Ahinsa parmo dharma shlok in sanskrit

Sanskrit Shlok उद्यमेन हि सिध्यन्ति कार्याणि न मनोरथैः। न हि सुप्तस्य सिंहस्य प्रविशंति मुखे मृगाः। Hindi Translation:- कोई भी काम उद्यम ( मेहनत ) से ही पूरा होता है, बैठे-बैठे हवाई किले बनाने से नहीं अर्थात सिर्फ सोचने भर से नहीं। ठीक उसी प्रकार सोते हुए शेर के मुंह में हिरण खुद नहीं चला जाता। English Translation:- Any work is accomplished by hard work, not just by thinking. In the same way, As the deer does not enter the mouth of the sleeping lion. उद्योगिनं पुरुषसिंहं उपैति लक्ष्मीः दैवं हि दैवमिति कापुरुषा वदंति। दैवं निहत्य कुरु पौरुषं आत्मशक्त्या यत्ने कृते यदि न सिध्यति न कोऽत्र दोषः। Hindi Translation:- उद्योगी ( मेहनती ) तथा साहसी लोगों को ही लक्ष्मी प्राप्त होती है। यह तो निकम्मे लोग हैं जो कहते रहते हैं कि भाग्य में होगा तो मिल कर रहेगा। भाग्य को मारो गोली, जितनी तुम्हारे पास योग्यता और शक्ति है, अपना उद्यम ( मेहनत ) करते रहो, यदि प्रयत्न करने पर भी सफलता नहीं मिलती है तो इसमें तुम्हारा कोई दोष नहीं। English Translation:- Only hard working and courageous people get money. These are useless people who keep saying that if they are in luck then they will meet. As much as you have ability and power, Keep doing your hard work, if you do not get success even after trying, then there is no fault of yours. क्षणशः कणशश्चैव विद्यामर्थं च साधयेत् । क्षणे नष्टे कुतो विद्या कणे नष्टे कुतो धनम् ॥ Hindi Translation:- एक एक क्षण गवाये बिना विद्या ग्रहण करनी चाहिए और एक एक कण बचा करके धन ईकट्ठा करना चाहिए। क्षण गवाने वाले को विद्या कहाँ और कण को क्षुद्र समझने वाले को धन कहाँ ? E...

It doesn't look like there is any scriptural basis to your second question regarding 'Dharma himsa tathaiva cha' (So too is all righteous violence). It may be even wrongly attributed by the same sources to Swami Chinmayananda (see 'ahiṃsā paramo dharma' is only "half-truth" and everyone's missing the whole picture. Yes, this shloka is present in Mahabharata. 1) Adi Parva of Mahabharata: Sauti Muni talking about Rishi Sahasrapat tells Rishi Ruru about the characteristics of a brahamana. अहिंसा परमॊ धर्मः सर्वप्राणभृतां समृतः तस्मात पराणभृतः सर्वान न हिंस्याथ बराह्मणः कव चित Verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. 2) Vana Parva of Mahabharata: In the Vana Parva, Markandya Muni is narrating the discussion between a brahamana named Kausika and a poultry-monger named Dharmavyadha who lived in Mithila. The Kausika asks the fowler 'How shall I know what is virtuous conduct.' In answering, Dharmavyadha states that अहिंसा सत्यवचनं सर्वभूतहितं परम अहिंसा परमॊ धर्मः स च सत्ये परतिष्ठितः सत्ये कृत्वा परतिष्ठां तु परवर्तन्ते परवृत्तयः Among holy men, virtue is differentiated in three ways--that great virtue which is inculcated in the Vedas, the other which is inculcated in the dharma shastra, and virtuous conduct And virtuous conduct is indicated by acquisition of knowledge, pilgrimage to sacred places, truthfulness, forbearance, purity and straight-forwardness. 3) Anusasana Parva of Mahabharata: I...

अमी हि त्वां सुरसङ्घा विशन्ति केचिद्भीता: प्राञ्जलयो गृणन्ति | स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घा: स्तुवन्ति त्वां स्तुतिभि: पुष्कलाभि: || 21|| amī hi tvāṁ sura-saṅghā viśhanti kechid bhītāḥ prāñjalayo gṛiṇanti svastīty uktvā maharṣhi-siddha-saṅghāḥ stuvanti tvāṁ stutibhiḥ puṣhkalābhiḥ amī—these; hi—indeed; tvām—you; sura-saṅghāḥ—assembly of celestial gods; viśhanti—are entering; kechit—some; bhītāḥ—in fear; prāñjalayaḥ—with folded hands; gṛiṇanti—praise; svasti—auspicious; iti—thus; uktvā—reciting; mahā-ṛiṣhi—great sages; siddha-saṅghāḥ—perfect beings; stuvanti—are extolling; tvām—you; stutibhiḥ—with prayers; puṣhkalābhiḥ—hymns Translation: Into Thee enter these hosts of gods, and some in fear extol Thee with folded hands. And bands of Rishis and Siddhas exclaim, “May there be peace!” and praise Thee with splendid hymns. Commentary: Svasti:“May it be well to all the worlds,” is always the prayer of great souls. They have so intimately found their unity with the world that they wish for its welfare with all their heart and soul. “ Svasti prajabhyah“-should be the universal prayer of all aspirants. Stuvanti: With sublime hymns and songs, the Rishis and Siddhas extol the Lord. When the wise thus express their devotion through prayer, is it not the duty of common mortals to follow their example? Bhagavad Gita: Chapter 11 🔻 (55 Verses)

Ahimsa paramo dharmah is a Sanskrit phrase that is used to promote nonviolence. The phrase appears in the epic poem Mahabharata, but it is perhaps best known today because of its use by Mahatma Gandhi during his nonviolent activism efforts to win independence for India. The phrase is typically translated as “nonviolence is the ultimate dharma.” Ahimsa means “nonviolence,” but it also refers to “doing no harm,” which can go beyond physical harm to include speaking ill of someone or writing something untrue about a person. Paramo means “ultimate” or “highest,” and dharma means “duty.” Ahimsa is one of the yamas, or ethical guidelines, that comprise the first limb of Patanjali's eight limbs (eightfold path) of yoga, as outlined in the Yoga Sutras. The phrase is part of a longer verse in the Mahabharata: ahimsa paramo dharmaha, dharma himsa tathiva cha The second line is translated as “so too is violence in the service of dharma.” The full text suggests that while nonviolence is preferable, violence may be used to protect dharma when necessary.

When we do our swa-dharma (prescribed occupational duties), there is a two-fold advantage. It is in tune with our disposition. Hence, it is as natural to our personality as flying is to a bird and swimming is to a fish. Secondly, since it is comfortable to the mind, it can almost be done involuntarily, and the consciousness becomes free to be engaged in devotion. Instead, if we abandon our duties thinking them to be defective, and take up another’s duties unsuitable for our nature, we struggle against the innate inclination of our personality. This was exactly Arjun’s situation. His Kshatriya nature was inclined to military and administrative activities. Events drove him to a situation where it was necessary to participate in a war of righteousness. If he were to shirk from his duty and withdraw from the battlefield to practice austerities in the forest, it would not help him spiritually, for even in the forest, he would not be able to get away from his inherent nature. In all likelihood, he would gather the tribal people in the jungle and become their king. Instead, it would be better for him to continue doing his duty born of his nature, and worship God by offering the fruits of his works to him. When one becomes spiritually accomplished the swa-dharma changes. It no longer remains at the bodily platform; it becomes the dharma of the soul, which is devotion to God. At that stage, one is justified in giving up occupational duties and engaging wholeheartedly in devotion be...

Ahimsa Paramo Dharma अहिंसा परमो धर्मः A Sanskrit phrase largely popularized by Gandhi and is repeated by many across the world today to emphasise on Non-Violence. The phrase was first used in Mahabharata and literally means “non-violence is the ultimate duty” to the extent that it supersedes all other duties. For someone following this practice, it means that there is no selective application of practice of ahimsa. It must be applied to each and everything related to their lives, leading to an unconditional and unilateral abandonment of violent resistance under any and all circumstances. Yet, this is true only in the philosophy and strict practitioners of Buddhism and Jainism. Many of us are so familiar with this phrase that we do not realize that it is only the half-truth. The full phrase in Mahabharata is: अहिंसा परमो धर्मः धर्म हिंसा तथैव च Non-violence is the ultimate dharma. So too is violence in service of Dharma. In Sanatana Dharma, the first line of the phrase is only applicable to the renunciates and the ascetics. Even if provoked, a Sannyansin should not defend himself even when his life is in danger because he identifies himself with the Atman rather than associating with his body. However it is the second line that is purposefully dropped by the preachers of Dharma and Ahimsa. The word, non-violence in English is absolute in its meaning but ahimsa means non-violence in a relative sense. In Sanatana Dharma, it is the moral duty of a person to practice violence ...

महाभारत के एक श्लोक को तोड़ मरोड़ इंटरनेट पर वायरल किये जा रहे “अहिंसा परमो धर्मः धर्म हिंसा तथैव च:” श्लोक के बारे में आपको आज हम पूर्ण जानकारी देंगे, यह पूरा श्लोक आपको बताएँगे साथ ही इसका अर्थ एवं यह कहाँ से लिया गया है भी बताएंगे। अहिंसा परमो धर्म पूरा श्लोक “ अहिंसा परमो धर्मः धर्म हिंसा तथैव च:“ यह श्लोक हिन्दू धर्म के किसी भी ग्रन्थ में मौजूद नहीं है। परन्तु आज कल सोशल मीडिया पर काफी प्रचलित है। जिसका अर्थ अहिंसा ही परम धर्म है पर धर्म की रक्षा के लिए कि गयी धर्म हिंसा उससे भी बड़ा धर्म है। महाभारत के निम्न श्लोक से इस “ अहिंसा परमो धर्मः धर्म हिंसा तथैव च:” श्लोक को बनाया गया है जो कि कुछ इस प्रकार है – अहिंसा परमो धर्मस्तथाहिंसा परं तपः । अहिंसा परमं सत्यं यतो धर्मः प्रवर्तते ॥ अर्थ – अहिंसा परम धर्म है, अहिंसा परम तप है, और अहिंसा ही परम सत्य और जिससे धर्म की प्रवृत्ति आगे बढ़ती है। यह श्लोक “ अहिंसा परमो धर्मः धर्म हिंसा तथैव च:” वास्तव में किसी भी ग्रन्थ में नहीं है पर यदि इस श्लोक पर गौर करें तो हमें इसके अर्थ पर विचार करने की आवश्यकता है क्योंकि आज के समय में अधर्मी और क्रूर लोगों का प्रकोप बड़ रहा है, जिस कारण धर्म रक्षा की जरूरत महसूस हो रही है। उम्मीद करते हैं आपको यह जानकारी अच्छी लगी होगी और आपके लिए उपयोगी भी होगी, इसे अपने परिजनों के साथ शेयर जरुर करें। FAQs

Ahinsa Parmo Dharma is a phrase from Sanskrit that found its popularity through the hands of great personalities i.e, Since then, it has been used by several world leaders of the world. Mahatma Gandhi made use of this phrase to demonstrate a sense of universal non-belligerence or ‘ahimsa’ in Sanskrit. The term Ahimsa dates back to the times of ancient India even though it was not formally introduced back then. The concept of Ahinsa Parmo Dharma was present in different themes but never did occur clearly until Mahabharat. Indian religions Buddhism and Jainism are strong preachers of the ideology of Ahinsa Parmo Dharma and have strict rules and policies regarding its abstentions. The brilliance of this concept is that even though its origin dates back to ancient times but it is still relevant to all the problems that the world is facing today. Ahimsa promotes equality and love and these are the virtues that the world is starving with. It can be seen from the various quotes, scriptures, and the logo of Ahinsa Parmo Dharma that how a simple act of kindness from each person can affect the world in a positive way. What is Ahinsa Parmo Dharma? According to the translations, ‘ Thus, the entire Sanskrit phrase means to say that non-violence is the supreme dharma of all beings. The extent of non-violence being supreme is such that it exceeds every other duty of human beings. People who follow this principle are non-violent and for them ‘ahimsa’ is a permanent quality. There is no ca...

परोपकार संस्कृत श्लोक | Sanskrit Slokas on Paropkar with Hindi Meaning आत्मार्थं जीवलोकेऽस्मिन् को न जीवति मानवः । परं परोपकारार्थं यो जीवति स जीवति ॥ इस जीवलोक में स्वयं के लिए कौन नहीं जीता ? परंतु, जो परोपकार के लिए जीता है, वही सच्चा जीना है । राहिणि नलिनीलक्ष्मी दिवसो निदधाति दिनकराप्रभवाम् । अनपेक्षितगुणदोषः परोपकारः सतां व्यसनम् ॥ दिन में जिसे अनुराग है वैसे कमल को, दिन सूर्य से पैदा हुई शोभा देता है । अर्थात् परोपकार करना तो सज्जनों का व्यसन-आदत है, उन्हें गुण-दोष की परवा नहीं होती । परोपकाराय फलन्ति वृक्षाः परोपकाराय वहन्ति नद्यः । परोपकाराय दुहन्ति गावः परोपकारार्थ मिदं शरीरम् ॥ परोपकार के लिए वृक्ष फल देते हैं, नदीयाँ परोपकार के लिए ही बहती हैं और गाय परोपकार के लिए दूध देती हैं, (अर्थात्) यह शरीर भी परोपकार के लिए ही है । परोपकृति कैवल्ये तोलयित्वा जनार्दनः । गुर्वीमुपकृतिं मत्वा ह्यवतारान् दशाग्रहीत् ॥ विष्णु भगवान ने परोपकार और मोक्षपद दोनों को तोलकर देखे, तो उपकार का पल्लु ज़ादा झुका हुआ दिखा; इसलिए परोपकारार्थ उन्हों ने दस अवतार लिये । जीवितान्मरणं श्रेष्ठ परोपकृतिवर्जितात् । मरणं जीवितं मन्ये यत्परोपकृतिक्षमम् ॥ बिना उपकार के जीवन से मृत्यु श्रेष्ठ है; जो परोपकार करने के लिए शक्तिमान है, उस मरण को भी मैं जीवन मानता हूँ । भवन्ति नम्रस्तरवः फलोद्रमैः नवाम्बुभिर्दूरविलम्बिनो घनाः । अनुद्धताः सत्पुरुषाः समृद्धिभिः स्वभाव एवैष परोपकारिणाम् ॥ वृक्षों पर फल आने से वे झुकते हैं (नम्र बनते हैं); पानी में भरे बादल आकाश में नीचे आते हैं; अच्छे लोग समृद्धि से गर्विष्ठ नहीं बनते, परोपकारियों का यह स्वभाव हि होता है । श्लोकार्धेन प्रवक्ष्यामि यदुक्तं ग्रन्थकोटिभिः । परोप...

When we do our swa-dharma (prescribed occupational duties), there is a two-fold advantage. It is in tune with our disposition. Hence, it is as natural to our personality as flying is to a bird and swimming is to a fish. Secondly, since it is comfortable to the mind, it can almost be done involuntarily, and the consciousness becomes free to be engaged in devotion. Instead, if we abandon our duties thinking them to be defective, and take up another’s duties unsuitable for our nature, we struggle against the innate inclination of our personality. This was exactly Arjun’s situation. His Kshatriya nature was inclined to military and administrative activities. Events drove him to a situation where it was necessary to participate in a war of righteousness. If he were to shirk from his duty and withdraw from the battlefield to practice austerities in the forest, it would not help him spiritually, for even in the forest, he would not be able to get away from his inherent nature. In all likelihood, he would gather the tribal people in the jungle and become their king. Instead, it would be better for him to continue doing his duty born of his nature, and worship God by offering the fruits of his works to him. When one becomes spiritually accomplished the swa-dharma changes. It no longer remains at the bodily platform; it becomes the dharma of the soul, which is devotion to God. At that stage, one is justified in giving up occupational duties and engaging wholeheartedly in devotion be...