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| यदि मन्यसे सुवेदेति दहरमेवापि var दभ्रमेवापिनूनं त्वं वेत्थ ब्रह्मणो रूपम् । यदस्य त्वं यदस्य देवेष्वथ नुमीमाँस्यमेव ते मन्ये विदितम् ,"1 The teacher said: If you think: “I know Brahman well,” then surely you know but little of Its form; you know only Its form as conditioned by man or by the gods. Therefore Brahman, even now, is worthy of your inquiry.",Kenopanishad,Upanishad | |
| तिस्रो मात्रा मृत्युमत्यः प्रयुक्ताअन्योन्यसक्ताः अनविप्रयुक्ताः । क्रियासु बाह्याभ्यन्तरमध्यमासुसम्यक् प्रयुक्तासु न कम्पते ज्ञः ," 6 The three letters of AUM, if employed separately, are mortal; but when joined together in meditation on the total Reality and used properly on the activities of the external, internal and intermediate states, the knower trembles not. ",Prashna,Upanishad | |
| अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् । ये तत्र ब्राह्मणाः संमर्शिनः । ुक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । था ते तत्र वर्तेरन् । तथा तत्र वर्तेथाः । थाभ्याख्यातेषु । ये तत्र ब्राह्मणाः संमर्शिनः । ुक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । था ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः । ष आदेशः । ष उपदेशः । एषा वेदोपनिषत् । तदनुशासनम् । वमुपासितव्यम् । एवमु चैतदुपास्यम् इत्येकादशऽनुवाकः ,"Now, if there should arise any doubt regarding your acts, or any uncertainty in respect of your conduct in life, you should act in those matters exactly as those Brahmanas who are present there, who are thoughful, religious (experienced) not set on by others, not cruel (i.e. gentle) and are devoted to Dharma. And now with regard to those who are falsely accused of some crime: You should rule yourself exactly in the same manner as do the Brahmanas who are present there, who are thoughful, religious (experienced) not set on by others, not cruel (i.e. gentle) and are devoted to Dharma. ",Taittiriya,Upanishad | |
| तदेतत् सत्यं मन्त्रेषु कर्माणि कवयोयान्यपश्यंस्तानि त्रेतायां बहुधा सन्ततानि । तान्याचरथ नियतं सत्यकामा एष वःपन्थाः सुकृतस्य लोके ,"1 This is the Truth: The sacrificial works which were revealed to the rishis in the hymns have been described in many ways in the three Vedas. Practice them, being desirous to attain their true results. This is your path leading to the fruits of your works.",Mundaka,Upanishad | |
| अल्पश्रुतेरिति चेत्तदुक्तम् . ," If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.",brahma sutra,Veda Vyasa | |
| प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात् ," Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.",brahma sutra,Veda Vyasa | |
| स्वयं ब्रह्मा स्वयं विष्णुः स्वयमिन्द्रः स्वयं शिवः । वयं विश्वमिदं सर्वं स्वस्मादन्यन्न किंचन ," The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva; the Self is all this universe. Nothing exists except the Self.",vivekachudamani,Adi Shankaracharya | |
| बन्धो मोक्षश्च तृप्तिश्च चिन्तारोग्यक्षुदादयः । वेनैव वेद्या यज्ज्ञानं परेषामानुमानिकम् ," Bondage, liberation, satisfaction, anxiety, recovery from illness, hunger and other such things are known only to the man concerned, and knowledge of these to others is a mere inference.",vivekachudamani,Adi Shankaracharya | |
| भूतादिपादव्यपदेशोपपत्तेश्चैवम् . ," And this must be so, because this makes possible the representation of all the things etc., as a foot.",brahma sutra,Veda Vyasa | |
| कर्ता शास्त्रार्थवत्त्वात् . ," The individual soul must be an agent, for thus alone the scriptures become purposeful.",brahma sutra,Veda Vyasa | |
| अतः समुद्रा गिरयश्च सर्वेऽस्मात्स्यन्दन्ते सिन्धवः सर्वरूपाः । अतश्च सर्वा ओषधयो रसश्चयेनैष भूतैस्तिष्ठते ह्यन्तरात्मा ,"9 From Him come all the oceans and the mountains; from Him flow rivers of every kind; from Him have come, as well, all plants and flavours, by which the inner self subsists surrounded by the elements. ",Mundaka,Upanishad | |
| उत्तरशान्तिपाठःशं नो मित्रः शं वरुणः । ं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । ं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । मस्ते वायो । ्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । तमवादिषम् । सत्यमवादिषम् । न्मामावीत् । द्वक्तारमावीत् । आवीन्माम् । वीद्वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः इति द्वादशोऽनुवाकः ि शीक्षावल्ली समाप्ता ,"May the Mitra (Sun) be good to us. May Varuna be good to us. May Aryama be good to us. May Indra and Brhaspati be good to us. May the all-pervading Vishnu be good to us. Prostrations (salutations) to the Brahman. Prostrations to thee O Vayu. Thou indeed, art the visible Brahman. Thee I have declared the ‘Good’. That has protected me. That has protected the teacher. ",Taittiriya,Upanishad | |
| मोह एव महामृत्युर्मुमुक्षोर्वपुरादिषु । हो विनिर्जितो येन स मुक्तिपदमर्हति , So for a seeker after Liberation the infatuation over things like the body is a dire death. He who has thoroughly conquered this deserves the state of Freedom.,vivekachudamani,Adi Shankaracharya | |
| अथ शुद्धं भवेद्वस्तु यद्वै वाचामगोचरः। द्रष्टव्यं मृद्धटेनैव दृष्टान्तेन पुनः पुनः। , Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.,aparokshanubhuti,Adi Shankaracharya | |
| सरस्वत्या लक्ष्म्या विधिहरिसपत्नो विहरतेरतेः पातिव्रत्यं शिथिलयति रम्येण वपुषा । चिरं जीवन्नेव क्षपितपशुपाशव्यतिकरःपरानन्दाभिख्यम् रसयति रसं त्वद्भजनवान् ," Oh , mother mine,When shall I , who begs for knowledgeBe able to drink, the nectar like water,Flowing from your feet,Mixed with reddish lac applied there?When shall that water attain,The goodness of saliva mixed with Thambola*,From the mouth of goddess of learning,Which made one born as mute,Into the king of poets?",saundarya,Adi Shankaracharya | |
| तासामनादित्वं चाशिषो नित्यत्वात् ," Thirst for happiness being eternal, desires are without beginning. | |
| ",Yogasutra,Patanjali | |
| ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः । अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ," Brahman is real, the universe is mithya (it cannot be categorized as either real or unreal). The jiva is Brahman itself and not different. This should be understood as the correct Sastra. This is proclaimed by Vedanta.",brahma jnanavali,Adi Shankaracharya | |
| एतत्त्रितयं दृष्टं सम्यग्रज्जुस्वरूपविज्ञानात् । ्माद्वस्तुसतत्त्वं ज्ञातव्यं बन्धमुक्तये विदुषा , These three are observed in the case of a rope when its real nature is fully known. Therefore the wise man should know the real nature of things for the breaking of his bonds.,vivekachudamani,Adi Shankaracharya | |
| बोधोऽन्यसाधनेभ्यो हि साक्षान्मोक्षैकसाधनम्। पाकस्य वह्निवज्ज्ञानं विना मोक्षो न सिध्यति। ," Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation.",atmabodha,Adi Shankaracharya | |
| स्वामिनः श्रुतेरित्यात्रेयः . ," The teacher Atreya thinks that the agentship for meditation belongs to the master of the sacrifice, since the Upanishads mention their results.",brahma sutra,Veda Vyasa | |
| अस्त्युपायो महान् कश्चित्संसारभयनाशनः । न तीर्त्वा भवाम्भोधिं परमानन्दमाप्स्यसि , There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsāra and attain the supreme bliss.,vivekachudamani,Adi Shankaracharya | |
| त्रिणाचिकेतस्त्रयमेतद्विदित्वाय एवं विद्वाँश्चिनुते नाचिकेतम् । स मृत्युपाशान् पुरतः प्रणोद्यशोकातिगो मोदते स्वर्गलोके ,"18 He who, having known the three, has performed three times the Nachiketa sacrifice, throws off, even here, the chains of death, overcomes grief and rejoices in Heaven. ",katha,Upanishad | |
| पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम् । एतद्यो वेद निहितं गुहायांसोऽविद्याग्रन्थिं विकिरतीह सोम्य इति मुण्डकोपनिषदि द्वितीयमुण्डके प्रथमः खण्डः ,"10 The Purusha alone is verily the universe, which consists of work and austerity. O my good friend, he who knows this Brahman-the Supreme and the Immortal, hidden in the cave of the heart-cuts asunder even here the knot of ignorance.",Mundaka,Upanishad | |
| आकाशोऽर्थान्तरत्वादिव्यपदेशात् . ," Akasa (Space) is Brahman, because of the declaration of being something different and so on.",brahma sutra,Veda Vyasa | |
| ॐ भद्रं कर्णेभिः शृणुयाम देवाभद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः स्वस्ति न इन्द्रो वृद्धश्रवाःस्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिःस्वस्ति नो बृहस्पतिर्दधातु ॐ शान्तिः शान्तिः शान्तिः ," | |
| Om. May we, O gods, hear with our ears what is auspicious! May we, O worshipful gods, see with our eyes what is good! May we, strong in limbs and body, sing your praise and enjoy the life allotted to us by Prajapati! Om. Peace! Peace! Peace!Translation by Max Mueller | |
| Adoration to the highest Rishis! Adoration to the highest Rishis! Tat sat. Harih, Om!",Prashna,Upanishad | |
| तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ," Mortification, study, and surrendering fruits of work to God are called Kriyā-Yoga. | |
| ",Yogasutra,Patanjali | |
| देहात्मना संस्थित एव कामी विलक्षणः कामयिता कथं स्यात् । ोऽर्थसन्धानपरत्वमेव भेदप्रसक्त्या भवबन्धहेतुः ," He alone who has identified himself with the body is greedy after sense-pleasures. How can one, devoid of the body-idea, be greedy (like him)? Hence the tendency to think on the sense-objects is verily the cause of the bondage of transmigration, giving rise to an idea of distinction or duality.",vivekachudamani,Adi Shankaracharya | |
| द्वादशाहवदुभयविधं बादरायणोऽतः . ," Hence Badarayana considers the released souls to be of both kinds (ie., with or without bodies and senses) just as it is the case with the Dvadasaha (twelve-day) sacrifice.",brahma sutra,Veda Vyasa | |
| विशीर्णकार्यकरणो भूतसूक्ष्मैरनावृतः। विमुक्तकर्मनिगलः सद्य एव विमुच्यते। ," “No more conditioned by his gross and subtle bodies, free from the embrace of the gross and subtle elements, released from the charm of actions, such a man gets immediately liberated.”",vakyavritti,Adi Shankaracharya | |
| देवदत्तोऽहमित्येतद्विज्ञानं निरपेक्षकम् । ्वद्ब्रह्मविदोऽप्यस्य ब्रह्माहमिति वेदनम् ," The consciousness, ‘I am Devadatta’, is independent of circumstances; similar is the case with the realisation of the knower of Brahman that he is Brahman.",vivekachudamani,Adi Shankaracharya | |
| संसिद्धस्य फलं त्वेतज्जीवन्मुक्तस्य योगिनः । िरन्तः सदानन्दरसास्वादनमात्मनि ," The Yogi who has attained perfection and is liberated-in-life gets this as result – he enjoys eternal Bliss in his mind, internally as well as externally.",vivekachudamani,Adi Shankaracharya | |
| व्याधिस्त्यानसंशयप्रमादालस्याविरति- भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः ," Disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining concentration, and falling away from the state when obtained, are the obstructing distractions. | |
| ",Yogasutra,Patanjali | |
| स्वाध्यायस्य तथात्वेन हि समाचारेऽधिकाराच्च . ," The rite of carrying fire on the head is an appendage of Vedic study, because it is stated to be so in the Samachara and also because of competence. And that regulation is like that about libations.",brahma sutra,Veda Vyasa | |
| यथा सुवर्णं पुटपाकशोधितं त्यक्त्वा मलं स्वात्मगुणं समृच्छति । ा मनः सत्त्वरजस्तमोमलं ध्यानेन सन्त्यज्य समेति तत्त्वम् ," As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.",vivekachudamani,Adi Shankaracharya | |
| भ्रुवौ भुग्ने किंचिद्भुवनभयभङ्गव्यसनिनित्वदीये नेत्राभ्यां मधुकररुचिभ्यां धृतगुणम् । धनुर्मन्ये सव्येतरकरगृहीतं रतिपतेःप्रकोष्ठे मुष्टौ च स्थगयति निगूढान्तरमुमे ," I suspect oh, mother,That your forehead,Which shines with the beauty of the moon,Is but an imprisoned half moon,By your glorious crown,For If joined oppositeTo the inverted half moon in your crown,It would give out the nectar like luster,Of the moon on a full moon day.",saundarya,Adi Shankaracharya | |
| निर्विचारवैशारद्येऽध्यात्मप्रसादः ," The concentration “without discrimination” being purified, the Chitta becomes firmly fixed. | |
| ",Yogasutra,Patanjali | |
| ब्रह्मणः सर्वभूतानि जायन्ते परमात्मनः। तस्मादेतानि ब्रह्मैव भवन्तीत्यवधारयेत्। ," Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.",aparokshanubhuti,Adi Shankaracharya | |
| सदैकरूपस्य चिदात्मनो विभोर् आनन्दमूर्तेरनवद्यकीर्तेः । वान्यथा क्वाप्यविकारिणस्ते विनाहमध्यासममुष्य संसृतिः ," But for thy identification with that egoism there can never be any transmigration for thee who art immutable and eternally the same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished glory.",vivekachudamani,Adi Shankaracharya | |
| पीतत्वं हि यथा शुभ्रे दोषाद्भवति कस्यचित्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। ," Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| अतो विमुक्त्यै प्रयतेत्विद्वान् संन्यस्तबाह्यार्थसुखस्पृहः सन् । ्तं महान्तं समुपेत्य देशिकं तेनोपदिष्टार्थसमाहितात्मा ," Therefore the man of learning should strive his best for Liberation, having renounced his desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth inculcated by him.",vivekachudamani,Adi Shankaracharya | |
| एतच्छ्रुत्वा सम्परिगृह्य मर्त्यःप्रवृह्य धर्म्यमणुमेतमाप्य । स मोदते मोदनीयँ हि लब्ध्वाविवृतँ सद्म नचिकेतसं मन्ये ,"13 The mortal who has heard this and comprehended it well, who has separated that Atman, the very soul of dharma, from all physical objects and has realised the subtle essence, rejoices because he has obtained that which is the cause of rejoicing. The Abode of Brahman, I believe, is open for Nachiketa. ",katha,Upanishad | |
| पराचः कामाननुयन्ति बाला-स्ते मृत्योर्यन्ति विततस्य पाशम् । अथ धीरा अमृतत्वं विदित्वाध्रुवमध्रुवेष्विह न प्रार्थयन्ते ,"2 Children pursue outer pleasures and fall into the net of widespread death; but calm souls, having known what is unshakable Immortality, do not covet any uncertain thing in this world. ",katha,Upanishad | |
| बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः ," The fourth is restraining the Prana by reflecting on external or internal object. | |
| ",Yogasutra,Patanjali | |
| घटत्वेन यथा पृथ्वी पटत्वेनैव तन्तवः। विनिर्णीता विमूढेन देहत्वेन तथात्मता। ," Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| त्यजाभिमानं कुलगोत्रनाम रूपाश्रमेष्वार्द्रशवाश्रितेषु । ङ्गस्य धर्मानपि कर्तृतादिंस् त्यक्ता भवाखण्डसुखस्वरूपः ," Cease to identify thyself with the family, lineage, name, form and the order of life, which pertain to the body that is like a rotten corpse (to a man of realisation). Similarly, giving up ideas of agency and so forth, which are attributes of the subtle body, be the Essence of Bliss Absolute.",vivekachudamani,Adi Shankaracharya | |
| अशुद्धमिति चेन्न शब्दात् ," If it be argued that rites (invoking killing of animals) are unholy, we say, no, since they are sanctioned by scriptures.",brahma sutra,Veda Vyasa | |
| तत्त्वातीतः परात्माहं मध्यातीतः परः शिवः । मायातीतः परंज्योतिरहमेवाहमव्ययः ," I am the supreme Self, beyond all the categories (such as prakrti, mahat, ahankara, etc.,), I am the supreme auspicious One, beyond all those in the middle. I am beyond maya. I am the supreme light. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya | |
| प्रकरणाच्च . , And (this follows) from the context.,brahma sutra,Veda Vyasa | |
| एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् । एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ,17 This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma.,katha,Upanishad | |
| वीतरागविषयं वा चित्तम् ," Or (by meditation on) the heart that has given up all attachment to sense-objects. | |
| ",Yogasutra,Patanjali | |
| मायातत्कार्यदेहादि मम नास्त्येव सर्वदा । स्वप्रकाशैकरूपोऽहमहमेवाहमव्ययः ," There is neither maya nor its effects such as the body for me. I am of the same nature and self-luminous. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya | |
| एतयोर्मन्दता यत्र विरक्तत्वमुमुक्षयोः । ौ सलीलवत्तत्र शमादेर्भानमात्रता ," Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances, like water in a desert.",vivekachudamani,Adi Shankaracharya | |
| काली कराली च मनोजवा चसुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरुची च देवीलेलायमाना इति सप्त जिह्वाः ,"4 Kali (the Black), Karali (the Terrific), Manojava (the Swift as thought), Sulohita (the Very red), Sudhumravarna (of the colour of bright smoke; purple), Splulingini (the Scintillating) and the luminous Visvaruchi (the All-gleaming, all- formed)-these seven, flickering about, form the seven tongues of the fire. ",Mundaka,Upanishad | |
| आत्मा ज्ञानमयः पुण्यो देहो मांसमयोऽशुचिः। तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्। ," Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि सम्प्रतिष्ठन्ति यत्रतदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति इति प्रश्नोपनिषदि चतुर्थः प्रश्नः ," 11 He, O friend, who knows that imperishable Being wherein rests the intelligent self, together with the gods, the pranas and the elements he becomes all knowing and enters into all. ",Prashna,Upanishad | |
| संतोषादनुत्तमसुखलाभः ," From contentment comes superlative happiness. | |
| ",Yogasutra,Patanjali | |
| लोकवत्तु लीलाकैवल्यम् , But (creation for Brahman is) a mere pastime like what is seen in the world.,brahma sutra,Veda Vyasa | |
| भवप्रत्ययो विदेहप्रकृतिलयानाम् ," (This Samadhi when not followed by extreme non-attachment) becomes the cause of the re-manifestation of the gods and of those that become merged in nature. | |
| ",Yogasutra,Patanjali | |
| स्वाराज्यसाम्राज्यविभूतिरेषा भवत्कृपाश्रीमहिमप्रसादात् । राप्ता मया श्रीगुरवे महात्मने नमो नमस्तेऽस्तु पुनर्नमोऽस्तु ," This splendour of the sovereignty of Self-effulgence I have received by virtue of the supreme majesty of thy grace. Salutations to thee, O glorious, noble-minded Teacher, salutations again and again!",vivekachudamani,Adi Shankaracharya | |
| पञ्चकोशान्तःस्थितब्रह्मनिरूपणम्अन्नं ब्रह्मेति व्यजानात् । न्नाद्ध्येव खल्विमानिभुतानि जायन्ते । न्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्तीति । द्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । ꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । पो ब्रह्मेति । स तपोऽतप्यत । तपस्तप्त्वा इति द्वितीयोऽनुवाकः ,"Bhrgu learnt that Food is Brahman because it is from food that all these beings are born; by food when born, do they live, and having departed, into food they enter. Having known that, he approached his father Varuna and said: ‘Revered Sir, teach me Brahman.’ Varuna told him: ‘By deep thinking (Tapas) seek thou to know Brahman. Tapas is Brahma. He performed Tapas and having performed Tapas…",Taittiriya,Upanishad | |
| उभयथापि न कर्मातस्तदभावः . ," (Whether adrista leads the atoms or conjunction helps them), in either case no action is possible and hence there can be no creation or dissolution.",brahma sutra,Veda Vyasa | |
| तमब्रवीत् प्रीयमाणो महात्मावरं तवेहाद्य ददामि भूयः । तवैव नाम्ना भविताऽयमग्निःसृङ्कां चेमामनेकरूपां गृहाण ,"16 High-souled Death, being well pleased, said to Nachiketa: I will now give you another boon: this fire shall be named after you. Take also from me this many-coloured chain. ",katha,Upanishad | |
| सर्वप्रकारप्रमितिप्रशान्तिः बीजात्मनावस्थितिरेव बुद्धेः । षुप्तिरेतस्य किल प्रतीतिः किंचिन्न वेद्मीति जगत्प्रसिद्धेः ," Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle seed-like form. The test of this is the universal verdict, ‘I did not know anything then’.",vivekachudamani,Adi Shankaracharya | |
| अतो नायं परात्मा स्याद्विज्ञानमायाशब्दभाक् । कारित्वाज्जडत्वाच्च परिच्छिन्नत्वहेतुतः । श्यत्वाद्व्यभिचारित्वान्नानित्यो नित्य इष्यते ," This knowledge sheath (Vijñānamāyā Kośa) that we have been speaking of, cannot be the Supreme Self for the following reasons – because it is subject to change, is insentient, is a limited thing, an object of the senses, and is not constantly present: An unreal thing cannot indeed be taken for the real Ātman.",vivekachudamani,Adi Shankaracharya | |
| न सामान्यादप्य् उपलब्धेर्मृत्यु वन्नहि लोकापत्तिः ," Not even on the ground of similarity can the mental fires become subservient to rites, since they are noticed to serve human needs, just as it is in the case of death; for the world does not become fire just because of a similarity.",brahma sutra,Veda Vyasa | |
| ब्रह्मादिस्तम्बपर्यन्ता मृषामात्रा उपाधयः । ः पूर्णं स्वमात्मानं पश्येदेकात्मना स्थितम् , The limiting adjuncts from Brahma down to a clump of grass are all wholly unreal. Therefore one should realise one’s own Infinite Self as the only Principle.,vivekachudamani,Adi Shankaracharya | |
| अहंपदार्थस्त्वहमादिसाक्षी नित्यं सुषुप्तावपि भावदर्शनात् । रूते ह्यजो नित्य इति श्रुतिः स्वयं तत्प्रत्यगात्मा सदसद्विलक्षणः ," But the real ‘I’ is that which witnesses the ego and the rest. It exists always, even in the state of profound sleep. The Shruti itself says, ‘It is birthless, eternal’, etc. Therefore the Paramātman is different from the gross and subtle bodies.",vivekachudamani,Adi Shankaracharya | |
| नलिनी दलगत जलमति तरलंतद्वज्जीवित मतिशय चपलम् |विद्धि व्याध्यभिमान ग्रस्तंलोकं शोकहतं च समस्तम् ,"As water drops on a lotus leaf are unsteady and trembling, in the same way life in this world is exceedingly unsteady and restless. Know that the whole world is full of miseries, afflicted by unhappiness and grief.",bhaja govindam,Adi Shankaracharya | |
| बाह्ये निरुद्धे मनसः प्रसन्नता मनःप्रसादे परमात्मदर्शनम् । ्मिन्सुदृष्टे भवबन्धनाशो बहिर्निरोधः पदवी विमुक्तेः ," When the external world is shut out, the mind is cheerful, and cheerfulness of the mind brings on the vision of the Paramātman. When It is perfectly realised, the chain of birth and death is broken. Hence the shutting out of the external world is the stepping- stone to Liberation.",vivekachudamani,Adi Shankaracharya | |
| निर्धनोऽपि सदा तुष्टोऽप्यसहायो महाबलः । त्यतृप्तोऽप्यभुञ्जानोऽप्यसमः समदर्शनः ," Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality.",vivekachudamani,Adi Shankaracharya | |
| एतेषु यश्चरते भ्राजमानेषु यथाकालंचाहुतयो ह्याददायन् । तं नयन्त्येताः सूर्यस्य रश्मयो यत्रदेवानां पतिरेकोऽधिवासः ,"5 A man who performs the sacrifices when these flames are shining and offers oblations at the right time, is carried by these oblations on the rays of the sun to where dwells the sole sovereign of the gods. ",Mundaka,Upanishad | |
| अमृतत्वस्य नाशास्ति वित्तेनेत्येव हि श्रुतिः । रवीति कर्मणो मुक्तेरहेतुत्वं स्फुटं यतः , There is no hope of immortality by means of riches – such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation.,vivekachudamani,Adi Shankaracharya | |
| सम्यग्विचारतः सिद्धा रज्जुतत्त्वावधारणा । रान्तोदितमहासर्पभयदुःखविनाशिनी ," By adequate reasoning the conviction of the reality about the rope is gained, which puts an end to the great fear and misery caused by the snake worked up in the deluded mind.",vivekachudamani,Adi Shankaracharya | |
| परात्तु तच्छ्रुतेः . ," But the agentship (of the individual soul) is derived from God, for that is what is stated in the Vedic texts.",brahma sutra,Veda Vyasa | |
| एवमप्युपन्यासात्पूर्वभावादविरोधं बादरायणः . ," Badarayana says that even so, there is no contradiction, since the earlier nature exists according to Upanishadic reference.",brahma sutra,Veda Vyasa | |
| तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्सह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ,"3 And therefore indeed, Indra excels the other gods; for he approached the yaksha nearest; He was the first to know Him as Brahman.",Kenopanishad,Upanishad | |
| सत्यानन्दस्वरूपं धीसाक्षिणं ज्ञानविग्रहम्। चिन्तयात्मतया नित्यं त्यक्त्वा देहादिगां धियम्। ," “Give up the intellectual misconception that the Self is the body, etc., and always meditate upon and think yourself to be the eternal Knowledge-Bliss – the Witness of the intellect – a sheer mass of Pure Knowledge”.",vakyavritti,Adi Shankaracharya | |
| तनीयांसं पांसुं तव चरणपङ्केरुहभवंविरिञ्चिस्सञ्चिन्वन् विरचयति लोकानविकलम् । वहत्येनं शौरिः कथमपि सहस्रेण शिरसांहरस्संक्षुद्यैनं भजति भसितोद्धूलनविधिम् ," Lord Brahma ,the creator of yore,Selects a dust from your feet,And creates he this world,The great Adisesha* with his thousand heads,Some how carries a dust of your feet,With effort great,And the great Lord Rudra,Takes it and powders it nice,And uses it as the holy ash.",saundarya,Adi Shankaracharya | |
| ज्ञात्वा स्वं प्रत्यगात्मानं बुद्धितद्वृत्तिसाक्षिणम् । ऽहमित्येव सद्वृत्त्यानात्मन्यात्ममतिं जहि ," Realising thy own Inmost Self, the Witness of the Buddhi and its modifications, and constantly revolving the positive thought, ‘I am That’, conquer this identification with the non-Self.",vivekachudamani,Adi Shankaracharya | |
| अर्भकौकस्त्वात् तद्व्यपदेशाच्च नेति चेन्न निचाय्यत्वादेवंव्योमवच्च . ," If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.",brahma sutra,Veda Vyasa | |
| घटद्रष्टा घटाद्भिन्नः सर्वथा न घटो यथा। देहद्रष्टा तथा देहो नाहमित्यवधारय। ," The teacher said: “Just as the perceiver of a pot is ever distinctly different from the pot and can never be the pot – so too, you, the perceiver of your body, are distinct from your body and can never be the body – this you firmly ascertain in yourself.”",vakyavritti,Adi Shankaracharya | |
| देवादिवदपि लोके , Also (Brahman can create without extraneous help) like gods and others (as is seen) in this world.,brahma sutra,Veda Vyasa | |
| ब्राह्मेण जैमिनिरुपन्यासादिभ्यः . ," Jaimini says that from references etc., (in the Upanishads) (it is evident that the liberated soul) becomes established in the attributes that Brahman has.",brahma sutra,Veda Vyasa | |
| देहान्यत्वान्न मे जन्मजराकार्श्यलयादयः। शब्दादिविषयैः सङ्गो निरिन्द्रियतया न च। ," I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. I have nothing to do with the sense objects such as sound and taste, for I am without the sense-organs.",atmabodha,Adi Shankaracharya | |
| कर्मकर्तृव्यपदेशाच्च . , And because there is reference to the object and subject.,brahma sutra,Veda Vyasa | |
| तथा चैकवाक्योपबन्धात् . ," And because (the stories) become connected (with meditations) through unity of idea in that way, (therefore they are meant for illuminating the proximate knowledge).",brahma sutra,Veda Vyasa | |
| वेदान्तविज्ञानसुनिश्चितार्थाःसंन्यासयोगाद् यतयः शुद्धसत्त्वाः । ते ब्रह्मलोकेषु परान्तकालेपरामृताः परिमुच्यन्ति सर्वे ,"6 Having well ascertained the Self, the goal of the Vedantic knowledge and having purified their minds through the practice of sannyasa, the seers, never relaxing their efforts, enjoy here supreme Immortality and at the time of the great end attain complete freedom in Brahman.",Mundaka,Upanishad | |
| आनन्दो ब्रह्मेति व्यजानात् । नन्दाध्येव खल्विमानिभूतानि जायन्ते । नन्देन जातानि जीवन्ति । आनन्दं प्रयन्त्यभिसंविशन्तीति । सैषा भार्गवी वारुणी विद्या । रमे व्योमन्प्रतिष्ठिता । स य एवं वेद प्रतितिष्ठति । न्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या इति षष्ठोऽनुवाकः ,"Bhrgu understood that Bliss is Brahman; because it is from Bliss that all these beings are produced and by bliss do these beings live. They go to bliss on departing and become one with it. Having known that he approached his father again saying: ‘Revered Sir, instruct me about Brahman.’ Varuna told him: ‘Desire to know Brahman by Tapas. Tapas is Brahman.’ He performed Tapas and having performed Tapas…",Taittiriya,Upanishad | |
| अस्यैव चोपपत्तेरूष्मा . ," And this warmth belongs to this subtle body to be sure, for that stands to reason.",brahma sutra,Veda Vyasa | |
| सत्यमेव जयते नानृतंसत्येन पन्था विततो देवयानः । येनाऽऽक्रमन्त्यृषयो ह्याप्तकामायत्र तत् सत्यस्य परमं निधानम् ,"6 Truth alone prevails, not falsehood. By truth the path is laid out, the Way of the Gods, on which the seers, whose every desire is satisfied, proceed to the Highest Abode of the True. ",Mundaka,Upanishad | |
| अतद्व्यावृत्तिरूपेण वेदान्तैर्लक्ष्यतेऽव्ययम्। अखण्डानन्दमेकं यत्तद्ब्रह्मेत्यवधारयेत्। ," Realise that to be Brahman which is Non-dual, Indivisible, One and Blissful and which is indicated in Vedanta as the Immutable Substratum, realised after the negation of all tangible objects.",atmabodha,Adi Shankaracharya | |
| तद्भूतस्य तु नतद्भावो जैमिनेरपिनियमातद्रूपाऽभावेभ्यः . ," But for one who has become so, there can be no reversion from it, on account of restriction, absence of text sanctioning reversion and absence of good precedence. This is the view of Jaimini as well.",brahma sutra,Veda Vyasa | |
| अहंशब्देन विख्यात एक एव स्थितः परः। स्थूलत्वान्नैकतां प्राप्तः कथं स्याद्देहकः पुमान्। ," The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?",aparokshanubhuti,Adi Shankaracharya | |
| आत्मैवेदं जगत्सर्वमात्मनोऽन्यन्न किंचन। मृदो यद्वद्धटादीनि स्वात्मानं सर्वमीक्षते। ," Nothing whatever exists other than the Atman: the tangible universe is verily Atman. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul and that is perceived is the Self.",atmabodha,Adi Shankaracharya | |
| कुरुते गङ्गा सागर गमनंव्रत परिपालनम्-अथवा दानम् |ज्ञान विहीनः सर्वमतेनभजति न मुक्तिं जन्म शतेन ,"One may travel (on a pilgrimage) to the confluence where the Gaṅgā river meets the ocean (gaṅgā-sāgara), undertake vows and give away in charity, however without true knowledge (jñāna) one will not achieve liberation (mukti) even in a hundred lifetimes, according to all [schools of] thought. (Stanza attributed to Vārtikakāra.)",bhaja govindam,Adi Shankaracharya | |
| मेधावी पुरुषो विद्वानुहापोहविचक्षणः । िकार्यात्मविद्यायामुक्तलक्षणलक्षितः , An intelligent and learned man skilled in arguing in favour of the Scriptures and in refuting counter-arguments against them – one who has got the above characteristics is the fit recipient of the knowledge of the Ātman.,vivekachudamani,Adi Shankaracharya | |
| य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । तद्वै तत् ,"5 He who knows the individual soul, the experiencer of the fruits of action, as Atman, always near and the Lord of the past and the future, will not conceal himself from others. This, verily, is That. ",katha,Upanishad | |
| जगत्सूते धाता हरिरवति रुद्रः क्षपयतेतिरस्कुर्वन्नेतत्स्वमपि वपुरीशस्तिरयति । सदापूर्वः सर्वं तदिदमनुगृह्णाति च शिव-स्तवाज्ञामालम्ब्य क्षणचलितयोर्भ्रूलतिकयोः ," Your form in my mind,Is the colour of red of the rising sun,Is adorned with three eyes,Has two heavy busts,Is slightly bent,And wears a crown with the crescent moon,And hence arises a doubt in me,That you were not satisfied ,By half the body of Shambu that he gave,And occupied all his body.",saundarya,Adi Shankaracharya | |
| एतेन सर्वेव्याख्याताव्याख्याताः , Hereby all (other theories of the cause of the universe) are explained. They are explained.,brahma sutra,Veda Vyasa | |
| वायुरनिलममृतमथेदं भस्मान्तं शरीरम् । ं । ्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर ," (Let my) Prana melt into the all-pervading Air, the eternal Sutratman; and let this body he burnt by fire to ashes; Om. O mind, remember, remember my deeds; O mind, remember, remember my deeds.",ishavasya,Upanishad | |
| आनन्दमायाकोशस्य सुषुप्तौ स्फूर्तिरुत्कटा । वप्नजागरयोरीषदिष्टसंदर्शनाविना ," The blissful sheath has its fullest play during profound sleep, while in the dreaming and wakeful states it has only a partial manifestation, occasioned by the sight of agreeable objects and so forth.",vivekachudamani,Adi Shankaracharya | |
| स्वस्य द्रष्टुर्निर्गुणस्याक्रियस्य प्रत्यग्बोधानन्दरूपस्य बुद्धेः । रान्त्या प्राप्तो जीवभावो न सत्यो मोहापाये नास्त्यवस्तुस्वभावात् ," The Jīvahood of the Ātman, the Witness, which is beyond qualities and beyond activity, and which is realised within as Knowledge and Bliss Absolute – has been superimposed by the delusion of the Buddhi, and is not real. And because it is by nature an unreality, it ceases to exist when the delusion is gone.",vivekachudamani,Adi Shankaracharya | |
| स्तुतयेऽनुमतिर्वा . , Or rather the consent (accorded) for doing religious acts is meant for the glorification of knowledge.,brahma sutra,Veda Vyasa | |
| आत्मन्येवाखिलं दृश्यं प्रविलाप्य धिया सुधीः। भावयेदेकमात्मानं निर्मलाकाशवत्सदा। , The wise one should intelligently merge the entire world-of-objects in the Atman alone and constantly think of the Self ever as contaminated by anything as the sky.,atmabodha,Adi Shankaracharya | |
| छन्दोऽभिधानान्नेतिचेन्न तथाचेतोऽर्पणनिगदात्तथाहि दर्शनम् . ," If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.",brahma sutra,Veda Vyasa | |
| समाधिभावनार्थः क्लेशतनूकरणार्थश्च ," (It is for) the practice of Samadhi and minimising the pain-bearing obstructions. | |
| ",Yogasutra,Patanjali | |
| सकृच्छ्रवणमात्रेण ब्रह्मज्ञानं यतो भवेत् । ब्रह्मज्ञानावलीमाला सर्वेषां मोक्षसिद्धये ," The work entitled Brahma Jnānavali Māla, by hearing which just once knowledge of Brahman is attained, enables all to attain liberation.",brahma jnanavali,Adi Shankaracharya | |
| मौनवदितरेषामप्युपदेशात् . ," Since there is injunction even about the others, just as much as of meditativeness.",brahma sutra,Veda Vyasa | |
| आकाशवन्निर्मलनिर्विकल्पं निःसीमनिःस्पन्दननिर्विकारम् । ्तर्बहिःशून्यमनन्यमद्वयं स्वयं परं ब्रह्म किमस्ति बोध्यम् ," The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless and changeless, devoid of interior or exterior, the One Existence, without a second, and is one’s own Self. Is there any other object of knowledge?",vivekachudamani,Adi Shankaracharya | |
| मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम् ," Friendship, mercy, gladness, and indifference, being thought of in regard to subjects, happy, unhappy, good, and evil respectively, pacify the Chitta. | |
| ",Yogasutra,Patanjali | |
| बाह्यानित्यसुखासक्तिं हित्वात्मसुखनिर्वृतः। घटस्थदीपवच्छश्वदन्तरेव प्रकाशते। ," The self-abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar.",atmabodha,Adi Shankaracharya | |
| निर्मलो निश्चलोऽनन्तः शुद्धोऽहमजरोऽमरः। नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः। ," I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| चतुष्षष्ट्या तन्त्रैः सकलमतिसंधाय भुवनंस्थितस्तत्तत्सिद्धिप्रसवपरतन्त्रैः पशुपतिः । पुनस्त्वन्निर्बन्धादखिलपुरुषार्थैकघटना-स्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम् ," It is not surprising to know, Oh mother,Who does not have birth and death,And who is most suitable to be served,That the destroying fire of the deluge,Shows prayerful harathi to the one.Who considers you,(Who is of the form of rays,And is surrounded on all four sides,By the angels of power called Anima,)As his soul always,And who considers the wealth of the three eyed God,As worthless and as equal to dried grass.",saundarya,Adi Shankaracharya | |
| शब्दविशेषात् . , Owing to the difference in the (case-endings of the two) words.,brahma sutra,Veda Vyasa | |
| क्व गतं केन वा नीतं कुत्र लीनमिदं जगत् । ुनैव मया दृष्टं नास्ति किं महदद्भुतम् ," Where is the universe gone, by whom is it removed, and where is it merged? It was just now seen by me, and has it ceased to exist? It is passing strange!",vivekachudamani,Adi Shankaracharya | |
| देवैरत्रापि विचिकित्सितं किलत्वं च मृत्यो यन्न सुज्ञेयमात्थ । वक्ता चास्य त्वादृगन्यो न लभ्योनान्यो वरस्तुल्य एतस्य कश्चित् ,"22 Nachiketa said: O Death, even the gods have their doubts about this subject; and you have declared it to be not easy to understand. But another teacher like you cannot be found and surely no other boon is comparable to this. ",katha,Upanishad | |
| देहेन्द्रियमनोबुद्धिप्रकृतिभ्यो विलक्षणम्। तद्वृत्तिसाक्षिणं विद्यादात्मानं राजवत्सदा। ," One should understand that the Atman is always like the King, distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions.",atmabodha,Adi Shankaracharya | |
| प्रकृतिविकृतिशून्यं भावनातीतभावं समरसमसमानं मानसं बन्धदूरम् । गमवचनसिद्धं नित्यमस्मत्प्रसिद्धं हृदि कलयति विद्वान् ब्रह्म पूर्णं समाधौ ," The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is devoid of the ideas of cause and effect, which is the Reality beyond all imaginations, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiar to us as the sense of the ego.",vivekachudamani,Adi Shankaracharya | |
| तथा वदन्तं शरणागतं स्वं संसारदावानलतापतप्तम् । रीक्ष्य कारुण्यरसार्द्रदृष्ट्या दद्यादभीतिं सहसा महात्मा ," As he thus speaks, tormented by the afflictions of the world – which is like a forest on fire – and seeking his protection, the saint eyes him with a glance softened with pity and spontaneously bids him give up all fear.",vivekachudamani,Adi Shankaracharya | |
| तद्धेतुव्यपदेशाच्च . , For the further reason that Brahman is indicated as the source of Bliss.,brahma sutra,Veda Vyasa | |
| एक आत्मनः शरीरे भावात् ," Some deny the existence of the soul, its existence being dependent on the existence of the body.",brahma sutra,Veda Vyasa | |
| आर्त्विज्यमित्यौडुलोमिः तस्मै हि परिक्रियते . ," The (teacher) Audulomi says that it is the duty of the priest (to undertake such meditations), for he is retained for that.",brahma sutra,Veda Vyasa | |
| स पर्यगाच्छुक्रमकायमव्रणमस्नाविरंशुद्धम् अपापविद्धम् । विर्मनीषी परिभूः स्ययम्भूर्याथातथ्यतोऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः ," He pervaded all, resplendent, bodiless, scatheless, having no muscles, pure, untouched by sin; far-seeing, omniscient, transcendent, self-sprung, (he) duly allotted to the various eternal creators their respective functions.",ishavasya,Upanishad | |
| पुनरपि जननं पुनरपि मरणंपुनरपि जननी जठरे शयनम् |इह संसारे बहु दुस्तारेकृपयाऽपारे पाहि मुरारे ,"Birth again, death again, again resting in the mother’s womb! It is indeed hard to cross this boundless ocean of saṁsāra (cycle of repeated birth and death). O Murāri! by your causeless mercy please protect me (from this transmigratory process). (Stanza attributed to Nityanātha.)",bhaja govindam,Adi Shankaracharya | |
| वायुर्यथैको भुवनं प्रविष्टोरूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मारूपं रूपं प्रतिरूपो बहिश्च ,"10 As the same non-dual air, after it has entered the world, becomes different according to whatever it enters, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without. ",katha,Upanishad | |
| विद्वान् स तस्मा उपसत्तिमीयुषे मुमुक्षवे साधु यथोक्तकारिणे । रशान्तचित्ताय शमान्विताय तत्त्वोपदेशं कृपयैव कुर्यात् ," To him who has sought his protection, thirsting for Liberation, who duly obeys the injunctions of the Scriptures, who is of a serene mind, and endowed with calmness – (to such a one) the sage proceeds to inculcate the truth out of sheer grace.",vivekachudamani,Adi Shankaracharya | |
| उपनिषत्सारसङ्ग्रहःॐ ब्रह्मविदाप्नोति परम् । देषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान्सह । ्रह्मणा विपश्चितेति ,"The knower of Brahman reaches the Supreme. On that, this has been chanted: ‘Real, Consciousness, Infinite is Brahman;….’. Whosoever knoweth the one hid in the cave in the highest heaven attains all desires together, as Brahman, as the Wise.",Taittiriya,Upanishad | |
| सम्भृतिद्युव्याप्त्यपि चातः , And (the attributes of Brahman such as) possession of unchallenged powers and pervasion of heaven are also not to be added to other meditations for the same reason (of association with special abodes).,brahma sutra,Veda Vyasa | |
| तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ," The resulting impression from this Samadhi obstructs all other impressions. | |
| ",Yogasutra,Patanjali | |
| फलमत उपपत्तेः ," The fruit of action is from Him, this being the logical position.",brahma sutra,Veda Vyasa | |
| शान्तसंकल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माऽभि मृत्यो । त्वत्प्रसृष्टं माऽभिवदेत्प्रतीतएतत् त्रयाणां प्रथमं वरं वृणे ,"10 Nachiketa said: O Death, may Gautama, my father, be calm, cheerful and free from anger toward me! May he recognise me and greet me when I shall have been sent home by you! This I choose as the first of the three boons. ",katha,Upanishad | |
| असन्नेव स भवति । सद्ब्रह्मेति वेद चेत् । अस्ति ब्रह्मेति चेद्वेद । न्तमेनं ततो विदुरिति । तस्यैष एव शारीर आत्मा । ः पूर्वस्य । अथातोऽनुप्रश्नाः । ताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छतीआहो विद्वानमुं लोकं प्रेत्य । श्चित्समश्नुता उ । सोऽकामयत । हुस्यां प्रजायेयेति । तपोऽतप्यत । स तपस्तप्त्वा । दꣳसर्वमसृजत । दिदं किञ्च । तत्सृष्ट्वा । देवानुप्राविशत् । दनु प्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । िलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च । त्यं चानृतं च सत्यमभवत् । यदिदं किञ्च । त्सत्यमित्याचक्षते । तदप्येष श्लोको भवति इति षष्ठोऽनुवाकः ,"If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman as existent, then (they) the world knows him to be existent. Of the former (Anandamaya kosha), the Self is the essence. Thereupon arise the following questions: Does the ignorant, leaving this world, go There? Or, does the knower, leaving this world, obtain That? He desired, ‘I shall become many and be born. He performed Tapas. having performed Tapas, He created all this (whatever we perceive). Having created it, He entered into it. Having entered it, He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood, and all this whatsoever that exists. Therefore, it is called Existence. In this sense, there is the following Vedik verse.",Taittiriya,Upanishad | |
| वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ," Since perception and desire vary with regard to the same object, mind and object are of different nature. | |
| ",Yogasutra,Patanjali | |
| लोकानुवर्तनं त्यक्त्वा त्यक्त्वा देहानुवर्तनम् । स्त्रानुवर्तनं त्यक्त्वा स्वाध्यासापनयं कुरु ," Relinquishing the observance of social formalities, giving up all ideas of trimming up the body, and avoiding too mush engrossment with the Scriptures, do away with the superimposition that has come upon thyself.",vivekachudamani,Adi Shankaracharya | |
| अभावना वा विपरीतभावना असंभावना विप्रतिपत्तिरस्याः । सर्गयुक्तं न विमुञ्चति ध्रुवं विक्षेपशक्तिः क्षपयत्यजस्रम् ," Absence of the right judgment, or contrary judgment, want of definite belief and doubt – these certainly never desert one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble.",vivekachudamani,Adi Shankaracharya | |
| निराधारस्वरूपोऽहं सर्वाधारोऽहमेव च । आप्तकामस्वरूपोऽहमहमेवाहमव्ययः ," I am without any support, and I am the support of all. I have no desires to be fulfilled. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya | |
| द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ," Coloured by the seer and the seen the mind is able to understand everything. | |
| ",Yogasutra,Patanjali | |
| संभूतिं च विनाशं च यस्तद्वेदोभयं सह । िनाशेन मृत्युं तीर्त्वा संभूत्यामृतमश्नुते ," Those who worship the unmanifested Prakriti and Hiranyagarbha (Destruction) together, get over death through the worship of Hiranyagarbha and attain immortality through the worship of Prakriti.",ishavasya,Upanishad | |
| कार्यात्यये तदध्यक्षेण सहातः परमभिधानात् . ," On the final dissolution of the world of the conditioned Brahman, they attain, along with the lord of the world, what is higher than this conditioned Brahman, as is known on the strength of the Upanishadic declaration.",brahma sutra,Veda Vyasa | |
| अराला केशेषु प्रकृतिसरला मन्दहसितेशिरीषाभा चित्ते दृषदुपलशोभा कुचतटे । भृशं तन्वी मध्ये पृथुरुरसिजारोहविषयेजगत्त्रातुं शम्भोर्जयति करुणा काचिदरुणा ," Brahma, Vishnu, Rudhra and Easwara,Who are the gods who rule the world,Become the four legs of your cot,So that they are able to serve you always.Sadhashiva who is white in colour.Becomes the bed spread on which you sleep,And appears red , because he reflects your colour.And to your eyes which are the personification,Of the feelings of love,He gives lot of happiness.",saundarya,Adi Shankaracharya | |
| अनभिभवं च दर्शयति . ," The Vedas also show that one (equipped with Brahmacharya etc.,) is not overpowered.",brahma sutra,Veda Vyasa | |
| तदोकोऽग्रज्वलनं तत्प्रकाशितद्वारोविद्यासामर्थ्यात्तच्छेषगत्यनुस्मृतियोगाच्च हार्दानुगृहीताःशताधिकया . ," (When the soul of the man who has realized the qualified Brahman is about to depart), there occurs an illumination of the top of the heart. Having that door illumined by that light, the soul, under the favour of Him who resides in the heart, departs through the hundred and first nerve, owing to the efficacy of the knowledge and the appropriateness of the constant thought about the course which is a part of that knowledge.",brahma sutra,Veda Vyasa | |
| तृतीया भृगुवल्लीॐ सह नाववतु । ह नौ भुनक्तु । ह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ,"Om. May He protect us both. May He help us both to enjoy the fruits of scriptural study. May we both exert together to find the true meaning of the sacred text. May our studies be fruitful. May we never quarrel with each other. Om Peace!, Peace! Peace!",Taittiriya,Upanishad | |
| यदिदं किं च जगत् सर्वं प्राण एजति निःसृतम् । महद्भयं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति ,"2 Whatever there is-the whole universe-vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal. ",katha,Upanishad | |
| प्रोक्तोऽपि कर्मकाण्डेन ह्यात्मा देहाद्विलक्षणः। नित्यश्च तत्फलं भुङ्क्ते देहपातादनन्तरम्। ," Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).",aparokshanubhuti,Adi Shankaracharya | |
| यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तापः । तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते इति मुण्डकोपनिषदि प्रथममुण्डके प्रथमः खण्डः ,"9 For him who knows all and understands everything, whose austerity consists of knowledge-from Him, the Imperishable Brahman, are born Brahma, name, form and food.",Mundaka,Upanishad | |
| चित्तमूलो विकल्पोऽयं चित्ताभावे न कश्चन । श्चित्तं समाधेहि प्रत्यग्रूपे परात्मनि ," This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it on the Supreme Self, which is thy inmost Essence.",vivekachudamani,Adi Shankaracharya | |
| अव्यक्तमेतत्त्रिगुणैर्निरुक्तं तत्कारणं नाम शरीरमात्मनः । षुप्तिरेतस्य विभक्त्यवस्था प्रलीनसर्वेन्द्रियबुद्धिवृत्तिः ," This Undifferentiated, spoken of as the compound of the three Guṇas, is the causal body of the soul. Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.",vivekachudamani,Adi Shankaracharya | |
| स्वाध्यायाद् इष्टदेवतासंप्रयोगः ," By repetition of the Mantra comes the realisation of the intended deity. | |
| ",Yogasutra,Patanjali | |
| कदा काले मातः कथय कलितालक्तकरसंपिबेयं विद्यार्थी तव चरणनिर्णेजनजलम् । प्रकृत्या मूकानामपि च कविताकारणतयाकदा धत्ते वाणीमुखकमलताम्बूलरसताम् ," Oh , Parashakthi who is one with Parabrahma,Though those who have learned Vedas,Call you as Brahma’s wife Sarawathi,Or call you as Vishnu’s wife Lakshmi,Or call you as Shiva’s wife Parvathi,You are the fourth called Maha Maya,Who gives life to the world,And have attained all that is to attain.",saundarya,Adi Shankaracharya | |
| कूर्मनाड्यां स्थैर्यम् ," On the nerve called Kurma, (comes) fixity of the body. | |
| ",Yogasutra,Patanjali | |
| अनायासेन येनास्मान्मुच्येय भवबन्धनात्। तन्मे संक्षिप्य भगवन्केवलं कृपया वद। ," “Merely out of your grace and mercy, holy Teacher, please explain to me briefly the means by which I may easily get liberated from the sorrows of this bondage-to-change”.",vakyavritti,Adi Shankaracharya | |
| न योगेन न सांख्येन कर्मणा नो न विद्यया । रह्मात्मैकत्वबोधेन मोक्षः सिध्यति नान्यथा ," Neither by Yoga, nor by Sānkhya, nor by work, nor by learning, but by the realisation of one’s identity with Brahman is Liberation possible, and by no other means.",vivekachudamani,Adi Shankaracharya | |
| पञ्चप्राणमनोबुद्धिदशेन्द्रियसमन्वितम्। अपञ्चीकृतभूतोत्थं सूक्ष्माङ्गं भोगसाधनम्। ," The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual).",atmabodha,Adi Shankaracharya | |
| अभिध्योपदेशाच्च , This is also understood from the teaching about the wilt to create.,brahma sutra,Veda Vyasa | |
| ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः । ऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ," A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as discrimination (Viveka) between the Real and the unreal.",vivekachudamani,Adi Shankaracharya | |
| समूलमेतत्परिदाह्य वन्हौ सदात्मनि ब्रह्मणि निर्विकल्पे । ः स्वयं नित्यविशुद्धबोधा नन्दात्मना तिष्ठति विद्वरिष्ठः ," Burning all this, with its very root, in the fire of Brahman, the Eternal and Absolute Self, the truly wise man thereafter remains alone, as the Ātman, the eternal, pure Knowledge and Bliss.",vivekachudamani,Adi Shankaracharya | |
| अत्रात्मत्वं दृढीकुर्वन्नहमादिषु संत्यजन् । ासीनतया तेषु तिष्ठेत्स्फुटघटादिवत् ," Strengthening one’s identification with This, and giving up that with egoism and the rest, one must live without any concern for them, as if they were trifling things, like a cracked jar or the like.",vivekachudamani,Adi Shankaracharya | |
| श्रद्धाभक्तिध्यानयोगाम्मुमुक्षोः मुक्तेर्हेतून्वक्ति साक्षाच्छ्रुतेर्गीः । वा एतेष्वेव तिष्ठत्यमुष्य मोक्षोऽविद्याकल्पिताद्देहबन्धात् ," Faith (Śraddhā), devotion and the Yoga of meditation – these are mentioned by the Śruti as the immediate factors of Liberation in the case of a seeker; whoever abides in these gets Liberation from the bondage of the body, which is the conjuring of Ignorance.",vivekachudamani,Adi Shankaracharya | |
| शुद्धचैतन्यरूपोऽहमात्मारामोऽहमेव च । अखण्डानन्दरूपोऽहमहमेवाहमव्ययः ," I am pure consciousness, I revel in my own Self. I am of the nature of indivisible (concentrated) bliss. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya | |
| यत्कृतं स्वप्नवेलायां पुण्यं वा पापमुल्बणम् । प्तोत्थितस्य किं तत्स्यात्स्वर्गाय नरकाय वा ," Can the good actions or dreadful sins that a man fancies himself doing in the dream-state, lead him to heaven or hell after he has awakened from sleep?",vivekachudamani,Adi Shankaracharya | |
| नानारूपव्यतीतोऽहं चिदाकारोऽहमच्युतः । सुखरूपस्वरूपोऽहमहमेवाहमव्ययः ," I am beyond all the different forms. I am of the nature of pure consciousness. I am never subject to decline. I am of the nature of bliss. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya | |
| संस्कारपरामर्शात्तदभावाभिलापाच्च . , Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).,brahma sutra,Veda Vyasa | |
| विशेषणाच्च . , And because there is a specification.,brahma sutra,Veda Vyasa | |
| न च पर्यायादप्यविरोधः विकारादिभ्यः . ," And the contradiction cannot be avoided even by an assumption of sequence (in the increase and decrease of parts), for still there will be the defects of mutability etc.",brahma sutra,Veda Vyasa | |
| आत्मा नियामकश्चान्तर्देहो नियम्यबाह्यकः। तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्। ," Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| उपमर्दं च . ," Moreover, (from knowledge comes) the destruction (of the whole world).",brahma sutra,Veda Vyasa | |
| ते व्यक्तसूक्ष्मा गुणात्मानः ," They are manifested or fine, being of the nature of the Gunas. | |
| ",Yogasutra,Patanjali | |
| कस्तां परानन्दरसानुभूति मृत्सृज्य शून्येषु रमेत विद्वान् । ्द्रे महाल्हादिनि दीप्यमाने चित्रेन्दुमालोकयितुं क इच्छेत् ," What wise man would discard that enjoyment of Supreme Bliss and revel in things unsubstantial? When the exceedingly charming moon is shining, who would wish to look at a painted moon?",vivekachudamani,Adi Shankaracharya | |
| शरीरपोषणार्थी सन् य आत्मानं दिदृक्षति । राहं दारुधिया धृत्वा नदि तर्तुं स गच्छति ," Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log.",vivekachudamani,Adi Shankaracharya | |
| उभयव्यामोहात्तत्सिद्धेः . , Because that stands established on account of both (the traveller and the path) being then unconscious.,brahma sutra,Veda Vyasa | |
| सत्सङ्गत्वे निस्सङ्गत्वंनिस्सङ्गत्वे निर्मोहत्वम् |निर्मोहत्वे निश्चलतत्त्वंनिश्चलतत्त्वे जीवन्मुक्तिः ,"Being in the company of good people (saints) gives rise to non-attachment; from non-attachment comes freedom from delusion, which leads to awareness of reality; understanding of reality gives rise to emancipation leading to the liberation of the soul (jīvan-mukti), while still alive.",bhaja govindam,Adi Shankaracharya | |
| ततस्तु तौ लक्षणया सुलक्ष्यौ तयोरखण्डैकरसत्वसिद्धये । लं जहत्या न तथाजहत्या किन्तूभयार्थात्मिकयैव भाव्यम् ," Hence those two terms (Ishwara and Jīva) must be carefully considered through their implied meanings, so that their absolute identity may be established. Neither the method of total rejection nor that of complete retention will do. One must reason out through the process which combines the two.",vivekachudamani,Adi Shankaracharya | |
| निगद्यतेऽन्तःकरणं मनोधीः अहंकृतिश्चित्तमिति स्ववृत्तिभिः । स्तु संकल्पविकल्पनादिभिः बुद्धिः पदार्थाध्यवसायधर्मतः त्राभिमानादहमित्यहंकृतिः । वार्थानुसन्धानगुणेन चित्तम् ,"93- The inner organ (Antahkaraṇa) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of seeking for pleasurable objects. ",vivekachudamani,Adi Shankaracharya | |
| इत्याचार्यस्य शिष्यस्य संवादेनात्मलक्षणम् । रूपितं मुमुक्षूणां सुखबोधोपपत्तये ," Thus by way of a dialogue between the Teacher and the disciple, has the nature of the Ātman been ascertained for the easy comprehension of seekers after Liberation. ",vivekachudamani,Adi Shankaracharya | |
| परमतस्सेतून् मानसंबन्ध भेदव्यपदेशेभ्यः ," There is some entity superior to this Brahman, because of the mention of embankment, measure, connection and difference.",brahma sutra,Veda Vyasa | |
| स्वप्रकाशमधिष्ठानं स्वयंभूय सदात्मना । रह्माण्डमपि पिण्डाण्डं त्यज्यतां मलभाण्डवत् ," Becoming thyself the self-effulgent Brahman, the substratum of all phenomena – as that Reality give up both the macrocosm and the microcosm, like two filthy receptacles.",vivekachudamani,Adi Shankaracharya | |
| अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम्। कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत्। ," Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the’Kataka-nut’ settles down after it has cleansed the muddy water.",atmabodha,Adi Shankaracharya | |
| तदेजति तन्नैजति तद्दूरे तद्वन्तिके । दन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ," It moves, it is motionless. It is distant, it is near. It is within all, it is without all this.",ishavasya,Upanishad | |
| यस्त्वयाद्य कृतः प्रश्नो वरीयाञ्ज्छास्त्रविन्मतः । त्रप्रायो निगूढार्थो ज्ञातव्यश्च मुमुक्षुभिः ," The question that thou hast asked today is excellent, approved by those versed in the Śastras, aphoristic, pregnant with meaning and fit to be known by the seekers after Liberation.",vivekachudamani,Adi Shankaracharya | |
| तस्मादग्निः समिधो यस्य सूर्यःसोमात् पर्जन्य ओषधयः पृथिव्याम् । पुमान् रेतः सिञ्चति योषितायांबह्वीः प्रजाः पुरुषात् सम्प्रसूताः ,"5 From Him comes the Fire whose fuel is the sun; from the moon comes rain; from rain, the herbs that grow on the earth; from the herbs, the seminal fluid which a man pours into a woman. Thus many living beings are born of the Purusha. ",Mundaka,Upanishad | |
| तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ," When that, giving up all forms, reflects only the meaning, it is Samādhi. | |
| ",Yogasutra,Patanjali | |
| गुणत्रयव्यतीतोऽहं ब्रह्मादीनां च साक्ष्यहम् । अनन्तानन्तरूपोऽहमहमेवाहमव्ययः ," I am beyond the three gunas-sattva, rajas, and tamas. I am the witness of even Brahma and others. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless. | |
| ",brahma jnanavali,Adi Shankaracharya | |
| वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम् । दुष्यं विदुषां तद्वद्भुक्तये न तु मुक्तये ," Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition – these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.",vivekachudamani,Adi Shankaracharya | |
| ददाने दीनेभ्यः श्रियमनिशमाशानुसदृशी-ममन्दं सौन्दर्यप्रकरमकरन्दम् विकिरति । तवास्मिन् मन्दारस्तबकसुभगे यातु चरणेनिमज्जन्मज्जीवः करणचरणः षट्चरणताम् ," Your moon like nails,Oh mother who killed Chanda,Which makes the celestial maidens,Fold their hands in shame,Forever tease your two feet,Which unlike the holy trees in heaven,(Which by their leaf bud like hands,Give all they wish to the Gods,)Give the poor people wealth and happiness,Always and fast.",saundarya,Adi Shankaracharya | |
| योगश्चित्तवृत्तिनिरोधः ," Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis). | |
| ",Yogasutra,Patanjali | |
| ब्रह्मदृष्टिरुत्कर्षात् . ," The sun etc., are to be looked upon as Brahman because of the consequent exaltation.",brahma sutra,Veda Vyasa | |
| सहकारित्वेन च . ," And (these have to be performed, since these are enjoined as) being jointly the generators of knowledge.",brahma sutra,Veda Vyasa | |
| कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः । वं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ," Should one wish to live a hundred years on this earth, he should live doing Karma. While thus, (as) man, you live, there is no way other than this by which Karma will not cling to you.",ishavasya,Upanishad | |
| अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मासदा जनानां हृदये संनिविष्टः । तं स्वाच्छरीरात्प्रवृहेन्मुञ्जादिवेषीकां धैर्येण । तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति ,"17 The Purusha, not larger than a thumb, the inner Self, always dwells in the hearts of men. Let a man separate Him from his body with steadiness, as one separates the tender stalk from a blade of grass. Let him know that Self as the Bright, as the Immortal-yea, as the Bright, as the Immortal. ",katha,Upanishad | |
| वाचा वक्तुमशक्यमेव मनसा मन्तुं न वा शक्यते स्वानन्दामृतपूरपूरितपरब्रह्माम्बुधेर्वैभवम् । ्भोराशिविशीर्णवार्षिकशिलाभावं भजन्मे मनो यस्यांशांशलवे विलीनमधुनानन्दात्मना निर्वृतम् ," The majesty of the ocean of Supreme Brahman, replete with the swell of the nectar-like Bliss of the Self, is verily impossible to express in speech, nor can it be conceived by the mind – in an infinitesimal fraction of which my mind melted like a hailstone getting merged in the ocean, and is now satisfied with that Essence of Bliss.",vivekachudamani,Adi Shankaracharya | |
| शरज्ज्योत्स्नाशुद्धां शशियुतजटाजूटमकुटांवरत्रासत्राणस्फटिकघटिकापुस्तककराम् । सकृन्न त्वा नत्वा कथमिव सतां संन्निदधतेमधुक्षीरद्राक्षामधुरिमधुरीणाः भणितयः वीन्द्राणां चेतःकमलवनबालातपरुचिंभजन्ते ये सन्तः कतिचिदरुणामेव भवतीम् । विरिञ्चिप्रेयस्यास्तरुणतरशृङ्गारलहरी-गभीराभिर्वाग्भिर्विदधति सतां रञ्जनममी ," Sweetest words rivaling the honey, milk and grapes,Can only Come to the thoughts of the devotee,Who once meditates on your face,Which is like the white autumn moon,On your head with a crown with the crescent moon and flowing hair,And hands that shower boons and give protection,Which hold the crystal chain of beads and books.",saundarya,Adi Shankaracharya | |
| पञ्चवृत्तिर्मनोवद्व्यपदिश्यते , It is taught that Prana has five states like the mind.,brahma sutra,Veda Vyasa | |
| विषयेभ्यः परावृत्तिः परमोपरतिर्हि सा। सहनं सर्वदुःखानां तितिक्षा सा शुभा मता। ," Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.",aparokshanubhuti,Adi Shankaracharya | |
| अविभागेन दृष्टत्वात् . ," In liberation the soul exists in a state of inseparableness from the supreme Self, for so it is noticed in the Upanishad.",brahma sutra,Veda Vyasa | |
| वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः ," There are five classes of modifications, (some) painful and (others) not painful. | |
| ",Yogasutra,Patanjali | |
| नायमात्मा प्रवचनेन लभ्योन मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्य-स्तस्यैष आत्मा विवृणुते तनूं स्वाम् ,"3 This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman-by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature. ",Mundaka,Upanishad | |
| सुधामप्यास्वाद्य प्रतिभयजरामृत्युहरिणींविपद्यन्ते विश्वे विधिशतमखाद्या दिविषदः । करालं यत्क्ष्वेलं कबलितवतः कालकलनान शम्भोस्तन्मूलं तव जननि ताटङ्कमहिमा ," Let the mutterings that I do,With the sacrifice in my soul.Become chanting of your name,Let all my movements become thine Mudhras,Let my travel become perambulations around thee,Let the act of eating and drinking become fire sacrifice to thee,Let my act of sleeping becomes salutations to you ,And let all actions of pleasure of mine,Become parts of thine worship.",saundarya,Adi Shankaracharya | |
| उभयव्यपदेशात्तु अहिकुण्डलवत् . ," But since both difference and non-difference are mentioned, the relationship (between the supreme Self and the individual is) as that between the snake and its coil.",brahma sutra,Veda Vyasa | |
| घटोऽयमिति विज्ञातुं नियमः कोऽन्ववेक्षते । ना प्रमाणसुष्ठुत्वं यस्मिन् सति पदार्थधीः ," To know that this is a jar, what condition, forsooth, is necessary except that the means of knowledge be free from defect, which alone ensures a cognition of the object?",vivekachudamani,Adi Shankaracharya | |
| मय्यखण्डसुखाम्भोधौ बहुधा विश्ववीचयः । ्पद्यन्ते विलीयन्ते मायामारुतविभ्रमात् ," In me, the ocean of Infinite Bliss, the waves of the universe are created and destroyed by the playing of the wind of Māyā.",vivekachudamani,Adi Shankaracharya | |
| तस्मात्सर्वप्रयत्नेन भवबन्धविमुक्तये । वैरेव यत्नः कर्तव्यो रोगादाविव पण्डितैः ," Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.",vivekachudamani,Adi Shankaracharya | |
| आशाप्रतीक्षे संगतँ सूनृतांचेष्टापूर्ते पुत्रपशूँश्च सर्वान् । एतद्वृङ्क्ते पुरुषस्याल्पमेधसोयस्यानश्नन्वसति ब्राह्मणो गृहे ,"8 The brahmin who dwells in a house, fasting, destroys that foolish householder’s hopes and expectations, the reward of his intercourse with pious people, the merit of his kindly speech, the good results of his sacrifices and beneficial deeds and his cattle and children as well. ",katha,Upanishad | |
| तापत्रयार्कसंतप्तः कश्चिदुद्विग्नमानसः। शमादिसाधनैर्युक्तः सद्गुरुं परिपृच्छति। ," Scorched by the blazing sun of the three miseries, a student – dejected with the world and restless for release, having cultivated all the means of liberation especially such virtues as self-control etc. – enquires of a noble teacher:",vakyavritti,Adi Shankaracharya | |
| प्रदीपज्वालाभिर्दिवसकरनीराजनविधिःसुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना । स्वकीयैरम्भोभिः सलिलनिधिसौहित्यकरणंत्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम् ," Those who worship thee , oh mother,Are so learned and so rich,That even Brahma and Vishnu,Are jealous of themThey are so handsome,That even the wife of Cupid, Rathi,Yearns for them.He unbound from the ties of this birth,Always enjoys ecstasic happiness,And lives for ever .",saundarya,Adi Shankaracharya | |
| विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ," The states of the qualities are the defined, the undefined, the indicated only, and the signless. | |
| ",Yogasutra,Patanjali | |
| दोषोऽपि विहितः श्रुत्या मृत्योर्मृत्युं स गच्छति। इह पश्यति नानात्वं मायया वञ्चितो नरः। ," Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.",aparokshanubhuti,Adi Shankaracharya | |
| एताभ्यामेव शक्तिभ्यां बन्धः पुंसः समागतः । भ्यां विमोहितो देहं मत्वात्मानं भ्रमत्ययम् , It is from these two powers that man’s bondage has proceeded – beguiled by which he mistakes the body for the Self and wanders (from body to body).,vivekachudamani,Adi Shankaracharya | |
| अहंबुद्ध्यैव मोहिन्या योजयित्वावृतेर्बलात् । क्षेपशक्तिः पुरुषं विक्षेपयति तद्गुणैः ," The projecting power, through the aid of the veiling power, connects a man with the siren of an egoistic idea, and distracts him through the attributes of that.",vivekachudamani,Adi Shankaracharya | |
| निरस्तातिशयानन्दं वैष्णवं परमं पदम्। पुनरावृत्तिरहितं कैवल्यं प्रतिपद्यते। ," “The liberated-in-life comes to gain the State of Absolute Oneness, the never-ending immeasurable Bliss, called the Supreme Abode-of-Vishnu, from wherein there is no return.”",vakyavritti,Adi Shankaracharya | |
| अहंममेतिप्रथितं शरीरं मोहास्पदं स्थूलमितीर्यते बुधैः । ोनभस्वद्दहनाम्बुभूमयः सूक्ष्माणि भूतानि भवन्ति तानि ," This body, reputed to be the abode of the delusion of ‘I and mine’, is designated by sages as the gross body. The sky, air, fire, water and earth are subtle elements. They –",vivekachudamani,Adi Shankaracharya | |
| अतस्त्वितरज्ज्यायो लिङ्गाच्च . ," But as compared with this, the other one is better, because of indicatory sign (in the Upanishad and Smritis) as well.",brahma sutra,Veda Vyasa | |
| अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः । स्नानेन न दानेन प्राणायमशतेन वा ," The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise, and not by bathing in the sacred waters, nor by gifts, nor by hundreds of Prāṇāyāmas (control of the vital force).",vivekachudamani,Adi Shankaracharya | |
| क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम् ," By making Samyama on a particle of time and its precession and succession comes discrimination. | |
| ",Yogasutra,Patanjali | |
| यावदात्मभावित्वाच्च न दोषस्तद्दर्शनात् . ," And because the contact between the soul and the intellect persists so long as the worldly state of the soul continues, there can be no defect, for this is what is met with in the scriptures.",brahma sutra,Veda Vyasa | |
| श्रुतेः शतगुणं विद्यान्मननं मननादपि । दिंध्यासं लक्षगुणमनन्तं निर्विकल्पकम् ," Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.",vivekachudamani,Adi Shankaracharya | |
| वाचो यस्मान्निवर्तन्ते तद्वक्तुं केन शक्यते। प्रपञ्चो यदि वक्तव्यः सोऽपि शब्दविवर्जितः। ,"108- Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.",aparokshanubhuti,Adi Shankaracharya | |
| आचारदर्शनात् . , (This is confirmed) on the strength of what is revealed about the behaviour (of the knowers of Brahman).,brahma sutra,Veda Vyasa | |
| आसीनस्सम्भवात् . ," One should adore mentally while having a sitting posture, since it is possible in that way alone.",brahma sutra,Veda Vyasa | |
| अदृश्यत्वादिगुणको धर्मोक्तेः . ," The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.",brahma sutra,Veda Vyasa | |
| ते समाधावुपसर्गा व्युत्थाने सिद्धयः ," These are obstacles to Samadhi; but they are powers in the worldly state. | |
| ",Yogasutra,Patanjali | |
| त्रयमेवं भवेन्मिथ्या गुणत्रयविनिर्मितम्। अस्य द्रष्टा गुणातीतो नित्यो ह्येकश्चिदात्मकः। ," Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.",aparokshanubhuti,Adi Shankaracharya | |
| भानुनेव जगत्सर्वं भासते यस्य तेजसा । ात्मकमसत्तुच्छं किं नु तस्यावभासकम् ," What indeed can manifest That whose lustre, like the sun, causes the whole universe – unsubstantial, unreal, insignificant – to appear at all?",vivekachudamani,Adi Shankaracharya | |
| मुक्तः प्रतिज्ञानात् . ," The soul then attains liberation, that being the (Upanishadic) declaration.",brahma sutra,Veda Vyasa | |
| महद्वच्च , And like Mahat (avyakta does not signify any Samkhya category).,brahma sutra,Veda Vyasa | |
| अहं द्रष्टृतया सिद्धो देहो दृश्यतया स्थितः। ममायमिति निर्देशात्कथं स्याद्देहकः पुमान्। ," “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?",aparokshanubhuti,Adi Shankaracharya | |
| समानजयाज्ज्वलनम् ," By the conquest of the current Samāna he is surrounded by a blaze of light. | |
| ",Yogasutra,Patanjali | |
| स्वस्याविद्याबन्धसंबन्धमोक्षात् सत्यज्ञानानन्दरूपात्मलब्धौ । स्त्रं युक्तिर्देशिकोक्तिः प्रमाणं चान्तःसिद्धा स्वानुभूतिः प्रमाणम् ," In the realisation of the Ātman, the Existence-Knowledge-Bliss Absolute, through the breaking of one’s connection with the bondage of Avidya or ignorance, the Scriptures, reasoning and the words of the Guru are the proofs, while one’s own experience earned by concentrating the mind is another proof.",vivekachudamani,Adi Shankaracharya | |
| देहेन्द्रियादयो भावा हानादिव्यापृतिक्षमाः। यस्य संनिधिमात्रेण सोऽहमित्यवधारय। ," “’I am He’, the One because of whose presence alone the inert entities like the body and the senses, are able to function through acceptance and rejection”.",vakyavritti,Adi Shankaracharya | |
| दृग्दर्शनशक्त्योरेकात्मतेवास्मिता ," Egoism is the identification of the seer with the instrument of seeing. | |
| ",Yogasutra,Patanjali | |
| (भुजङ्गप्रयात छन्द -)निमित्तं मनश्चक्षुरादि प्रवृत्तौनिरस्ताखिलोपाधिराकाशकल्पः । रविर्लोकचेष्टानिमित्तं यथा यःस नित्योपलब्धिस्वरूपोऽहमात्मा ," I am the Atma (Self) which is of the nature of eternal Consciousness and which is the cause of the functioning of the mind, eye and all other organs, in the same way as the sun is the cause of the activities of all beings on this earth. But when not associated with the limiting adjuncts (in the form of the body, mind and sense-organs), I, (Self) am like space.",hastamalakiyam,Adi Shankaracharya | |
| हृद्यपेक्षया तु मनुष्याधिकारत्वात् . ," But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.",brahma sutra,Veda Vyasa | |
| विधिर्वा धारणवत् . , Or rather it is an injunction as in the case of holding the sacrificial fuel.,brahma sutra,Veda Vyasa | |
| अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेनपापमुभाभ्यामेव मनुष्यलोकम् ," 7 And then udana, ascending upward through one of them, conducts the departing soul to the virtuous world, for its virtuous deeds; to the sinful world, for its sinful deeds; and to the world of men, for both. ",Prashna,Upanishad | |
| यच्चित्तस्तेनैष प्राणमायाति । ्राणस्तेजसा युक्तः सहात्मनातथासङ्कल्पितं लोकं नयति ," 10 Whatever one’s thinking, with that one enters into prana. Prana joined with fire, together with the soul, leads to whatever world has been fashioned by thought. ",Prashna,Upanishad | |
| घटाकाशं महाकाश इवात्मानं परात्मनि । लाप्याखण्डभावेन तूष्णी भव सदा मुने ," Merging the finite soul in the Supreme Self, like the space enclosed by a jar in the infinite space, by means of meditation on their identity, always keep quiet, O sage.",vivekachudamani,Adi Shankaracharya | |
| न वा प्रकरणभेदात्परोवरीयस्त्वादिवत् ," Rather not owing to a difference of subject-matter even as in such cases as (meditation on the Udgitha as) possessed of the quality of being higher than the high, (greater than the great).",brahma sutra,Veda Vyasa | |
| अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ । गवन् कुतएष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वाप्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बाह्यमभिधत्तेकथमध्यात्ममिति ," 1 Then Kausalya, the son of Asvala, asked Pippalada: Sir, whence is this prana born? How does it come into this body? How does it abide in the body after it has divided itself? How does it depart? How does it support the external and how the internal? ",Prashna,Upanishad | |
| नित्योपलब्ध्यनुपलब्धिप्रसङ्गोऽन्यतरनियमोवाऽन्यथा . , Else (if the existence of the internal organ be not admitted) there will be the possibility of either constant perception or non-perception or it will have to be admitted that either of the powers (of the soul or of the organs) becomes (suddenly) debarred (or delimited or lost).,brahma sutra,Veda Vyasa | |
| त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुंकवीन्द्राः कल्पन्ते कथमपि विरिञ्चिप्रभृतयः । यदालोकौत्सुक्यादमरललना यान्ति मनसातपोभिर्दुष्प्रापामपि गिरिशसायुज्यपदवीम् ," Oh, daughter of ice mountain,Even the creator who leads ,An array of great poets,Fails to describe your sublime beauty.The heavenly maidens pretty,With a wish to see your pristine loveliness,Try to see you through the eyes your Lord , the great Shiva,And do penance to him and reach him through their mind.",saundarya,Adi Shankaracharya | |
| घटकलशकुसूलसूचिमुख्यैः गगनमुपाधिशतैर्विमुक्तमेकम् । ति न विविधं तथैव शुद्धं परमहमादिविमुक्तमेकमेव ," The sky, divested of the hundreds of limiting adjuncts such as a jar, a pitcher, a receptacle for grains or a needle, is one, and not diverse; exactly in a similar way the pure Brahman, when divested of egoism etc., is verily One.",vivekachudamani,Adi Shankaracharya | |
| रश्म्यनुसारी . , (The soul of the man of knowledge) proceeds by following the rays of the sun.,brahma sutra,Veda Vyasa | |
| क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ," The Yogi whose Vrittis have thus become powerless (controlled) obtains in the receiver, (the instrument of) receiving, and the received (the Self, the mind, and external objects), concentratedness and sameness like the crystal (before different coloured objects). | |
| ",Yogasutra,Patanjali | |
| विश्वरूपं हरिणं जातवेदसंपरायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानःप्राणः प्रजानामुदयत्येष सूर्यः ," 8 That sun rises every day the sun, which is the soul of all creatures, the soul of all forms, which is life and fire. This has been described by the following rik: The wise know him who is in all forms, full of rays, all knowing, non dual, the support of all life, the eye of all beings, the giver of heat. There rises the sun, the thousand rayed, existing in a hundred forms, the life of all creatures. ",Prashna,Upanishad | |
| दोषेण तीव्रो विषयः कृष्णसर्पविषादपि । षं निहन्ति भोक्तारं द्रष्टारं चक्षुषाप्ययम् ," Sense-objects are even more virulent in their evil effects than the poison of the cobra. Poison kills one who takes it, but those others kill one who even looks at them through the eyes.",vivekachudamani,Adi Shankaracharya | |
| यस्मिन्सर्वाणि भूतानि ह्यात्मत्वेन विजानतः। न वै तस्य भवेन्मोहो न च शोकोऽद्वितीयतः। ," In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.",aparokshanubhuti,Adi Shankaracharya | |
| वैद्युतेनैव ततस्तच्छ्रुतेः . , From there they are guided by the very same being who comes to lightning; for it is of him that the Upanishad speaks.,brahma sutra,Veda Vyasa | |
| श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः । रह्मण्युपरतः शान्तो निरिन्धन इवानलः अहेतुकदयासिन्धुर्बन्धुरानमतां सताम् ," Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman; calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him; –",vivekachudamani,Adi Shankaracharya | |
| अकर्ताहमभोक्ताहमविकारोऽहमक्रियः । द्धबोधस्वरूपोऽहं केवलोऽहं सदाशिवः ," I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am Absolute and identified with Eternal Good.",vivekachudamani,Adi Shankaracharya | |
| तव स्तन्यं मन्ये धरणिधरकन्ये हृदयतःपयःपारावारः परिवहति सारस्वतमिव । दयावत्या दत्तं द्रविडशिशुरास्वाद्य तव यत्कवीनां प्रौढानामजनि कमनीयः कवयिता ," Oh mother mine.The center place of your holy breasts,Wear the glittering chain ,Made out of the pearls,Recovered from inside the head of Gajasura,And reflect the redness of your lips,Resembling the Bimba fruits,And are coloured red inside.You wear the chain with fame,Like you wear the fame of our Lord.Who destroyed the three cities.",saundarya,Adi Shankaracharya | |
| पत्युरसामञ्जस्यात् . ," For the Lord there can be no creatorship, for that leads to incongruity.",brahma sutra,Veda Vyasa | |
| कायरूपसंयमात्तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ," By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi’s body becomes unseen. | |
| ",Yogasutra,Patanjali | |
| सवित्रीभिर्वाचां शशिमणिशिलाभङ्गरुचिभिःवशिन्याद्याभिस्त्वां सह जननि संचिन्तयति यः । स कर्ता काव्यानां भवति महतां भङ्गिरुचिभिःवचोभिर्वाग्देवीवदनकमलामोदमधुरैः ," She who is the purple luster of the dawn,To the lotus forest like mind,Of the kings of poets of the world,And thus called Aruna-the purple coloured one,Creates happiness in the mind of the holy,With tender passionate wave of words ,(Of Sarswathi the darling of Brahma,)Which are royal and youthful.",saundarya,Adi Shankaracharya | |
| तत्त्वमस्यादिवाक्योत्थं यज्जीवपरमात्मनोः। तादात्म्यविषयं ज्ञानं तदिदं मुक्तिसाधनम्। ," Direct knowledge of that total identity between the individual-Self and the Universal-Self, stemming forth from the Vedic statements such as “Thou art that”, etc., is the immediate means to liberation.",vakyavritti,Adi Shankaracharya | |
| सूक्ष्मत्वे सर्ववस्तूनां स्थूलत्वं चोपनेत्रतः। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। ," Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| एष स्वयंज्योतिरनन्तशक्तिः आत्माप्रमेयः सकलानुभूतिः । ेव विज्ञाय विमुक्तबन्धो जयत्ययं ब्रह्मविदुत्तमोत्तमः ," Here is the Self-effulgent Ātman, of infinite power, beyond the range of conditioned knowledge, yet the common experience of all – realising which alone this incomparable knower of Brahman lives his glorious life, freed from bondage.",vivekachudamani,Adi Shankaracharya | |
| हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः ," Being held together by cause, effect, support, and objects, in the absence of these is its absence. | |
| ",Yogasutra,Patanjali | |
| अन्यभावव्यावृत्तेश्च . , And on account of the exclusion from being other entities.,brahma sutra,Veda Vyasa | |
| एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः । तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति ," 2 He replied: O Satyakama, the syllable AUM is the Supreme Brahman and also the other Brahman. Therefore he who knows it attains, with its support, the one or the other. ",Prashna,Upanishad | |
| तत्र निरतिशयं सार्वज्ञबीजम् ," In Him becomes infinite that all-knowingness which in others is (only) a germ. | |
| ",Yogasutra,Patanjali | |
| नैवात्मापि प्राणमयो वायुविकारो गन्तागन्ता वायुवदन्तर्बहिरेषः । ्मात्किंचित्क्वापि न वेत्तीष्टमनिष्टं स्वं वान्यं वा किंचन नित्यं परतन्त्रः ," Neither is the vital sheath the Self – because it is a modification of Vayu, and like the air it enters into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self.",vivekachudamani,Adi Shankaracharya | |
| दूरमेते विपरीते विषूचीअविद्या या च विद्येति ज्ञाता । विद्याभीप्सिनं नचिकेतसं मन्येन त्वा कामा बहवोऽलोलुपन्त ,"4 Wide apart and leading to different ends are these two: ignorance and what is known as Knowledge. I regard you, O Nachiketa, to be one who desires Knowledge; for even many pleasures could not tempt you away. ",katha,Upanishad | |
| समाकर्षात् ," (Non-existence does not mean void), because of its allusion (to Brahman).",brahma sutra,Veda Vyasa | |
| शब्दजालं महारण्यं चित्तभ्रमणकारणम् । ः प्रयत्नाज्ज्ञातव्यं तत्त्वज्ञैस्तत्त्वमात्मनः , The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.,vivekachudamani,Adi Shankaracharya | |
| अचलत्वं चापेक्ष्य . , And (meditativeness is attributed) from the standpoint of motionlessness.,brahma sutra,Veda Vyasa | |
| यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । र्वभूतेषु चात्मानं ततो न विजुगुप्सते ," Who sees everything in his Atman and his Atman in everything, by that he feels no revulsion.",ishavasya,Upanishad | |
| उक्तसाधनयुक्तेन विचारः पुरुषेण हि। कर्तव्यो ज्ञानसिद्ध्यर्थमात्मनः शुभमिच्छता। ," Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.",aparokshanubhuti,Adi Shankaracharya | |
| चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम् ," The essence of knowledge (the Purusha) being unchangeable, when the mind takes its form, it becomes conscious. | |
| ",Yogasutra,Patanjali | |
| चक्षुर्भ्यां भ्रमशीलाभ्यां सर्वं भाति भ्रमात्मकम्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। ," Just as to a person with defective eyes everything appears to be defective, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| जात्यन्तरपरिणामः प्रकृत्यापूरात् ," The change into another species is by the filling in of nature. | |
| ",Yogasutra,Patanjali | |
| अहं साक्षीति यो विद्याद्विविच्यैवं पुनः पुनः । स एव मुक्तः सो विद्वानिति वेदान्तडिण्डिमः ," He who realizes after repeated contemplation that he is a mere witness, he alone is liberated. He is the enlightened one. This is proclaimed by Vedanta",brahma jnanavali,Adi Shankaracharya | |
| या प्राणेन संभवत्यदितिर्देवतामयी । गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । तद्वै तत् ,"7 He verily knows Brahman who knows Aditi, the soul of all deities, who was born in the form of Prana, who was created with the elements and who, entering into the heart, abides therein. This, verily, is That. ",katha,Upanishad | |
| सुखतः क्रियते रामाभोगःपश्चाद्धन्त शरीरे रोगः |यद्यपि लोके मरणं शरणंतदपि न मुञ्चति पापाचरणम् ,"Very readily one indulges in carnal pleasures but later on, alas, come diseases of the body. Even though in the world the ultimate end is death (maraṇaṁ), even then one does not relinquish his sinful behaviours.",bhaja govindam,Adi Shankaracharya | |
| मातापित्रोर्मलोद्भूतं मलमांसमायां वपुः । यक्त्वा चाण्डालवद्दूरं ब्रह्मीभूय कृती भव , Shunning from a safe distance the body which has come from impurities of the parents and itself consists of flesh and impurities – as one does an outcast – be thou Brahman and realise the consummation of thy life.,vivekachudamani,Adi Shankaracharya | |
| हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । त्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ," The entrance of the True is covered as if by a golden vessel. Remove, O sun, the covering that I who have been worshipping “The True” may behold it.",ishavasya,Upanishad | |
| तज्जयात्प्रज्ञालोकः ," By the conquest of that comes light of knowledge. | |
| ",Yogasutra,Patanjali | |
| अथाध्यात्मम् । धराहनुः पूर्वरूपम् । उत्तराहनूत्तररूपम् । ाक्सन्धिः । िह्वासन्धानम् । इत्यध्यात्मम् । तीमामहासꣳहिताः । य एवमेता महासꣳहिता व्याख्याता वे`द । सन्धीयते प्रजया पशुभिः । ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोकेन ति तृतीयोऽनुवाकः ,"What follows is concerning the individual or the body. The lower jaw is the prior form, the upper jaw the posterior form, speech is the conjunction, the tongue the means of union – thus one should meditate upon oneself. ",Taittiriya,Upanishad | |
| तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ," Controlling the motion of the exhalation and the inhalation follows after this. | |
| ",Yogasutra,Patanjali | |
| सर्वान्नानुमतिश्च प्राणात्यये तद्दर्शनात् . , All kinds of food are permitted only when life is in danger; for so it is revealed.,brahma sutra,Veda Vyasa | |
| शब्दादिभिः पञ्चभिरेव पञ्च पञ्चत्वमापुः स्वगुणेन बद्धाः । रङ्गमातङ्गपतङ्गमीन भृङ्गा नरः पञ्चभिरञ्चितः किम् ," The deer, the elephant, the moth, the fish and the black-bee – these five have died, being tied to one or other of the five senses, viz. sound etc., through their own attachment. What then is in store for man who is attached to all these five.",vivekachudamani,Adi Shankaracharya | |
| स्मरन्ति च . , They say so in the Smritis and (the Upanishads declare thus).,brahma sutra,Veda Vyasa | |
| नानाशब्दादिभेदात् , The meditations are different when there is a difference in terminology etc.,brahma sutra,Veda Vyasa | |
| यत्र भ्रान्त्या कल्पित तद्विवेके तत्तन्मात्रं नैव तस्माद्विभिन्नम् । वप्ने नष्टं स्वप्नविश्वं विचित्रं स्वस्माद्भिन्नं किन्नु दृष्टं प्रबोधे ," (What is) erroneously supposed to exist in something, is, when the truth about it has been known, nothing but that substratum, and not at all different from it: The diversified dream universe (appears and) passes away in the dream itself. Does it appear on waking as something distinct from one’s own Self?",vivekachudamani,Adi Shankaracharya | |
| आमनन्ति चैनमस्मिन् . ," And they (the followers of the Jabala branch) remember (ie., read of) this One (ie., God) in this place (ie., in between the head and the chin).",brahma sutra,Veda Vyasa | |
| यथा शशी जले भाति चञ्चलत्वेन कस्यचित्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। ," Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya | |
| तवापर्णे कर्णेजपनयनपैशुन्यचकितानिलीयन्ते तोये नियतमनिमेषाः शफरिकाः । इयं च श्रीर्बद्धच्छदपुटकवाटं कुवलयम्जहाति प्रत्यूषे निशि च विघटय्य प्रविशति ," The learned sages tell,Oh , daughter of the king of mountain,That this world of us,Is created and destroyed,When you open and shut,Your soulful eyes.I believe my mother,That you never shut your eyes,So that this world created by you,Never , ever faces deluge.",saundarya,Adi Shankaracharya | |
| तस्मै स होवाच । द्वे विद्ये वेदितव्ये इति ह स्मयद्ब्रह्मविदो वदन्ति परा चैवापरा च ,4 To him he said: Two kinds of knowledge must be known-that is what the knowers of Brahman tell us. They are the Higher Knowledge and the lower knowledge. ,Mundaka,Upanishad | |
| इति श्रुत्वा गुरोर्वाक्यं प्रश्रयेण कृतानतिः । तेन समनुज्ञातो ययौ निर्मुक्तबन्धनः ," Hearing these words of the Guru, the disciple out of reverence prostrated himself before him, and with his permission went his way, freed from bondage.",vivekachudamani,Adi Shankaracharya | |
| निषेधनं प्रपञ्चस्य रेचकाख्यः समीरणः। ब्रह्मैवास्मीति या वृत्तिः पूरको वायुरीरितः। ,"119- The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.",aparokshanubhuti,Adi Shankaracharya | |
| विषमविषयमार्गैर्गच्छतोऽनच्छबुद्धेः प्रतिपदमभियातो मृत्युरप्येष विद्धि । तसुजनगुरुक्त्या गच्छतः स्वस्य युक्त्या प्रभवति फलसिद्धिः सत्यमित्येव विद्धि ," Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure; whereas one who walks in accordance with the instructions of a well-wishing and worthy Guru, as also with his own reasoning, achieves his end – know this to be true.",vivekachudamani,Adi Shankaracharya | |
| अत एव च नित्यत्वम् . , And from this very fact follows the eternity (of the Vedas).,brahma sutra,Veda Vyasa | |
| कथं तरेयं भवसिन्धुमेतं का वा गतिर्मे कतमोऽस्त्युपायः । ने न किञ्ज्चित्कृपयाव मां प्रभो संसारदुःखक्षतिमातनुष्व ," How to cross this ocean of phenomenal existence, what is to be my fate, and which of the means should I adopt – as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence.",vivekachudamani,Adi Shankaracharya | |
| त्वङ्मांसरुधिरस्नायुमेदोमज्जास्थिसंकुलम् । र्णं मूत्रपुरीषाभ्यां स्थूलं निन्द्यमिदं वपुः ," This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things.",vivekachudamani,Adi Shankaracharya | |
| अभ्युपगमेऽप्यर्थाभावात् . ," Even if (spontaneous modification of Pradhana be) accepted, still (Pradhana will not be the cause) because of the absence of any purpose.",brahma sutra,Veda Vyasa | |
| नैकस्मिन्नसम्भवात् . , (The Jaina view is) not right since the presence (of contradictory attributes) in one and the same thing is impossible.,brahma sutra,Veda Vyasa | |
| विप्रतिषेधाच्च . ," Besides, (in this scripture) many contradictions are met with and it runs counter to the Vedas.",brahma sutra,Veda Vyasa | |
| शतं चैका च हृदयस्य नाड्य-स्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेतिविष्वङ्ङन्या उत्क्रमणे भवन्ति ,"16 There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. But when his prana passes out by other arteries, going in different directions, then he is reborn in the world. ",katha,Upanishad | |
| नवक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमाह्यस्मिन् . ," If it be argued that Prana is not Brahman, since the instruction is about the speaker’s own self, (then we say, no), for here is an abundance of reference to the inmost Self.",brahma sutra,Veda Vyasa | |
| प्रकृतिविकृतिभिन्नः शुद्धबोधस्वभावः सदसदिदमशेषं भासयन्निर्विशेषः । लसति परमात्मा जाग्रदादिष्ववस्था स्वहमहमिति साक्षात्साक्षिरूपेण बुद्धेः ," The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.",vivekachudamani,Adi Shankaracharya | |
| दृश्यस्याग्रहणं कथं नु घटते देहात्मना तिष्ठतो बाह्यार्थानुभवप्रसक्तमनसस्तत्तत्क्रियां कुर्वतः । न्यस्ताखिलधर्मकर्मविषयैर्नित्यात्मनिष्ठापरैः तत्त्वज्ञैः करणीयमात्मनि सदानन्देच्छुभिर्यत्नतः ," How is the exclusion of the objective world possible for one who lives identified with the body, whose mind is attached to the perception of external objects, and who performs various acts for that end? This exclusion should be carefully practised by sages who have renounced all kinds of duties and actions and objects, who are passionately devoted to the eternal Ātman, and who wish to possess an undying bliss.",vivekachudamani,Adi Shankaracharya | |
| विकारावर्ति च तथा हि दर्शयति ," And there is another form of the supreme Lord that does not abide in the effect, for so has the Upanishad declared.",brahma sutra,Veda Vyasa | |
| नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ,"24 He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realised only through the Knowledge of Reality. ",katha,Upanishad | |
| यथा दर्पणाभाव आभासहानौमुखं विद्यते कल्पनाहीनमेकम् । तथा धी वियोगे निराभासको यःस नित्योपलब्धिस्वरूपोऽहमात्मा ," Just as when the mirror is removed the reflection of the face ceases to exist and the face alone remains without any false appearances in the form of reflections, so also, when the mind (the reflecting medium) ceases to exist, the Atma is free from all wrong notions caused by the reflection.",hastamalakiyam,Adi Shankaracharya | |
| पृथिव्यधिकाररूपशब्दान्तरादिभ्यः . ," (The word “food” means) earth on the strength of the topic, colour and other Vedic texts.",brahma sutra,Veda Vyasa | |
| स्याच्चैकस्य ब्रह्मशब्दवत् . , And it is possible for the same word (“originated”) to have (primary and secondary senses) like the word Brahman.,brahma sutra,Veda Vyasa | |
| आत्मा तु सततं प्राप्तोऽप्यप्राप्तवदविद्यया। तन्नाशे प्राप्तवद्भाति स्वकण्ठाभरणं यथा। ," Atman is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance Atman is realised. It is like the missing ornament of one’s neck.",atmabodha,Adi Shankaracharya | |
| अनात्मचिन्तनं त्यक्त्वा कश्मलं दुःखकारणम् । न्तयात्मानमानन्दरूपं यन्मुक्तिकारणम् ," Giving up the thought of the non-Self which is evil and productive of misery, think of the Self, the Bliss Absolute, which conduces to Liberation.",vivekachudamani,Adi Shankaracharya | |
| एवं चाकृत्रिमानन्दं तावत्साधु समभ्यसेत्। वश्यो यावत्क्षणात्पुंसः प्रयुक्तः स भेवत्स्वयम्। ," The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.",aparokshanubhuti,Adi Shankaracharya | |
| तवाज्ञाचक्रस्थं तपनशशिकोटिद्युतिधरंपरं शम्भुं वन्दे परिमिलितपार्श्वं परचिता । यमाराध्यन् भक्त्या रविशशिशुचीनामविषयेनिरालोकेऽलोके निवसति हि भालोकभवने ," Mind you are, Ether you are,Air you are, Fire you are,Water you are, Earth you are,And you are the universe, mother,There is nothing except you in the world,But to make believe your form as the universe,You take the role of wife of Shiva,And appear before us in the form of ethereal happiness.",saundarya,Adi Shankaracharya | |
| वैलक्षण्याच्च , And (the organs are different from Prana) because of the dissimilarity in characteristics.,brahma sutra,Veda Vyasa | |
| मनो नाम महाव्याघ्रो विषयारण्यभूमिषु । त्यत्र न गच्छन्तु साधवो ये मुमुक्षवः , In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for Liberation never go there.,vivekachudamani,Adi Shankaracharya | |
| प्रज्ञावानपि पण्डितोऽपि चतुरोऽप्यत्यन्तसूक्ष्मात्मदृग् व्यालीढस्तमसा न वेत्ति बहुधा संबोधितोऽपि स्फुटम् । रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणान् हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः ," Even wise and learned men and men who are clever and adepts in the vision of the exceedingly subtle Ātman, are overpowered by Tamas and do not understand the Ātman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true, and attach themselves to its effects. Alas! How powerful is the great Āvṛti Shakti of dreadful Tamas!",vivekachudamani,Adi Shankaracharya | |
| मुञ्जादिषीकामिव दृश्यवर्गात् प्रत्यञ्चमात्मानमसङ्गमक्रियम् । विच्य तत्र प्रविलाप्य सर्वं तदात्मना तिष्ठति यः स मुक्तः ," He indeed is free who discriminates between all sense-objects and the indwelling, unattached and inactive Self – as one separates a stalk of grass from its enveloping sheath – and merging everything in It, remains in a state of identity with That.",vivekachudamani,Adi Shankaracharya | |
| प्रारब्धं पुष्यति वपुरिति निश्चित्य निश्चलः । र्यमालम्ब्य यत्नेन स्वाध्यासापनयं कुरु ," Knowing for certain that the Prārabdha work will maintain this body, remain quiet and do away with thy superimposition carefully and with patience.",vivekachudamani,Adi Shankaracharya | |
| अधिकारिणमाशास्ते फलसिद्धिर्विशेषतः । ाया देशकालाद्याः सन्त्यस्मिन्सहकारिणः ," Success depends essentially on a qualified aspirant; time, place and other such means are but auxiliaries in this regard.",vivekachudamani,Adi Shankaracharya | |
| स्थूलस्य संभवजरामरणानि धर्माः स्थौल्यादयो बहुविधाः शिशुताद्यवस्थाः । ्णाश्रमादिनियमा बहुधामयाः स्युः पूजावमानबहुमानमुखा विशेषाः ," Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours. ",vivekachudamani,Adi Shankaracharya | |
| श्रेष्ठश्च , So also the foremost (Prana is a product of Brahman).,brahma sutra,Veda Vyasa | |
| अथाधिजौतिषम् । अग्निः पूर्वरूपम् । दित्य उत्तररूपम् । पः सन्धिः । वैद्युतः सन्धानम् । त्यधिज्यौतिषम् । थाधिविद्यम् । आचार्यः पूर्वरूपम् । न्तेवास्युत्तररूपम् । िद्या सन्धिः । प्रवचनꣳसन्धानम् । त्यधिविद्यम् ,"Now concerning the luminaries or meditations upon fire. Fire is the prior form, the sun is the posterior form. Water is the intermediate form and lightning is the connection. That one should meditate upon light.",Taittiriya,Upanishad | |
| इत्थमन्योन्यतादात्म्यप्रतिपत्तिर्यदा भवेत्। अब्रह्मत्वं त्वमर्थस्य व्यावर्तेत तदैव हि। ," “When, as explained above, the mutual identity between the two words ‘thou’ and ‘that’ is comprehended, then the idea ‘I am not Brahman’, entertained by ‘thou’, shall immediately end.”",vakyavritti,Adi Shankaracharya | |
| क्षत्रियत्वागतेश्चोत्तरत्र चैत्ररथेन लिङ्गात् . , And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.,brahma sutra,Veda Vyasa | |
| स पूर्वेषामपि गुरुः कालेनानवच्छेदात् ," He is the Teacher of even the ancient teachers, being to limited by time. | |
| ",Yogasutra,Patanjali | |
| रेतः सिग्योगोऽथ , Then (the soul) gets connected with an inseminator.,brahma sutra,Veda Vyasa | |
| स्वानन्दभावे परितुष्टिमन्तःसुशान्तसर्वेन्द्रियवृत्तिमन्तः । अहर्निशं ब्रह्मसुखे रमन्तःकौपीनवन्तः खलु भाग्यवन्तः ,"Satisfied fully by the Bliss within him, | |
| Curbing wholly the cravings of his senses, | |
| Delighting day and night in the bliss of Brahman, | |
| Blest indeed is the wearer of the loin-cloth . (3)",kp,Adi Shankaracharya | |
| देहेन्द्रियप्राणमनोऽहमादयः सर्वे विकारा विषयाः सुखादयः । योमादिभूतान्यखिलं न विश्वं अव्यक्तपर्यन्तमिदं ह्यनात्मा ," The body, organs, Prāṇas, Manas, egoism, etc., all modifications, the sense-objects, pleasure and the rest, the gross elements such as the ether, in fact, the whole universe, up to the Undifferentiated – all this is the non-Self.",vivekachudamani,Adi Shankaracharya | |
| तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ," The thoughts that arise as obstructions to that are from impressions. | |
| ",Yogasutra,Patanjali | |
| न वा तत्सहभावश्रुतेः ," (The meditations are) rather not to be combined, since the Upanishads do not declare this.",brahma sutra,Veda Vyasa | |
| सद्ब्रह्मकार्यं सकलं सदेवं तन्मात्रमेतन्न ततोऽन्यदस्ति । ्तीति यो वक्ति न तस्य मोहो विनिर्गतो निद्रितवत्प्रजल्पः ," Similarly, the whole universe, being the effect of the real Brahman, is in reality nothing but Brahman. Its essence is That, and it does not exist apart from It. He who says it does is still under delusion – he babbles like one asleep.",vivekachudamani,Adi Shankaracharya | |
| तत्तुसमन्वयात् . ," But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.",brahma sutra,Veda Vyasa | |
| तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः । अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः ," I am free from the three kinds of afflictions- those in the body, those from other beings and those caused by higher powers. I am different from the gross, subtle and causal bodies. I am the witness of the three states of waking, dream and deep sleep. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya | |
| क्वणत्काञ्चीदामा करिकलभकुम्भस्तननतापरिक्षीणा मध्ये परिणतशरच्चन्द्रवदना । धनुर्बाणान् पाशं सृणिमपि दधाना करतलैःपुरस्तादास्तां नः पुरमथितुराहोपुरुषिका ," With a golden belt,Adorned by tiny tingling bells,Slightly bent by breasts like the two frontal globesOf an elephant fine,With a thin pretty form,And with a face like the autumn moon,Holding in her hands,A bow of sugar cane , arrows made of flowers,And the noose and goad,She who has the wonderful form,Of the ego of the God who burnt the three cities,Should please come and appear before us.",saundarya,Adi Shankaracharya | |
| क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः ," The changes that exist in relation to moments and which are perceived at the other end (at the end of a series) are succession. | |
| ",Yogasutra,Patanjali | |
| शरीरं त्वं शम्भोः शशिमिहिरवक्षोरुहयुगंतवात्मानं मन्ये भगवति नवात्मानमनघम् । अतश्शेषश्शेषीत्ययमुभयसाधारणतयास्थितः संबन्धो वां समरसपरानन्दपरयोः ," Oh, mother who is ever present,Those who realize the essence ,Of the limitless pleasure of the soul you give,And who add the seed letter ""Iim"" of the god of love,The seed letter ""Hrim"" of the goddess Bhuavaneswaree,And the seed letter ""Srim"" of the goddess Lakhmi,Which are the three letter triad,Wear the garland of the gem of thoughts,And offer oblations to the fire in triangle of Shiva,With the pure scented ghee of the holy cow, Kamadhenu,Several times and worship you.",saundarya,Adi Shankaracharya | |
| जन्मवृद्धिपरिणत्यपक्षय व्याधिनाशनविहीनमव्ययम् । श्वसृष्ट्यवविघातकारणं ब्रह्म तत्त्वमसि भावयात्मनि ," That which is free from birth, growth, development, waste, disease and death; which is indestructible; which is the cause of the projection, maintenance and dissolution of the universe – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya | |
| धृतेश्च महिम्नोऽस्यास्मिन्नुपलब्धेः . ," And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.",brahma sutra,Veda Vyasa | |
| संसारबन्धविच्छित्त्यै तद्द्वयं प्रदहेद्यतिः । सनावृद्धिरेताभ्यां चिन्तया क्रियया बहिः ," For the sake of breaking the chain of transmigration, the Sannyasin should burn to ashes those two; for thinking of the sense-objects and doing selfish acts lead to an increase of desires.",vivekachudamani,Adi Shankaracharya | |
| हितमिदमुपदेशमाद्रियन्तां विहितनिरस्तसमस्तचित्तदोषाः । सुखविरताः प्रशान्तचित्ताः श्रुतिरसिका यतयो मुमुक्षवो ये ," May those Sannyasins who are seekers after Liberation, who have purged themselves of all taints of the mind by the observance of the prescribed methods, who are averse to worldly pleasures, and who are of serene minds, and take a delight in the Śruti – appreciate this salutary teaching!",vivekachudamani,Adi Shankaracharya | |
| दिगम्बरो वापि च साम्बरो वा त्वगम्बरो वापि चिदम्बरस्थः । ्मत्तवद्वापि च बालवद्वा पिशाचवद्वापि चरत्यवन्याम् ," Established in the ethereal plane of Absolute Knowledge, he wanders in the world, sometimes like a madman, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quarters, or sometimes wearing clothes, or perhaps skins at other times.",vivekachudamani,Adi Shankaracharya | |
| रवेर्यथा कर्मणि साक्षिभावो वन्हेर्यथा दाहनियामकत्वम् । ्जोर्यथारोपितवस्तुसङ्गः तथैव कूटस्थचिदात्मनो मे ," As the sun is a mere witness of men’s actions, as fire burns everything without distinction, and as the rope is related to a thing superimposed on it, so am I, the unchangeable Self, the Intelligence Absolute.",vivekachudamani,Adi Shankaracharya | |
| विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् ," Indiscrimination is false knowledge not established in real nature. | |
| ",Yogasutra,Patanjali | |
| तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदःशिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ,"5 Of these two, the lower knowledge is the Rig-Veda, the Yagur-Veda, the Sama-Veda, the Atharva-Veda, siksha (phonetics), kalpa (rituals), vyakaranam (grammar), nirukta (etymology), chhandas (metre) and jyotis (astronomy); and the Higher Knowledge is that by which the Imperishable Brahman is attained. ",Mundaka,Upanishad | |
| व्याघ्रबुद्ध्या विनिर्मुक्तो बाणः पश्चात्तु गोमतौ । तिष्ठति छिनत्येव लक्ष्यं वेगेन निर्भरम् ," The arrow which is shot at an object with the idea that it is a tiger, does not, when that object is perceived to be a cow, check itself, but pierces the object with full force.",vivekachudamani,Adi Shankaracharya | |
| संसर्गो वा विशिष्टो वा वाक्यार्थो नात्र संमतः। अखण्डैकरसत्वेन वाक्यार्थो विदुषां मतः। ," “What is meant by the sentence (commandment ‘That thou art’) is not arrived at, either through its ‘sequence-of meaning’ or as ‘qualified-by-something’. An indivisible Being, consisting of Bliss only – this alone is the meaning of the sentence, according to the wise.”",vakyavritti,Adi Shankaracharya | |
| ज्ञानेन्द्रियाणि च मनश्च मनोमायाः स्यात् कोशो ममाहमिति वस्तुविकल्पहेतुः । ज्ञादिभेदकलनाकलितो बलीयांस् तत्पूर्वकोशमभिपूर्य विजृम्भते यः ," The organs of knowledge together with the mind form the mental sheath – the cause of the diversity of things such as ‘I’ and ‘mine’. It is powerful and endued with the faculty of creating differences of name etc., It manifests itself as permeating the preceding, i.e. the vital sheath.",vivekachudamani,Adi Shankaracharya | |
| कराग्रेण स्पृष्टं तुहिनगिरिणा वत्सलतयागिरीशेनोदस्तं मुहुरधरपानाकुलतया । करग्राह्यं शम्भोर्मुखमुकुरवृन्तं गिरिसुतेकथङ्कारं ब्रूमस्तव चिबुकमौपम्यरहितम् ," Oh mother of all,.When you start nodding your head,Muttering sweetly, ""good,good"",To the Goddess Saraswathi,When she sings the great stories to you,Of Pasupathi our lord,With the accompaniment of her Veena,She mutes the Veena by the covering cloth,So that the strings throwing sweetest music,Are not put to shame,By your voice full of sweetness.",saundarya,Adi Shankaracharya | |
| एतेन शब्दाद्यन्तर्धानमुक्तम् . ," By this the disappearance or concealment of words which are being spoken and such other things are also explained. | |
| ",Yogasutra,Patanjali | |
| एतद्ध्येवाक्षरं ब्रह्म एतद्ध्येवाक्षरं परम् । एतद्ध्येवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ,16 This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires. ,katha,Upanishad | |
| शब्दादिभ्योऽन्तः प्रतिष्ठानान्नेति चेन्न तथादृष्ट्युपदेशादसंभवात्पुरुषविध्मपि चैनमधीयते . ," If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).",brahma sutra,Veda Vyasa | |
| गतिशब्दाभ्यां तथा हि दृष्टं लिङ्गं च . ," From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.",brahma sutra,Veda Vyasa | |
| आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषंप्राणमनुगृह्णानः । ृथिव्यां या देवता सैषा पुरुषस्यअपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ," 8 The sun, verily, is the external prana; for it rises, favouring the prana in the eye. The deity that exists in the earth controls the apana of man. The space, akasa, between heaven and earth is samana. The air is vyana. ",Prashna,Upanishad | |
| मृत्युप्रोक्तां नचिकेतोऽथ लब्ध्वाविद्यामेतां योगविधिं च कृत्स्नम् । ब्रह्मप्राप्तो विरजोऽभूद्विमृत्यु-रन्योऽप्येवं यो विदध्यात्ममेव ,"18 Having received this wisdom taught by the King of Death and the entire process of yoga, Nachiketa became free from impurities and death and attained Brahman. Thus it will be also with any other who knows, in this manner, the inmost Self. ",katha,Upanishad | |
| व्यतिहारो विशिंषन्ति हीतरव्रत् , There should be a reciprocal interchange as in the case of other traits; for so the readers (of the scriptures) recite distinctly.,brahma sutra,Veda Vyasa | |
| वैराग्यं च मुमुक्षुत्वं तीव्रं यस्य तु विद्यते । ्मिन्नेवार्थवन्तः स्युः फलवन्तः शमादयः ," In his case, verily, whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit.",vivekachudamani,Adi Shankaracharya | |
| नाविशेषात् . ," (The restrictive texts) do not apply (to the man of knowledge), since the restrictions is made without any specification.",brahma sutra,Veda Vyasa | |
| सर्वं पुरुष एवेति सूक्ते पुरुषसंज्ञिते। अप्युच्यते यतः श्रुत्या कथं स्याद्देहकः पुमान्। , Again the Shruti has declared in the Purusha Sukta that “All this is verily the Purusha”. So how can this body be Purusha ?,aparokshanubhuti,Adi Shankaracharya | |
| स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँहैमवतीं ताँहोवाच किमेतद्यक्षमिति इति केनोपनिषदि तृतीयः खण्डः ,"12 And in that very spot he (Indra) beheld a woman, the wondrously effulgent Umā, the daughter of the snow clad mountain, Himavat. And of her he asked, “Who could this yaksha be?”",Kenopanishad,Upanishad | |
| अत्रैव सत्त्वात्मनि धीगुहायां अव्याकृताकाश उशत्प्रकाशः । ाश उच्चै रविवत्प्रकाशते स्वतेजसा विश्वमिदं प्रकाशयन् ," In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasha known as the Unmanifested, the Ātman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulgence.",vivekachudamani,Adi Shankaracharya | |
| अनुभूतविषयासंप्रमोषः स्मृतिः ," Memory is when the (Vrittis of) perceived subjects do not slip away (and through impressions come back to consciousness). | |
| ",Yogasutra,Patanjali | |
| परिणामैकत्वाद्वस्तुतत्त्वम् ," The unity in things is from the unity in changes. | |
| ",Yogasutra,Patanjali | |
| दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् ," That effect which comes to those who have given up their thirst after objects, either seen or heard, and which wills to control the objects, is non-attachment. | |
| ",Yogasutra,Patanjali | |
| मज्जास्थिमेदःपलरक्तचर्म त्वगाह्वयैर्धातुभिरेभिरन्वितम् । दोरुवक्षोभुजपृष्ठमस्तकैः अङ्गैरुपाङ्गैरुपयुक्तमेतत् ," Composed of the seven ingredients, viz. marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts – legs, thighs, the chest, arms, the back and the head:",vivekachudamani,Adi Shankaracharya | |
| नियमितमनसामुं त्वं स्वमात्मानमात्मन्य् अयमहमिति साक्षाद्विद्धि बुद्धिप्रसादात् । िमरणतरङ्गापारसंसारसिन्धुं प्रतर भव कृतार्थो ब्रह्मरूपेण संस्थः ,"By means of a regulated mind and the purified intellect (Buddhi), realise directly thy own Self in the body so as to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed.",vivekachudamani,Adi Shankaracharya | |
| यत्सत्यभूतं निजरूपमाद्यं चिदद्वयानन्दमरूपमक्रियम् । ेत्य मिथ्यावपुरुत्सृजेत शैलूषवद्वेषमुपात्तमात्मनः ," That which is real and one’s own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is beyond form and activity – attaining That one should cease to identify oneself with one’s false bodies, like an actor giving up his assumed mask.",vivekachudamani,Adi Shankaracharya | |
| अधिकोपदेशात्तु बादरायणस्यैवं तद्दर्शनात् . , But Badarayana’s view stands unshaken because of the instruction that the supreme Self is even greater (than the agent); for so it is revealed (by the Upanishads).,brahma sutra,Veda Vyasa | |
| व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः । वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ," 11 Thou art vratya, O Prana and the Ekarshi Fire that devours the butter. Thou art the Supreme Lord of all. We are the givers of the butter that thou consumest, O Matarisva! Thou art our father. ",Prashna,Upanishad | |
| अन्नं न परिचक्षीत । द्व्रतम् । पो वा अन्नम् । ज्योतिरन्नादम् । प्सु ज्योतिः प्रतिष्ठितम् । ज्योतिष्यापः प्रतिष्ठिताः । देतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । हान्भवति प्रजयापशुभिर्ब्रह्मवर्चसेन । हान् कीर्त्या त्यष्टमोऽनुवाकः ,"Do not reject food, that shall be your vow. Water is food. Fire is the food-eater. Fire is fixed in water. Water is fixed in fire. So food is fixed in food. He who knows that food is fixed in food, stands forever, established well. He becomes the possessor of food and he becomes the eater of food. He becomes great in progency, in cattle wealth and in the splendor of Brahmana-hood. He becomes great in fame.",Taittiriya,Upanishad | |
| स्मर्यतेऽपि च लोके ," Moreover, there are records in the Smritis (of birth without parentage) as also in the Mahabharata etc., and there is popular belief as well.",brahma sutra,Veda Vyasa | |
| शिष्य उवाच भ्रमेणाप्यन्यथा वास्तु जीवभावः परात्मनः । ुपाधेरनादित्वान्नानादेर्नाश इष्यते ," The disciple questioned: Be it through delusion or otherwise that the Supreme Self has come to consider Itself as the Jīva, this superimposition is without beginning, and that which has no beginning cannot be supposed to have an end either.",vivekachudamani,Adi Shankaracharya | |
| अहं ब्रह्मेति वाक्यार्थबोधो यावद्दृढीभवेत्। शमादिसहितस्तावदभ्यस्येच्छ्रवणादिकम्। ," “Until the direct personal experience of ‘I am Brahman’ is gained, we must live values of self-control, etc., and practice listening to teachers, or reading scriptures, and doing daily reflection and meditation upon those ideas.”",vakyavritti,Adi Shankaracharya | |
| कर्तापि वा कारयितापि नाहं भोक्तापि वा भोजयितापि नाहम् । रष्टापि वा दर्शयितापि नाहं सोऽहं स्वयंज्योतिरनीदृगात्मा ," I neither do nor make others do any action; I neither enjoy nor make others enjoy; I neither see nor make others see; I am that Self-effulgent, Transcendent Ātman.",vivekachudamani,Adi Shankaracharya | |
| चित्तादिसर्वभावेषु ब्रह्मत्वेनैव भावनात्। निरोधः सर्ववृत्तीनां प्राणायामः स उच्यते। ," The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.",aparokshanubhuti,Adi Shankaracharya | |
| यथैव शून्ये वेतालो गन्धर्वाणां पुरं यथा। यथाकाशे द्विचन्द्रत्वं तद्वत्सत्ये जगत्स्थितिः। ," Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.",aparokshanubhuti,Adi Shankaracharya | |
| त्वङ्मांसमेदोऽस्थिपुरीषराशा वहंमतिं मूढजनः करोति । लक्षणं वेत्ति विचारशीलो निजस्वरूपं परमार्थ भूतम् ," It is the foolish man who identifies himself with a mass of skin, flesh, fat, bones and filth, while the man of discrimination knows his own Self, the only Reality that there is, as distinct from the body.",vivekachudamani,Adi Shankaracharya | |
| अस्ति तु . , But there is (a mention of the origin of space).,brahma sutra,Veda Vyasa | |
| एतमच्छीन्नया वृत्त्या प्रत्ययान्तरशून्यया । ्लेखयन्विजानीयात्स्वस्वरूपतया स्फुटम् ," Reflecting on this Ātman continuously and without any foreign thought intervening, one must distinctly realise It to be one’s real Self.",vivekachudamani,Adi Shankaracharya | |
| अङ्गं गलितं पलितं मुण्डंदशन विहीनं जातं तुण्डम् |वृद्धो याति गृहीत्वा दण्डंतदपि न मुञ्चत्याशा पिण्डम् ,"Strength has left the old man’s body; his head has become bald, his gums toothless and leaning on crutches. Even then he can not let go of his attachment, clinging firmly to fruitless hopes and desires. (Stanza attributed to Hastamalaka.)",bhaja govindam,Adi Shankaracharya | |
| तथा प्राणाः . , Similarly the organs (are produced from the supreme Self).,brahma sutra,Veda Vyasa | |
| एतयोर्यदुपादानमेकं सूक्ष्मं सदव्ययम्। यथैव मृद्धटादीनां विचारः सोऽयमीदृशः। ," The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.",aparokshanubhuti,Adi Shankaracharya | |
| जले वापि स्थले वापि लुठत्वेष जडात्मकः । हं विलिप्ये तद्धर्मैर्घटधर्मैर्नभो यथा ," Let this inert body drop down in water or on land. I am not touched by its properties, like the sky by the properties of the jar.",vivekachudamani,Adi Shankaracharya | |
| छायया स्पृष्टमुष्णं वा शीतं वा सुष्ठु दुःष्ठु वा । स्पृशत्येव यत्किंचित्पुरुषं तद्विलक्षणम् ," If heat or cold, or good or evil, happens to touch the shadow of a man’s body, it affects not in the least the man himself, who is distinct from the shadow.",vivekachudamani,Adi Shankaracharya | |
| न प्राणेन नापानेन मर्त्यो जीवति कश्चन । इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ,"5 No mortal ever lives by prana, which goes up, nor by apana, which goes down. Men live by something different, on which these two depend. ",katha,Upanishad | |
| मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्रणस्तस्मादेतऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन् ," 12 The month, verily, is Prajapati. Its dark half, verily, is food, rayi; its bright half, the eater, prana. Therefore some rishis perform sacrifice in the bright half, some in the other half. ",Prashna,Upanishad | |
| अभ्यासवैराग्याभ्यां तन्निरोधः ," Their control is by practice and non-attachment. | |
| ",Yogasutra,Patanjali | |
| अनिरूप्य स्वरूपं यन्मनोवाचामगोचरम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन ," There is only Brahman, the One without a second, whose real nature is incomprehensible, and which is beyond the range of mind and speech; there is no duality whatsoever in It.",vivekachudamani,Adi Shankaracharya | |
| न विलक्षणत्वादस्य तथात्वं च शब्दात् . , Brahman is not the cause of the universe owing to the dissimilarity in the nature of this universe; and the fact of being so is known from the Vedas.,brahma sutra,Veda Vyasa | |
| पुरुषविद्यायामिव चेतरेषामनाम्नानात् , And the characteristics of the Purusha-Vidya are not to be added to the Taittiriyaka because they have not been recited there as it is done in the course of the Purusha-Vidya in other branches.,brahma sutra,Veda Vyasa | |
| यत्परं सकलवागगोचरं गोचरं विमलबोधचक्षुषः । द्धचिद्घनमनादि वस्तु यद् ब्रह्म तत्त्वमसि भावयात्मनि ," That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the Embodiment of Knowledge, the beginningless entity – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya | |
| अजो नित्यः शाश्वत इति ब्रूते श्रुतिरमोघवाक् । ात्मना तिष्ठतोऽस्य कुतः प्रारब्धकल्पना ," The Śrutis, whose words are infallible, declare the Ātman to be ‘birthless, eternal and undecaying’. So, the man who lives identified with That, how can Prārabdha work be attributed?",vivekachudamani,Adi Shankaracharya | |
| प्रत्यगेकरसं पूर्णमनन्तं सर्वतोमुखम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन ," There is only Brahman, the One without a second, which is within all, homogeneous, infinite, endless, and all-pervading; there is no duality whatsoever in It.",vivekachudamani,Adi Shankaracharya | |
| तत्साक्षिकं भवेत्तत्तद्यद्यद्येनानुभूयते । ्याप्यननुभूतार्थे साक्षित्वं नोपयुज्यते ," That which is perceived by something else has for its witness the latter. When there is no agent to perceive a thing, we cannot speak of it as having been perceived at all.",vivekachudamani,Adi Shankaracharya | |
| शवाकारं यावद्भजति मनुजस्तावदशुचिः परेभ्यः स्यात्क्लेशो जननमरणव्याधिनिलयः । ात्मानं शुद्धं कलयति शिवाकारमचलम् तदा तेभ्यो मुक्तो भवति हि तदाह श्रुतिरपि ," So long as man has any regard for this corpse-like body, he is impure, and suffers from his enemies as also from birth, death and disease; but when he thinks of himself as pure, as the essence of good and immovable, he assuredly becomes free from them; the Śrutis also say this.",vivekachudamani,Adi Shankaracharya | |
| धनुर् गृहीत्वौपनिषदं महास्त्रंशरं ह्युपासा निशितं सन्धयीत । आयम्य तद्भावगतेन चेतसालक्ष्यं तदेवाक्षरं सोम्य विद्धि ,"3 Take the Upanishad as the bow, the great weapon and place upon it the arrow sharpened by meditation. Then, having drawn it back with a mind directed to the thought of Brahman, strike that mark, O my good friend-that which is the Imperishable ",Mundaka,Upanishad | |
| सत्त्वपुरुषान्यताख्याति मात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ," By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience. | |
| ",Yogasutra,Patanjali | |
| स एव तु कर्मानुस्मृतिशब्दविधिभ्यः . ," But the very same soul returns from sleep because of the reasons of action, remembrance, scriptural authority and injunction.",brahma sutra,Veda Vyasa | |
| देहादिसर्वविषये परिकल्प्य रागं बध्नाति तेन पुरुषं पशुवद्गुणेन । रस्यमत्र विषवत्सुवुधाय पश्चाद् एनं विमोचयति तन्मन एव बन्धात् ," It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a beast by means of ropes. Afterwards, the selfsame mind creates in the individual an utter distaste for these sense-objects as if they were poison, and frees him from the bondage.",vivekachudamani,Adi Shankaracharya | |
| न वर्णा न वर्णाश्रमाचारधर्मान मे धारणाध्यानयोगादयोऽपि। अनात्माश्रयाहं ममाध्यासहानात्तदेकोऽवशिष्टः शिवः केवलोऽहम्। ,"I am not the caste, I am not the caste rules, | |
| I am not stages of life, | |
| I am not rules , I am not the just conduct, | |
| I am not meditation, I am not yogic practice, | |
| For the concept of I and me destroy all these. | |
| I am simply Shiva the self, | |
| For this remains even in sleep, | |
| After everything is taken out.",dasa shloki,Adi Shankaracharya | |
| वायुनानीयते मेधः पुनस्तेनैव नीयते । सा कल्प्यते बन्धो मोक्षस्तेनैव कल्प्यते ," Clouds are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and Liberation too is caused by that alone.",vivekachudamani,Adi Shankaracharya | |
| दिन यामिन्यौ सायं प्रातःशिशिर वसन्तौ पुनरायातः |कालः क्रीडति गच्छत्यायुःतदपि न मुञ्चत्याशावायुः ,"Day and night, evening and morning, winter and summer come and go again and again. Eternal time plays and life ebbs away, yet one does not let go of the storm of desire.",bhaja govindam,Adi Shankaracharya | |
| नित्यमेव च भावात् . ," (The atomic theory is inadmissible) for the further reason of (activity etc.,) persisting eternally.",brahma sutra,Veda Vyasa | |
| आभास एव च . , And (the individual soul) is only a reflection (of the supreme Self) to be sure.,brahma sutra,Veda Vyasa | |
| तिरोभूते स्वात्मन्यमलतरतेजोवति पुमान् अनात्मानं मोहादहमिति शरीरं कलयति । ः कामक्रोधप्रभृतिभिरमुं बन्धनगुणैः परं विक्षेपाख्या रजस उरुशक्तिर्व्यथयति ," When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is the non-Self. And then the great power of rajas called the projecting power sorely afflicts him through the binding fetters of lust, anger, etc.,",vivekachudamani,Adi Shankaracharya | |
| स्वात्मन्यारोपिताशेषाभासर्वस्तुनिरासतः । वयमेव परं ब्रह्म पूर्णमद्वयमक्रियम् ," By the elimination of all apparent existences superimposed on the soul, the supreme Brahman, Infinite, the One without a second and beyond action, remains as Itself.",vivekachudamani,Adi Shankaracharya | |
| इतरपरामर्शात् स इति चेन्नासम्भवात् . ," If it be argued that the other one (viz., the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.",brahma sutra,Veda Vyasa | |
| गुणसाधारण्यश्रुतेश्च ," And from the Upanishadic declaration that Om, which is a accessory of the Vedic rites is common to all the Vedas, (it follows that the meditations based on it must co-exist).",brahma sutra,Veda Vyasa | |
| तस्य वाचकः प्रणवः ," His manifesting word is Om. | |
| ",Yogasutra,Patanjali | |
| न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणोन हन्यते हन्यमाने शरीरे ,"18 The knowing Self is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting and ancient, It is not killed when the body is killed. ",katha,Upanishad | |
| अणवश्च ," And the organs are atomic (ie., subtle and limited in size).",brahma sutra,Veda Vyasa | |
| सच्चिदात्मन्यनुस्यूते नित्ये विष्णौ प्रकल्पिताः। व्यक्तयो विविधाः सर्वा हाटके कटकादिवत्। ," All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.",atmabodha,Adi Shankaracharya | |
| य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । तद्वै तत् ,"8 He, the Purusha, who remains awake while the sense-organs are asleep, shaping one lovely form after another, that indeed is the Pure, that is Brahman and that alone is called the Immortal. All worlds are contained in Him and none can pass beyond. This, verily, is That. ",katha,Upanishad | |
| आकाशवल्लेपविदूरगोऽहं आदित्यवद्भास्यविलक्षणोऽहम् । ार्यवन्नित्यविनिश्चलोऽहं अम्भोधिवत्पारविवर्जितोऽहम् ," I am beyond contamination like the sky; I am distinct from things illumined, like the sun; I am always motionless like the mountain; I am limitless like the ocean.",vivekachudamani,Adi Shankaracharya | |
| निद्राकल्पितदेशकालविषयज्ञात्रादि सर्वं यथा मिथ्या तद्वदिहापि जाग्रति जगत्स्वाज्ञानकार्यत्वतः । ्मादेवमिदं शरीरकरणप्राणाहमाद्यप्यसत् तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ," As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one’s own ignorance. Because this body, the organs, the Prāṇas, egoism, etc., are also thus unreal, therefore art thou that serene, pure, supreme Brahman, the One without a second.",vivekachudamani,Adi Shankaracharya | |
| गुणाद्वाऽऽलोकवत् . , (The quality of sentience can have) separate existence like smell.,brahma sutra,Veda Vyasa | |
| प्रत्यक्षोपदेशादिति चेन्नाधिकारिक मण्डलस्थोक्तेः ," If it be held (that the powers of the liberated soul are unlimited) owing to direct scriptural declaration, then it is not so, since it is (the attainment) of Him (ie., God) who appoints others as lords of the spheres and resides in those spheres that is spoken of (in the Upanishad).",brahma sutra,Veda Vyasa | |
| आत्मनि चैवं विचित्राश्च हि , Because it occurs thus in the case of the individual soul as well and creation of diverse kinds occur in the cases of gods and others.,brahma sutra,Veda Vyasa | |
| स त्वमग्निँ स्वर्ग्यमध्येषि मृत्योप्रब्रूहि त्वँ श्रद्दधानाय मह्यम् । स्वर्गलोका अमृतत्वं भजन्तएतद् द्वितीयेन वृणे वरेण ,"12-13 Nachiketa said: In the Heavenly World there is no fear whatsoever. You, O Death, are not there and no one is afraid of old age. Leaving behind both hunger and thirst and out of the reach of sorrow, all rejoice in Heaven. You know, O Death, the Fire-sacrifice, which leads to Heaven. Explain it to me, for I am full of faith. The inhabitants of Heaven attain immortality. This I ask as my second boon. ",katha,Upanishad | |
| यावदधिकारमवस्थितिराधिकारिकाणाम् , Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it.,brahma sutra,Veda Vyasa | |
| प्राणं देवा अनु प्राणन्ति । नुष्याः पशवश्च ये । प्राणो हि भूतानामायुः । स्मात् सर्वायुषमुच्यते । सर्वमेव त आयुर्यन्ति । े प्राणं ब्रह्मोपासते । प्राणो हि भूतानामायुः । स्मात् सर्वायुषमुच्यत इति । तस्यैष एव शारीर आत्मा । ः पूर्वस्य । तस्माद्वा एतस्मात् प्राणमयात् । न्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । वा एष पुरुषविध एव । तस्य पुरुषविधताम् । न्वयं पुरुषविधः । तस्य यजुरेव शिरः । ग्दक्षिणः पक्षः । ामोत्तरः पक्षः । आदेश आत्मा । थर्वाङ्गिरसः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति इति तृतीयोऽनुवाकः ,"After Prāṇa do Devas live, as also men and beasts. Prāṇa, verily, is the life-duration of beings; thence it is called the life-duration of all. The whole life-duration do they reach, who Prāṇa as Brahman regard. Prāṇa, verily, is of beings the life-duration; thence it is called the life-duration of all. Thus (ends the verse). Thereof,—of the former,—this one, verily, is the self embodied. Than that, verily,—than this one formed of Prāṇa,—there is another self within formed of Manas (thought-stuff). By him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him, the Yajus itself is the head, the Ṛk is the right wing, the Sāman is the left wing, the ordinance is the self, the Atharva-Aṅgirases are the tail, the support. On that as well there is this verse:",Taittiriya,Upanishad | |
| अनुभूतोऽप्ययं लोको व्यवहारक्षमोऽपि सन्। असद्रूपो यथा स्वप्न उत्तरक्षणबाधतः। ," This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.",aparokshanubhuti,Adi Shankaracharya | |
| दृश्यं ह्यदृश्यतां नीत्वा ब्रह्माकारेण चिन्तयेत्। विद्वान्नित्यसुखे तिष्ठेद्धिया चिद्रसपूर्णया। ," Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.",aparokshanubhuti,Adi Shankaracharya | |
| विपर्ययेण तु क्रमोऽत उपपद्यते च . ," But as compared with this order of creation, the order of dissolution proceeds in a reverse way. This is logical too.",brahma sutra,Veda Vyasa | |
| वाचं नियच्छात्मनि तं नियच्छ बुद्धौ धियं यच्छ च बुद्धिसाक्षिणि । चापि पूर्णात्मनि निर्विकल्पे विलाप्य शान्तिं परमां भजस्व ," Restrain speech in the Manas, and restrain Manas in the Buddhi; this again restrain in the witness of Buddhi, and merging that also in the Infinite Absolute Self, attain to supreme Peace.",vivekachudamani,Adi Shankaracharya | |
| अनादानविसर्गाभ्यामीषन्नास्ति क्रिया मुनेः । ेकनिष्ठया नित्यं स्वाध्यासापनयं कुरु ," The sage has no connection with action, since he has no idea of accepting or giving up. Therefore, through constant engrossment on the Brahman, do away with thy superimposition.",vivekachudamani,Adi Shankaracharya | |