural contacts. As Possehl ( 2002 ) argues, the presence of linguistic borrowings does not always indicate direct trade or cultural exchange, but may reflect more complex networks of interaction.

The implications of these challenges extend beyond linguistics into the broader field of ancient history and cultural studies. They underscore the need for interdisciplinary approaches that combine linguistic analysis with archaeological evidence, historical records, and anthropological insights. The work of Salomon ( 1998 ) on Indian epigraphy demonstrates how such integrated approaches can yield more nuanced understandings of ancient interactions.

The exploration of linguistic borrowings in trade terminologies between Ancient Indian and Egyptian languages from 3300 BCE to 500 CE has revealed a complex tapestry of cultural and economic interactions. Through careful analysis of key inscriptions and texts, this study has illuminated the intricate ways in which language evolved and adapted in response to cross-cultural trade dynamics.

The examination of Sanskrit inscriptions, particularly the Hathigumpha Inscription (c. 2nd century BCE) and the Rudradaman I Inscription (c. 2nd century CE), has provided valuable insights into the trade lexicon of ancient India. These sources have revealed a rich vocabulary related to commercial activities, reflecting the sophisticated nature of trade during this period (Salomon 1998 ). Similarly, the analysis of Prakrit inscriptions, such as the Junagadh Rock Inscriptions and the Nasik Cave Inscriptions, has offered a nuanced understanding of maritime trade routes and economic policies during the Western Kshatrapas and Satavahana periods respectively (Ray 2003 ).

On the Egyptian side, the study of hieroglyphic texts, notably the Rosetta Stone (c. 196 BCE) and the Satirical Papyrus (c. 1550-1070 BCE), has provided a unique perspective on linguistic adaptations in trade terminologies. The multilingual nature of the Rosetta Stone, in particular, has offered invaluable comparative data on how trade terms were expressed across different scripts and languages (Andrews 1981 ). The Turin Taxation Papyrus (c. 1292-1069 BCE), with its detailed records of trade transactions, has further enriched our understanding of the economic vocabulary used in ancient Egypt (Janssen 1975 ).

The comparative analysis of these diverse sources has revealed both convergences and divergences in trade terminologies between Ancient Indian and Egyptian languages. While some terms show clear evidence of borrowing or adaptation, others demonstrate parallel development, reflecting similar economic concepts across different cultural contexts. This underscores the complexity of linguistic exchange in the ancient world, where direct borrowings, calques, and independent innovations all played roles in shaping trade vocabularies.

However, tracing these linguistic borrowings has presented significant challenges. The temporal and geographical distance between the cultures, the limitations of available textual evidence, and the complexities of phonological and semantic shifts over time have all contributed to the difficulty of establishing definitive connections. Moreover, the potential role of intermediary cultures in facilitating linguistic exchange adds another layer of complexity to the analysis (Thapar 2015 ).

Despite these challenges, this study has made significant contributions to the fields of linguistic history and ancient trade studies. By employing a rigorous interdisciplinary approach, combining philological analysis with historical and archaeological contextualization, we have developed a more nuanced understanding of how trade influenced language development in these ancient civilizations. The methodology developed for this study, particularly in terms of cross-referencing diverse textual sources and employing comparative linguistic analysis, offers a robust framework for future research in this area.

Furthermore, this research has highlighted the importance of considering trade as a catalyst for linguistic and cultural exchange in the ancient world. It challenges simplistic notions of unidirectional influence, instead revealing a complex network of mutual interactions and adaptations.

Looking forward, several promising avenues for future research emerge. First, expanding the geographical scope to include intermediary regions, such as the Arabian Peninsula and Mesopotamia, could provide a more comprehensive picture of linguistic exchange along ancient trade routes. Second, integrating archaeological evidence more closely with textual analysis could offer additional insights into the material context of trade and its linguistic manifestations. Third, the application of computational linguistics and corpus analysis techniques to larger datasets of ancient texts could potentially reveal patterns of linguistic borrowing that are not immediately apparent through traditional philological methods.

In conclusion, this study has demonstrated the intricate interplay between language, trade, and cultural exchange in the ancient world. By carefully analysing a diverse range of textual sources, we have uncovered evidence of linguistic borrowings and adaptations that reflect the dynamic nature of ancient trade networks. While challenges remain in definitively tracing these linguistic connections, the methodologies developed and insights gained from this research provide a solid foundation for future studies in this fascinating intersection of linguistics, history, and economics.

Data availability

The authors, declare that the data supporting the findings of this study, “Linguistic Borrowings in Trade Terminologies: An Analysis of Ancient Indian and Egyptian Languages from 3300 BCE to 500 CE,” are available within the article and its supplementary materials. The images utilized in this research were sourced from open-access repositories and are free to use under their respective licenses. All other data generated or analysed during this study are included in this published article and its supplementary information files. Further inquiries can be directed to the corresponding author.

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Pallavi Mohanan & Nirupama Prakash

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First Author and Corresponding Author: the first author conceptualized and designed the study, developed the research methodology, and performed the primary analysis. They were responsible for the extensive literature review and the compilation of linguistic data from Ancient Indian and Egyptian sources. They also led the writing process, drafted the manuscript, and made significant contributions to the interpretation of the findings. They coordinated the overall project and was the primary point of contact for all correspondence. Second Author: the second author contributed to the research design and provided critical input on the methodological framework. They assisted in the collection and analysis of linguistic data, focusing on comparative analysis and cross-referencing with historical trade routes. They reviewed and edited the manuscript, offering substantial revisions and ensuring the accuracy and coherence of the content. They also provided valuable insights into the cultural and historical contexts of the study. Both authors read and approved the final manuscript.

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Correspondence to Pallavi Mohanan .

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Mohanan, P., Prakash, N. Linguistic borrowings in trade terminologies: an analysis of ancient Indian and Egyptian languages from 3300 BCE to 500 CE. Humanit Soc Sci Commun 11 , 1111 (2024). https://doi.org/10.1057/s41599-024-03635-9

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Received : 10 June 2024

Accepted : 21 August 2024

Published : 30 August 2024

DOI : https://doi.org/10.1057/s41599-024-03635-9

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