Sanskrit,English,SubCategory,Category
तद्युक्तमखिलं वस्तु व्यवहारश्चिदन्वितः।  तस्मात्सर्वगतं ब्रह्म क्षीरे सर्पिरिवाखिले।   , All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk.,atmabodha,Adi Shankaracharya
नोत्पद्यते विना ज्ञानं विचारेणान्यसाधनैः।  यथा पदार्थभानं हि प्रकाशेन विना क्वचित्।   ," Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.",aparokshanubhuti,Adi Shankaracharya
त्रयाणां देवानां त्रिगुणजनितानां तव शिवेभवेत् पूजा पूजा तव चरणयोर्या विरचिता ।  तथा हि त्वत्पादोद्वहनमणिपीठस्य निकटेस्थिता ह्येते शश्वन्मुकुलितकरोत्तंसमकुटाः  ," Brahma creates the world,Vishnu looks after it,Shiva destroys it,Easwara makes them disappear,And also disappears himself,And Sadshiva blesses them all,By your order given to him,By a momentary move of your eyebrows.",saundarya,Adi Shankaracharya
अस्ति कश्चित्स्वयं नित्यमहंप्रत्ययलम्बनः । स्थात्रयसाक्षी संपञ्चकोशविलक्षणः ," There is some Absolute Entity, the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths or coverings:",vivekachudamani,Adi Shankaracharya
नायमात्मा बलहीनेन लभ्योन च प्रमादात् तपसो वाप्यलिङ्गात् ।  एतैरुपायैर्यतते यस्तु विद्वां-स्तस्यैष आत्मा विशते ब्रह्मधाम  ,"4 This Atman cannot be attained by one who is without strength or earnestness or who is without knowledge accompanied by renunciation. But if a wise man strives by means of these aids, his soul enters the Abode of Brahman. ",Mundaka,Upanishad
शान्तसंसारकलनः कलावानपि निष्कलः । ्य चित्तं विनिश्चिन्तं स जीवन्मुक्त इष्यते ," He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.",vivekachudamani,Adi Shankaracharya
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम्   ," By perceiving the impressions, (comes) the knowledge of past life.
",Yogasutra,Patanjali
तस्माच्च देवा बहुधा सम्प्रसूताःसाध्या मनुष्याः पशवो वयांसि ।  प्राणापानौ व्रीहियवौ तपश्चश्रद्धा सत्यं ब्रह्मचर्यं विधिश्च  ,"7 By Him are begotten the various devas, the sadhyas, men, cattle, birds and also prana and apana, rice and corn, penance, faith, truth, continence and law. ",Mundaka,Upanishad
लक्ष्ये ब्रह्मणि मानसं दृढतरं संस्थाप्य बाह्येन्द्रियं स्वस्थाने विनिवेश्य निश्चलतनुश्चोपेक्ष्य देहस्थितिम् । रह्मात्मैक्यमुपेत्य तन्मायातया चाखण्डवृत्त्यानिशं ब्रह्मानन्दरसं पिबात्मनि मुदा शून्यैः किमन्यैर्भृशम् ," Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres; with the body held steady and taking no thought for its maintenance; attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow?",vivekachudamani,Adi Shankaracharya
 उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात्  .  ," If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.",brahma sutra,Veda Vyasa
 द्युभ्वाद्यायतनं स्वशब्दात्  .  ," The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.",brahma sutra,Veda Vyasa
प्रणवो धनुः शारो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ।  अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत्  ,"4 Om is the bow; the atman is the arrow; Brahman is said to be the mark. It is to be struck by an undistracted mind. Then the atman becomes one with Brahman, as the arrow with the target. ",Mundaka,Upanishad
अमू ते वक्षोजावमृतरसमाणिक्यकुतुपौन संदेहस्पन्दो नगपतिपताके मनसि नः ।  पिबन्तौ तौ यस्मादविदितवधूसङ्गरसिकौकुमारावद्यापि द्विरदवदनक्रौञ्चदलनौ  ," Our Goddess Devi,Let your two cool breasts,Which have faces that always,Give out milk,And are simultaneously drunk deeply.By Skanda and the elepahant faced Ganesha,,Destroy all our sorrows.Seeing them and getting confused,The Herambha* feels for his two frontal globes,To see whether they are there,Making you both laugh.",saundarya,Adi Shankaracharya
देहोऽयमन्नभवनोऽन्नमायास्तु कोशः चान्नेन जीवति विनश्यति तद्विहीनः । वक्चर्ममांसरुधिरास्थिपुरीषराशिः नायं स्वयं भवितुमर्हति नित्यशुद्धः ," This body of ours is the product of food and comprises the material sheath; it lives on food and dies without it; it is a mass of skin, flesh, blood, bones and filth, and can never be the eternally pure, self-existent Ātman.",vivekachudamani,Adi Shankaracharya
देहेन्द्रियादौ कर्तव्ये ममाहंभाववर्जितः । दासीन्येन यस्तिष्ठेत्स जीवन्मुक्तलक्षणः ," He who lives unconcerned, devoid of all ideas of ‘I’ and ‘mine’ with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.",vivekachudamani,Adi Shankaracharya
 तदधीनत्वादर्थवत्  .  , (Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.,brahma sutra,Veda Vyasa
तस्मै स होवाचेहैवान्तःशरीरे सोम्य स पुरुषोयस्मिन्नताः षोडशकलाः प्रभवन्तीति  , 2  Pippalada said to him: That Person He from whom these sixteen parts arise is verily here within the body.,Prashna,Upanishad
 न च कार्ये प्रतिपत्त्यभिसन्धिः  .  ," Moreover, the firm resolution about attainment is not concerned with the conditioned Brahman.",brahma sutra,Veda Vyasa
विद्यां चाविद्यां च यस्तद्वेदोभयं सह । विद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते , He who simultaneously knows both Vidya and Avidya gets over Death by Avidya and attains immortality by Vidya.,ishavasya,Upanishad
अखण्डनित्याद्वयबोधशक्त्या स्फुरन्तमात्मानमनन्तवैभवम् । ावृणोत्यावृतिशक्तिरेषा तमोमयी राहुरिवार्कबिम्बम् ," This veiling power (Avriti), which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal and one without a second – as Rāhu does the orb of the sun.",vivekachudamani,Adi Shankaracharya
 साक्षाच्चोभयाम्नानात्  , And because both (origin and dissolution) are taught directly (from Brahman).,brahma sutra,Veda Vyasa
यावत्-पवनो निवसति देहेतावत्-पृच्छति कुशलं गेहे |गतवति वायौ देहापायेभार्या बिभ्यति तस्मिन् काये ,"When one is alive, his family members enquire kindly about his welfare. But when the life-air stops and the soul departs from the body, even his wife runs away in fear of the corpse",bhaja govindam,Adi Shankaracharya
त्रयमेकत्र संयमः   ," (These) three (when practised) in regard to one object is Samyama.
",Yogasutra,Patanjali
 अपि सप्त  , And (they are mentioned as) seven (hells in the Puranas).,brahma sutra,Veda Vyasa
सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् । विन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ," I bow to Govinda, whose nature is Bliss Supreme, who is the Satguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind.",vivekachudamani,Adi Shankaracharya
विशाला कल्याणी स्फुटरुचिरयोध्या कुवलयैःकृपाधाराधारा किमपि मधुराभोगवतिका ।  अवन्ती दृष्टिस्ते बहुनगरविस्तारविजयाध्रुवं तत्तन्नामव्यवहरणयोग्या विजयते  ," Right eye of yours is like the sun,And makes the day,Left eye of yours is like the moon,And creates the night,Thine middle eye,Which is like the golden lotus bud,Slightly opened in to a flower,Makes the dawn and the dusk.",saundarya,Adi Shankaracharya
एवं देहद्वयादन्य आत्मा पुरुष ईश्वरः।  सर्वात्मा सर्वरूपश्च सर्वातीतोऽहमव्ययः।   ," The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.",aparokshanubhuti,Adi Shankaracharya
तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वाअहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति  ,"8 (Vāyu) hastened (to the yaksha). (The yaksha) asked him who he was; Vāyu replied: “I am verily, Vāyu; I am also known as Mātarishvā (courser of the atmosphere)”.",Kenopanishad,Upanishad
अभावप्रत्ययालम्बना वृत्तिर्निद्रा   ," Sleep is a Vritti which embraces the feeling of voidness.
",Yogasutra,Patanjali
स्वाध्यायप्रशंसाऋतं च स्वाध्यायप्रवचने च ।  सत्यं च स्वाध्यायप्रवचने च ।  तपश्च स्वाध्यायप्रवचने च ।  दमश्च स्वाध्यायप्रवचने च ।  शमश्च स्वाध्यायप्रवचने च ।  अग्नयश्च स्वाध्यायप्रवचने च ।  अग्निहोत्रं च स्वाध्यायप्रवचने च ।  अतिथयश्च स्वाध्यायप्रवचने च ।  मानुषं च स्वाध्यायप्रवचने च ।  प्रजा च स्वाध्यायप्रवचने च ।  प्रजनश्च स्वाध्यायप्रवचने च ।  प्रजातिश्च स्वाध्यायप्रवचने च ।  सत्यमिति सत्यवचा राथी तरः ।  तप इति तपोनित्यः पौरुशिष्टिः ।  स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः ।  तद्धि तपस्तद्धि तपः इति नवमोऽनुवाकः  ,"The practice of what is right and proper as fixed by the scriptural texts is to be done along with the reading the texts oneself and propagating the truths of the same. ‘Truth’, meaning practising in life of what is understood to be right and proper, is to be pursued along with regular studies and preaching. Penance, study and preaching; Control of the senses, study and preaching; tranquility study and preaching the ‘maintenance of fire’, study and preaching, offering of oblations in fire sacrifice, study and preaching of the Vedas; serving the guests, study and preaching; the performance of duties towards man, study and preaching; duties towards children, study and preaching; propagation of the race, study, and preaching – all these are things to be practiced sincerely. ",Taittiriya,Upanishad
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च   ," From that comes minuteness and the rest of the powers, “glorification of the body,” and indestructibleness of the bodily qualities.
",Yogasutra,Patanjali
गृह्यमाणे घटे यद्वन्मृत्तिका भाति वै बलात्।  वीक्ष्यमाणे प्रपञ्चेऽपि ब्रह्मैवाभाति भासुरम्।   ," Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.",aparokshanubhuti,Adi Shankaracharya
 ईक्षतेर्नाशब्दम्  .  ," The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).",brahma sutra,Veda Vyasa
दुःखानुशयी द्वेषः   ," Aversion is that which dwells on pain.
",Yogasutra,Patanjali
यो विजानाति सकलं जाग्रत्स्वप्नसुषुप्तिषु । द्धितद्वृत्तिसद्भावमभावमहमित्ययम् ," Which knows everything that happens in the waking state, in dream and in profound sleep; which is aware of the presence or absence of the mind and its functions; and which is the background of the notion of egoism. – This is That.",vivekachudamani,Adi Shankaracharya
अहमेकोऽपि सूक्ष्मश्च ज्ञाता साक्षी सदव्ययः।  तदहं नात्र संदेहो विचारः सोऽयमीदृशः।   ," As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry.",aparokshanubhuti,Adi Shankaracharya
जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किंचन।  ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका।   ," Brahman is other than this, the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage.",atmabodha,Adi Shankaracharya
 नैकस्मिन् दर्शयतो हि  .  ," (The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise.",brahma sutra,Veda Vyasa
तस्मादृचः साम यजूंषि दीक्षायज्ञाश्च सर्वे क्रतवो दक्षिणाश्च ।  संवत्सरश्च यजमानश्च लोकाःसोमो यत्र पवते यत्र सूर्यः  ,"6 From Him have come the Rik, the Saman, the Yajus, the Diksha, all sacrifices, the Kratus, gifts, the year, the sacrificer and the worlds which the moon sanctifies and the sun illumines. ",Mundaka,Upanishad
 तस्य च नितयत्वात्  , And on account of that soul’s constant relation (with the body).,brahma sutra,Veda Vyasa
 अनियमः सर्वेषामविरोधश्शब्दानुमानाभ्याम्  , (The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts (lit. direct text and inference).,brahma sutra,Veda Vyasa
भृगुर्वै वारुणिः । रुणं पितरमुपससार ।  अधीहि भगवो ब्रह्मेति । स्मा एतत्प्रोवाच ।  अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति ।  तꣳहोवाच । तो वा इमानि भूतानि जायन्ते ।  येन जातानि जीवन्ति ।  यत्प्रयन्त्यभिसंविशन्ति । द्विजिज्ञासस्व । द्ब्रह्मेति ।  स तपोऽतप्यत ।  तपस्तप्त्वा इति प्रथमोऽनुवाकः  ,"Bhrgu the well known son of Varuna approached his father, Varuna and requested: ‘O revered Sir, teach me Brahman.’ Varuna said, thus to him (Bhrgu): Food, Prana, the eyes, the ears, the mind and the speech are Brahman. To him (Bhrigu) he Varuna again said: ‘Crave to know well that from which these beings are born; that by which, having been born, these beings live and continue to exist; and that into which, when departing, they all enter. That is Brahman.’ He, Bhrgu performed penance; and after having done penance…",Taittiriya,Upanishad
प्रथमा शीक्षावल्लीॐ शं नो मित्रः शं वरुणः । ं नो भवत्वर्यमा ।  शं न इन्द्रो बृहस्पतिः । ं नो विष्णुरुरुक्रमः ।  नमो ब्रह्मणे । मस्ते वायो । ्वमेव प्रत्यक्षं ब्रह्मासि ।  त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि । तं वदिष्यामि ।  सत्यं वदिष्यामि । न्मामवतु । द्वक्तारमवतु ।  अवतु माम् । वतु वक्तारम् ।  ॐ शान्तिः शान्तिः शान्तिः इति प्रथमोऽनुवाकः  ,"Translation by Swami Sivananda
Om. May Mitra be propitious to us, and Varuna propitious be; may Aryaman propitious be to us; propitious be Indra and Brihaspati to us; to us propitious may Vishnu of vast extent be. Bow to Brahman! Bow to Thee, Vayu! Thou art indeed Brahman perceptible. Thee indeed will I declare Brahman perceptible. The right will I declare; and I will declare the true. May That protect me; may That protect the teacher. Me may That protect; may It protect the teacher.
Om! Peace! Peace! Peace!",Taittiriya,Upanishad
सदैव वासनात्यागः शमोऽयमिति शब्दितः।  निग्रहो बाह्यवृत्तीनां दम इत्यभिधीयते।   , Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.,aparokshanubhuti,Adi Shankaracharya
यद्वन्मृदि घटभ्रान्तिं शुक्तौ वा रजतस्थितिम्।  तद्वद्ब्रह्मणि जीवत्वं भ्रान्त्या पश्यति न स्वतः।   ," Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).",aparokshanubhuti,Adi Shankaracharya
न किंचिदत्र पश्यामि न शृणोमि न वेद्म्यहम् । वात्मनैव सदानन्दरूपेणास्मि विलक्षणः ," I neither see nor hear nor know anything in this. I simply exist as the Self, the eternal Bliss, distinct from everything else.",vivekachudamani,Adi Shankaracharya
 नानुमानमतच्छब्दात्  .  ," No inferential entity (is the repository), for there is no word of that import.",brahma sutra,Veda Vyasa
 विकरणत्वान्नेतिचेत्तदुक्तम्  ," If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier.",brahma sutra,Veda Vyasa
समूलकृत्तोऽपि महानहं पुनः व्युल्लेखितः स्याद्यदि चेतसा क्षणम् । जीव्य विक्षेपशतं करोति नभस्वता प्रावृषि वारिदो यथा ," Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.",vivekachudamani,Adi Shankaracharya
 अनावृत्तिः शब्दादनावृत्तिः शब्दात्  , There is no return for the released souls on the strength of the Upanishadic declaration; there is no return for the released souls on the strength of the Upanishadic declaration.,brahma sutra,Veda Vyasa
 अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृद्धि हि  .  ," Or on the analogy of what is seen in the world, (the soul may pervade the whole body) through its attribute (of sentience).",brahma sutra,Veda Vyasa
सर्वाधारं सर्ववस्तुप्रकाशं सर्वाकारं सर्वगं सर्वशून्यम् । त्यं शुद्धं निश्चलं निर्विकल्पं ब्रह्माद्वैतं यत्तदेवाहमस्मि ," I am verily that Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute.",vivekachudamani,Adi Shankaracharya
अज्ञानसर्पदष्टस्य ब्रह्मज्ञानौषधं विना । मु वेदैश्च शास्त्रैश्च किमु मन्त्रैः किमौषधैः ," For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and Scriptures, Mantras and medicines to such a one?",vivekachudamani,Adi Shankaracharya
निगृह्य शत्रोरहमोऽवकाशः क्वचिन्न देयो विषयानुचिन्तया । एव संजीवनहेतुरस्य प्रक्षीणजम्बीरतरोरिवाम्बु ," Overpowering this enemy, egoism, not a moment’s respite should be given to it by thinking on the sense-objects. That is verily the cause of its coming back to life, like water to a citron tree that has almost dried up.",vivekachudamani,Adi Shankaracharya
प्राणाग्नय एवैतस्मिन् पुरे जाग्रति । ार्हपत्यो ह वा एषोऽपानोव्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयःप्राणः  ," 3  The prana fires remain awake in this city. Apana is the Garhapatya Fire and vyana, the Anvaharyapachana Fire. And prana is the Ahavaniya Fire, so called from being taken since it is taken from the Garhapatya Fire. ",Prashna,Upanishad
स्वप्नदेहो यथाध्यस्तस्तथैवायं हि देहकः।  अध्यस्तस्य कुतो जन्म जन्माभावे स्थितिः कुतः।   ," Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?",aparokshanubhuti,Adi Shankaracharya
 अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम्  ," But the meditations connected with the accessories of rites are not to be confined to the branches of the Vedas in which they obtain, for they are to be adopted in all the (branches of the) Vedas.",brahma sutra,Veda Vyasa
इष्टापूर्तं मन्यमाना वरिष्ठंनान्यच्छ्रेयो वेदयन्ते प्रमूढाः ।  नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमंलोकं हीनतरं वा विशन्ति  ,"10 Ignorant fools, regarding sacrifices and humanitarian works as the highest, do not know any higher good. Having enjoyed their reward on the heights of heaven, gained by good works, they enter again this world or a lower one. ",Mundaka,Upanishad
दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः ।  अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः  ,"2 He is the self-luminous and formless Purusha, uncreated and existing both within and without. He is devoid of prana, devoid of mind, pure and higher than the supreme Imperishable. ",Mundaka,Upanishad
स यश्चायं पुरुषे । श्चासावादित्ये ।  एकः ।  स य एवंवित् । स्माल्लोकात्प्रेत्य ।  एतमन्नमयमात्मानमुपसङ्क्रामति ।  एतं प्राणमयमात्मानमुपसङ्क्रामति ।  एतं मनोमयमात्मानमुपसङ्क्रामति ।  एतं विज्ञानमयमात्मानमुपसङ्क्रामति ।  एतमानन्दमयमात्मानमुपसङ्क्रामति ।  तदप्येष श्लोको भवति इत्यष्टमोऽनुवाकः  ,"The Reality in the core of the man and the Reality which is the Sun, are one. He who knows this, on leaving from this world, first attains the Atman made of food, next attains this Atman made of Prana, next attains this Atman made of Buddhi and lastly attains the Atman made of Bliss… Regarding this there is the following verse:",Taittiriya,Upanishad
 अप्रतीकालम्बनान्नयतीति बादरायणरुभयथा चदोषात् तत्क्रतुश्च  .  ," Badarayana says that the superhuman being leads to Brahman only those who do not use symbols (in their meditation), since this twofold division involves no contradiction and one becomes what one resolves to be.",brahma sutra,Veda Vyasa
अपरिग्रहस्थैर्ये जन्मकथंतासम्बोधः   ," When he is fixed in non-receiving, he gets the memory of past life.
",Yogasutra,Patanjali
बहिस्तु विषयैः सङ्गं तथान्तरहमादिभिः । रक्त एव शक्नोति त्यक्तुं ब्रह्मणि निष्ठितः ," It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment to the sense-objects and the internal attachment for egoism etc.",vivekachudamani,Adi Shankaracharya
मुखाभासको दर्पणे दृश्यमानोमुखत्वात् पृथक्त्वेन नैवास्ति वस्तु ।  चिदाभासको धीषु जीवोऽपि तद्वत्स नित्योपलब्धिस्वरूपोऽहमात्मा ," The reflection of a face in a mirror has no real existence apart from the reflected face. So also, the Jiva, who is only the reflection of the Self or Pure Consciousness in the intellect (or mind) has really no separate existence apart from the Self. That Self, which is of the nature of eternal consciousness, I am.
",hastamalakiyam,Adi Shankaracharya
निद्राया लोकवार्तायाः शब्दादेरपि विस्मृतेः । वचिन्नावसरं दत्त्वा चिन्तयात्मानमात्मनि ," Without giving the slightest chance to oblivion on account of sleep, concern in secular matters or the sense-objects, reflect on the Self in thy mind.",vivekachudamani,Adi Shankaracharya
निमेषार्धं न तिष्ठन्ति वृत्तिं ब्रह्ममयीं विना।  यथा तिष्ठन्ति ब्रह्माद्याः सनकाद्याः शुकादयः।   ," The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.",aparokshanubhuti,Adi Shankaracharya
स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः   ," The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
",Yogasutra,Patanjali
।  श्रीः।  आत्मबोधः।  तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम्।  मुमुक्षूणामपेक्ष्योऽयमात्मबोधो विधीयते।   ," I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.",atmabodha,Adi Shankaracharya
वर्तमानेऽपि देहेऽस्मिञ्छायावदनुवर्तिनि । न्ताममताभावो जीवन्मुक्तस्य लक्षणम् ," The absence of the ideas of ‘I’ and ‘mine’ even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.",vivekachudamani,Adi Shankaracharya
 प्राणादयो वाक्यशेषात्  ," The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.",brahma sutra,Veda Vyasa
अतः पृथङ्नास्ति जगत्परात्मनः पृथक्प्रतीतिस्तु मृषा गुणादिवत् । ोपितस्यास्ति किमर्थवत्ताद् धिष्ठानमाभाति तथा भ्रमेण ," Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualities (of blueness etc., in the sky). Has a superimposed attribute any meaning apart from its substratum ? It is the substratum which appears like that through delusion.",vivekachudamani,Adi Shankaracharya
अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि । मित्यभिमानेन तिष्ठत्याभासतेजसा ," The inner organ (mind) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued with a reflection of the Ātman.",vivekachudamani,Adi Shankaracharya
 आ प्रायणात्तत्रापि हि दृष्टम्  .  ," (Meditation is to be repeated) up till the moment of death, for it is noticed in the scriptures that it is done so even then.",brahma sutra,Veda Vyasa
 अङ्गित्वानुपपत्तेः  .  ," Besides, Pradhana cannot act on account of the impossibility of (the existence of) any relationship of the principal and its subordinates (among the gunas constituting Pradhana).",brahma sutra,Veda Vyasa
 अत एव चोपमा सूर्यकादिवत्  .  , Hence also are the illustrations of the sun’s reflection etc.,brahma sutra,Veda Vyasa
तदेतदृचाऽभ्युक्तम् ।  क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाःस्वयं जुह्वत एकर्षिं श्रद्धयन्तः ।  तेषामेवैतां ब्रह्मविद्यां वदेतशिरोव्रतं विधिवद् यैस्तु चीर्णम्  ,"10 A Rik-verse declares: This Knowledge of Brahman should he told to those only who have performed the necessary duties, who are versed in the Vedas and devoted to Brahman and who, full of faith, have offered oblations in the Ekarshi Fire and performed, according to rule, the rite of carrying fire on the head. ",Mundaka,Upanishad
आत्मा प्रकाशकः स्वच्छो देहस्तामस उच्यते।  तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।   ," Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,",aparokshanubhuti,Adi Shankaracharya
 प्रसिद्धेश्च  .  , And because of familiar use.,brahma sutra,Veda Vyasa
योगस्य प्रथमद्वारं वाङ्निरोधोऽपरिग्रहः । राशा च निरीहा च नित्यमेकान्तशीलता ," The first steps to Yoga are control of speech, non-receiving of gifts, entertaining of no expectations, freedom from activity, and always living in a retired place.",vivekachudamani,Adi Shankaracharya
 योनिश्च हि गीयते  , And because Brahman is declared to be the source (yoni).,brahma sutra,Veda Vyasa
अयमात्मा हि ब्रह्मैव सर्वात्मकतया स्थितः।  इति निर्धारितं श्रुत्या बृहदारण्यसंस्थया।   ," The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.",aparokshanubhuti,Adi Shankaracharya
 तत्पूर्वकत्वाद्वाचः  , (Pranas must have originated from Brahman) since speech is preceded by them.,brahma sutra,Veda Vyasa
तान् वरिष्ठः प्राण उवाच । ा मोहमापद्यथ अहमेवैतत्पञ्चधाऽऽत्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीतितेऽश्रद्दधाना बभूवुः  ," 3  To them prana, the chiefmost said: “Do not fall into delusion. I alone, dividing myself into five parts, support this body and uphold it.” But they were incredulous. ",Prashna,Upanishad
न साक्षिणं साक्ष्यधर्माः संस्पृशन्ति विलक्षणम् । िकारमुदासीनं गृहधर्माः प्रदीपवत् ," The properties of things observed do not affect the Witness, which is distinct from them, changeless and indifferent – as the properties of a room (do not affect) the lamp (that illumines it).",vivekachudamani,Adi Shankaracharya
सर्वोऽपि व्यवहारस्तु ब्रह्मणा क्रियते जनैः।  अज्ञानान्न विजानन्ति मृदेव हि घटादिकम्।   ," People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.",aparokshanubhuti,Adi Shankaracharya
न तत्र सूर्यो भाति न चन्द्रतारकंनेमा विद्युतो भान्ति कुतोऽयमग्निः ।  तमेव भान्तमनुभाति सर्वंतस्य भासा सर्वमिदं विभाति ति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली  ,"15  The sun does not shine there, nor the moon and the stars, nor these lightnings-not to speak of this fire. He shining, everything shines after Him. By His light all this is lighted.",katha,Upanishad
अनादिकालोऽयमहंस्वभावो जीवः समस्तव्यवहारवोढा । ोति कर्माण्यपि पूर्ववासनः पुण्यान्यपुण्यानि च तत्फलानि ,"186- It is without beginning, characterised by egoism, is called the Jiva, and carries on all the activities on the relative plane. Through previous desires it performs good and evil actions and experiences their results. Being born in various bodies, it comes and goes, up and down. It is this knowledge sheath that has the waking, dream and other states, and experiences joy and grief.",vivekachudamani,Adi Shankaracharya
 गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः  ," The soul’s course after death must have purposefulness in two ways, for else it will lead to contradiction.",brahma sutra,Veda Vyasa
तस्मिँस्त्वयि किं वीर्यमित्यपीदँसर्वमाददीय यदिदं पृथिव्यामिति  ,"9 “What energy do you possess—you of such fame?” (asked the yaksha). I can verily blow away everything, whatever there on this earth,” replied Vāyu.",Kenopanishad,Upanishad
अपरोक्षानुभूतिर्वै प्रोच्यते मोक्षसिद्धये।  सद्भिरेषा प्रयत्नेन वीक्षणीया मुहुर्मुहुः।   , Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.,aparokshanubhuti,Adi Shankaracharya
कामान् यः कामयते मन्यमानःस कामभिर्जायते तत्र तत्र ।  पर्याप्तकामस्य कृतात्मनस्तुइहैव सर्वे प्रविलीयन्ति कामाः  ,"2 He who, cherishing objects, desires them, is born again here or there through his desires, But for him whose desires are satisfied and who is established in the Self, all desires vanish even here on earth. ",Mundaka,Upanishad
सुखाद्यनुभवो यावत्तावत्प्रारब्धमिष्यते । ोदयः क्रियापूर्वो निष्क्रियो न हि कुत्रचित् ," Prārabdha work is acknowledged to persist so long as there is the perception of happiness and the like. Every result is preceded by an action, and nowhere is it seen to accrue independently of action.",vivekachudamani,Adi Shankaracharya
यन्मूलं सर्वभूतानां यन्मूलं चित्तबन्धनम्।  मूलबन्धः सदा सेव्यो योगोऽसौ राजयोगिनाम्।   , That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.,aparokshanubhuti,Adi Shankaracharya
येयं प्रेते विचिकित्सा मनुष्ये-ऽस्तीत्येके नायमस्तीति चैके ।  एतद्विद्यामनुशिष्टस्त्वयाऽहंवराणामेष वरस्तृतीयः  ,"20  Nachiketa said: There is this doubt about a man when he is dead: Some say that he exists; others, that he does not. This I should like to know, taught by you. This is the third of my boons. ",katha,Upanishad
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।  मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः  ,"10-11  Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal.",katha,Upanishad
 तृतीये शब्दावरोधः संशोकजस्य  , Life springing from moisture is included in the third term (plant life).,brahma sutra,Veda Vyasa
यद्वदग्नौ मणित्वं हि मणौ वा वह्निता पुमान्।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as a person imagines a jewel in fire or vice versa, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya
महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।  पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः  ,"10-11  Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal.",katha,Upanishad
भूरिति वै प्राणः । ुव इत्यपानः । ुवरिति व्यानः ।  मह इत्यन्नम् । न्नेन वाव सर्वे प्राण महीयन्ते ।  ता वा एताश्चतस्रश्चतुर्ध । तस्रश्चतस्रो व्याहृतयः ।  ता यो वेद ।  स वेद ब्रह्म । र्वेऽस्मैदेवा बलिमावहन्ति ति पञ्चमोऽनुवाकः  ,Bhuh is Prana. Bhuvah is Apana. Savah is Vyana. Mahah is food. Indeed it is by food that the Pranas thrive. ,Taittiriya,Upanishad
सर्वे वेदा यत्पदमामनन्तितपाꣳसि सर्वाणि च यद्वदन्ति ।  यदिच्छन्तो ब्रह्मचर्यं चरन्तितत्ते पदꣳ संग्रहेण ब्रवीम्योमित्येतत्  ,"15  Yama said: The goal which all the Vedas declare, which all austerities aim at and which men desire when they lead the life of continence, I will tell you briefly: it is Om.",katha,Upanishad
तटित्त्वन्तं शक्त्या तिमिरपरिपन्थिफुरणयास्फुरन्नानारत्नाभरणपरिणद्धेन्द्रधनुषम् ।  तव श्यामं मेघं कमपि मणिपूरैकशरणंनिषेवे वर्षन्तं हरमिहिरतप्तं त्रिभुवनम्  ," Mother ,think and worship I ,of the fire,In your holy wheel of Swadishtana,And the Rudra who shines in that fire,Like the destroying fire of deluge,And you who shine there as Samaya.When that angry fire of look of Rudhra,Burns the world ,Then your look drenches it in mercy,Which treats and cools it down.",saundarya,Adi Shankaracharya
यस्य सन्निधिमात्रेण देहेन्द्रियमनोधियः । षयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव ," By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants!",vivekachudamani,Adi Shankaracharya
 तत्स्वाभाव्यापत्तिरुपपत्तेः  ," (The descending soul) attains similarity (with space, air, etc.,); for that is reasonable.",brahma sutra,Veda Vyasa
 तदनन्यत्वमारम्भणशब्दादिभ्यः  , There is non-difference of those cause and effect on account of the texts about origin etc.,brahma sutra,Veda Vyasa
 सर्वोपेता च तद्दर्शनात्  ," Moreover (the Deity is) possessed of all (powers), it having been revealed thus (in the Upanishads).",brahma sutra,Veda Vyasa
 श्रुतोपनिषत्कगत्यभिधानाच्च  .  , And because the course to be followed by one who has heard the secret teaching is spoken of.,brahma sutra,Veda Vyasa
यत्कटाक्षशशिसान्द्रचन्द्रिका पातधूतभवतापजश्रमः । राप्तवानहमखण्डवैभवा नन्दमात्मपदमक्षयं क्षणात् ," Whose glance, like the shower of concentrated moonbeams, has removed my exhaustion brought on by the afflictions of the world, and in a moment admitted me to the undecaying status of the Ātman, the Bliss of infinite majesty!",vivekachudamani,Adi Shankaracharya
ब्रह्मैवास्मीति सद्वृत्त्या निरालम्बतया स्थितिः।  ध्यानशब्देन विख्याता परमानन्ददायिनी।   ," Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.",aparokshanubhuti,Adi Shankaracharya
अस्थूलमित्येतदसन्निरस्य सिद्धं स्वतो व्योमवदप्रतर्क्यम् । ो मृषामात्रमिदं प्रतीतं जहीहि यत्स्वात्मतया गृहीतम् ब्रह्माहमित्येव विशुद्धबुद्ध्या विद्धि स्वमात्मानमखण्डबोधम् ," Eliminating the not-Self, in the light of such passages as ‘It is not gross’ etc., (one realises the Ātman), which is self-established, unattached like the sky, and beyond the range of thought. Therefore dismiss this mere phantom of a body which thou perceivest and hast accepted as thy own self. By means of the purified understanding that thou art Brahman, realise thy own self, the Knowledge Absolute. ",vivekachudamani,Adi Shankaracharya
नारी स्तनभर नाभीदेशंदृष्ट्वा मा गा मोहावेशम् |एतन्मांस वसादि विकारंमनसि विचिन्तया वारं वारम् ,"Do not get drowned in delusion, infatuated with passion and lusty desires, by seeing a woman’s raised breasts and navel. These are nothing but a modification of flesh and fat, and the like. Do not fail to remember this again and again in your mind.",bhaja govindam,Adi Shankaracharya
स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियंमनः । न्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च   ," 4  He created prana; from prana faith, space, air, fire, water, earth, the organs, mind, food; from food virility, austerity, the Vedic hymns, sacrifice, the worlds; and in the worlds He created names. ",Prashna,Upanishad
एषोऽग्निस्तपत्येष सूर्यएष पर्जन्यो मघवानेष वायुःएष पृथिवी रयिर्देवःसदसच्चामृतं च यत्  ," 5  It burns as fire, it is the sun, it is the rain; it is Indra, it is the wind, it is the earth, it is food. It is the luminous god. It is being and non being; it is immortality. ",Prashna,Upanishad
 मन्त्रवर्णात्  .  , This follows from the words of the mantras also.,brahma sutra,Veda Vyasa
उपाधिसंबन्धवशात्परात्मा ह्युपाधिधर्माननुभाति तद्गुणः । ोविकारानविकारिवन्हिवत् सदैकरूपोऽपि परः स्वभावात् ," Owing to Its connection with the super-impositions, the Supreme Self, even thou naturally perfect (transcending Nature) and eternally unchanging, assumes the qualities of the superimpositions and appears to act just as they do – like the changeless fire assuming the modifications of the iron which it turns red-hot.",vivekachudamani,Adi Shankaracharya
चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपिप्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः ।  चतुश्चत्वारिंशद्वसुदलकलाश्रत्रिवलय-त्रिरेखाभिः सार्धं तव शरणकोणाः परिणताः  ," With four wheels of our Lord Shiva,And with five different wheels of you, my mother,Which are the real basis of this world,Your house of the holy wheel,Has four different parts,Of eight and sixteen petals,Three different circles,And three different lines,Making a total of forty four angles*.",saundarya,Adi Shankaracharya
यत्राज्ञानाद्भवेद्द्वैतमितरस्तत्र पश्यति।  आत्मत्वेन यदा सर्वं नेतरस्तत्र चाण्वपि।   ," When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.",aparokshanubhuti,Adi Shankaracharya
लक्ष्यच्युतं चेद्यदि चित्तमीषद् बहिर्मुखं सन्निपतेत्ततस्ततः । रमादतः प्रच्युतकेलिकन्दुकः सोपानपङ्क्तौ पतितो यथा तथा ," If the mind ever so slightly strays from the Ideal and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounds down from one step to another.",vivekachudamani,Adi Shankaracharya
वहत्यम्ब स्तम्बेरमदनुजकुम्भप्रकृतिभिःसमारब्धां मुक्तामणिभिरमलां हारलतिकाम् ।  कुचाभोगो बिम्बाधररुचिभिरन्तः शबलितांप्रतापव्यामिश्रां पुरदमयितुः कीर्तिमिव ते  ," Oh, Victory flag of the king of mountains,We never have any doubt in our mind,That your two breasts divine,Are the nectar filled pot made of rubies,For The elephant faced one,And he who killed Crownchasura*,Even today do not know the pleasure of women,And remain as young children.",saundarya,Adi Shankaracharya
तदर्थ एव दृश्यस्यात्मा   ," The nature of the experienced is for him.
",Yogasutra,Patanjali
एको वशी सर्वभूतान्तरात्माएकं रूपं बहुधा यः करोति ।  तमात्मस्थं येऽनुपश्यन्ति धीराःतेषां सुखं शाश्वतं नेतरेषाम्  ,"12  There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him within themselves-not to others. ",katha,Upanishad
अतः परं ब्रह्म सदद्वितीयं विशुद्धविज्ञानघनं निरञ्जनम् । राशान्तमाद्यन्तविहीनमक्रियं निरन्तरानन्दरसस्वरूपम् ,"237- Hence whatever is manifested, viz. this universe, is the Supreme Brahman Itself, the Real, the One without a second, pure, the Essence of Knowledge, taintless, serene, devoid of beginning and end, beyond activity, the Essence of Bliss Absolute – transcending all the diversities created by Māyā or Nescience, eternal, ever beyond the reach of pain, indivisible, immeasurable, formless, undifferentiated, nameless, immutable, self-luminous.",vivekachudamani,Adi Shankaracharya
वपुस्तुषादिभिः कोशैर्युक्तं युक्त्यवघाततः।  आत्मानमान्तरं शुद्धं विविञ्च्यात्तण्डुलं यथा।   ," Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.",atmabodha,Adi Shankaracharya
स्वमेव सर्वथा पश्यन्मन्यमानः स्वमद्वयम् । वानन्दमनुभुञ्जानः कालं नय महामते ," Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss of the Self, pass thy time, O noble soul!",vivekachudamani,Adi Shankaracharya
शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणःस्मरो हंसः शक्रस्तदनु च परामारहरयः ।  अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिताभजन्ते वर्णास्ते तव जननि नामावयवताम्  ," The Lord of all souls, Pasupathi*,Did create the sixty four thanthras,Each leading to only one desired power,And started he his relaxation..But you goaded him mother,To create in this mortal world.Your thanthra called Sri vidya.Which grants the devotee,All powers that give powers,Over all the states in life.",saundarya,Adi Shankaracharya
 अनाविष्कुर्वन्नन्वयात्  .  ," (The word ‘balya’ in the Brihadaranyaka means that a man of enlightenment should behave like a child) without displaying his parts, for so it fits in with the context.",brahma sutra,Veda Vyasa
सम्यग्विज्ञानवान्योगी स्वात्मन्येवाखिलं स्थितम्।  एकं च सर्वमात्मानमीक्षते ज्ञानचक्षुषा।   , The Yogi of perfect realisation and enlightenment sees through his “eye of wisdom” (Gyana Chakshush) the entire universe in his own Self and regards everything else as his own Self and nothing else.,atmabodha,Adi Shankaracharya
शुद्धाद्वयब्रह्मविभोधनाश्या सर्पभ्रमो रज्जुविवेकतो यथा । स्तमःसत्त्वमिति प्रसिद्धा गुणास्तदीयाः प्रथितैः स्वकार्यैः ," Māyā can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her Guṇas as Rajas, Tamas and Sattva, named after their respective functions.",vivekachudamani,Adi Shankaracharya
अशरीरँ शरीरेष्वनवस्थेष्ववस्थितम् ।  महान्तं विभुमात्मानं मत्वा धीरो न शोचति  ,"22  The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast and all- pervading, does not grieve. ",katha,Upanishad
रणे जित्वा दैत्यानपहृतशिरस्त्रैः कवचिभिर्-निवृत्तैश्चण्डांशत्रिपुरहरनिर्माल्यविमुखैः ।  विशाखेन्द्रोपेन्द्रैः शशिविशदकर्पूरशकलाविलीयन्ते मातस्तव वदनताम्बूलकबलाः  ," Mother mine,The well known tongue of yours,Which without rest chants and repeats,The many goods of your Consort, Shiva,Is red like the hibiscus flower.The Goddess of learning Saraswathi,Sitting at the tip of your tongue,Though white and sparkling like a crystal,Turns red like the ruby,Because of the colour of your tongue.",saundarya,Adi Shankaracharya
निरुपममनादितत्त्वं त्वमहमिदमद इति कल्पनादूरम् । त्यानन्दैकरसं सत्यं ब्रह्माद्वितीयमेवाहम् ," I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as thou or I, or this or that, the Essence of Eternal Bliss, the Truth.",vivekachudamani,Adi Shankaracharya
प्रत्ययस्य परचित्तज्ञानम्   ," By making Samyama on the signs in another’s body, knowledge of his mind comes.
",Yogasutra,Patanjali
सन्तु विकाराः प्रकृतेर्दशधा शतधा सहस्रधा वापि । ं मेऽसङ्गचितस्तैर्न घनः क्वचिदम्बरं स्पृशति ," Let there be changes in the Prakriti in ten, a hundred, or a thousand ways, what have I, the unattached Knowledge Absolute, got to do with them? Never do the clouds touch the sky!",vivekachudamani,Adi Shankaracharya
अन्यदेव तद्विदितादथो अविदितादधि ।  इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे  ,4 It is different from the known; It is above the unknown. Thus we have heard from the preceptors of old who taught It to us. ,Kenopanishad,Upanishad
 जीवमुख्यप्राणलिङ्गादिति चेत् तद्व्याख्यातम्  ," If it be contended that the supreme Self is not meant, owing to the presence of the indicatory marks of the individual soul and the chief Prana, then that has already been explained.",brahma sutra,Veda Vyasa
देवपितृकार्याभ्यां न प्रमदितव्यम् । ातृदेवो भव ।  पितृदेवो भव । चार्यदेवो भव । तिथिदेवो भव ।  यान्यनवद्यानि कर्माणि । ानि सेवितव्यानि । ो इतराणि ।  यान्यस्माकꣳसुचरितानि । ानि त्वयोपास्यानि ।  नो इतराणि ,"Never swerve from your duties towards Gods and towards the departed souls (Manes). May the mother be, to thee, a God. May the father be to thee a God. May the Guru be to thee a God. May the guest be to thee a God. ",Taittiriya,Upanishad
तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः । रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ," Worshipping that Guru with devotion, and approaching him, when he is pleased with prostration, humility and service, (he) should ask him what he has got to know:",vivekachudamani,Adi Shankaracharya
स्वात्मन्येव सदा स्थित्वा मनो नश्यति योगिनः । सनानां क्षयश्चातः स्वाध्यासापनयं कुरु ," The Yogi’s mind dies, being constantly fixed on his own Self. Thence follows the cessation of desires. Therefore do away with thy superimposition.",vivekachudamani,Adi Shankaracharya
अहेयमनुपादेयं मनोवाचामगोचरम् । ्रमेयमनाद्यन्तं ब्रह्म पूर्णमहं महः ," Which can be neither thrown away nor taken up, which is beyond the reach of mind and speech, immeasurable, without beginning and end, the Whole, one’s very   Self, and of surpassing glory.",vivekachudamani,Adi Shankaracharya
ज्ञानोदयात्पुरारब्धं कर्मज्ञानान्न नश्यति । त्वा स्वफलं लक्ष्यमुद्दिश्योत्सृष्टबाणवत् ," The work which has fashioned this body prior to the dawning of knowledge, is not destroyed by that knowledge without yielding its fruits, like the arrow shot at an object.",vivekachudamani,Adi Shankaracharya
न शुक्लं न कृष्णं न रक्तं न पीतंन कुब्जं न पीनं न ह्रस्वं न दीर्घम्।  अरूपं तथा ज्योतिराकारकत्वात्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"Neither white nor black,
Neither red nor yellow,
Neither large nor thin,
Neither short , nor tall,
And neither with a form is the soul,
For this soul is the form of the light,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
यद्बोद्धव्यं तवेदानीमात्मानात्मविवेचनम् । ुच्यते मया सम्यक्श्रुत्वात्मन्यवधारय , Now I am going to tell thee fully about what you ought to know – the discrimination between the Self and the non-Self. Listen to it and decide about it in your mind.,vivekachudamani,Adi Shankaracharya
 समान एवञ्चाभेदात्  , (The meditations) in the same branch are similarly the same (and their traits are to be combined) because of the non-difference of the object.,brahma sutra,Veda Vyasa
कण्ठकूपे क्षुत्पिपासानिवृत्तिः   ," On the hollow of the throat, (comes) cessation of hunger.
",Yogasutra,Patanjali
 सर्वथापि तु त एवोभयलिङ्गात्  .  ," Considered either way, however, the very same religious duties are meant for performance, because of the indicatory marks of both kinds.",brahma sutra,Veda Vyasa
उपाधिभेदात्स्वयमेव भिद्यते चोपाध्यपोहे स्वयमेव केवलः । ्मादुपाधेर्विलयाय विद्वान् वसेत्सदाकल्पसमाधिनिष्ठया ," Through the diversity of the supervening conditions (Upadhis), a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis.",vivekachudamani,Adi Shankaracharya
 श्रुतत्वाच्च  , (God is the ordainer of results) for the further reason that the Upanishads say so.,brahma sutra,Veda Vyasa
अन्नब्रह्मोपासनम्अन्नं न निन्द्यात् । द्व्रतम् । ्राणो वा अन्नम् ।  शरीरमन्नादम् । ्राणे शरीरं प्रतिष्ठितम् ।  शरीरे प्राणः प्रतिष्ठितः । देतदन्नमन्ने प्रतिष्ठितम् ।  स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति ।  अन्नवानन्नादो भवति । हान्भवति प्रजयापशुभिर्ब्रह्मवर्चसेन । हान् कीर्त्या ति सप्तमोऽनुवाकः  ,"Do not blashpheme food, that shall be your vow. Prana is food. Body is the eater of food. The body is fixed in Prana. The Prana is fixed in the body. Thus food is fixed in food. He who knows that food is fixed in food, becomes one with Brahman. He becomes possessed 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
सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा   ," Karma is of two kinds — soon to be fructified and late to be fructified. By making Samyama on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
",Yogasutra,Patanjali
नित्यमात्मस्वरूपं हि दृश्यं तद्विपरीतगम्।  एवं यो निश्चयः सम्यग्विवेको वस्तुनः स वै।   ," Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) – such a settled conviction is truly known as discrimination.",aparokshanubhuti,Adi Shankaracharya
यद्भासा भास्यतेऽर्कादि भास्यैर्यत्तु न भास्यते।  येन सर्वमिदं भाति तद्ब्रह्मेत्यवधारयेत्।   ," That by the light of which the luminous, orbs like the Sun and the Moon are illuminated, but which is not illumined by their light, realise that to be Brahman.",atmabodha,Adi Shankaracharya
अगमन्मे मनोऽन्यत्र सांप्रतं च स्थिरीकृतम्।  एवं यो वेद धीवृत्तिं सोऽहमित्यवधारय।   ," “‘He am I’, the One Consciousness, which is the Self that illumines the modifications in my mind such as ‘my mind went elsewhere, however, it has been brought to rest now’, – ‘He am I’ (So’ham).”",vakyavritti,Adi Shankaracharya
मानान्तरविरोधे तु मुख्यार्थस्यापरिग्रहे।  मुख्यार्थेनाविनाभूते प्रतीतिर्लक्षणोच्यते।   ," “If the direct word-meaning throws up an inconsistency with what is pointed out by other proofs and evidences, the sense consistent with its word-meaning that is intelligently suggested by the term, is to be accepted – and this is its suggestive-meaning (lakshana).”",vakyavritti,Adi Shankaracharya
 वाङ्ग्मनसि दर्शनाच्छब्दाच्च  .  , The (function) of the organ of speech merges in the mind (at the time of death) for so it is seen and so the Upanishads say.,brahma sutra,Veda Vyasa
का ते कान्ता कस्ते पुत्रःसंसारोऽयमतीव विचित्रः |कस्य त्वं वा कुत आयातःतत्वं चिन्तय तदिह भ्रातः ,"Who is your wife? Who is your son? Supremely wonderful is saṁsāra, the circle of birth and death. Of whom are you? From where have you come? Brother, ponder over these concepts",bhaja govindam,Adi Shankaracharya
 विशेषितत्वाच्च  .  , And (the conditioned Brahman must be the goal) owing to the specific mention of this.,brahma sutra,Veda Vyasa
 कार्याख्यानादपूर्वम्  ," Since acamana is mentioned as a duty already recognized, it occurs (in the Upanishad) in connection with a fresh injunction (of meditation on Prana).",brahma sutra,Veda Vyasa
लीनधीरपि जागर्ति जाग्रद्धर्मविवर्जितः । धो निर्वासनो यस्य स जीवन्मुक्त इष्यते ," He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.",vivekachudamani,Adi Shankaracharya
तस्मै तृणं निदधावेतद्दहेति ।  तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एवनिववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति  ,"6 The yaksha placed a straw before him (and said): “Burn this!” (Agni) approached it with all speed; he was however, unable to burn it. So he withdrew from there (and returned to the gods), saying, “I could not ascertain who the yaksha was.”",Kenopanishad,Upanishad
अन्तःश्रितानन्तदूरन्तवासना धूलीविलिप्ता परमात्मवासना । रज्ञातिसंघर्षणतो विशुद्धा प्रतीयते चन्दनगन्धवत्स्फुटम् ," Like the fragrance of the sandal-wood, the perfume of the Supreme Self, which is covered with the dust of endless, violent impressions imbedded in the mind, when purified by the constant friction of Knowledge, is (again) clearly perceived.",vivekachudamani,Adi Shankaracharya
प्राचीनवासनावेगादसौ संसरतीति चेत् । सदेकत्वविज्ञानान्मन्दी भवति वासना ," If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.",vivekachudamani,Adi Shankaracharya
न माता पिता वा न देवा न लोकान वेदा न यज्ञा न तीर्थं ब्रुवन्ति।  सुषुप्तौ निरस्तातिशून्यात्मकत्वात्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"Neither the mother nor the father.
Neither the celestial gods nor the earth,
Neither the Vedas ,nor the fire sacrifice,
Nor the holy waters, they say, exist in sleep.
But there is no void in sleep, either.
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
दुर्वारसंसारदवाग्नितप्तं दोधूयमानं दुरदृष्टवातैः । तं प्रपन्नं परिपाहि मृत्योः शरण्यमन्यद्यदहं न जाने ," Save me from death, afflicted as I am by the unquenchable fire of this world-forest, and shaken violently by the winds of an untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter.",vivekachudamani,Adi Shankaracharya
सर्वव्यापृतिकरणं लिङ्गमिदं स्याच्चिदात्मनः पुंसः । स्यादिकमिव तक्ष्णस्तेनैवात्मा भवत्यसङ्गोऽयम् ," This subtle body is the instrument for all activities of the Ātman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Ātman is perfectly unattached. ",vivekachudamani,Adi Shankaracharya
 वाक्यान्वयात्  ," (The Self to be realized, heard of, reflected on and profoundly meditated upon is the supreme Self), because (this is the meaning gathered) from the correlation of the passages.",brahma sutra,Veda Vyasa
अनादेरपि विध्वंसः प्रागभावस्य वीक्षितः । ्बुद्ध्युपाधिसंबन्धात्परिकल्पितमात्मनि ,"200- Previous non-existence, even though beginningless, is observed to have an end. So the Jīvahood which is imagined to be in the Ātman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Ātman) is essentially different from it. The relation between the Ātman and the Buddhi is due to a false knowledge.",vivekachudamani,Adi Shankaracharya
असत्कल्पो विकल्पोऽयं विश्वमित्येकवस्तुनि । र्विकारे निराकारे निर्विशेषे भिदा कुतः ," In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That which is changeless, formless and Absolute?",vivekachudamani,Adi Shankaracharya
ध्यानहेयास्तद्वृत्तयः   ," By meditation, their (gross) modifications are to be rejected.
",Yogasutra,Patanjali
पञ्चपादं पितरं द्वादशाकृतिंदिव आहुः परे अर्धे पुरीषिणम् ।  अथेमे अन्य उ परे विचक्षणंसप्तचक्रे षडर आहुरर्पितमिति  ," 11  Some call Him the father with five feet and with twelve forms, the giver of rain and the dweller in the region above the sky. Others, again, say that the world is fixed in the omniscient Sun, endowed with seven wheels and six spokes. ",Prashna,Upanishad
ॐ  अथ कठोपनिषद्  ॐ सह नाववतु । ह नौ भुनक्तु । हवीर्यं करवावहै ।  तेजस्वि नावधीतमस्तु । ा विद्विषावहै  ॐ शान्तिः शान्तिः शान्तिः  ,"
Invocation:
Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!
Om. Peace! Peace! Peace!
",katha,Upanishad
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्   ," The object cannot be said to be dependent on the perception of a single mind. For, if this were the case, the object could be said to be non-existent when that single mind did not perceive it.",Yogasutra,Patanjali
प्रारब्धं सिध्यति तदा यदा देहात्मना स्थितिः । हात्मभावो नैवेष्टः प्रारब्धं त्यज्यतामतः , Prārabdha work can be maintained only so long as one lives identified with the body. But no one admits that the man of realisation ever identifies himself with the body. Hence Prārabdha work should be rejected in his case.,vivekachudamani,Adi Shankaracharya
असौ नासावंशस्तुहिनगिरिवंशध्वजपटित्वदीयो नेदीयः फलतु फलमस्माकमुचितम् ।  वहन्नन्तर्मुक्ताः शिशिरतरनिश्वासगलितंसमृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरः  ," Oh Goddess , who is the consort of Lord Shiva,Your sweet voice which resembles,The continuous waves of nectar,Fills the ear vessels of Saraswathi,Without break,And she shakes her head hither and thither,And the sound made by her ear studs,Appear as if they applaud your words.",saundarya,Adi Shankaracharya
 सर्वाभेदादन्यत्रेमे  ," All (the meditations on Prana) being the same, these traits (found here in one) are to be added elsewhere.",brahma sutra,Veda Vyasa
 उत्तरोत्पादे च पूर्वनिरोधात्  .  ," And because the earlier is negated when the later emerges, (therefore nescience and the rest cannot each be the cause of the next in the series).",brahma sutra,Veda Vyasa
 सर्वथानुपपत्तेश्च  .  ," Besides (this view stands condemned), it being untenable from every point of view.",brahma sutra,Veda Vyasa
 स्वात्मना चोत्तरयोः  .  ," If it be objected that the soul is not atomic because its size is heard of as not being so, we reply, no, since that context relates to the other (ie., the supreme Self).",brahma sutra,Veda Vyasa
 तन्मनः प्राण उत्तरात्  .  , That mind merges in the vital force as is revealed in the subsequent text.,brahma sutra,Veda Vyasa
उत्पन्नेऽप्यात्मविज्ञाने प्रारब्धं नैव मुञ्चति।  इति यच्छ्रूयते शास्त्रात्तन्निराक्रियतेऽधुना।   ," The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.",aparokshanubhuti,Adi Shankaracharya
 साम्पराये तर्तव्याभावात् तथा ह्यन्ये  ," (A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.",brahma sutra,Veda Vyasa
 स्मृतेश्च  .  , (This follows) from the Smriti also.,brahma sutra,Veda Vyasa
निर्गुणो निष्क्रियो नित्यो निर्विकल्पो निरञ्जनः।  निर्विकारो निराकारो नित्यमुक्तोऽस्मि निर्मलः।   ," I am without attributes and actions; Eternal (Nitya) without any desire and thought (Nirvikalpa), without any dirt (Niranjana), without any change (Nirvikara), without form (Nirakara), ever-liberated (Nitya Mukta) ever-pure (Nirmala).",atmabodha,Adi Shankaracharya
परस्परांशैर्मिलितानि भूत्वा स्थूलानि च स्थूलशरीरहेतवः । त्रास्तदीया विषया भवन्ति शब्दादयः पञ्च सुखाय भोक्तुः ," Being united with parts of one another and becoming gross, (they) form the gross body. And their subtle essences form sense-objects – the group of five such as sound, which conduce to the happiness of the experiencer, the individual soul.",vivekachudamani,Adi Shankaracharya
 अनुष्ठेयं बादरायणः साम्यश्रुतेः  .  ," Badarayana thinks that the other orders of life are also to be observed, since Vedic texts speak equally of all the stages of life.",brahma sutra,Veda Vyasa
 कामादितरत्र तत्र च आयतनादिभ्यः  ," Traits like (true) desire etc., (mentioned in the Chandogya) are to be added to the other (viz., Brihadaranyaka) and those mentioned there are to be added here, because of the (sameness of) abode etc.",brahma sutra,Veda Vyasa
 प्रियशिरस्त्वाद्यप्राप्तिरुपचयापचयौ हि भेदे  ," Attributes such as having joy as the head and so on are not to be added everywhere, since (they have) degrees of intensity and feebleness, (which are) possible in a context of difference (ie., duality).",brahma sutra,Veda Vyasa
 आकाशस्तल्लिङ्गात्  .  ," Space (Akasa) is Brahman, for Brahman’s indicatory mark is in evidence.",brahma sutra,Veda Vyasa
तत्त्वमस्यादिवाक्योत्थब्रह्मात्मैकत्वबोधतः । रह्मण्यात्मत्वदार्ढ्याय स्वाध्यासापनयं कुरु ," Through the realisation of the identity of Brahman and the soul, resulting from such great dicta as ‘Thou art That’, do away with thy superimposition, with a view to strengthening thy identification with Brahman.",vivekachudamani,Adi Shankaracharya
असुर्या नाम ते लोका अन्धेन तमसावृताः । ांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः , Those births partake of the nature of the Asuras and are enveloped in blind darkness. After leaving the body they who kill their Atman attain them.,ishavasya,Upanishad
 समुदायोभयहेतुकेऽपि तदप्राप्तिः  .  ," Even if the integration be supposed to arise from either of the causes, that will not be achieved.",brahma sutra,Veda Vyasa
एषोऽणुरात्मा चेतसा वेदितव्योयस्मिन् प्राणः पञ्चधा संविवेश ।  प्राणैश्चित्तं सर्वमोतं प्रजानांयस्मिन् विशुद्धे विभवत्येष आत्मा  ,"9 That subtle Atman is to be known by the intellect here in the body where the prana has entered fivefold. By Atman the intellects of men are pervaded, together with the senses. When the intellect is purified, Atman shines forth. ",Mundaka,Upanishad
तमो द्वाभ्यां रजः सत्त्वात्सत्त्वं शुद्धेन नश्यति । ्मात्सत्त्वमवष्टभ्य स्वाध्यासापनयं कुरु ," Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do way with thy superimposition through the help of Sattva.",vivekachudamani,Adi Shankaracharya
घटं जलं तद्गतमर्कबिम्बं विहाय सर्वं विनिरीक्ष्यतेऽर्कः । स्थ एतत्त्रितयावभासकः स्वयंप्रकाशो विदुषा यथा तथा ," Just as the wise man leaves aside the jar, the water and the reflection of the sun in it, and sees the self-luminous sun which illumines these three and is independent of them;",vivekachudamani,Adi Shankaracharya
यच्चक्षुषा न पश्यति येन चक्षूँषि पश्यति ।  तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते  ,"7 That which cannot be perceived by the eye, but by which the eye is perceived-That alone know as Brahman and not that which people here worship. ",Kenopanishad,Upanishad
आत्मावभासयत्येको बुद्ध्यादीनीन्द्रियाणि हि।  दीपो घटादिवत्स्वात्मा जडैस्तैर्नावभास्यते।   ," Just as a lamp illumines a jar or a pot, so also the Atman illumines the mind and the sense organs, etc. These material-objects by themselves cannot illumine themselves because they are inert.",atmabodha,Adi Shankaracharya
परप्रेमास्पदतया मा न भूवमहं सदा।  भूयासमिति यो द्रष्टा सोऽहमित्यवधारय।   ," “Know yourself to be the One regarding whom there is always the anxiety, ‘May I ever be; never cease to be’, as this Seer is the dearest of all. ‘He am I’ – thus assert and realise.”",vakyavritti,Adi Shankaracharya
योऽयमात्मा स्वयंज्योतिः पञ्चकोशविलक्षणः । स्थात्रयसाक्षी सन्निर्विकारो निरञ्जनः सदानन्दः स विज्ञेयः स्वात्मत्वेन विपश्चिता ," This self-effulgent Ātman which is distinct from the five sheaths, the Witness of the three states, the Real, the Changeless, the Untainted, the everlasting Bliss – is to be realised by the wise man as his own Self.",vivekachudamani,Adi Shankaracharya
असङ्गचिद्रूपममुं विमोह्य देहेन्द्रियप्राणगुणैर्निबद्ध्य । ंममेति भ्रमायात्यजस्रं मनः स्वकृत्येषु फलोपभुक्तिषु ," Deluding the Jīva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Prāṇas, the mind causes it to wander, with ideas of ‘I’ and ‘mine’, amidst the varied enjoyment of results achieved by itself.",vivekachudamani,Adi Shankaracharya
श्वोभावा मर्त्यस्य यदन्तकैतत्सर्वेंद्रियाणां जरयंति तेजः ।  अपि सर्वं जीवितमल्पमेवतवैव वाहास्तव नृत्यगीते  ,"26  Nachiketa said: But, O Death, these endure only till tomorrow. Furthermore, they exhaust the vigour of all the sense organs. Even the longest life is short indeed. Keep your horses, dances and songs for yourself. ",katha,Upanishad
निरन्तराभ्यासवशात्तदित्थं पक्वं मनो ब्रह्मणि लीयते यदा । ा समाधिः सविकल्पवर्जितः स्वतोऽद्वयानन्दरसानुभावकः ," When the mind, thus purified by constant practice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.",vivekachudamani,Adi Shankaracharya
न चोर्ध्वं न चाधो न चान्तर्न बाह्यंन मध्यं न तिर्यङ् न पूर्वापरा दिक्।  वियद्व्यापकत्वादखण्डैकरूपस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"Neither above, nor below,
Neither inside nor outside,
Neither the middle, nor the across,
Neither the east nor the west am I,
For like the all pervading ether,
I am spread everywhere,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
निरस्ताशेषसंसारदोषोऽस्थूलादिलक्षणः।  अदृश्यत्वादिगुणकः पराकृततमोमलः।   ," “’That’, which is free from all the impurities of the Samsara, ‘that’ which is defined by the Upanishads as: ‘Not large etc., having the qualities of imperceptible etc., that is beyond all darkness created by ignorance”.",vakyavritti,Adi Shankaracharya
अहेयमनुपादेयमनादेयमनाश्रयम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन ," There is only Brahman, the One without a second, which is neither to be shunned nor taken up nor accepted, and which is without any support, there is no duality whatsoever in It.",vivekachudamani,Adi Shankaracharya
 मांसादि भौमं यथाशब्दमितरयोश्च  ," Flesh etc., are produced from earth as it is shown in the Upanishads. From the other two as well (evolve other things).",brahma sutra,Veda Vyasa
 शब्दाच्च  .  , And (this is borne out) by Vedic texts.,brahma sutra,Veda Vyasa
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्   ," Ignorance is the productive field of all these that follow, whether they are dormant, attenuated, overpowered, or expanded.
",Yogasutra,Patanjali
प्रवृत्त्यालोक न्यासात्सूक्ष्म व्यवहितविप्रकृष्टज्ञानम्   ," By making Samyama on the Effulgent Light (I.36), comes the knowledge of the fine, the obstructed, and the remote.
",Yogasutra,Patanjali
 तत्रापि च तद्व्यापारादविरोधः  ," Since Death’s control extends even there, no contradiction can arise.",brahma sutra,Veda Vyasa
 उदासीनानामपि चैवं सिद्धिः  .  ," And (if something can come out of nothing, then) on the same ground, success should come even to the indifferent people.",brahma sutra,Veda Vyasa
श्रुतिस्मृतिन्यायशतैर्निषिद्धे दृश्येऽत्र यः स्वात्ममतिं करोति । ैति दुःखोपरि दुःखजातं निषिद्धकर्ता स मलिम्लुचो यथा ," He who identifies himself with the objective universe which has been denied by hundreds of Shrutis, Smritis and reasonings, experiences misery after misery, like a thief, for he does something forbidden.",vivekachudamani,Adi Shankaracharya
अजरममरमस्ताभाववस्तुस्वरूपं स्तिमितसलिलराशिप्रख्यमाख्याविहीनम् । ितगुणविकारं शाश्वतं शान्तमेकं हृदि कलयति विद्वान् ब्रह्म पूर्णं समाधौ ," The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive Entity which precludes all negations, which resembles the placid ocean and is without a name, in which there are neither merits nor demerits, and which is eternal, pacified and One.",vivekachudamani,Adi Shankaracharya
ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।  मध्ये वामनमासीनं विश्वे देवा उपासते  ,3  He it is who sends prana upward and who leads apana downward. All the devas worship that adorable One seated in the middle.,katha,Upanishad
भयादस्याग्निस्तपति भयात्तपति सूर्यः ।  भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः  ,"3  From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run. ",katha,Upanishad
 पटवच्च  , And the effect is non-different from the cause on the analogy of a piece of cloth.,brahma sutra,Veda Vyasa
गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतःशिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः ।  त्वदीयानां भासां प्रतिफलनरागारुणतयाशरीरी श‍ृङ्गारो रस इव दृशां दोग्धि कुतुकम्  ," She who has a holy life,The swans in your house,Follow you without break,As if to learn ,Your gait which is like a celestial play.So thine lotus like feet,Taking recourse to the musical sound,Produced by gems in your anklets,Appears to teach them what they want.",saundarya,Adi Shankaracharya
 एतेन मातरिश्वा व्याख्यातः  .  , Hereby is explained air.,brahma sutra,Veda Vyasa
 ज्योतिषैकेषामसत्यन्ने  ," For the followers of some recension, the number five has to be made up with light in the absence of food.",brahma sutra,Veda Vyasa
नानोपाधिवशादेव जातिनामाश्रमादयः।  आत्मन्यारोपितास्तोये रसवर्णादिभेदवत्।   ," Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.",atmabodha,Adi Shankaracharya
जीवन्मुक्तस्तु तद्विद्वान्पूर्वोपाधिगुणांस्त्यजेत्।  स सच्चिदादिधर्मत्वं भेजे भ्रमरकीटवत्।   ," A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp.",atmabodha,Adi Shankaracharya
बृहच्च तद् दिव्यमचिन्त्यरूपंसूक्ष्माच्च तत् सूक्ष्मतरं विभाति ।  दूरात् सुदूरे तदिहान्तिके चपश्यन्त्विहैव निहितं गुहायाम्  ,"7 That Brahman shines forth, vast, self-luminous, inconceivable, subtler than the subtle. He is far beyond what is far and yet here very near at hand. Verily, He is seen here, dwelling in the cave of the heart of conscious beings. ",Mundaka,Upanishad
मन्दमध्यमरूपापि वैराग्येण शमादिना । रसादेन गुरोः सेयं प्रवृद्धा सूयते फलम् ," Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairāgya (renunciation), Śama(calmness), and so on.",vivekachudamani,Adi Shankaracharya
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः   ," By the practice of the different parts of Yogas the impurities being destroyed, knowledge becomes effulgent up to discrimination.
",Yogasutra,Patanjali
केनापि मृद्भिन्नतया स्वरूपं घटस्य संदर्शयितुं न शक्यते । ो घटः कल्पित एव मोहान् मृदेव सत्यं परमार्थभूतम् ," None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined (as separate) through delusion, and the component clay alone is the abiding reality in respect of it.",vivekachudamani,Adi Shankaracharya
सर्वमात्मतया ज्ञातं जगत्स्थावरजङ्गमम्।  अभावात्सर्वभावानां देहानां चात्मता कुतः।   ," When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?",aparokshanubhuti,Adi Shankaracharya
अनन्यत्वमधिष्ठानादारोप्यस्य निरीक्षितम् । ्डितै रज्जुसर्पादौ विकल्पो भ्रान्तिजीवनः ," That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent difference depends solely on error.",vivekachudamani,Adi Shankaracharya
भवानि त्वं दासे मयि वितर दृष्टिं सकरुणा-मिति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति यः ।  तदैव त्वं तस्मै दिशसि निजसायुज्यपदवींमुकुन्दब्रह्मेन्द्रस्फुटमकुटनीराजितपदाम्  ," Those souls great,Who have removed all the dirt from the mind,And meditate on you within their mind,Who is of the form of sun and moon,And living in the forest of lotus,And also above the six wheels of lotus,Enjoy waves after waves,Of happiness supreme.",saundarya,Adi Shankaracharya
 न चाधिकारिकमपि पतनानुमानात्तदयोगात्  .  ," And even an expiation is not available for him, since his fall is known from the Smriti to be irremediable and he has no connection with it.",brahma sutra,Veda Vyasa
स्थूलादिसंबन्धवतोऽभिमानिनः सुखं च दुःखं च शुभाशुभे च । ध्वस्तबन्धस्य सदात्मनो मुनेः कुतः शुभं वाप्यशुभं फलं वा ," Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage?",vivekachudamani,Adi Shankaracharya
अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेतितदभ्यद्रवत्तस्मात्तिरोदधे  ,"11 Then the gods addressed Indra: “O Maghavan, please ascertain who this yaksha is.” “Yes,” said Indra, and hastened to the yaksha. But the yaksha disappeared from his view.",Kenopanishad,Upanishad
 एवं मुक्तिफलानिय मस्तदवस्था वधृतेस्तदवस्था वधृतेः  ," There is no rule of this kind with regard to the result called liberation, because that state has been definitely determined (to be the same).",brahma sutra,Veda Vyasa
पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोःसपर्यामर्यादा तरलकरणानामसुलभा ।  तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलांतव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः  ," The moon that we know is thine jewel box,Filled with water of incense,The blackness we see in the moon,The musk put for thy use in this box,And the crescents we see of the moonIs thy canister of emerald,Full of divine camphor.And for sure,Brahma the creator refills these daily,After your use,So that they are always full.",saundarya,Adi Shankaracharya
स्वयं परिच्छेदमुपेत्य बुद्धेः तादात्म्यदोषेण परं मृषात्मनः । ्वात्मकः सन्नपि वीक्षते स्वयं स्वतः पृथक्त्वेन मृदो घटानिव ," Though the Self of everything that exists, this Ātman, Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity, looks upon Itself as something different – like earthen jars from the clay of which they are made.",vivekachudamani,Adi Shankaracharya
अतः प्रमादान्न परोऽस्ति मृत्युः विवेकिनो ब्रह्मविदः समाधौ । ाहितः सिद्धिमुपैति सम्यक् समाहितात्मा भव सावधानः , Hence to the discriminating knower of Brahman there is no worse death than  inadvertence with regard to concentration. But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman).,vivekachudamani,Adi Shankaracharya
 शक्तिविपर्ययात्  .  ," (The soul must be an agent), for (if the intellect be so), it will lead to a reversal of power.",brahma sutra,Veda Vyasa
देहेन्द्रियमनःप्राणाहंकृतिभ्यो विलक्षणः।  प्रोज्झिताशेषषड्भावविकारस्त्वंपदाभिधः।   ," “Totally distinct from body, senses, mind, Prana and Ego is that which is the Self; therefore, It is absolutely free from the six-modifications, which all material things must necessarily undergo. This Self is the indicative meaning of the term “thou”.",vakyavritti,Adi Shankaracharya
य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।  प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते ।  तदानन्त्याय कल्पत इति ति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली  ,"17  And he who, practising self-control, recites the supreme secret in an assembly of Brahmins or at a after-death ceremony obtains thereby infinite rewards. Yea, he obtains infinite rewards. ",katha,Upanishad
न वित्तेन तर्पणीयो मनुष्योलप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा ।  जीविष्यामो यावदीशिष्यसि त्वंवरस्तु मे वरणीयः स एव  ,"27  Wealth can never make a man happy. Moreover, since I have beheld you, I shall certainly obtain wealth; I shall also live as long as you rule. Therefore no boon will be accepted by me but the one that I have asked. ",katha,Upanishad
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः   ," Junction is the cause of the realisation of the nature of both the powers, the experienced and its Lord.
",Yogasutra,Patanjali
 दर्शनात्  , But (the Self is referred to as an embankment) on account of similarity.,brahma sutra,Veda Vyasa
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः   ," Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.
",Yogasutra,Patanjali
 व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः  .  ," And the soul is an agent because of the mention (as such) in respect of action; were it not so, there would have been a contrary indication.",brahma sutra,Veda Vyasa
देवैरत्रापि विचिकित्सितं पुरान हि सुविज्ञेयमणुरेष धर्मः ।  अन्यं वरं नचिकेतो वृणीष्वमा मोपरोत्सीरति मा सृजैनम्  ,"21  Yama said: On this subject even the gods formerly had their doubts. It is not easy to understand: the nature of Atman is subtle. Choose another boon, O Nachiketa! Do not press me. Release me from that boon. ",katha,Upanishad
ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणोविजये देवा अमहीयन्त  ,"1 Brahman, according to the story, obtained a victory for the gods; and by that victory of Brahman the gods became elated. They said to themselves: “Verily, this victory is ours; verily, this glory is ours only.”",Kenopanishad,Upanishad
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।  बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम्  ,"10  When the five instruments of knowledge stand still, together with the mind and when the intellect does not move, that is called the Supreme State. ",katha,Upanishad
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः   ," Verbal delusion follows from words having no (corresponding) reality.
",Yogasutra,Patanjali
यद्दृष्ट्वा नापरं दृश्यं यद्भूत्वा न पुनर्भवः।  यज्ज्ञात्वा नापरं ज्ञेयं तद्ब्रह्मेत्यवधारयेत्।   ," Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known.",atmabodha,Adi Shankaracharya
इष्टानिष्टार्थसम्प्राप्तौ समदर्शितयात्मनि । यत्राविकारित्वं जीवन्मुक्तस्य लक्षणम् ," When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.",vivekachudamani,Adi Shankaracharya
आत्मन एष प्राणो जायते । थैषा पुरुषेछायैतस्मिन्नेतदाततंमनोकृतेनायात्यस्मिञ्शरीरे  ," 3  This prana is born of Atman. As a shadow is cast by a person, so this prana is, by Atman. Through the activity of the mind it comes into this body. ",Prashna,Upanishad
अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः ।  तं वेद्यं पुरुषं वेद यथ मा वो मृत्युः परिव्यथा इति  ," 6  Know Him, the Purusha, who alone is to he known and in whom the parts rest firm, like the spokes in the nave of a wheel, that death may not affect you. ",Prashna,Upanishad
एभिरङ्गैः समायुक्तो राजयोग उदाहृतः।  किंचित्पक्वकषायाणां हठयोगेन संयुतः।   , Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.,aparokshanubhuti,Adi Shankaracharya
 तन्वभावे सन्ध्यवदुपपत्तेः  .  ," In the absence of a body, the fulfilment of desires is reasonably possible as in dreams.",brahma sutra,Veda Vyasa
 स्थित्यदनाभ्यां च  .  , And on account of the facts of staying on and eating.,brahma sutra,Veda Vyasa
उपाधिविलयाद्विष्णौ निर्विशेषं विशेन्मुनिः।  जले जलं वियद्व्योम्नि तेजस्तेजसि वा यथा।   ," On the destruction of the Upadhis, the contemplative one is totally absorbed in’Vishnu’, the All-pervading Spirit, like water into water, space into space and light into light.",atmabodha,Adi Shankaracharya
आसीनो दूरं व्रजति शयानो याति सर्वतः ।  कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति  ,"21  Though sitting still, It travels far; though lying down, It goes everywhere. Who but myself can know that luminous Atman who rejoices and rejoices not? ",katha,Upanishad
किरीटं वैरिञ्चं परिहर पुरः कैटभभिदःकठोरे कोटीरे स्खलसि जहि जम्भारिमुकुटम् ।  प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनंभवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते  ," Oh, mother mine,Gods like Indra and brahma,Who have drunk deep the nectar divine,Which removes the cruel aging and death,Do die and disappear.But Shambu thy consort,Who swallowed poison that is potent,Does never die,Because of the greatness ,Of thine ear studs.",saundarya,Adi Shankaracharya
वितर्कबाधने प्रतिपक्षभावनम्   ," To obstruct thoughts which are inimical to Yoga, contrary thoughts should be brought.
",Yogasutra,Patanjali
रज्जुसर्पवदात्मानं जीवं ज्ञात्वा भयं वहेत्।  नाहं जीवः परात्मेति ज्ञातश्चेन्निर्भयो भवेत्।   ," Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Soul.",atmabodha,Adi Shankaracharya
जातिनीतिकुलगोत्रदूरगं नामरूपगुणदोषवर्जितम् । शकालविषयातिवर्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि ," That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time and sense-object – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । गवन् हिरण्यनाभःकौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । ोडशकलंभारद्वाज पुरुषं वेत्थ । महं कुमारमब्रुवं नाहमिमं वेद ।  यद्यहमिममवेदिषं कथं ते नावक्ष्यमिति । मूलो वा एषपरिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् । तूष्णीं रथमारुह्य प्रवव्राज । ं त्वा पृच्छामि क्वासौ पुरुषइति  ," 1  Then Sukesa, the son of Bharadvaja, said to Pippalada: Sir, Hiranyabha, the prince of Kosala, once came to me and asked this question: “O son of Bharadvaja, do you know the Person with sixteen parts?” I said to the prince: “I do not know Him; if I knew Him, why should I not tell you? Surely he who speaks what is not true withers away to the very root; therefore I should not speak untruth.” Then he silently mounted his chariot and went away. Now I ask you: Where does that Person dwell? ",Prashna,Upanishad
सदेवेदं सर्वं जगदवगतं वाङ्मनसयोः सतोऽन्यन्नास्त्येव प्रकृतिपरसीम्नि स्थितवतः । थक्किं मृत्स्नायाः कलशघटकुम्भाद्यवगतं वदत्येष भ्रान्तस्त्वमहमिति मायामदिरया ," All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists beyond the utmost range of the Prakriti. Are the pitcher, jug, jar, etc., known to be distinct from the clay of which they are composed? It is the deluded man who talks of ‘thou’ and ‘I’, as an effect of the wine of Māyā.",vivekachudamani,Adi Shankaracharya
अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया । ति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे , One result is predicated of Vidya and another of Avidya. We have so heard from wise men who taught us both Vidya and Avidya.,ishavasya,Upanishad
तस्मै स विद्वानुपसन्नाय सम्यक्प्रशान्तचित्ताय शमान्विताय ।  येनाक्षरं पुरुषं वेद सत्यं प्रोवाचतां तत्त्वतो ब्रह्मविद्याम्  इति मुण्डकोपनिषदि प्रथममुण्डके द्वितीयः खण्डः  ,"13 To that pupil who has duly approached him, whose mind is completely serene and whose senses are controlled, the wise teacher should indeed rightly impart the Knowledge of Brahman, through which one knows the immutable and the true Purusha. ",Mundaka,Upanishad
देहोऽहमित्ययं मूढो मत्वा तिष्ठत्यहो जनः।  ममायमित्यपि ज्ञात्वा घटद्रष्टेव सर्वदा।   ," How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !",aparokshanubhuti,Adi Shankaracharya
एषोऽन्तरात्मा पुरुषः पुराणो निरन्तराखण्डसुखानुभूतिः । ैकरूपः प्रतिबोधमात्रो येनेषिता वागसवश्चरन्ति ," This is the innermost Self, the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, which is ever the same, yet reflecting through the different mental modifications, and commanded by which the organs and Prāṇas perform their functions.",vivekachudamani,Adi Shankaracharya
व्याप्यव्यापकता मिथ्या सर्वमात्मेति शासनात्।  इति ज्ञाते परे तत्त्वे भेदस्यावसरः कुतः।   ," From such declaration (of the Shruti) as “All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?",aparokshanubhuti,Adi Shankaracharya
पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह । ेजः यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ," O Sun, sole traveller of the Heavens, controller of all, Surya, son of Prajapati remove thy rays and gather up thy burning light. I behold thy glorious form; 1 am he, the Purusha within thee.",ishavasya,Upanishad
विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः । वलक्ष्ये नियतावस्था मनसः शम उच्यते ," The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense-objects by continually observing their defects, is called Śama or calmness.",vivekachudamani,Adi Shankaracharya
 न च कर्तुः करणम्  .  , And (this view is wrong because) an implement cannot originate from its agent (who wields it).,brahma sutra,Veda Vyasa
 अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषत्  .  ," The ultimate size attainable (by the soul) being permanent, the other two sizes also must be so; and hence there will be no distinction (among the sizes).",brahma sutra,Veda Vyasa
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः   ," Internal and external cleanliness being established, there arises disgust for one’s own body, and non-intercourse with others.
",Yogasutra,Patanjali
मूलं तरोः केवलमाश्रयन्तःपाणिद्वयं भोक्तुममन्त्रयन्तः ।  कन्थामिव श्रीमपि कुत्सयन्तःकौपीनवन्तः खलु भाग्यवन्तः  ,"Sitting at the foot of a tree for shelter,
Eating from his hands his meagre portion,
Spurning wealth like a torn piece of cloth,
Blest indeed is the wearer of the loin-cloth . (2)",kp,Adi Shankaracharya
येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् ।  एतेनैव विजानाति किमत्र परिशिष्यते । तद्वै तत्  ,"3  It is through Atman that one knows form, taste, smell, sounds, touches and carnal pleasures. Is there anything that remains unknown to Atman? This, verily, is That. ",katha,Upanishad
स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनो-र्निधायैके नित्ये निरवधिमहाभोगरसिकाः ।  भजन्ति त्वां चिन्तामणिगुननिबद्धाक्षवलयाःशिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः  ," She who is mother of us all,The seed letter ""ka"" of my lord Shiva,The seed letter ""a"" of goddess Shakthi,The seed letter ""ee"" of the god of love,The seed letter ""la"" of earth,The seed letter ""ha"" of the sun god,The seed letter ""sa"" of the moon with cool rays,The seed letter ""ka"" of again the god of love,The seed letter ""ha"" of the sky,The seed letter ""la"" of Indra , the king of devas,The seed letter ""sa"" of Para,The seed letter ""ka"" of the God of love,The seed letter ""la"" of the Lord Vishnu,Along with your seed letters ""Hrim"",Which joins at the end of each of the three holy wheels,Become the holy word to worship you.",saundarya,Adi Shankaracharya
ज्ञातृज्ञानज्ञेयभेदः परे नात्मनि विद्यते।  चिदानन्दैकरूपत्वाद्दीप्यते स्वयमेव हि।   ," There are no distinctions such as “Knower”, the “Knowledge” and the “Object of Knowledge” in the Supreme Self. On account of Its being of the nature of endless Bliss, It does not admit of such distinctions within Itself. It alone shines by Itself.",atmabodha,Adi Shankaracharya
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्   ," These, unbroken by time, place, purpose, and caste – rules, are (universal) great vows.
",Yogasutra,Patanjali
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्   ," Though the activities of the different created minds are various, the one original mind is the controller of them all.
",Yogasutra,Patanjali
 तद्वतो विधानात्  .  , (And this is so) because rites are enjoined for one who is possessed of that (knowledge of the Vedas).,brahma sutra,Veda Vyasa
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्   ," The past and future exist in their own nature, qualities having different ways.
",Yogasutra,Patanjali
प्राणापानव्यानोदानसमाना भवत्यसौ प्राणः । वयमेव वृत्तिभेदाद्विकृतिभेदात्सुवर्णसलिलादिवत् ," One and the same Prāṇa (vital force) becomes Prāṇa, Apāna, Vyāna, Udāna and Samāna according to their diversity of functions and modifications, like gold and water, etc. ",vivekachudamani,Adi Shankaracharya
 अपि स्मर्यते  .  ," Moreover, the Smritis also mention this fact.",brahma sutra,Veda Vyasa
विवेकवैराग्यगुणातिरेकाच् छुद्धत्वमासाद्य मनो विमुक्त्यै । त्यतो बुद्धिमतो मुमुक्षोस् ताभ्यां दृढाभ्यां भवितव्यमग्रे ," Attaining purity through a preponderance of discrimination and renunciation, the mind makes for Liberation. Hence the wise seeker after Liberation must first strengthen these two.",vivekachudamani,Adi Shankaracharya
 धर्मं जैमिनिः अत एव  , For these very reasons Jaimini considers virtuous deeds to be the yielder of results.,brahma sutra,Veda Vyasa
बन्ध कारणशैथिल्यात्प्रचार संवेदनाच्च चित्तस्य परशरीरावेशः   ," When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another’s body.
",Yogasutra,Patanjali
अहिर्निर्ल्वयनीं वायं मुक्त्वा देहं तु तिष्ठति । स्ततश्चाल्यमानो यत्किंचित्प्राणवायुना ," In reality, however, he rests discarding the body, like the snake its slough; and the body is moved hither and thither by the force of the Prāṇa, just as it listeth.",vivekachudamani,Adi Shankaracharya
अन्तःकरणतद्वृत्तिसाक्षी चैतन्यविग्रहः।  आनन्दरूपः सत्यः सन्किं नात्मानं प्रपद्यसे।   ," “Why do you not recognise your own Self, which is an embodiment of Eternal Bliss-Essence, the Witnessing Light that illumines the inner equipments and their functions ?”",vakyavritti,Adi Shankaracharya
हृदाकाशोदितो ह्यात्माबोधभानुस्तमोपहृत्।  सर्वव्यापी सर्वधारीभाति भासयतेऽखिलम्।   ," The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.",atmabodha,Adi Shankaracharya
 क्षणिकत्वाच्च  .  ," And (the ego-consciousness cannot be the abode), for it is momentary.",brahma sutra,Veda Vyasa
 स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि  .  ," (The declaration of the absence of particularized knowledge is made) from either of the two points of view, viz., deep sleep and absolute union; for this is made clear in the Upanishad.",brahma sutra,Veda Vyasa
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् ।  आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः  ,"4  The senses, they say, are the horses; the objects, the roads. The wise call the atman-united with the body, the senses and the mind-the enjoyer. ",katha,Upanishad
उत्तिष्ठत जाग्रतप्राप्य वरान्निबोधत ।  क्षुरस्य धारा निशिता दुरत्ययादुर्गं पथस्तत्कवयो वदन्ति  ,"14  Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is that path, so the wise say-hard to tread and difficult to cross. ",katha,Upanishad
स्त्रोतसा नीयते दारु यथा निम्नोन्नतस्थलम् । वेन नीयते देहो यथाकालोपभुक्तिषु ," As a piece of wood is drifted on to a high or low ground by the current, so is his body carried on by the momentum of past actions to the varied experience of their fruits, as these present themselves in due course.",vivekachudamani,Adi Shankaracharya
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः ।  न विद्मो न विजानीमो यथैतदनुशिष्यात्  ,"3 The eye does not go thither, nor speech, nor the mind. We do not know It; we do not understand how anyone can teach It.",Kenopanishad,Upanishad
इति वा तद्भवेन्मौनं सतां सहजसंज्ञितम्।  गिरा मौनं तु बालानां प्रयुक्तं ब्रह्मवादिभिः।   ,"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
 पुरुषार्थोऽतः शब्दादिति बादरायणः  .  ," Badarayana thinks that liberation results from this (knowledge of the Self), (as presented in the Upanishads), because the Vedic texts declare so.",brahma sutra,Veda Vyasa
ॐ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यःकौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैतेब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वंवक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः  ," 1  Om. Sukesa, the Son of Bharadvajaand Satyakama, the son of Sibiand Sauryayani, belonging to the family of Gargaand Kausalya, the son of Asvalaand Vaidarbhi, belonging to the family of Bhriguand Kahandhi, the Son of Katya all these, devoted to Brahman and firm in Brahman and seeking the Supreme Brahman, approached, fuel in hand, the venerable Pippalada with the thought that he would tell them everything about Brahman. ",Prashna,Upanishad
स्ववर्णाश्रमधर्मेण तपसा हरितोषणात्।  साधनं प्रभवेत्पुंसां वैराग्यादिचतुष्टयम्।   ," The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.",aparokshanubhuti,Adi Shankaracharya
 त्रयाणामेव चैवमुपन्यासः प्रश्नश्च  , And thus there is the presentation of three things alone and the question also is concerned with them.,brahma sutra,Veda Vyasa
  अथ तृतीयोऽध्यायः  तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तःप्रश्ननिरूपणाभ्याम्  .  ," In the matter of obtaining the next one (ie., body), the individual soul moves out enveloped (by the subtle elements), for so it is known from the question and its solution.",brahma sutra,Veda Vyasa
विषयेष्वाविशच्चेतः संकल्पयति तद्गुणान् । ्यक्संकल्पनात्कामः कामात्पुंसः प्रवर्तनम् ," The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring a man sets about having that thing.",vivekachudamani,Adi Shankaracharya
शान्ता महान्तो निवसन्ति सन्तो वसन्तवल्लोकहितं चरन्तः । र्णाः स्वयं भीमभवार्णवं जनान् अहेतुनान् यानपि तारयन्तः ," There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever.",vivekachudamani,Adi Shankaracharya
यावत्स्यात्स्वस्य संबन्धोऽहंकारेण दुरात्मना । वन्न लेशमात्रापि मुक्तिवार्ता विलक्षणा ," So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.",vivekachudamani,Adi Shankaracharya
मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनमितंललाटे भर्तारं चरणकमले ताडयति ते ।  चिरादन्तःशल्यं दहनकृतमुन्मूलितवतातुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा  ," We tell our salutations,To thine two sparkling feet.Which are most beautiful to the eyes,And Painted by the juice of red cotton.We also know well ,That God of all animals, your consort,Is very jealous of the asoka trees in the garden ,Which yearn for kick by your feet.",saundarya,Adi Shankaracharya
ज्ञाता मनोऽहंकृतिविक्रियाणां देहेन्द्रियप्राणकृतक्रियाणाम् । ोऽग्निवत्ताननुवर्तमानो न चेष्टते नो विकरोति किंचन ," The Knower of the modifications of mind and egoism, and of the activities of the body, the organs and Prāṇas, apparently taking their forms, like the fire in a ball of iron; It neither acts nor is subject to change in the least.",vivekachudamani,Adi Shankaracharya
दिग्देशकालाद्यनपेक्ष्य सर्वगंशीतादिहृन्नित्यसुखं निरञ्जनम्।  यः स्वात्मतीर्थं भजते विनिष्क्रियःस सर्ववित्सर्वगतोऽमृतो भवेत्।   ," He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.",atmabodha,Adi Shankaracharya
य एषु मूढा विषयेषु बद्धा रागोरुपाशेन सुदुर्दमेन । ान्ति निर्यान्त्यध ऊर्ध्वमुच्चैः स्वकर्मदूतेन जवेन नीताः ," Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of their past action.",vivekachudamani,Adi Shankaracharya
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।  कथं नु तद्विजानीयां किमु भाति विभाति वा  ,"14  The sages realise that indescribable Supreme Joy as “This is That.” How can I realise It? Is It self-luminous? Does It shine brightly, or not? ",katha,Upanishad
 तदव्यक्तमाह हि  .  ," That Brahman is unmanifest, for the Upanishad says so.",brahma sutra,Veda Vyasa
 अन्वयादिति चेत्स्यादवधारणात्  ," If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning). (Or) If it be argued that the rule about the conformity of the commencement and the conclusion leads to the idea that the Self is not meant, then we say that it must be so because of the definite statement.",brahma sutra,Veda Vyasa
कामस्याप्तिं जगतः प्रतिष्ठांक्रतोरानन्त्यमभयस्य पारम् ।  स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वाधृत्या धीरो नचिकेतोऽत्यस्राक्षीः  ,"11  The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal-all this you have seen; and being wise, you have with firm resolve discarded everything. ",katha,Upanishad
तत्र ध्यानजमनाशयम्   ," Among the various Chittas, that which is attained by Samadhi is desireless.
",Yogasutra,Patanjali
 वैश्वानरः साधारणशब्दविशेषात्  .  ," Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.",brahma sutra,Veda Vyasa
 प्राणवता शब्दात्  ," (The organs are) connected with the possessor of the organs, as is known from the Vedic texts.",brahma sutra,Veda Vyasa
 प्रकाशवच्चावैयर्थ्यम्  .  ," And like light, Brahman can (be assumed to) have different appearances, so that the scriptures may not become purportless.",brahma sutra,Veda Vyasa
देहस्यापि प्रपञ्चत्वात्प्रारब्धावस्थितिः कुतः।  अज्ञानिजनबोधार्थं प्रारब्धं वक्ति वै श्रुतिः।   ," The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.",aparokshanubhuti,Adi Shankaracharya
 आनन्दमयोऽभ्यासात्  .  , The Blissful One is the supreme Self on account of repetition.,brahma sutra,Veda Vyasa
अहमाकाशवत्सर्वं बहिरन्तर्गतोऽच्युतः।  सदा सर्वसमः सिद्धो निःसङ्गो निर्मलोऽचलः।   ," Like the space I fill all things within and without. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless.",atmabodha,Adi Shankaracharya
मनः प्रसूते विषयानशेषान् स्थूलात्मना सूक्ष्मतया च भोक्तुः । ीरवर्णाश्रमजातिभेदान् गुणक्रियाहेतुफलानि नित्यम् ," The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results.",vivekachudamani,Adi Shankaracharya
बहूनामेमि प्रथमो  बहूनामेमि मध्यमः ।  किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति  ,5  Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him? ,katha,Upanishad
अयमात्मा नित्यसिद्धः प्रमाणे सति भासते । देशं नापि कालं न शुद्धिं वाप्यपेक्षते ," So this Ātman, which is an eternal verity, manifests Itself as soon as the right means of knowledge is present, and does not depend upon either place or time or (internal) purity.",vivekachudamani,Adi Shankaracharya
मृत्कार्यभूतोऽपि मृदो न भिन्नः कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात् । कुम्भरूपं पृथगस्ति कुम्भः कुतो मृषा कल्पितनाममात्रः ," A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call it a jar ? It is fictitious, a fancied name merely.",vivekachudamani,Adi Shankaracharya
न नरेणावरेण प्रोक्त एषसुविज्ञेयो बहुधा चिन्त्यमानः ।  अनन्यप्रोक्ते गतिरत्र नास्तिअणीयान् ह्यतर्क्यमणुप्रमाणात्  ,"8  Atman, when taught by an inferior person, is not easily comprehended, because It is diversely regarded by disputants. But when It is taught by him who has become one with Atman, there can remain no more doubt about It. Atman is subtler than the subtlest and not to be known through argument. ",katha,Upanishad
या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।  या च मनसि सन्तता शिवां तां कुरु मोत्क्रमीः  ," 12  That form of thine which abides in speech, which abides in the ear, which abides in the eye and which pervades the mind, make propitious. Go not away!",Prashna,Upanishad
शृणुष्वावहितो विद्वन्यन्मया समुदीर्यते । ेतच्छ्रवणात्सद्यो भवबन्धाद्विमोक्ष्यसे ," Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsāra.",vivekachudamani,Adi Shankaracharya
कनकं कुण्डलत्वेन तरङ्गत्वेन वै जलम्।  विनिर्णीता विमूढेन देहत्वेन तथात्मता।   ," Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,",aparokshanubhuti,Adi Shankaracharya
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः   ," Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.
",Yogasutra,Patanjali
अतस्मिंस्तद्बुद्धिः प्रभवति विमूढस्य तमसा विवेकाभावाद्वै स्फुरति भुजगे रज्जुधिषणा । ोऽनर्थव्रातो निपतति समादातुरधिकः ततो योऽसद्ग्राहः स हि भवति बन्धः शृणु सखे ," One who is overpowered by ignorance mistakes a thing for what it is not; It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage.",vivekachudamani,Adi Shankaracharya
शरीरस्यापि प्रारब्धकल्पना भ्रान्तिरेव हि । ्यस्तस्य कुतः सत्त्वमसत्यस्य कुतो जनिः अजातस्य कुतो नाशः प्रारब्धमसतः कुतः ," The attributing of Prārabdha work to the body even is certainly an error. How can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth? And how can that which has not been born at all, die? So how can Prārabdha work exist for something that is unreal?",vivekachudamani,Adi Shankaracharya
 उपपद्यते चाप्युपलभ्यते च  ," Moreover, this is logical and (so) it is met with (in the scriptures).",brahma sutra,Veda Vyasa
अयं स्वभावः स्वत एव यत्पर श्रमापनोदप्रवणं महात्मनाम् । धांशुरेष स्वयमर्ककर्कश प्रभाभितप्तामवति क्षितिं किल ," It is the very nature of the magnanimous to move of their own accord towards removing others’ troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun.",vivekachudamani,Adi Shankaracharya
तूष्णीमवस्था परमोपशान्तिः बुद्धेरसत्कल्पविकल्पहेतोः । रह्मात्मन ब्रह्मविदो महात्मनो यत्राद्वयानन्दसुखं निरन्तरम् ," To the sage who has realised Brahman, the mind, which is the cause of unreal fancies, becomes perfectly tranquil. This verily is his state of quietude, in which, identified with Brahman, he has constant enjoyment of the Bliss Absolute, the One without a second.",vivekachudamani,Adi Shankaracharya
 आतिवाहिकस्तल्लिङ्गात्  .  ," (Flame etc., are) conducting deities, owing to the indicative mark to that effect.",brahma sutra,Veda Vyasa
चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये । ्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः ," Work leads to purification of the mind, not to perception of the Reality. The realisation of Truth is brought about by discrimination and not in the least by ten million of acts.",vivekachudamani,Adi Shankaracharya
यत्रैष जगदाभासो दर्पणान्तः पुरं यथा । ्ब्रह्माहमिति ज्ञात्वा कृतकृत्यो भविष्यसि ," That in which there is this reflection of the universe, as of a city in a mirror – that Brahman art thou; knowing this thou wilt attain the consummation of thy life.",vivekachudamani,Adi Shankaracharya
यथैव मृन्मयः कुम्भस्तद्वद्देहोऽपि चिन्मयः।  आत्मानात्मविभागोऽयं मुधैव क्रियते बुधैः।   ," Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.",aparokshanubhuti,Adi Shankaracharya
 इतरेतरप्रत्ययत्वादिति चेन्नौत्पत्तिमात्रनिमित्तत्वात्  .  ," If it be argued that a combination becomes possible since (nescience and the rest) can be the causes of one another (in a successive series), then we say, no, (for nescience etc.,) can each merely be the cause of origin of another just succeeding.",brahma sutra,Veda Vyasa
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । ेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ," All this-whatsoever moves in this universe (and those that move not) is covered (indwelt or pervaded or enveloped or clothed) by the Lord. That renounced, enjoy. Do not covet anybody’s wealth (Or – Do not covet, for whose is wealth?).",ishavasya,Upanishad
निर्गुणं निष्कलं सूक्ष्मं निर्विकल्पं निरञ्जनम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन ," There is only Brahman, the One without a second, beyond attributes, without parts, subtle, absolute and taintless; there is no duality whatsoever in It.",vivekachudamani,Adi Shankaracharya
योगरतो वा भोगरतो वासङ्गरतो वा सङ्गविहीनः |यस्य ब्रह्मणि रमते चित्तंनन्दति नन्दति नन्दत्येव ,"One may take delight in yoga (union with god) or bhoga (worldly enjoyment); may be delighted by company or solitude; but he whose mind delights in brahman (the spiritual truth), only he enjoys real bliss and is satisfied, no one else. (Stanza attributed to ānandagiriḥ)",bhaja govindam,Adi Shankaracharya
 अन्तरा चापि तु तद्दृष्टेः  .  ," As a matter of fact, a person standing in between two stages is also entitled, such cases being met with (in the Upanishads).",brahma sutra,Veda Vyasa
यथा सम्रादेवाधिकृतान् विनियुङ्क्ते । तन् ग्रामानोतान्ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक्पृथगेव सन्निधत्ते  ," 4  As an emperor commands his officials, saying; “Rule these villages or those,” so this prana employs the other pranas, each in its separate place. ",Prashna,Upanishad
मायोपाधिर्जगद्योनिः सर्वज्ञत्वादिलक्षणः।  पारोक्ष्यशबलः सत्याद्यात्मकस्तत्पदाभिधः।   ," “The Consciousness that is expressed through Maya, which then becomes the ‘cause of the Universe’, which is described as omnipresent, etc.; that which is known only indirectly (meditate); and which is having the nature of existence, etc., — that Eswara is the word-meaning of the term ‘That’.”",vakyavritti,Adi Shankaracharya
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।  यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति  ,"8  Beyond the Unmanifest is the Person, all-pervading and imperceptible. Having realised Him, the embodied self becomes liberated and attains Immortality. ",katha,Upanishad
कायाकाशयोः सम्बन्धसंयमाल्लघुतूल- समापत्तेश्चाकाशगमनम्   ," By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the Yogi goes through the skies.
",Yogasutra,Patanjali
 आह च तन्मात्रम्  .  , The Upanishad also declares Brahman to be Consciousness alone.,brahma sutra,Veda Vyasa
स्वमसङ्गमुदासीनं परिज्ञाय नभो यथा । श्लिष्यति च यत्किंचित्कदाचिद्भाविकर्मभिः ," Realising the Ātman, which is unattached and indifferent like the sky, the aspirant is never touched in the least by actions yet to be done.",vivekachudamani,Adi Shankaracharya
ॐ केनेषितं पतति प्रेषितं मनःकेन प्राणः प्रथमः प्रैति युक्तः ।  केनेषितां वाचमिमां वदन्तिचक्षुः श्रोत्रं क उ देवो युनक्ति  ,"1 The disciple asked: Om. By whose will directed does the mind proceed to its object? At whose command does the prana, the foremost, do its duty? At whose will do men utter speech? Who is the god that directs the eyes and ears? ",Kenopanishad,Upanishad
 इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः  ," Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise.",brahma sutra,Veda Vyasa
भुजाश्लेषान् नित्यं पुरदमयितुः कण्टकवतीतव ग्रीवा धत्ते मुखकमलनालश्रियमियम् ।  स्वतः श्वेता कालागुरुबहुलजम्बालमलिनामृणालीलालित्यम् वहति यदधो हारलतिका  ," Oh daughter of the mountain,How can we describe the beauty of your chin,Which was with affection caressed,By the tip of his fingers by your father Himavan:Which was oft lifted by the Lord of the mountain, Shiva,In a hurry to drink deeply from your lips;Which was so fit to be touched by his fingers;Which did not have anything comparable,And which is the handle of the mirror of your face.",saundarya,Adi Shankaracharya
अथ ते संप्रवक्ष्यामि स्वरूपं परमात्मनः । ्विज्ञाय नरो बन्धान्मुक्तः कैवल्यमश्नुते ," Now I am going to tell thee of the real nature of the supreme Self, realising which man is freed from bondage and attains Liberation.",vivekachudamani,Adi Shankaracharya
परिणामत्रयसंयमाद् अतीतानागतज्ञानम्   ," By making Samyama on the three sorts of changes comes the knowledge of past and future.
",Yogasutra,Patanjali
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।  तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः  ,"5  If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer. ",katha,Upanishad
ब्रह्मानन्दमीमांसाभीषाऽस्माद्वातः पवते । ीषोदेति सूर्यः ।  भीषाऽस्मादग्निश्चेन्द्रश्च । ृत्युर्धावति पञ्चम इति ।  सैषाऽऽनन्दस्य मीमाꣳसा भवति ।  युवा स्यात्साधुयुवाऽध्यायकः ।  आशिष्ठो दृढिष्ठो बलिष्ठः ।  तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् ।  स एको मानुष आनन्दः । े ये शतं मानुषा आनन्दाः  ,"Through fear of Him blows the wind. Through fear of Him rises the sun. Through fear of Him again Fire and Moon, and lastly the fifth, Death, proceeds to their respective duties. The following is the enquiry concerning the Bliss (Brahmananda Rasa). Suppose there be a youth, good, well-versed in the scriptures, well disciplined, resolute, and very strong. Suppose to him belongs all this earth full of wealth. This is one human bliss.",Taittiriya,Upanishad
असौ स्वसाक्षिको भावो यतः स्वेनानुभूयते । ः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः ," This Ātman is a self-cognised entity because It is cognised by Itself. Hence the individual soul is itself and directly the Supreme Brahman, and nothing else.",vivekachudamani,Adi Shankaracharya
तद्वद्देहादिबन्धेभ्यो विमुक्तं ब्रह्मवित्तमम् । ्यन्ति देहिवन्मूढाः शरीराभासदर्शनात् ," Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body etc., as possessed of the body, seeing but an appearance of it.",vivekachudamani,Adi Shankaracharya
द्वादश मञ्जरिकाभिर शेषःकथितो वैया करणस्यैषः |उपदेशो भूद्-विद्या निपुणैःश्रीमच्छङ्कर भगवच्छरणैः ,"The bouquet of twelve verses was imparted to a grammarian by the all-knowing Śaṅkara, adored as bhagavat-pāda",bhaja govindam,Adi Shankaracharya
उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा ।  अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुतेविज्ञायामृतमश्नुत इति  इति प्रश्नोपनिषदि तृतीयः प्रश्नः  ," 12  He who knows the origin of prana, its entry, its place, its fivefold distribution, its internal aspect and also its external, obtains immortality; yea, he obtains immortality. ",Prashna,Upanishad
बाल स्तावत् क्रीडासक्तःतरुण स्तावत् तरुणीसक्तः |वृद्ध स्तावत्-चिन्तामग्नःपरमे ब्रह्मणि कोऽपि न लग्नः ,"The childhood is lost in attachment to games. The youth is lost in attachment to woman. Old age passes with worry and anxiety, thinking over many things. But there is hardly anyone who wants to be lost (attached) in para-braman, the Supreme Spirit.",bhaja govindam,Adi Shankaracharya
आत्मा विनिष्कलो ह्येको देहो बहुभिरावृतः।  तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।   ," Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?",aparokshanubhuti,Adi Shankaracharya
सत्त्व पुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम्   ," Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter’s actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
",Yogasutra,Patanjali
गुरुत्वं विस्तारं क्षितिधरपतिः पार्वति निजा-न्नितम्बादाच्छिद्य त्वयि हरणरूपेण निदधे ।  अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतींनितम्बप्राग्भारः स्थगयति लघुत्वं नयति च  ," Oh Goddess mine,Placed just below your shoulders,By Cupid , the God of love,Tearing your blouse which is attached ,To your body by the sweat,When you think of the greatness of your Lord,And resembling pots of Gold,Your breasts appear to be tied by him,Securely three times,By the three creeper like folds*.",saundarya,Adi Shankaracharya
स यथा सोभ्य वयांसि वसोवृक्षं सम्प्रतिष्ठन्ते । वंह वै तत् सर्वं पर आत्मनि सम्प्रतिष्ठते  ," 7 As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported. ",Prashna,Upanishad
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च   ," From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
",Yogasutra,Patanjali
सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिवृतेमणिद्वीपे नीपोपवनवति चिन्तामणिगृहे ।  शिवाकारे मञ्चे परमशिवपर्यङ्कनिलयांभजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम्  ," In the middle of the sea of nectar,In the isle of precious gems,Which is surrounded by wish giving Kalpaga trees,In the garden Kadamba trees,In the house of the gem of thought,On the all holy seat of the lap of the great God Shiva,Sits she who is like a tideIn the sea of happiness of ultimate truth,And is worshipped by only by few select holy men.",saundarya,Adi Shankaracharya
स्थिरो गङ्गावर्तः स्तनमुकुलरोमावलिलता-कलावालं कुण्डं कुसुमशरतेजोहुतभुजः ।  रतेर्लीलागारं किमपि तव नाभिर्गिरिसुतेबिलद्वारं सिद्धेर्गिरिशनयनानां विजयते  ," The mother of universe who is Shiva and Shakthi,In the narrow part of the middle of your body.The learned men seem to see a line,Which is in the shape of a small wave of the river Yamuna,And which shines and glitters, and appears like the sky ,Made very thin by thine dense colliding breasts,Entering your cave like navel.",saundarya,Adi Shankaracharya
 अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके  ," But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly.",brahma sutra,Veda Vyasa
 प्रकाशाश्रयवद्वा तेजस्त्वात्  ," Or they are like light and its source, both being but effulgence.",brahma sutra,Veda Vyasa
 चमसवदविशेषात्  ," (The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl.",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
मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन ।  मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति  ,"11  By the mind alone is Brahman to be realised; then one does not see in It any multiplicity whatsoever. He goes from death to death who sees multiplicity in It. This, verily, is That. ",katha,Upanishad
तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । ुनर्भवमिन्द्रियैर्मनसिसम्पद्यमानैः  ," 9  Fire, verily, is udana; therefore he whose fire has been extinguished goes out for rebirth, with the senses absorbed in the mind. ",Prashna,Upanishad
 दर्शनाच्च  , And owing to the indicatory mark met with.,brahma sutra,Veda Vyasa
देहतद्धर्मतत्कर्मतदवस्थादिसाक्षिणः ।  एव स्वतःसिद्धं तद्वैलक्षण्यमात्मनः ," That the Ātman as the abiding Reality is different from the body, its characteristics, its activities, its states, etc., of which It is the witness, is self-evident.",vivekachudamani,Adi Shankaracharya
आरूढशक्तेरहमो विनाशः कर्तुन्न शक्य सहसापि पण्डितैः ।  निर्विकल्पाख्यसमाधिनिश्चलाः तानन्तरानन्तभवा हि वासनाः ," Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily the effect of innumerable births.",vivekachudamani,Adi Shankaracharya
स्वप्नो भवत्यस्य विभक्त्यवस्था स्वमात्रशेषेण विभाति यत्र । वप्ने तु बुद्धिः स्वयमेव जाग्रत् कालीननानाविधवासनाभिः ,"98- Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various desires of the waking state, while the supreme Ātman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.  ",vivekachudamani,Adi Shankaracharya
तत्त्वंपदाभ्यामभिधीयमानयोः ब्रह्मात्मनोः शोधितयोर्यदीत्थम् । रुत्या तयोस्तत्त्वमसीति सम्यग् एकत्वमेव प्रतिपाद्यते मुहुः ,"241- If thus the Śruti, in the dictum ‘Thou art That’ (Tat-Tvam-Asi), repeatedly establishes the absolute identity of Brahman (or Ishwara) and Jīva, denoted by the terms That (Tat) and thou (Tvam) respectively, divesting these terms of their relative associations, then it is the identity of their implied, not literal, meanings which is sought to be inculcated; for they are of contradictory attributes to each other – like the sun and a glow-worm, the king and a servant, the ocean and a well, or Mount Meru and an atom.",vivekachudamani,Adi Shankaracharya
अनापन्नविकारः सन्नयस्कान्तवदेव यः।  बुद्ध्यादींश्चालयेत्प्रत्यक्सोऽहमित्यवधारय।   ," “’I am He’, the One changeless, Innermost Self that moves the intellect, etc., as a magnet does the iron filings.”",vakyavritti,Adi Shankaracharya
 तन्निर्धारणार्थनियमस्तद्दृष्टेर्पृथग्ध्यप्रतिबन्धःफलम्  ," There is no obligatory rule about that (ie., the meditations becoming connected always with rites), for that is obvious from the Upanishad, inasmuch as a meditation has a separate result, consisting in the elimination of hindrance to a rite.",brahma sutra,Veda Vyasa
वेदशास्त्रपुराणानि भूतानि सकलान्यपि । नार्थवन्ति तं किन्नु विज्ञातारं प्रकाशयेत् ," What, indeed, can illumine that Eternal Subject by which the Vedas and Puranas and other Scriptures, as well as all beings are endowed with a meaning?",vivekachudamani,Adi Shankaracharya
समाधिनानेन समस्तवासना ग्रन्थेर्विनाशोऽखिलकर्मनाशः । ्तर्बहिः सर्वत एव सर्वदा स्वरूपविस्फूर्तिरयत्नतः स्यात् ," By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature.",vivekachudamani,Adi Shankaracharya
सन्नाप्यसन्नाप्युभयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो । ङ्गाप्यनङ्गा ह्युभयात्मिका नो महाद्भुतानिर्वचनीयरूपा , She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words.,vivekachudamani,Adi Shankaracharya
हरक्रोधज्वालावलिभिरवलीढेन वपुषागभीरे ते नाभीसरसि कृतसङ्गो मनसिजः ।  समुत्तस्थौ तस्मादचलतनये धूमलतिकाजनस्तां जानीते तव जननि रोमावलिरिति  ," Oh daughter of the king of mountains,I feel in my mind,That the milk that flows from your breast,Is really the goddess of learning, Sarswathi,In the form of a tidal wave of nectar.For , milk given by you ,who is full of mercy,Made the child of Dravida*,The king among those great poets,Whose works stole one’s mind.",saundarya,Adi Shankaracharya
आत्मार्थत्वेन हि प्रेयान्विषयो न स्वतः प्रियः । वत एव हि सर्वेषामात्मा प्रियतमो यतः तत आत्मा सदानन्दो नास्य दुःखं कदाचन ," Sense-objects are pleasurable only as dependent on the Ātman manifesting through them, and not independently, because the Ātman is by Its very nature the most beloved of all. Therefore the Ātman is ever blissful, and never suffers misery.",vivekachudamani,Adi Shankaracharya
चैतन्यस्यैकरूपत्वाद्भेदो युक्तो न कर्हिचित्।  जीवत्वं च मृषा ज्ञेयं रज्ज्वां सर्पग्रहो यथा।   ," No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.",aparokshanubhuti,Adi Shankaracharya
अथ वायुमब्रुवन्वायवेतद्विजानीहिकिमेतद्यक्षमिति तथेति  ,"7 Then they addressed Vāyu: “O Vāyu, please ascertain this, who this yaksha is.” “Yes”, said Vāyu.",Kenopanishad,Upanishad
अत्रैष देवः स्वप्ने महिमानमनुभवति । द्दृष्टंदृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुश‍ृणोतिदेशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टंचादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं चसच्चासच्च सर्वं पश्यति सर्वः पश्यति  ," 5  There, in dreams, that god, the mind, experiences glory. Whatever has been seen he sees again; whatever has been heard he hears again; whatever has been experienced in different countries and quarters, he experiences again. Whatever has been seen or not seen, heard or not heard and whatever is real or not real he sees it all. He sees all, himself being all. ",Prashna,Upanishad
 संबन्धानुपपत्तेश्च  .  , And (the incongruity arises) because of the impossibility of a relationship.,brahma sutra,Veda Vyasa
समाहिता ये प्रविलाप्य बाह्यं श्रोत्रादि चेतः स्वमहं चिदात्मनि । एव मुक्ता भवपाशबन्धैः नान्ये तु पारोक्ष्यकथाभिधायिनः ," Those alone are free from the bondage of transmigration who, attaining Samadhi, have merged the objective world, the sense-organs, the mind, nay, the very ego, in the Ātman, the Knowledge Absolute – and none else, who but dabble in second-hand talks.",vivekachudamani,Adi Shankaracharya
 समाननामरूपत्वाच्चावृत्तावप्यविरोधोदर्शनात्स्मृतेश्च  .  ," And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.",brahma sutra,Veda Vyasa
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः   ," The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
",Yogasutra,Patanjali
 अनवस्थितेरसंभवाच्च नेतरः  .  , None other can be the Person in the eye on account of impermanence and impossibility.,brahma sutra,Veda Vyasa
शिष्य उवाच मिथ्यात्वेन निषिद्धेषु कोशेष्वेतेषु पञ्चसु । ्वाभावं विना किंचिन्न पश्याम्यत्र हे गुरो विज्ञेयं किमु वस्त्वस्ति स्वात्मनात्मविपश्चिता ," The disciple questioned: After these five sheaths have been eliminated as unreal, I find nothing, O Master, in this universe but a Void, the absence of everything. What entity is there left forsooth with which the wise knower of the Self should realise his identity.",vivekachudamani,Adi Shankaracharya
सर्वापि बाह्यसंसारः पुरुषस्य यदाश्रयः । द्धि देहमिदं स्थूलं गृहवद्गृहमेधिनः ," Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world. ",vivekachudamani,Adi Shankaracharya
 समन्वारम्भणात्  .  ," (This is so), because both knowledge and work follow the Self (when it transmigrates).",brahma sutra,Veda Vyasa
 अपीतौ तद्वत्प्रसङ्गादसमञ्जसम्  ," Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.",brahma sutra,Veda Vyasa
गुरुरेव सदानन्दसिन्धौ निर्मग्नमानसः । वयन्वसुधां सर्वाण्विचचार निरन्तरः ," And the Guru, with his mind steeped in the ocean of Existence and Bliss Absolute, roamed, verily purifying the whole world – all differentiating ideas banished from his mind.",vivekachudamani,Adi Shankaracharya
 दृश्यते तु  , But it is seen.,brahma sutra,Veda Vyasa
विनिवृत्तिर्भवेत्तस्य सम्यग्ज्ञानेन नान्यथा । रह्मात्मैकत्वविज्ञानं सम्यग्ज्ञानं श्रुतेर्मतम् ," The cessation of that superimposition takes place through perfect knowledge, and by no other means. Perfect knowledge, according to the Śrutis, consists in the realisation of the identity of the individual soul and Brahman.",vivekachudamani,Adi Shankaracharya
इति गुरुवचनाच्छ्रुतिप्रमाणात् परमवगम्य सतत्त्वमात्मयुक्त्या । रशमितकरणः समाहितात्मा क्वचिदचलाकृतिरात्मनिष्ठतोऽभूत् ," Realising, at a blessed moment, the Supreme Truth through the above instructions of the Guru, the authority of the Scriptures and his own reasoning, with his senses quieted and the mind concentrated, (the disciple) became immovable in form and perfectly established in the Ātman.",vivekachudamani,Adi Shankaracharya
विक्षेपशक्ती रजसः क्रियात्मिका यतः प्रवृत्तिः प्रसृता पुराणी । गादयोऽस्याः प्रभवन्ति नित्यं दुःखादयो ये मनसो विकाराः ," Rajas has its vikṣepa-Shakti or projecting power, which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced.",vivekachudamani,Adi Shankaracharya
अस्तभेदमनपास्तलक्षणं निस्तरङ्गजलराशिनिश्चलम् । त्यमुक्तमविभक्तमूर्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि ," That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever-free; of indivisible Form – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
अनाद्यविद्यानिर्वाच्या कारणोपाधिरुच्यते।  उपाधित्रितयादन्यमात्मानमवधारयेत्।   , Avidya which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).,atmabodha,Adi Shankaracharya
 एतेन शिष्टापरिग्रहाऽपि व्याख्याताः  , Hereby are explained all the (other) theories that are not accepted by the wise.,brahma sutra,Veda Vyasa
मोक्षस्य कांक्षा यदि वै तवास्ति त्यजातिदूराद्विषयान्विषं यथा । यूषवत्तोषदयाक्षमार्जव प्रशान्तिदान्तीर्भज नित्यमादरात् ," If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight-forwardness, calmness and self-control.",vivekachudamani,Adi Shankaracharya
नैवायमानन्दमायाः परात्मा सोपाधिकत्वात्प्रकृतेर्विकारात् । र्यत्वहेतोः सुकृतक्रियाया विकारसङ्घातसमाहितत्वात् ," Nor is the blissful sheath the Supreme Self, because it is endowed with the changeful attributes, is a modification of the Prakriti, is the effect of past good deeds, and imbedded in the other sheaths which are modifications.",vivekachudamani,Adi Shankaracharya
सद्गनं चिद्घनं नित्यमानन्दघनमक्रियम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन ," There is only Brahman, the One without a second, the Essence of Existence, Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It.",vivekachudamani,Adi Shankaracharya
त्वया हृत्वा वामं वपुरपरितृप्तेन मनसाशरीरार्धं शम्भोरपरमपि शङ्के हृतमभूत् ।  यदेतत्त्वद्रूपं सकलमरुणाभं त्रिनयनंकुचाभ्यामानम्रं कुटिलशशिचूडालमकुटम्  ," If any one has wish in his mind to pray.""You , Bhavani , my mother,Please shower on me, a part of your merciful look"",Even before he says, ""You Bhavani"",You my goddess,Would give to him the water,Falling from the crowns ,Of Vishnu, Rudra and Brahma,At your feet,And grant him, the eternal life in your world.",saundarya,Adi Shankaracharya
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः   ," The seer is intelligence only, and though pure, sees through the colouring of the intellect.
",Yogasutra,Patanjali
किमपि सततबोधं केवलानन्दरूपं निरुपममतिवेलं नित्यमुक्तं निरीहम् । रवधिगगनाभं निष्कलं निर्विकल्पं हृदि कलयति विद्वान् ब्रह्म पूर्णं समाधौ ," The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which is like the limitless sky, indivisible and absolute.",vivekachudamani,Adi Shankaracharya
तच्छैवालापनये सम्यक्सलिलं प्रतीयते शुद्धम् । ष्णासन्तापहरं सद्यः सौख्यप्रदं परं पुंसः ," On the removal of that sedge the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man. ",vivekachudamani,Adi Shankaracharya
आवहन्ती वितन्वाना । ुर्वाणाऽचीरमात्मनः । ासाꣳसि मम गावश्च ।  अन्नपाने च सर्वदा । तो मे श्रियमावह ।  लोमशां पशुभिः सह स्वाहा ।  आमायन्तु ब्रह्मचारिणः स्वाहा ।  विमाऽऽयन्तु ब्रह्मचारिणः स्वाहा ।  प्रमाऽऽयन्तु ब्रह्मचारिणः स्वाहा ।  दमायन्तु ब्रह्मचारिणः स्वाहा ।  शमायन्तु ब्रह्मचारिणः स्वाहा  ,"O Lord, afterwards let prosperity be mine, consisting in hairy animals along with cattle. May fortune produce for me without delay and for all time, bringing continuously and in ever multiplying proportions, food and drink, cloth and cattle. All along, may celibate students, thirsty to know, come to me. Svaha! May them come to me from distant places and from all directions. May the students anxious to gain the knowedge of Brahman, control their senses. May the students, anxious to live the knowedge of Brahman, be peaceful. Svaha!",Taittiriya,Upanishad
 अनुस्मृतेर्बादरिः  .  , According to Badari (God is spoken of as spatially limited) on account of being meditated on.,brahma sutra,Veda Vyasa
 उत्तराच्चेदाविर्भूतस्वरूपस्तु  .  ," If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.",brahma sutra,Veda Vyasa
कार्यकारणता नित्यमास्ते घटमृदोर्यथा।  तथैव श्रुतियुक्तिभ्यां प्रपञ्चब्रह्मणोरिह।   ," Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.",aparokshanubhuti,Adi Shankaracharya
 दर्शयति चाथोऽपि स्मर्यते  .  ," Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also.",brahma sutra,Veda Vyasa
संसारकारागृहमोक्षमिच्छोर् अयोमायां पादनिबन्धशृङ्खलम् । न्ति तज्ज्ञाः पटु वासनात्रयं योऽस्माद्विमुक्तः समुपैति मुक्तिम् ," For one who seeks deliverance from the prison of this world (Samsara), those three desires have been designated by the wise as strong iron fetters to shackle one’s feet. He who is free from them truly attains to Liberation.",vivekachudamani,Adi Shankaracharya
 न च स्मार्तं अतद्धर्माभिपालात्  .  ," Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.",brahma sutra,Veda Vyasa
 अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात्  .  ," But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).",brahma sutra,Veda Vyasa
श्रेयश्च प्रेयश्च मनुष्यमेतःतौ सम्परीत्य विविनक्ति धीरः ।  श्रेयो हि धीरोऽभि प्रेयसो वृणीतेप्रेयो मन्दो योगक्षेमाद्वृणीते  ,"2  Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates. Yea, he prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice. ",katha,Upanishad
न मे प्रवृत्तिर्न च मे निवृत्तिः सदैकरूपस्य निरंशकस्य । ात्मको यो निविडो निरन्तरो व्योमेव पूर्णः स कथं नु चेष्टते ," There is neither engaging in work nor cessation from it, for me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that which is One, concentrated, without break and infinite like the sky, ever exert?",vivekachudamani,Adi Shankaracharya
 अपि स्मर्यते  .  ," Moreover, the Smritis support this view.",brahma sutra,Veda Vyasa
यदानन्त्यं प्रतिज्ञाय श्रुतिस्तत्सिद्धये जगौ।  तत्कार्यत्वं प्रपञ्चस्य तद्ब्रह्मेत्यवधारय।   ," “That which the scriptures propose to prove as a limitless, and in order to support that proposition, called the World of Plurality as Its effects .. make sure of that Brahman in your understanding.”",vakyavritti,Adi Shankaracharya
 वायुशब्दादविशेषविशेषाभ्याम्  .  ," The soul of the knower of the qualified Brahman goes from the year to air, on account of the absence and presence of specification.",brahma sutra,Veda Vyasa
 वैशेष्यात्तु तद्वादस्तद्वादः  ," But owing to the preponderance (of any one) occurs the corresponding designation, occurs the corresponding designation.",brahma sutra,Veda Vyasa
अदृश्यं भावरूपं च सर्वमेतच्चिदात्मकम्।  सावधानतया नित्यं स्वात्मानं भावयेद्बुधः।   ," The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.",aparokshanubhuti,Adi Shankaracharya
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात्   ," Though destroyed for him whose goal has been gained, yet it is not destroyed, being common to others.
",Yogasutra,Patanjali
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुःश्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।  सर्वं ब्रह्मौपनिषदंमाऽहं ब्रह्म निराकुर्यां मा मा ब्रह्मनिराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।  तदात्मनि निरते यउपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।  ॐ शान्तिः शान्तिः शान्तिः  ,"Om. May Brahman protect us both (the preceptor and the disciple)! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!
Om. Peace! Peace! Peace!",Kenopanishad,Upanishad
अज्ञानमूलोऽयमनात्मबन्धो नैसर्गिकोऽनादिरनन्त ईरितः । ्माप्ययव्याधिजरादिदुःख प्रवाहपातं जनयत्यमुष्य ," This bondage of the non-Self springs from ignorance, is self-caused, and is described as without beginning and end. It subjects one to the long train of miseries such as birth, death, disease and decrepitude.",vivekachudamani,Adi Shankaracharya
नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।  यो नस्तद्वेद तद्वेद नो न वेदेति वेद च  ,"2 The disciple said: I think I know Brahman. I do not think I know It well, nor do I think I do not know It. He among us who knows the meaning of “Neither do I not know, nor do I know”-knows Brahman.",Kenopanishad,Upanishad
अव्यक्तनाम्नी परमेशशक्तिः अनाद्यविद्या त्रिगुणात्मिका परा । र्यानुमेया सुधियैव माया यया जगत्सर्वमिदं प्रसूयते ," Avidya (Nescience) or Māyā, called also the Undifferentiated, is the power of the Lord. She is without beginning, is made up of the three Guṇas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe.",vivekachudamani,Adi Shankaracharya
ईश्वरो वस्तुतत्त्वज्ञो न चाहं तेष्ववस्थितः । च मत्स्थानि भूतानीत्येवमेव व्यचीकॢपत् ," The Lord, who knows the secret of all things has supported this view in the words: ‘But I am not in them’ … ‘nor are the beings in Me’.",vivekachudamani,Adi Shankaracharya
प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् ।  मातेव पुत्रान् रक्षस्व  श्रीश्च प्रज्ञां च विधेहि न इति  इति प्रश्नोपनिषदि द्वितीयः प्रश्नः  , 13  All that exists here is under the control of prana and also what exists in heaven. Protect us as a mother her sons; bestow upon us prosperity and wisdom. ,Prashna,Upanishad
संकल्पं वर्जयेत्तस्मात्सर्वानर्थस्य कारणम् । वतो यस्य कैवल्यं विदेहे स च केवलः यत्किंचित्पश्यतो भेदं भयं ब्रूते यजुःश्रुतिः ," Therefore one should give up reflecting on the sense-objects, which is the root of all mischief. He who is completely aloof even while living, is alone aloof after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees the least bit of distinction.",vivekachudamani,Adi Shankaracharya
अविद्याकामकर्मादिपाशबन्धं विमोचितुम् ।  शक्नुयाद्विनात्मानं कल्पकोटिशतैरपि ," Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye, even in a hundred crore of cycles?",vivekachudamani,Adi Shankaracharya
 तटितोऽधि वरुणः संबन्धात्  .  ," Varuna is to be placed after lightning, because of their connection with water (ie., cloud).",brahma sutra,Veda Vyasa
धारणासु च योग्यता मनसः   ," The mind becomes fit for Dharana.
",Yogasutra,Patanjali
प्रज्ञानघन एवाहं विज्ञानघन एव च ।  अकर्ताहमभोक्ताहमहमेवाहमव्ययः  ," I am a mass of awareness and of consciousness. I am not a doer nor an experiencer. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya
 आदारादलोपः  , There can be no omission (of the performance of the Agnihotra to Prana) on account of the respect shown (in the Upanishad).,brahma sutra,Veda Vyasa
कः पण्डितः सन्सदसद्विवेकी श्रुतिप्रमाणः परमार्थदर्शी । नन्हि कुर्यादसतोऽवलम्बं स्वपातहेतोः शिशुवन्मुमुक्षुः ," Where is the man who being learned, able to discriminate the real from the unreal, believing the Vedas as authority, fixing his gaze on the Ātman, the Supreme Reality, and being a seeker after Liberation, will, like a child, consciously have recourse to the unreal (the universe) which will cause his fall?",vivekachudamani,Adi Shankaracharya
अज्ञानप्रभवं सर्वं ज्ञानेन प्रविलीयते।  संकल्पो विविधः कर्ता विचारः सोऽयमीदृशः।   ," Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.",aparokshanubhuti,Adi Shankaracharya
अन्धन्तमः प्रविशन्ति येऽविद्यामुपासते । तो भूय इव ते तमोय उ विद्यायां रताः , They who worship Avidya alone fall into blind darkness; and they who worship Vidya alone fall into even greater darkness.,ishavasya,Upanishad
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।  ईशानं भूतभव्यस्य न ततो विजुगुप्सते । तद्वै तत्  ,"12  The Purusha, of the size of a thumb, dwells in the body. He is the Lord of the past and the future. After knowing Him, one does not conceal oneself any more. This, verily, is That. ",katha,Upanishad
न शास्ता न शास्त्रं न शिष्यो न शिक्षान च त्वं न चाहं न चायं प्रपञ्चः।  स्वरूपावबोधो विकल्पासहिष्णुस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"Neither the origin of knowledge,
Nor the books of knowledge,
Neither he disciple nor the teacher,
Neither you, nor me and nor this world am I,
For this is not tolerated by innate realization,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
अङ्गानां समतां विद्यात्समे ब्रह्मणि लीयते।  नो चेन्नैव समानत्वमृजुत्वं शुष्कवृक्षवत्।   , Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.,aparokshanubhuti,Adi Shankaracharya
अतीव सूक्ष्मं परमात्मतत्त्वं न स्थूलदृष्ट्या प्रतिपत्तुमर्हति । ाधिनात्यन्तसुसूक्ष्मवृत्या ज्ञातव्यमार्यैरतिशुद्धबुद्धिभिः ," The truth of the Paramātman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.",vivekachudamani,Adi Shankaracharya
यः पश्यति स्वयं सर्वं यं न पश्यति कश्चन । ्चेतयति बुद्ध्यादि न तद्यं चेतयत्ययम् ," Which Itself sees all, but which no one beholds, which illumines the intellect etc., but which they cannot illumine. – This is That.",vivekachudamani,Adi Shankaracharya
अर्थमनर्थं भावय नित्यंनास्ति ततः सुख लेशः सत्यम् |पुत्रादपि धनभाजां भीतिःसर्वत्रैषा विहिता रीतिः ,"Remember always that wealth is the source of misfortune. The truth is that one cannot extract even a bit of happiness from it. For the rich, there is fear even from one’s own son. This is the established way with wealth everywhere.",bhaja govindam,Adi Shankaracharya
तदेतत् सत्यंयथा सुदीप्तात् पावकाद्विस्फुलिङ्गाःसहस्रशः प्रभवन्ते सरूपाः ।  तथाऽक्षराद्विविधाः सोम्य भावाःप्रजायन्ते तत्र चैवापि यन्ति  ,"1 This is the Truth: As from a blazing fire, sparks essentially akin to it fly forth by the thousand, so also, my good friend, do various beings come forth from the imperishable Brahman and unto Him again return. ",Mundaka,Upanishad
तनोतु क्षेमं नस्तव वदनसौन्दर्यलहरी-परीवाहस्रोतःसरणिरिव सीमन्तसरणिः ।  वहन्ती सिन्दूरं प्रबलकबरीभारतिमिर-द्विषां बृन्दैर्बन्दीकृतमिव नवीनार्ककिरणम्  ," Oh, Goddess , who is the consort of Shiva,Let the darkness of our mind be destroyed,By the crowning glory on your head,Which is of like the forest of opened blue lotus flowers,And which is soft , dense and shines with luster.I believe my mother,That the pretty flowers of Indra’s Garden,Are all forever there,To get the natural scent of thine hair.",saundarya,Adi Shankaracharya
कार्यप्रवर्धनाद्बीजप्रवृद्धिः परिदृश्यते । र्यनाशाद्बीजनाशस्तस्मात्कार्यं निरोधयेत् ," When the effects are developed, the seed also is observed to be such, and when the effects are destroyed, the seed also is seen to be destroyed. Therefore one must subdue the effects.",vivekachudamani,Adi Shankaracharya
एतावुपाधी परजीवयोस्तयोः सम्यङ्निरासे न परो न जीवः । ज्यं नरेन्द्रस्य भटस्य खेटक् तयोरपोहे न भटो न राजा ," These two are the superimpositions of Ishwara and the Jiva respectively, and when these are perfectly eliminated, there is neither Ishwara nor Jiva. A kingdom is the symbol of a king, and a shield of the soldier, and when these are taken away, there is neither king nor soldier.",vivekachudamani,Adi Shankaracharya
 जगद्व्यापारवर्जम्  .  ," The released soul gets all the divine powers except that of running the universe (with its creation, continuance and dissolution), as is known from the context (which deals with God) and from the non-proximity (of the individual soul).",brahma sutra,Veda Vyasa
स्वप्नो जागरणेऽलीकः स्वप्नेऽपि न हि जागरः।  द्वयमेव लये नास्ति लयोऽपि ह्युभयोर्न च।   ," The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.",aparokshanubhuti,Adi Shankaracharya
 आदित्यादिमतयश्चाङ्ग उपपत्तेः  .  ," And the ideas of the sun etc., are surely to be superimposed on the subsidiary parts of the rites, for that is reasonably maintainable.",brahma sutra,Veda Vyasa
पुत्रवित्तादयो भावा यस्य शेषतया प्रियाः।  द्रष्टा सर्वप्रियतमः सोऽहमित्यवधारय।   ," “Know yourself to be the One for whose sake beings and things such as children and wealth – are dear, who is the sole seer and dearest of all. ‘He am I’ – ascertain thus and realise, So’ham.”",vakyavritti,Adi Shankaracharya
तत्त्वमस्यादिवाक्येषु लक्षणा भागलक्षणा।  सोऽयमित्यादिवाक्यस्थपदयोरिव नापरा।   ," “In the statements like ‘that thou art’ etc., the reject-accept method is to be employed as in the sentence ‘He is this man’. No other method can be applied.”",vakyavritti,Adi Shankaracharya
 दर्शयति च  , The scripture also indicates the same thing.,brahma sutra,Veda Vyasa
 भेदश्रुतेः  , Because of the (mention of) difference in the Upanishads.,brahma sutra,Veda Vyasa
 नोपमर्देनातः  .  , For this (very) reason the subtle body is not destroyed even when the gross one is.,brahma sutra,Veda Vyasa
पञ्चीकृतमहाभूतसंभवं कर्मसंचितम्।  शरीरं सुखदुःखानां भोगायतनमुच्यते।   ," Determined for each individual by his own past actions and made up of the Five elements – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences.",atmabodha,Adi Shankaracharya
निष्क्रियोऽस्म्यविकारोऽस्मि निष्कलोऽस्मि निराकृतिः । र्विकल्पोऽस्मि नित्योऽस्मि निरालम्बोऽस्मि निर्द्वयः ," I am without activity, changeless, without parts, formless, absolute, eternal, without any other support, the One without a second.",vivekachudamani,Adi Shankaracharya
 भोगमात्रसाम्यलिङ्गाच्च  , Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers).,brahma sutra,Veda Vyasa
यथाभिमतध्यानाद्वा   ," Or by the meditation on anything that appeals to one as good.
",Yogasutra,Patanjali
यथैव व्योम्नि नीलत्वं यथा नीरं मरुस्थले।  पुरुषत्वं यथा स्थाणौ तद्वद्विश्वं चिदात्मनि।   ," Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.",aparokshanubhuti,Adi Shankaracharya
स्वात्मानं श्रृणु मूर्ख त्वं श्रुत्या युक्त्या च पूरुषम्।  देहातीतं सदाकारं सुदुर्दर्शं भवादृशाम्।   ," O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.",aparokshanubhuti,Adi Shankaracharya
 भावशब्दाच्च  .  ," Moreover, (there must be injunctions) on account of the occurrence of words having an injunctional meaning.",brahma sutra,Veda Vyasa
असङ्गः पुरुषः प्रोक्तो बृहदारण्यकेऽपि च।  अनन्तमलसंसृष्टः कथं स्याद्देहकः पुमान्।   , So also it is said in Brihadaranyaka that “The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?,aparokshanubhuti,Adi Shankaracharya
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्   ," Then, bent on discriminating, the mind attains the previous state of Kaivalya (isolation).
",Yogasutra,Patanjali
जीवात्मना प्रवेशश्च नियन्तृत्वं च तान्प्रति।  श्रूयते यस्य वेदेषु तद्ब्रह्मेत्यवधारय।   ," “That which is heard of in the Vedas ‘as having entered each creature as its individualised self’, and which is known, from the same sources, to be their controller – make sure of that Brahman in your understanding.”",vakyavritti,Adi Shankaracharya
 नाभाव उपलब्धेः  .  ," (External objects are) not non-existent, for they are perceived.",brahma sutra,Veda Vyasa
स यो ह वै तत् परमं ब्रह्म वेदब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति ।  तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्योविमुक्तोऽमृतो भवति  ,"9 He who knows the Supreme Brahman verily becomes Brahman. In his family no one is born ignorant of Brahman. He overcomes grief; he overcomes evil; free from the fetters of the heart, he becomes immortal. ",Mundaka,Upanishad
 समाहारात्  , (The meditations are to be combined) because of the (indicatory mark of the) rectification (of one with the help of another).,brahma sutra,Veda Vyasa
 प्रदीपवदावेशः तथा हि दर्शयति  .  ," The released soul can animate different bodies like a lamp, for the scripture shows this to be so.",brahma sutra,Veda Vyasa
समं देवि स्कन्दद्विपवदनपीतं स्तनयुगंतवेदं नः खेदं हरतु सततं प्रस्नुतमुखम् ।  यदालोक्याशङ्काकुलितहृदयो हासजनकःस्वकुम्भौ हेरम्बः परिमृशति हस्तेन झडिति  ," Oh Goddess Uma,You only tell us ,how,How we can describe,The shining of your hands,By the light of your nails,Which tease the redness of freshly opened lotus?Perhaps if the red lotus mixes,With the liquid lac adorning,The feet of Lakshmi,Some resemblance can be seen.",saundarya,Adi Shankaracharya
 उभयथा च दोषात्  .  , And (the Buddhist view is untenable) owing to defect arising from either point of view.,brahma sutra,Veda Vyasa
 शास्त्रयोनित्वात्  .  ," (Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.",brahma sutra,Veda Vyasa
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य   ," By throwing out and restraining the Breath.
",Yogasutra,Patanjali
 ज्ञोऽत एव  .  , The soul is eternally a cognizer for this very reason (of being free from origin and dissolution).,brahma sutra,Veda Vyasa
आपातवैराग्यवतो मुमुक्षून् भवाब्धिपारं प्रतियातुमुद्यतान् । ाग्रहो मज्जयतेऽन्तराले निगृह्य कण्ठे विनिवर्त्य वेगात् ," Those seekers after liberation who have got only an apparent dispassion (Vairāgya)  and are trying to cross the ocean of Samsāra (relative existence), the shark of hankering catches by the throat and violently snatching away drowns them half-way.",vivekachudamani,Adi Shankaracharya
 अनुज्ञापरिहारौ देहसम्बन्धाज्ज्योतिरादिवत्  .  ," Injunction and prohibition become effective owing to physical association, just as it is in the case of light etc.",brahma sutra,Veda Vyasa
यावद्वा यत्किंचिद्विषदोषस्फूर्तिरस्ति चेद्देहे । मारोग्याय भवेत्तद्वदहन्तापि योगिनो मुक्त्यै ," As long as there is a trace of poisoning left in the body, how can one hope for recovery? Similar is the effect of egoism on the Yogi’s Liberation.",vivekachudamani,Adi Shankaracharya
द्वितीया ब्रह्मानन्दवल्लीॐ सह नाववतु । ह नौ भुनक्तु । ह वीर्यं करवावहै ।  तेजस्विनावधीतमस्तु मा विद्विषावहै ।  ॐ शान्तिः शान्तिः शान्तिः  ,May Brahman protect us both! May He give us both to enjoy! Efficiency may we both attain! Effective may our study prove! Hate may we not (each other) at all! Om! Peace! Peace! Peace!,Taittiriya,Upanishad
अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः ।  ज्योतिर्ज्योतिः स्वयंज्योतिरात्मज्योतिः शिवोऽस्म्यहम्  ," I am the auspicious one, the inner light and the outer light, the indwelling light, higher than the highest, the light of all lights, self-luminous, the light that is the Self.",brahma jnanavali,Adi Shankaracharya
एवमात्मारणौ ध्यानमथने सततं कृते।  उदितावगतिज्वाला सर्वाज्ञानेन्धनं दहेत्।   ," When this the lower and the higher aspects of the Self are well churned together, the fire of knowledge is born from it, which in its mighty conflagration shall burn down all the fuel of ignorance in us.",atmabodha,Adi Shankaracharya
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः   ," There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
",Yogasutra,Patanjali
ग्रहण स्वरूपा स्मितान्वयार्थवत्त्व संयमादिन्द्रियजयः   ," By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
",Yogasutra,Patanjali
 प्रदेशादिति चेन्नान्तर्भावात्  .  ," If it be said that this (individual allocation of pleasure and pain) can be possible in accordance with the separate part (of each soul in each body), then it cannot be so, because of all (the omnipresent souls) getting included in all (the bodies).",brahma sutra,Veda Vyasa
 कृत्स्नभावात्तु गृहिणोपसंहारः  .  ," But the conclusion is made (in the Chandogya Upanishad) with the householder, since he has an all-inclusive life.",brahma sutra,Veda Vyasa
स्वर्गे लोके न भयं किंचनास्तिन तत्र त्वं न जरया बिभेति ।  उभे तीर्त्वाऽशनायापिपासेशोकातिगो मोदते स्वर्गलोके  ,"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
उदानजयाज्जल पङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च   ," By conquering the current called Udāna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can die at will.
",Yogasutra,Patanjali
 अतोऽनन्तेन तथा हि लिङ्गम्  .  , Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad).,brahma sutra,Veda Vyasa
 अविरोधश्चन्दनवत्  .  ," If it be objected that (the argument holds good in the case of sandal paste) owing to its peculiarity of position, (but that is not evident in the case of the soul), then we say, no, (a peculiar location) for the soul is admitted in the Upanishads, for it exists in the heart.",brahma sutra,Veda Vyasa
 युक्तेश्च  .  ," (The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).",brahma sutra,Veda Vyasa
विषयाणामानुकूल्ये सुखी दुःखी विपर्यये । खं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ," When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are characteristics of Egoism, and not of the ever-blissful Ātman.",vivekachudamani,Adi Shankaracharya
 व्यतिरेको गन्धवत् तथा च दर्शयति  .  , And the Upanishad also show this.,brahma sutra,Veda Vyasa
कुशला ब्रह्मवार्तायां वृत्तिहीनाः सुरागिणः।  तेऽप्यज्ञानितमा नूनं पुनरायान्ति यान्ति च।   ," Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.",aparokshanubhuti,Adi Shankaracharya
न हि प्रबुद्धः प्रतिभासदेहे देहोपयोगिन्यपि च प्रपञ्चे । ोत्यहन्तां ममतानिदन्तां किन्तु स्वयं तिष्ठति जागरेण ," The man who has awakened from sleep never has any idea of ‘I’ or ‘mine’ with regard to his dream-body and the dream-objects that ministered to that body, but lives quite awake, as his own Self.",vivekachudamani,Adi Shankaracharya
 सूचकश्च हि श्रुतेः आचक्षते च तद्विदः  .  ," A dream is also an omen, for so it is known from the Upanishads and experts say so.",brahma sutra,Veda Vyasa
को नाम बन्धः कथमेष आगतः कथं प्रतिष्ठास्य कथं विमोक्षः । ऽसावनात्मा परमः क आत्मा तयोर्विवेकः कथमेतदुच्यताम् ," What is bondage, forsooth? How has it come (upon the Self)? How does it continue to exist? How is one freed from it? What is this non-Self? And who is the Supreme Self? And how can one discriminate between them? — Do tell me about all these.",vivekachudamani,Adi Shankaracharya
अत्रानात्मन्यहमिति मतिर्बन्ध एषोऽस्य पुंसः प्राप्तोऽज्ञानाज्जननमरणक्लेशसंपातहेतुः । नैवायं वपुरिदमसत्सत्यमित्यात्मबुद्ध्या पुष्यत्युक्षत्यवति विषयैस्तन्तुभिः कोशकृद्वत् ," Identifying the Self with this non-Self – this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes, and preserves it by means of (agreeable) sense-objects, by which he becomes bound as the caterpillar by the threads of its cocoon.",vivekachudamani,Adi Shankaracharya
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।  एवं मुनेर्विजानत आत्मा भवति गौतम ति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली  ,"15  As pure water poured into pure water becomes one with it, so also, O Gautama, does the Self of the sage who knows. ",katha,Upanishad
 भेदव्यपदेशाच्च  .  , And because of the assertion of the difference (between the individual soul and the supreme Self).,brahma sutra,Veda Vyasa
आलम्बनतया भाति योऽस्मत्प्रत्ययशब्दयोः।  अन्तःकरणसंभिन्नबोधः स त्वंपदाभिधः।   ," ‘That which shines, as the object of the idea and the word ‘I’, is Consciousness expressing in the inner equipments. This is the direct word-meaning of ‘thou’ (twam).”",vakyavritti,Adi Shankaracharya
हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।  यथा च मरणं प्राप्य आत्मा भवति गौतम  ,"6  Well then, Gautama, I shall tell you about this profound and eternal Brahman and also about what happens to the atman after meeting death. ",katha,Upanishad
 स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात्  .  ," If it be contended that texts (about Udgitha etc.) are merely eulogistic, because of having been accepted as subservient to ritual acts, then not so, because of the extra-ordinariness (of the texts).",brahma sutra,Veda Vyasa
ततः क्षीयते प्रकाशावरणम्   ," From that, the covering to the light of the Chitta is attenuated.
",Yogasutra,Patanjali
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः   ," The “receptacle of works” has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
",Yogasutra,Patanjali
 न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि  .  ," Not even according to place can Brahman have a twofold characteristic, for everywhere (It is taught to be without attributes).",brahma sutra,Veda Vyasa
विज्ञानं यज्ञं तनुते । र्माणि तनुतेऽपि च ।  विज्ञानं देवाः सर्वे ।  ब्रह्म ज्येष्ठमुपासते । िज्ञानं ब्रह्म चेद्वेद ।  तस्माच्चेन्न प्रमाद्यति । रीरे पाप्मनो हित्वा ।  सर्वान्कामान् समश्नुत इति । स्यैष एव शारीर आत्मा ।  यः पूर्वस्य । स्माद्वा एतस्माद्विज्ञानमयात् ।  अन्योऽन्तर आत्माऽऽनन्दमयः । ेनैष पूर्णः ।  स वा एष पुरुषविध एव । स्य पुरुषविधताम् ।  अन्वयं पुरुषविधः । स्य प्रियमेव शिरः ।  मोदो दक्षिणः पक्षः ।  प्रमोद उत्तरः पक्षः । नन्द आत्मा । ्रह्म पुच्छं प्रतिष्ठा ।  तदप्येष श्लोको भवति इति पञ्चमोऽनुवाकः  ,"Intelligence accomplishes sacrifice, and deeds as well does it accomplish. Intelligence do all Gods worship as Brahman, the Eldest. If Intelligence as Brahman one knows, if from That he swerves not, in body sins forsaking, he all desires achieves. Thereof,—of the former,—this one is the self embodied. Than that, verily,—than this one formed of Vijñāna,—there is another self within formed of bliss: 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, love itself is the head, joy is the right wing, delight is the left wing, bliss is the self, Brahman is the tail, the support. On that, too, there is this verse:",Taittiriya,Upanishad
इत्यात्मदेहभानेन प्रपञ्चस्यैव सत्यता।  यथोक्ता तर्कशास्त्रेण ततः किं पुरुषार्थता।   ," Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?",aparokshanubhuti,Adi Shankaracharya
बलेषु हस्तिबलादीनि   ," By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
",Yogasutra,Patanjali
पोतेन गच्छतः पुंसः सर्वं भातीव चञ्चलम्।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as to a person going in a boat everything appears to be in motion, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya
 साक्षादप्यविरोधं जैमिनिः  .  ," According to Jaimini, there is no contradiction even in case of direct meditation.",brahma sutra,Veda Vyasa
चिदात्मनि सदानन्दे देहारूढामहंधियम् । वेश्य लिङ्गमुत्सृज्य केवलो भव सर्वदा ," Transferring the identification now rooted in the body to the Ātman, the Existence- Knowledge-Bliss Absolute, and discarding the subtle body, be thou ever alone, independent.",vivekachudamani,Adi Shankaracharya
 अत्ता चराचरग्रहणात्  .  ," The eater (is God), on account of the appropriation of all that moves and does not move.",brahma sutra,Veda Vyasa
 स्मर्यमाणमनुमानं स्यादिति  .  , The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.,brahma sutra,Veda Vyasa
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्   ," There is consecutiveness in desires, even though separated by species, space, and time, there being identification of memory and impressions.
",Yogasutra,Patanjali
नित्यशुद्धविमुक्तोऽहं निराकारोऽहमव्ययः ।  भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः  ," I am eternal, I am pure (free from the control of Maya). I am ever liberated. I am formless, indestructible and changeless. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya
ते प्रतिप्रसवहेयाः सूक्ष्माः   ," The fine Samskaras are to be conquered by resolving them into their causal state.
",Yogasutra,Patanjali
 स्मर्यते च  .  , And the Smriti also says so.,brahma sutra,Veda Vyasa
तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापःपृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । े प्रकाश्याभिवदन्तिवयमेतद्बाणमवष्टभ्य विधारयामः  ," 2  To the disciple he said: Space, akasa, verily is that god the wind, fire, water, earth, speech, mind, eye and ear, as well. These, having manifested their glory, said boastfully: “We support this body and uphold it.” ",Prashna,Upanishad
 संयमने त्वनुभूयेतरेषामारोहावरोहौतद्गतिदर्शनात्  ," (Vedantin): But as for others (they have their descent) after suffering in the abode of Death; (thus occur their) ascent and descent, for their course is met with in the Upanishads.",brahma sutra,Veda Vyasa
 चरणादिति चेन्नोपलक्षणार्थेति कार्ष्णाजनिः  ," If it be contended that (the soul gets its rebirth) owing to conduct (and not residual karma), then according to Karsnajini, it is not so, that (Upanishadic passage) being used suggestively (for residual karma).",brahma sutra,Veda Vyasa
परिपूर्णमनाद्यन्तमप्रमेयमविक्रियम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन ," There is only Brahman, the One without a second, infinite, without beginning or end, transcendent and changeless; there is no duality whatsoever in It.",vivekachudamani,Adi Shankaracharya
अरुणेनेव बोधेन पूर्वं संतमसे हृते।  तत आविर्भवेदात्मा स्वयमेवांशुमानिव।   ," The Lord of the early dawn (Aruna) himself has already looted away the thick darkness, when soon the sun rises. The Divine Consciousness of the Self rises when the right knowledge has already killed the darkness in the bosom.",atmabodha,Adi Shankaracharya
सर्वज्ञत्वं परेशत्वं तथा संपूर्णशक्तिता।  वेदैः समर्थ्यते यस्य तद्ब्रह्मेत्यवधारय।   ," “That which is proved in the Vedas as All-knowing, All-powerful and Supreme Lord, is Itself the Infinite Brahman… make sure of that Brahman in your own understanding.”",vakyavritti,Adi Shankaracharya
ब्रह्मैवेदं विश्वमित्येव वाणी श्रौती ब्रूतेऽथर्वनिष्ठा वरिष्ठा । ्मादेतद्ब्रह्ममात्रं हि विश्वं नाधिष्ठानाद्भिन्नतारोपितस्य ," This universe is verily Brahman – such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but Brahman, for that which is superimposed (on something) has no separate existence from its substratum.",vivekachudamani,Adi Shankaracharya
विमानमालम्ब्य शरीरमेतद् भुनक्त्यशेषान्विषयानुपस्थितान् । ेच्छया बालवदात्मवेत्ता योऽव्यक्तलिङ्गोऽननुषक्तबाह्यः ," The knower of the Ātman, who wears no outward mark and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come, through others’ wish, like a child.",vivekachudamani,Adi Shankaracharya
विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरतिंविनाशं कीनाशो भजति धनदो याति निधनम् ।  वितन्द्री माहेन्द्री विततिरपि संमीलितदृशामहासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ  ," Consort of Shiva,The worship done at the base of your feet,Is the worship done to the holy Trinity,Born based on your trine properties .This is so true, oh mother,Because don’t the trinity,Always stand with folded hands,Kept on their crownNear the jeweled plank,Which carries thine feet.",saundarya,Adi Shankaracharya
संसारबन्धनिर्मुक्तिः कथं स्यान्मे दयानिधे।  इति या सुदृढा बुद्धिर्वक्तव्या सा मुमुक्षुता।   ," When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta.",aparokshanubhuti,Adi Shankaracharya
 न प्रतीके न हि सः  .  ," (The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so.",brahma sutra,Veda Vyasa
 अन्तरा भूतग्रामवदिति चेत् तदुक्तम्  ," (The conception of the Self is the same in Brihadaranyaka III-iv-1 and III-v-1, since) one’s own Self is declared to be the inmost of all as in the case of the aggregate of elements. (Or – since one’s own Self is declared to be the inmost of all, just as it is shown to be the Self of all in Svetasvatara VI-11).",brahma sutra,Veda Vyasa
नास्त्रैर्न शस्त्रैरनिलेन वन्हिना छेत्तुं न शक्यो न च कर्मकोटिभिः । वेकविज्ञानमहासिना विना धातुः प्रसादेन शितेन मञ्जुना ," This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts – by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord.",vivekachudamani,Adi Shankaracharya
श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणः ।  चक्षुषश्चक्षुरतिमुच्य धीराःप्रेत्यास्माल्लोकादमृता भवन्ति  ,"2 The teacher replied: It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life and the Eye of the eye. Having detached the Self from the sense-organs and renounced the world, the Wise attain to Immortality. ",Kenopanishad,Upanishad
विवस्वत् प्रभातं यथा रूपमक्षंप्रगृह्णाति नाभातमेवं विवस्वान् ।  यदाभात आभासयत्यक्षमेकःस नित्योपलब्धिस्वरूपोऽहमात्मा ," Just as the eye sees clearly only objects that are illumined by the sun, but not what is not so illumined, the sun itself is able to make the eye capable of seeing objects only because it is itself illumined by the Self.
",hastamalakiyam,Adi Shankaracharya
नास्ति निर्वासनान्मौनात्परं सुखकृदुत्तमम् । ज्ञातात्मस्वरूपस्य स्वानन्दरसपायिनः ," To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness.",vivekachudamani,Adi Shankaracharya
न तत्स्वाभासं दृश्यत्वात्   ," The mind is not self-luminous, being an object.
",Yogasutra,Patanjali
यथापकृष्टं शैवालं क्षणमात्रं न तिष्ठति । ृणोति तथा माया प्राज्ञं वापि पराङ्मुखम् ," As sedge, even if removed, does not stay away for a moment, but covers the water again, so Māyā or Nescience also covers even a wise man, if he is averse to meditation on the Self.",vivekachudamani,Adi Shankaracharya
 समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य  .  , And the mode of departure (at the time of death) is the same (for the knower of the qualified Brahman and the ignorant man) up to the beginning of the path (of the gods); and the immortality (that is spoken of) is the one that is attained without burning ignorance.,brahma sutra,Veda Vyasa
 न भेदादिति चेन्न प्रत्येकमतद्वचनात्  .  ," If it be argued that (Brahman cannot have only one characteristic), on account of differences (met with in the scriptures), (we say that) it is not so, because the scriptures negate each of these differences individually.",brahma sutra,Veda Vyasa
 विकल्पो विशिष्टफलत्वात्  ," Any one meditation (can be accepted as) an alternative for other meditations, because their result is the same.",brahma sutra,Veda Vyasa
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः   ," Even when arriving at the right discriminating knowledge of the essences, he who gives up the fruits, unto him comes, as the result of perfect discrimination, the Samadhi called the cloud of virtue.
",Yogasutra,Patanjali
 सुखविशिष्टाभिधानादेव च  .  ," And this so for the further reason that the One possessed of bliss is referred to (in the Text, “The One that”).",brahma sutra,Veda Vyasa
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।  तयोरन्यः  पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति  ,"1 Two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruit; the other looks on without eating. ",Mundaka,Upanishad
अशब्दमस्पर्शमरूपमव्ययंतथाऽरसं नित्यमगन्धवच्च यत् ।  अनाद्यनन्तं महतः परं ध्रुवंनिचाय्य तन्मृत्युमुखात् प्रमुच्यते  ,"15  Having realised Atman, which is soundless, intangible, formless, undecaying and likewise tasteless, eternal and odourless; having realised That which is without beginning and end, beyond the Great and unchanging-one is freed from the jaws of death. ",katha,Upanishad
ब्रह्माक्षरं पावनमुच्चरन्तोब्रह्माहमस्मीति विभावयन्तः ।  भिक्षाशिनो दिक्षु परिभ्रमन्तःकौपीनवन्तः खलु भाग्यवन्तः  ,"Chanting Brahman, the word of redemption,
Meditating only on `I am Brahman’,
Living on alms and wandering freely,
Blest indeed is the wearer of the loin-cloth . (5)",kp,Adi Shankaracharya
जलं पङ्कवदत्यन्तं पङ्कापाये जलं स्फुटम् । ा भाति तथात्मापि दोषाभावे स्फुटप्रभः ," Just as the water which is very muddy again appears as transparent water when the mud is removed, so the Ātman also manifests Its undimmed lustre when the taint has been removed.",vivekachudamani,Adi Shankaracharya
 दर्शनाच्च  ," Moreover, it is seen (that creatures are born without the five oblations).",brahma sutra,Veda Vyasa
आदौ नित्यानित्यवस्तुविवेकः परिगम्यते । ामुत्रफलभोगविरागस्तदनन्तरम् शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् ," First is enumerated discrimination between the Real and the unreal; next comes aversion to the enjoyment of fruits (of one’s actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for Liberation.",vivekachudamani,Adi Shankaracharya
 नासतोऽदृष्टत्वात्  .  ," Something does not come out of nothing, for this does not accord with experience.",brahma sutra,Veda Vyasa
उपाधिस्थोऽपि तद्धर्मैरलिप्तो व्योमवन्मुनिः।  सर्वविन्मूढवत्तिष्ठेदसक्तो वायुवच्चरेत्।   ," Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached.",atmabodha,Adi Shankaracharya
 आत्मा प्रकरणात्  .  , The Light is the Self as it is obvious from the context.,brahma sutra,Veda Vyasa
संसाराध्वनि तापभानुकिरणप्रोद्भूतदाहव्यथा  खिन्नानां जलकाङ्क्षया मरुभुवि भ्रान्त्या परिभ्राम्यताम् । ्यासन्नसुधाम्बुधिं सुखकरं ब्रह्माद्वयं दर्शयत्य्  एषा शंकरभारती विजयते निर्वाणसंदायिनी ," For those who are afflicted, in the way of the world, by the burning pain due to the (scorching) sunshine of threefold misery, and who through delusion wander about in a desert in search of water – for them here is the triumphant message of Shankara pointing out, within easy reach, the soothing ocean of nectar, Brahman, the One without a second – to lead them on to Liberation.",vivekachudamani,Adi Shankaracharya
  अथ द्वितीयोऽध्यायः  स्मृत्यनवकाशदोषप्रसङ्ग इतिचेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात्  .  ," If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.",brahma sutra,Veda Vyasa
घटोदके बिम्बितमर्कबिम्बम् आलोक्य मूढो रविमेव मन्यते । ा चिदाभासमुपाधिसंस्थं भ्रान्त्याहमित्येव जडोऽभिमन्यते ," Seeing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit caught in the Buddhi, which is Its superimposition.",vivekachudamani,Adi Shankaracharya
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्   ," By the establishment of non-stealing all wealth comes to the Yogi.
",Yogasutra,Patanjali
अज्ञानहृदयग्रन्थेर्निःशेषविलयस्तदा । ाधिनाविकल्पेन यदाद्वैतात्मदर्शनम् ," When the Ātman, the One without a second, is realised by means of the Nirvikalpa Samadhi, then the heart’s knot of ignorance is totally destroyed.",vivekachudamani,Adi Shankaracharya
तमस्तमःकार्यमनर्थजालं न दृश्यते सत्युदिते दिनेशे । ाद्वयानन्दरसानुभूतौ न वास्ति बन्धो न च दुःखगन्धः ," Darkness and the numerous evils that attend on it are not noticed when the sun rises. Similarly, on the realisation of the Bliss Absolute, there is neither bondage nor the least trace of misery.",vivekachudamani,Adi Shankaracharya
स यदा तेजसाऽभिभूतो भवति । त्रैष देवः स्वप्नान्नपश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति  ," 6  When the jiva is overcome by light he sees no dreams; at that time, in this body, arises this happiness. ",Prashna,Upanishad
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा चवायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यंच श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्चरसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौचादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं चयादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यंचाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्चविद्योतयितव्यं च प्राणश्च विधारयितव्यं च  ," 8  As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported. ",Prashna,Upanishad
अन्यदेवाहुः संभवादन्यदाहुरसंभवात् । ति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे , They say one thing results from the worship of Hiranyagarbha and another from the worship of Prakriti. We have thus heard it stated by wise preceptors who taught us that.,ishavasya,Upanishad
पञ्चीकृतेभ्यो भूतेभ्यः स्थूलेभ्यः पूर्वकर्मणा । ुत्पन्नमिदं स्थूलं भोगायतनमात्मनः अवस्था जागरस्तस्य स्थूलार्थानुभवो यतः ," The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.",vivekachudamani,Adi Shankaracharya
गुरु चरणाम्भुज निर्भरभक्तःसंसाराद्-अचिराद्-भव मुक्तः |सेन्दिय मानस नियमादेवंद्रक्ष्यसि निज हृदयस्थं देवम् ,"Oh devotee sincerely dedicated to the lotus feet of the Guru! May thou be soon free from Saṁsārā, the circle of birth and death. Through disciplined senses and controlled mind, thou shalt come to see (experience) the in-dwelling Lord of your heart",bhaja govindam,Adi Shankaracharya
 स्थानविशेषात्प्रकाशादिवत्  ," (Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc.",brahma sutra,Veda Vyasa
अनात्मा यदि पिण्डोऽयमुक्तहेतुबलान्मतः।  करामलकवत्साक्षादात्मानं प्रतिपादय।   ," The disciple said: “If, by the strength of these arguments, the gross-body is considered as “not-Self”, then please exhaustively explain and directly indicate the Self – as clearly as a fruit in hand”.",vakyavritti,Adi Shankaracharya
न देशकालासनदिग्यमादि लक्ष्याद्यपेक्षाप्रतिबद्धवृत्तेः । सिद्धतत्त्वस्य महात्मनोऽस्ति स्ववेदने का नियमाद्यवस्था ," The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends upon conditions of place, time, posture,  direction, moral disciplines, objects of meditation and so forth. What regulative conditions can there be in knowing one’s own Self?",vivekachudamani,Adi Shankaracharya
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्   ," The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
",Yogasutra,Patanjali
 ज्योतिर्दर्शनात्  .  ," Light is Brahman, for it is met with as such (in the Upanishad).",brahma sutra,Veda Vyasa
मूढः कश्चिन वैयाकरणोडुकृण्करणाध्ययन धुरीणः |श्रीमच्छङ्कर भगवच्चिष्यैःबोधित आसीच्छोदित करणैः इति मोहमुद्गरः संपूर्णः।  ,"Thus a foolish grammarian lost in grammatical rules, was cleansed of his narrow vision and shown the light by the students of the illustrious Śrīmad Śaṅkarācārya.",bhaja govindam,Adi Shankaracharya
शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः   ," Internal and external purification, contentment, mortification, study, and worship of God are the Niyamas.
",Yogasutra,Patanjali
 दर्शयति च  ," Moreover, (the scripture) reveals (this fact).",brahma sutra,Veda Vyasa
सप्त प्राणाः प्रभवन्ति तस्मात्सप्तार्चिषः समिधः सप्त होमाः ।  सप्त इमे लोका येषु चरन्ति प्राणागुहाशया निहिताः सप्त सप्त  ,"8 From Him have sprung the seven pranas, the seven flames, the seven kinds of fuel, the seven oblations and also the seven planes where move the pranas, lying in the cave, which are seven in each living being. ",Mundaka,Upanishad
स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः । ्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनः उपसीदेद्गुरुं प्राज्ञ्यं यस्माद्बन्धविमोक्षणम् ," Others maintain that the inquiry into the truth of one’s own self is devotion. The inquirer about the truth of the Ātman who is possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from bondage.",vivekachudamani,Adi Shankaracharya
 विद्यैव तु निर्धारणात्  ," The fires rather constitute only a meditation, for so it is determined (in the Vedas).",brahma sutra,Veda Vyasa
अनण्वस्थूलमह्रस्वमदीर्घमजमव्ययम्।  अरूपगुणवर्णाख्यं तद्ब्रह्मेत्यवधारयेत्।   ," Realise that to be Brahman which is neither subtle nor gross: neither short nor long: without birth or change: without form, qualities, colour and name.",atmabodha,Adi Shankaracharya
ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः ।  स्थिरैरङ्गैस्तुष्टुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ।  स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः ।  स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु। 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!",Mundaka,Upanishad
न चक्षुषा गृह्यते नापि वाचानान्यैर्देवैस्तपसा कर्मण वा ।  ज्ञानप्रसादेन विशुद्धसत्त्व-स्ततस्तु तं पश्यते निष्कलंध्यायमानः  ,"8 Brahman is not grasped by the eye, nor by speech, nor by the other senses, nor by penance or good works. A man becomes pure through serenity of intellect; thereupon, in meditation, he beholds Him who is without parts. ",Mundaka,Upanishad
ईश्वरप्रणिधानाद्वा   ," Or by devotion to Ishvara.
",Yogasutra,Patanjali
घनच्छन्नदृष्टिर्घनच्छन्नमर्कम्यथा निष्प्रभं मन्यते चातिमूढः ।  तथा बद्धवद्भाति यो मूढ-दृष्टेःस नित्योपलब्धिस्वरूपोऽहमात्मा ," Just as a very ignorant person whose vision is obstructed by a cloud thinks that the sun, covered by a cloud, is devoid of brilliance, so also, to a person who is deluded by Avidya the Atma appears as bound. That Atma which is of the nature of eternal consciousness I am.",hastamalakiyam,Adi Shankaracharya
सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा । ्समाधानमित्युक्तं न तु चित्तस्य लालनम् ," Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samādhāna or self-settledness.",vivekachudamani,Adi Shankaracharya
 गतिसामान्यात्  .  , Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).,brahma sutra,Veda Vyasa
यस्यामतं तस्य मतं मतं यस्य न वेद सः ।  अविज्ञातं विजानतां विज्ञातमविजानताम्  ,"3 He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.",Kenopanishad,Upanishad
 यत्रैकाग्रता तत्राविशेषात्  .  ," Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification.",brahma sutra,Veda Vyasa
एतत्तुल्यं यदि मन्यसे वरंवृणीष्व वित्तं चिरजीविकां च ।  महाभूमौ नचिकेतस्त्वमेधिकामानां त्वा कामभाजं करोमि  ,"24  If you deem any other boon equal to that, choose it; choose wealth and a long life. Be the king, O Nachiketa, of the wide earth. I will make you the enjoyer of all desires. ",katha,Upanishad
 अतिदेशाच्च  , And (this conclusion is supported) by the fact of extended application.,brahma sutra,Veda Vyasa
 अक्षरमम्बरान्तधृतेः  .  , Akasa is Brahman because of supporting all things up to (and including) space.,brahma sutra,Veda Vyasa
 देहयोगाद्वासोऽपि  .  , Or rather that covering occurs also on account of connection with the body.,brahma sutra,Veda Vyasa
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः   ," (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
",Yogasutra,Patanjali
 आनन्दादयः प्रधानस्य  ," Bliss and other characteristics of the principal entity (ie., Brahman) are to be combined.",brahma sutra,Veda Vyasa
नाहमिदं नाहमदोऽप्युभयोरवभासकं परं शुद्धम् । ह्याभ्यन्तरशून्यं पूर्णं ब्रह्माद्वितीयमेवाहम् ," I am neither, this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior and infinite.",vivekachudamani,Adi Shankaracharya
न प्रत्यग्ब्रह्मणोर्भेदं कदापि ब्रह्मसर्गयोः । रज्ञया यो विजानिति स जीवन्मुक्तलक्षणः ," He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.",vivekachudamani,Adi Shankaracharya
इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।  ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते  ,"4  If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds. ",katha,Upanishad
 आपः  .  , Water (was born from this fire).,brahma sutra,Veda Vyasa
पञ्चेन्द्रियैः पञ्चभिरेव होतृभिः प्रचीयमानो विषयाज्यधारया । ज्वल्यमानो बहुवासनेन्धनैः मनोमयाग्निर्दहति प्रपञ्चम् ," The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense- objects which act as the stream of oblations, brings about this phenomenal universe.",vivekachudamani,Adi Shankaracharya
नरं वर्षीयांसं नयनविरसं नर्मसु जडंतवापाङ्गालोके पतितमनुधावन्ति शतशः ।  गलद्वेणीबन्धाः कुचकलशविस्रस्तसिचयाहठात् त्रुट्यत्काञ्च्यो विगलितदुकूला युवतयः  ," With disheveled hair,With upper cloths slipping from their busts,With the lock of the golden belt getting open due to the haste,And with saris slipping away from their shoulders,Hundreds of young lasses,Run after the men,Who get your sidelong glance,Even though they are very old,Bad looking and not interested in love sports.",saundarya,Adi Shankaracharya
श्रुतेश्च  .  , And from Vedic texts also (this stands confirmed).,brahma sutra,Veda Vyasa
प्रत्यग्बोधो य आभाति सोऽद्वयानन्दलक्षणः।  अद्वयानन्दरूपश्च प्रत्यग्बोधैकलक्षणः।   ," “What appears (anjati) as the Witnessing-Consciousness within, (the individual-Self), is of the nature of Bliss, One-without-a-second; and the one that is the Bliss within is none other than the individualised-Self the Witnessing Consciousness within.”",vakyavritti,Adi Shankaracharya
 वैधर्म्याच्च न स्वप्नादिवत्  .  , And because of the difference of nature (the waking state is) not (false) like dream etc.,brahma sutra,Veda Vyasa
हँसः शुचिषद्वसुरान्तरिक्षसद्-होता वेदिषदतिथिर्दुरोणसत् ।  नृषद्वरसदृतसद्व्योमसद्अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत्  ,"2  He is the sun dwelling in the bright heavens. He is the air in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great. ",katha,Upanishad
 संज्ञामूर्तिक्लृप्तिस्तु त्रिवृत्कुर्वत उपदेशात्  ," The arrangement of designation and shape, however, is by Him who made the elements tripartite, for it is taught (in the Upanishad).",brahma sutra,Veda Vyasa
ब्रह्मभूतस्तु संसृत्यै विद्वान्नावर्तते पुनः । ज्ञातव्यमतः सम्यग्ब्रह्माभिन्नत्वमात्मनः ," Once having realised Brahman, one no longer returns to the realm of transmigration. Therefore one must fully realise one’s identity with Brahman.",vivekachudamani,Adi Shankaracharya
तिस्रो रात्रीर्यदवात्सीर्गृहे मे-ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः ।  नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तुतस्मात्प्रति त्रीन्वरान्वृणीष्व  ,"9  Yama said: O Brahmin, salutations to you! You are a venerable guest and have dwelt in my house three nights without eating; therefore choose now three boons, one for each night, O Brahmin! May all be well with me! ",katha,Upanishad
 वदतीति चेन्न प्राज्ञो हि  .  ," If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.",brahma sutra,Veda Vyasa
 असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात्  ," If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as “non-existent”, then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics.",brahma sutra,Veda Vyasa
व्यापृतेष्विन्द्रियेष्वात्मा व्यापारीवाविवेकिनाम्।  दृश्यतेऽभ्रेषु धावत्सु धावन्निव यथा शशी।   , The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.,atmabodha,Adi Shankaracharya
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः   ," It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
",Yogasutra,Patanjali
 सम्पत्तेरिति जैमिनिः तथा हि दर्शयति  .  ," According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text).",brahma sutra,Veda Vyasa
 परामर्शं जैमिनिरचोदना चापवदिति हि  .  , Jaimini thinks that to be an allusion to other stages and no injunction; and (this is so) since the scripture condemns them.,brahma sutra,Veda Vyasa
अथ हैनं शैब्यः सत्यकामः पप्रच्छ ।  यो ह वैतद्भगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । तमं वावस तेन लोकं जयतीति । स्मै स होवाच  ," 1  Then Satyakama, the son of Sibi, asked Pippalada; Sir, if among men someone should here meditate on the syllable AUM until death, which world, verily, would he win thereby? ",Prashna,Upanishad
तयोर्विरोधोऽयमुपाधिकल्पितो न वास्तवः कश्चिदुपाधिरेषः । स्य माया महदादिकारणं जीवस्य कार्यं शृणु पञ्चकोशम् ," This contradiction between them is created by superimposition, and is not something real. This superimposition, in the case of Ishwara (the Lord), is Māyā or Nescience, which is the cause of Mahat and the rest, and in the case of the Jiva (the individual soul), listen – the five sheaths, which are the effects of Māyā, stand for it.",vivekachudamani,Adi Shankaracharya
 कार्यं बादरिरस्य गत्युपपत्तेः  .  ," Badari thinks that the souls are led to the conditioned Brahman, for it (alone) can reasonably be the goal.",brahma sutra,Veda Vyasa
अव्यक्तादिस्थूलपर्यन्तमेतत् विश्व यत्राभासमात्रं प्रतीतम् । योमप्रख्यं सूक्ष्ममाद्यन्तहीनं ब्रह्माद्वैतं यत्तदेवाहमस्मि ," I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole universe from the Undifferentiated down to the gross body, appears merely as a shadow.",vivekachudamani,Adi Shankaracharya
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति **** ति पतञ्जलि-विरचिते योग-सूत्रे चतुर्थः कैवल्य-पादः ति श्री पातञ्जल-योग-सूत्राणि  ," The resolution in the inverse order of the qualities, bereft of any motive of action for the Purusha, is Kaivalya, or it is the establishment of the power of knowledge in its own nature.",Yogasutra,Patanjali
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः   ," Non-killing, truthfulness, non-stealing, continence, and non-receiving are called Yamas.
",Yogasutra,Patanjali
ब्रह्मैव सर्वनामानि रूपाणि विविधानि च।  कर्माण्यपि समग्राणि बिभर्तीति श्रुतिर्जगौ।   ," The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.",aparokshanubhuti,Adi Shankaracharya
वागादि पञ्च श्रवणादि पञ्च प्राणादि पञ्चाभ्रमुखानि पञ्च । द्ध्याद्यविद्यापि च कामकर्मणी पुर्यष्टकं सूक्ष्मशरीरमाहुः ," The five organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Prāṇas, Buddhi and the rest together with Nescience, desire and action – these eight ‘cities’ make up what is called the subtle body. ",vivekachudamani,Adi Shankaracharya
कलनात्सर्वभूतानां ब्रह्मादीनां निमेषतः।  कालशब्देन निर्दिष्टो ह्यखण्डानन्द अद्वयः।   ," The non-dual (Brahman) that is bliss indivisible is denoted by the word’time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.",aparokshanubhuti,Adi Shankaracharya
आप्तोक्तिं खननं तथोपरिशिलाद्युत्कर्षणं स्वीकृतिं निक्षेपः समपेक्षते नहि बहिः शब्दैस्तु निर्गच्छति । ्वद्ब्रह्मविदोपदेशमननध्यानादिभिर्लभ्यते मायाकार्यतिरोहितं स्वममलं तत्त्वं न दुर्युक्तिभिः ," As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.",vivekachudamani,Adi Shankaracharya
उपादानं प्रपञ्चस्य ब्रह्मणोऽन्यन्न विद्यते।  तस्मात्सर्वप्रपञ्चोऽयं ब्रह्मैवास्ति न चेतरत्।   , There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.,aparokshanubhuti,Adi Shankaracharya
स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तंगच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । वमेवास्यपरिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्तिभिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतोभवति तदेष श्लोकः  ," 5  As these flowing rivers, bound for the ocean, disappear into the ocean after having reached it, their names and forms being destroyed and are called simply the ocean even so, these sixteen parts of the seer, whose goal is the Purusha, disappear into the Purusha after having reached Him, their names and forms being destroyed and are called simply the Purusha. He becomes free of parts and immortal. On this there is the following verse: ",Prashna,Upanishad
अलातं भ्रमणेनैव वर्तुलं भाति सूर्यवत्।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya
न सांख्यं न शैवं न तत्पाञ्चरात्रंन जैनं न मीमांसकादेर्मतं वा।  विशिष्टानुभूत्या विशुद्धात्मकत्वात्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"Neither the Sankhya principle,
Nor the doctrine of Shaiva,
Not the principle of pancha rathra,
Nor the doctrine of Jainas,
Nor the principle of Meemasa,
Are Unique experiences,
For the soul is the purest known truth.,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
जानाम्यहं शेवधिरित्यनित्यंन ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।  ततो मया नाचिकेतश्चितोऽग्निःअनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम्  ,10  Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non- eternal. Yet I have performed the Nachiketa sacrifice with the help of non-eternal things and attained this position which is only relatively eternal. ,katha,Upanishad
वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मैव जीवः स्वयं ब्रह्मैतज्जगदाततं नु सकलं ब्रह्माद्वितीयं श्रुतिः । रह्मैवाहमिति प्रबुद्धमतयः संत्यक्तबाह्याः स्फुटं ब्रह्मीभूय वसन्ति सन्ततचिदानन्दात्मनैतद्ध्रुवम् ," What is the use of dilating on this subject? The Jīva is no other than Brahman; this whole extended universe is Brahman Itself; the Śruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as Eternal Knowledge and Bliss.",vivekachudamani,Adi Shankaracharya
जपो जल्पः शिल्पं सकलमपि मुद्राविरचनागतिः प्रादक्षिण्यक्रमणमशनाद्याहुतिविधिः ।  प्रणामस्संवेशस्सुखमखिलमात्मार्पणदृशासपर्यापर्यायस्तव भवतु यन्मे विलसितम्  ," The creator reaches the dissolution,The Vishnu attains death,The god of death even dies,Kubera the lord of wealth expires,The Indras close their eyes one after one,And attain the wake less sleep,During the final deluge,But you my chaste mother,Play with your consort the Sadashiva",saundarya,Adi Shankaracharya
 अन्यार्थश्च परामर्शः  .  ," Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.",brahma sutra,Veda Vyasa
किंचित्कालं समाधाय परे ब्रह्मणि मानसम् । ्थाय परमानन्दादिदं वचनमब्रवीत् ," Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows.",vivekachudamani,Adi Shankaracharya
 श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च  .  ," And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).",brahma sutra,Veda Vyasa
गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधतीपुरां भेत्तुश्चित्तप्रशमरसविद्रावणफले ।  इमे नेत्रे गोत्राधरपतिकुलोत्तंसकलिकेतवाकर्णाकृष्टस्मरशरविलासं कलयतः  ," Mother of all universe,The look from your eyes,Is kind and filled with love, when looking at your Lord,Is filled with hatred at all other men,Is filled with anger when looking at Ganga,The other wife of your Lord,Is filled with wonder , When hearing the stories of your Lord,Is filled with fear , when seeing the snakes worn by your Lord,Is filled with red colour of valour of the pretty lotus fine,Is filled with jollity, when seeing your friends,And filled with mercy, when seeing me.",saundarya,Adi Shankaracharya
तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः । हादिब्रह्मपर्यन्ते ह्यनित्ये भोगवस्तुनि ," Vairāgya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmāhood (having already known their defects) from observation, instruction and so forth.",vivekachudamani,Adi Shankaracharya
तस्य हेतुरविद्या   ," Ignorance is its cause.
",Yogasutra,Patanjali
यदेतत् कालिन्दीतनुतरतरङ्गाकृति शिवेकृशे मध्ये किंचिज्जननि तव यद्भाति सुधियाम् ।  विमर्दादन्योऽन्यं कुचकलशयोरन्तरगतंतनूभूतं व्योम प्रविशदिव नाभिं कुहरिणीम्  ," Oh daughter of the mountain,The God of love who is the king of the mind,Being lit by the flame of anger of Shiva,Immersed himself in the deep pond of thine navel.The tendril like smoke emanated from there,And mother, people think,That this is the line of hair,That climbs from your navel upwards.",saundarya,Adi Shankaracharya
 परं जैमिनिर्मुख्यत्वात्  .  ," Jaimini thinks that they are led to the supreme Brahman, that being the primary meaning (of the word Brahman).",brahma sutra,Veda Vyasa
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्   ," By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
",Yogasutra,Patanjali
न च तत्सालम्बनं तस्याविषयीभूतत्वात्   ," But not its contents, that not being the object of the Samyama.
",Yogasutra,Patanjali
यस्मिन्निदं विचिकित्सन्ति मृत्योयत्साम्पराये महति ब्रूहि नस्तत् ।  योऽयं वरो गूढमनुप्रविष्टोनान्यं तस्मान्नचिकेता वृणीते  इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली  ,"29  Tell me, O Death, of that Great Hereafter about which a man has his doubts. ",katha,Upanishad
मृत्कार्यं सकलं घटादि सततं मृन्मात्रमेवाहितं तद्वत्सज्जनितं सदात्मकमिदं सन्मात्रमेवाखिलम् । ्मान्नास्ति सतः परं किमपि तत्सत्यं स आत्मा स्वयं तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ," All modifications of clay, such as the jar, which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our  very Self, therefore art thou that serene, pure, Supreme Brahman, the One without a second.",vivekachudamani,Adi Shankaracharya
 अश्मादिवच्च तदनुपपत्तिः  ," On the analogy of stone etc., as also for other reasons, that (opponent’s view) is untenable.",brahma sutra,Veda Vyasa
न संदृशे तिष्ठति रूपमस्यन चक्षुषा पश्यति कश्चनैनम् ।  हृदा मनीषा मनसाऽभिक्लृप्तोय एतद्विदुरमृतास्ते भवन्ति  ,9  His form is not an object of vision; no one beholds Him with the eye. One can know Him when He is revealed by the intellect free from doubt and by constant meditation. Those who know this become immortal. ,katha,Upanishad
अभ्रेषु सत्सु धावत्सु धावन्निव यथा शशी।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as when clouds move, the moon appears to be in motion, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya
संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च ।  तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेवलोकमभिजयन्ते ।  एव पुनरावर्तन्ते तस्मादेत ऋषयःप्रजाकामा दक्षिणं प्रतिपद्यन्ते । ष ह वै रयिर्यःपितृयाणः  ," 9  The year, verily, is Prajapati and there arc two paths thereof: the Southern and the Northern. Those who perform sacrifices and engage in pious actions, as duties to be done, win only the World of the Moon; verily they return hither again. Therefore the rishis who desire off spring travel by the Southern Path. This Path of the Fathers is rayi, food. ",Prashna,Upanishad
अरा इव रथनाभौ संहता यत्र नाड्यः  ।  स एषोऽन्तश्चरते बहुधा जायमानः ।  ओमित्येवं ध्यायथ आत्मानं स्वस्ति वःपाराय तमसः परस्तात्  ,"6 He moves about, becoming manifold, within the heart, where the arteries meet, like the spokes fastened in the nave of a chariot wheel. Meditate on Atman as Om. Hail to you! May you cross beyond the sea of darkness! ",Mundaka,Upanishad
 अविभागो वचनात्  .  , (Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration.,brahma sutra,Veda Vyasa
 स्मरन्ति च  , And they mention this in the Smritis.,brahma sutra,Veda Vyasa
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्   ," They bear fruit as pleasure or pain, caused by virtue or vice.
",Yogasutra,Patanjali
श्रोत्रियस्य चाकामहतस्य ।  ते ये शतं आजानजानां देवानामानन्दाः ।  स एकः कर्मदेवानां देवानामानन्दः ।  ये कर्मणा देवानपियन्ति । ्रोत्रियस्य चाकामहतस्य ।  ते ये शतं कर्मदेवानां देवानामानन्दाः ।  स एको देवानामानन्दः । ्रोत्रियस्य चाकामहतस्य ।  ते ये शतं देवानामानन्दाः ।  एक इन्द्रस्याऽऽनन्दः  ,"This joy of the Gods born in the deva loka multipled a hundred-fold is a unit of joy of the gods (Karma Devas) who have become so by their special Karma, and it is also the joy of a Srotriya, free from desires. A hundred times this joy of the gods (Karma Devas) who have become so by their special Karma is the simple unit of joy of the gods (office-bearers) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. One hundred measures of the happiness of the gods (office-bearers) is the simple unit of joy of Indra (the king of Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires.",Taittiriya,Upanishad
स्वयमन्तर्बहिर्व्याप्य भासयन्नखिलं जगत्।  ब्रह्म प्रकाशते वह्निप्रतप्तायसपिण्डवत्।   , Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a red-hot iron-ball and glows by itself.,atmabodha,Adi Shankaracharya
सौन्दर्यलहरीगतैर्माणिक्यत्वं गगनमणिभिः सान्द्रघटितंकिरीटं ते हैमं हिमगिरिसुते कीर्तयति यः ।  स नीडेयच्छायाच्छुरणशबलं चन्द्रशकलंधनुः शौनासीरं किमिति न निबध्नाति धिषणाम्  ," I pray in your holy wheel of Mooladhara,You who likes to dance,And calls yourself as Samaya,And that Lord who performs the great vigorous dance,Which has all the shades of nine emotions.This world has you both as parents,Because you in your mercy, wed one another,To recreate the world,As the world was destroyed in the grand deluge.",saundarya,Adi Shankaracharya
वैराग्यान्न परं सुखस्य जनकं पश्यामि वश्यात्मनः तच्चेच्छुद्धतरात्मबोधसहितं स्वाराज्यसाम्राज्यधुक् । द्द्वारमजस्रमुक्तियुवतेर्यस्मात्त्वमस्मात्परं सर्वत्रास्पृहया सदात्मनि सदा प्रज्ञां कुरु श्रेयसे ," For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realisation of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting liberation, therefore for thy welfare, be dispassionate both internally and externally, and always fix thy mind on the eternal Self.",vivekachudamani,Adi Shankaracharya
नायमात्मा प्रवचनेन लभ्योन मेधया न बहुना श्रुतेन ।  यमेवैष वृणुते तेन लभ्यःतस्यैष आत्मा विवृणुते तनूꣳ स्वाम्  ,"23  This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. ",katha,Upanishad
 संभोगप्राप्तिरिति चेन्न वैशेष्यात्  .  ," If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.",brahma sutra,Veda Vyasa
अनुक्षणं यत्परिहृत्य कृत्यं अनाद्यविद्याकृतबन्धमोक्षणम् । हः परार्थोऽयममुष्य पोषणे यः सज्जते स स्वमनेन हन्ति ," Whoever leaves aside what should always be attempted, viz. emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby.",vivekachudamani,Adi Shankaracharya
जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरं योऽसौ समुज्जृम्भते प्रत्यग्रूपतया सदाहमहमित्यन्तः स्फुरन्नैकधा । नाकारविकारभागिन इमान् पश्यन्नहंधीमुखान् नित्यानन्दचिदात्मना स्फुरति तं विद्धि स्वमेतं हृदि ," That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Ātman, thy own Self, within thy heart.",vivekachudamani,Adi Shankaracharya
 अम्बुवदग्रहणात्तु न तथात्वम्  .  , But that kind of parallelism is inapplicable as nothing is perceived to be similar to water.,brahma sutra,Veda Vyasa
 सैव हि सत्यादयः  ," Since the same Satya-Vidya is taught in both the places (of the Brihadaranyaka Upanishad), therefore traits like Satya have to be combined.",brahma sutra,Veda Vyasa
स्थितप्रज्ञो यतिरयं यः सदानन्दमश्नुते । रह्मण्येव विलीनात्मा निर्विकारो विनिष्क्रियः ," That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.",vivekachudamani,Adi Shankaracharya
सर्वोपाधिविनिर्मुक्तं सच्चिदानन्दमद्वयम् । वयात्मानमात्मस्थं न भूयः कल्पसेऽध्वने ," Meditate on the Ātman, which resides in thee, which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute, the One without a second, and thou shalt no more come under the round of births and deaths.",vivekachudamani,Adi Shankaracharya
हृदये चित्तसंवित्   ," In the heart, knowledge of minds.
",Yogasutra,Patanjali
अहं ब्रह्मेति विज्ञानात्कल्पकोटिशतार्जितम् । ्चितं विलयं याति प्रबोधात्स्वप्नकर्मवत् ," Through the realisation of one’s identity with Brahman, all the accumulated actions of a hundred crore of cycles come to nought, like the actions of dream-state on awakening.",vivekachudamani,Adi Shankaracharya
 अत एव प्राणः  .  ," On that very ground, Prana (is Brahman).",brahma sutra,Veda Vyasa
अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान् । वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ," Mumukṣutā or yearning for Freedom is the desire to free oneself, by realising one’s true nature, from all bondages from that of egoism to that of the body – bondages superimposed by Ignorance.",vivekachudamani,Adi Shankaracharya
येषां वृत्तिः समावृद्धा परिपक्वा च सा पुनः।  ते वै सद्ब्रह्मतां प्राप्ता नेतरे शब्दवादिनः।   ," Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.",aparokshanubhuti,Adi Shankaracharya
अविद्यायामन्तरे वर्तमानाःस्वयं धीराः पण्डितंमन्यमानाः ।  दन्द्रम्यमाणाः परियन्ति मूढाअन्धेनैव नीयमाना यथान्धाः  ,"5  Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind. ",katha,Upanishad
प्रारब्धकर्मवेगेण जीवन्मुक्तो यदा भवेत्।  किञ्चित्कालमनारब्धकर्मबन्धस्य संक्षये।   ," “The liberated-in-life, due to the compelling force of those actions that have begun to produce their results (Prarabdha), remains for some time to exhaust them”.",vakyavritti,Adi Shankaracharya
अखण्डानन्दमात्मानं विज्ञाय स्वस्वरूपतः । मिच्छन् कस्य वा हेतोर्देहं पुष्णाति तत्त्ववित् ," Realising the Ātman, the Infinite Bliss, as his very Self, with what object, or for whom, should the knower of Truth cherish the body.",vivekachudamani,Adi Shankaracharya
 भागेन त्वितरे क्षपयित्वा सम्पत्स्यते  .  ," But the (enlightenment) man merges in Brahman after exhausting the other two, (viz., merit and demerit that have started fruition), by experiencing (their results in the present life).",brahma sutra,Veda Vyasa
मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी । वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ," Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion.",vivekachudamani,Adi Shankaracharya
समाधिना साधुविनिश्चलात्मना पश्यात्मतत्त्वं स्फुटबोधचक्षुषा । ःसंशयं सम्यगवेक्षितश्चेच् छ्रुतः पदार्थो न पुनर्विकल्प्यते ," Through the Samadhi in which the mind has been perfectly stilled, visualise the Truth of the Self with the eye of clear realisation. If the meaning of the (Scriptural) words heard from the Guru is perfectly and indubitably discerned, then it can lead to no more doubt.",vivekachudamani,Adi Shankaracharya
दृष्टदुःखेष्वनुद्वेगो विद्यायाः प्रस्तुतं फलम् । ्कृतं भ्रान्तिवेलायां नाना कर्म जुगुप्सितम् पश्चान्नरो विवेकेन तत्कथं कर्तुमर्हति ," Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds during the state of delusion, commit the same afterwards, possessed of discrimination?",vivekachudamani,Adi Shankaracharya
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः   ," By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
",Yogasutra,Patanjali
 तत्प्राक्श्रुतेश्च  ," Also because that term, (“is born”), is used earlier (in the primary sense) in the Upanishad (in connection with Prana).",brahma sutra,Veda Vyasa
रूपलावण्य बलवज्रसंहननत्वानि कायसम्पत्   ," The “glorification of the body” is beauty, complexion, strength, adamantine hardness.
",Yogasutra,Patanjali
सर्वं ब्रह्मेति विज्ञानादिन्द्रियग्रामसंयमः।  यमोऽयमिति संप्रोक्तोऽभ्यसनीयो मुहुर्मुहुः।   ," The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.",aparokshanubhuti,Adi Shankaracharya
श्री ब्रह्मसूत्राणि थ प्रथमोऽध्यायः  अथातो ब्रह्मजिज्ञासा  .  , Hence (is to be undertaken) thereafter a deliberation on Brahman.,brahma sutra,Veda Vyasa
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः ।  दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । तद्वै तत्  ,"8  Agni, hidden in the two fire-sticks and well guarded-like a child in the womb, by its mother-is worshipped day after day by men who are awake and by those who offer oblations in the sacrifices. This, verily, is That.",katha,Upanishad
इत्थं विपश्चित्सदसद्विभज्य निश्चित्य तत्त्वं निजबोधदृष्ट्या । ञात्वा स्वमात्मानमखण्डबोधं तेभ्यो विमुक्तः स्वयमेव शाम्यति ," The wise man, discriminating thus the real and the unreal, ascertaining the Truth through his illuminative insight, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions and directly attains Peace.",vivekachudamani,Adi Shankaracharya
शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ ।  कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति  ,"3 Saunaka, the great householder, approached Angiras in the proper manner and said: Revered sir, what is that by the knowing of which all this becomes known? ",Mundaka,Upanishad
चिन्ताशून्यमदैन्यभैक्षमशनं पानं सरिद्वारिषु स्वातन्त्र्येण निरङ्कुशा स्थितिरभीर्निद्रा श्मशाने वने । ्त्रं क्षालनशोषणादिरहितं दिग्वास्तु शय्या मही संचारो निगमान्तवीथिषु विदां क्रीडा परे ब्रह्मणि ," Men of realisation have their food without anxiety or humiliation by begging, and their drink from the water of rivers; they live freely and independently, and sleep without fear in cremation grounds or forests; their clothing may be the quarters themselves, which need no washing and drying, or any bark etc., the earth is their bed; they roam in the avenue of the Vedanta; while their pastime is in the Supreme Brahman.",vivekachudamani,Adi Shankaracharya
अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि।  कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथाम्भसः।   ," The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman).",atmabodha,Adi Shankaracharya
 सर्वत्र प्रसिद्धोपदेशात्  .  ," (Brahman is the object to me meditated on), since that which is well known everywhere is taught (here in this Chandogya Upanishad – III-xiv-1,2).",brahma sutra,Veda Vyasa
तटस्थिता बोधयन्ति गुरवः श्रुतयो यथा । रज्ञयैव तरेद्विद्वानीश्वरानुगृहीतया ," The Gurus as well as the Śrutis instruct the disciple, standing aloof; while the man of realisation crosses (Avidya) through Illumination alone, backed by the grace of God.",vivekachudamani,Adi Shankaracharya
मेधादिसिद्ध्यर्था आवहन्तीहोममन्त्राःयश्छन्दसामृषभो विश्वरूपः ।  छन्दोभ्योऽध्यमृतात्सम्बभूव ।  स मेन्द्रो मेधया स्पृणोतु ।  अमृतस्य देव धारणो भूयासम् ।  शरीरं मे विचर्षणम् । िह्वा मे मधुमत्तमा ।  कर्णाभ्यां भूरिविश्रुवम् ।  ब्रह्मणः कोशोऽसि मेधया पिहितः ।  श्रुतं मे गोपाय ,"He whose form is manifold, who is pre-eminent among the sacred hymns of the Vedas, and who has sprung up from the sacred hymns which are immortal – that Indra (Omkara) may fill me with intellectual vigour. O Lord, may I become the possessor of the immortal revelations. May my body become able and active, my speech sweet and agreeable to the utmost. May I listen abundantly with my ears. Thou art the sheath of Brahman. may you preserve my learning.",Taittiriya,Upanishad
स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतांचकोराणामासीदतिरसतया चञ्चुजडिमा ।  अतस्ते शीतांशोरमृतलहरीमम्लरुचयःपिबन्ति स्वच्छन्दं निशि निशि भृशं काञ्जिकधिया  ," Oh goddess who has beautiful rows of teeth,I tried to find a simile to your blood red lips,And can only imagine the fruit of the coral vine!The fruits of the red cucurbit,Hangs its head in shame,On being compared to your lips,As it has tried to imitate its colour.from you,And knows that it has failed miserably.",saundarya,Adi Shankaracharya
नमोवाकं ब्रूमो नयनरमणीयाय पदयो-स्तवास्मै द्वन्द्वाय स्फुटरुचिरसालक्तकवते ।  असूयत्यत्यन्तं यदभिहननाय स्पृहयतेपशूनामीशानः प्रमदवनकङ्केलितरवे  ," Oh mother mine,Be pleased to place your two feet ,Which are the ornaments of the head of s,The water which washes them are the river Ganges,Flowing from Shiva’s head,And the lac paint adorning which,Have the red luster of the crown of Vishnu,On my head with mercy..",saundarya,Adi Shankaracharya
यः सर्वज्ञः सर्वविद् यस्यैष महिमा भुवि ।  दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः  मनोमयः प्राणशरीरनेताप्रतिष्ठितोऽन्ने हृदयं सन्निधाय ।  तद् विज्ञानेन परिपश्यन्ति धीराआनन्दरूपममृतं यद् विभाति  ,"7 He who knows all and understands all and to whom belongs all the glory in the world-He, Atman, is placed in the space in the effulgent abode of Brahman. He assumes the forms of the mind and leads the body and the senses. He dwells in the body, inside the heart. By the knowledge of That which shines as the blissful and immortal Atman, the wise behold Him fully in all things.",Mundaka,Upanishad
न गच्छति विना पानं व्याधिरौषधशब्दतः । नापरोक्षानुभवं ब्रह्मशब्दैर्न मुच्यते ," A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman.",vivekachudamani,Adi Shankaracharya
 स्वाप्ययात्  .  , Because of the merger of the individual into his own Self.,brahma sutra,Veda Vyasa
अत्र ब्रूमः समाधानं कोऽन्यो जीवस्त्वमेव हि।  यस्त्वं पृच्छसि मां कोऽहं ब्रह्मैवासि न संशयः।   ," The teacher said: “I shall answer your question. Who else can be the individual Self (Jiva) other than yourself, that asks me this question, “Who am I ?”. There is no doubt about it. You alone are the Brahman.",vakyavritti,Adi Shankaracharya
मोक्षैकसक्त्या विषयेषु रागं निर्मूल्य संन्यस्य च सर्वकर्म । ्छ्रद्धया यः श्रवणादिनिष्ठो रजःस्वभावं स धुनोति बुद्धेः ," He who by means of one-pointed devotion to Liberation roots out the attachment to sense-objects, renounces all actions, and with faith in the Real Brahman regularly practices hearing, etc., succeeds in purging the Rājasika nature of the intellect.",vivekachudamani,Adi Shankaracharya
निर्विकल्पकमनल्पमक्षरं यत्क्षराक्षरविलक्षणं परम् । त्यमव्ययसुखं निरञ्जनं ब्रह्म तत्त्वमसि भावयात्मनि ," That which is free from duality; which is infinite and indestructible; distinct from the universe and Māyā, supreme, eternal; which is undying Bliss; taintless – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
 मध्वादिष्वसंभवादनधिकारं जैमिनिः  .  ," Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya etc.",brahma sutra,Veda Vyasa
ततः स्वरूपविभ्रंशो विभ्रष्टस्तु पतत्यधः । ितस्य विना नाशं पुनर्नारोह ईक्ष्यते ," Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man comes to ruin, and is scarcely seen to rise again.",vivekachudamani,Adi Shankaracharya
अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौदिशः श्रोत्रे वाग् विवृताश्च वेदाः ।  वायुः प्राणो हृदयं विश्वमस्य पद्भ्यांपृथिवी ह्येष सर्वभूतान्तरात्मा  ,"4 The heavens are His head; the sun and moon, His eyes; the quarters, His ears; the revealed Vedas, His speech; the wind is His breath; the universe, His heart. From his feet is produced the earth. He is, indeed, the inner Self of all beings",Mundaka,Upanishad
घटकुड्यादिकं सर्वं मृत्तिकामात्रमेव च ।  तद्वद्ब्रह्म जगत्सर्वमिति वेदान्तडिण्डिमः  ," The pot, wall, etc., are all nothing but clay. Likewise, the entire universe is nothing but Brahman. This is proclaimed by Vedanta.",brahma jnanavali,Adi Shankaracharya
 पूर्वविकल्पः प्रकरणात्स्यात्क्रियामानसवत्  ," On the strength of the context, the conceptual fires are to be used alternatively for the actual fire enjoined earlier. They constitute some rite like the imaginary drinking (of Soma juice).",brahma sutra,Veda Vyasa
सततविमलबोधानन्दरूपं समेत्य त्यज जडमलरूपोपाधिमेतं सुदूरे ।  पुनरपि नैष स्मर्यतां वान्तवस्तु स्मरणविषयभूतं पल्पते कुत्सनाय ," Realising the Ātman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body, which is inert and filthy by nature. Then remember it no more, for something that has been vomited excites but disgust when called in memory.",vivekachudamani,Adi Shankaracharya
नित्याद्वयाखण्डचिदेकरूपो बुद्ध्यादिसाक्षी सदसद्विलक्षणः । ंपदप्रत्ययलक्षितार्थः प्रत्यक्सदानन्दघनः परात्मा ," The Supreme Self is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of the Buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea ‘I’, the embodiment of inward, eternal bliss.",vivekachudamani,Adi Shankaracharya
 त इन्द्रियाणि तद्व्यपदेशादन्यत्र श्रेष्ठात्  ," As distinguished from the chief Prana, the other pranas (eleven in number) are the organs, for they are so designated.",brahma sutra,Veda Vyasa
 मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात्  .  ," But the dream creation is a mere Maya, because of its nature of not being a complete manifestation of the totality of attributes (found in the wakeful state).",brahma sutra,Veda Vyasa
 योगिनः प्रति स्मर्यते स्मार्ते चैते  ," And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas.",brahma sutra,Veda Vyasa
अन्तर्बहिः स्वं स्थिरजङ्गमेषु ज्ञात्वात्मनाधारतया विलोक्य । यक्ताखिलोपाधिरखण्डरूपः पूर्णात्मना यः स्थित एष मुक्तः ," He is free who, knowing through his mind the Self in moving and unmoving objects and observing It as their substratum, gives up all superimpositions and remains as the Absolute and the infinite Self.",vivekachudamani,Adi Shankaracharya
 विज्ञानादिभावे वा तदप्रतिषेधः  .  ," Alternatively even if (it be assumed that Vasudeva and others are) possessed of knowledge, (majesty etc.,), still the defect cannot be remedied.",brahma sutra,Veda Vyasa
स्वल्पमप्यन्तरं कृत्वा जीवात्मपरमात्मनोः।  योऽवतिष्ठति मूढात्मा भयं तस्याभिभाषितम्।   , Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.,aparokshanubhuti,Adi Shankaracharya
 उत्क्रमिष्यत एवं भावादित्यौडुलोमिः  , Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body.,brahma sutra,Veda Vyasa
शिष्य उवाच कृपया श्रूयतां स्वामिन् प्रश्नोऽयं क्रियते मया । ुत्तरमहं श्रुत्वा कृतार्थः स्यां भवन्मुखात् ," The Disciple said: Condescend to listen, O Master, to the question I am putting (to thee); I shall be gratified to hear a reply to the same from thy lips.",vivekachudamani,Adi Shankaracharya
शल्यराशिर्मांसलिप्तो मलपूर्णोऽतिकश्मलः । ं भवेदयं वेत्ता स्वयमेतद्विलक्षणः ," How can the body, being a pack of bones, covered with flesh, full of filth and highly impure, be the self-existent Ātman, the Knower, which is ever distinct from it?",vivekachudamani,Adi Shankaracharya
 तानि परे तथा ह्याह  .  ," Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad.",brahma sutra,Veda Vyasa
अभयप्रतिष्ठाअसद्वा इदमग्र आसीत् । तो वै सदजायत ।  तदात्मान स्वयमकुरुत । स्मात्तत्सुकृतमुच्यत इति ।  यद्वै तत् सुकृतम् । सो वै सः ।  रसꣳह्येवायं लब्ध्वाऽऽनन्दी भवति । ो ह्येवान्यात्कःप्राण्यात् । देष आकाश आनन्दो न स्यात् ।  एष ह्येवाऽऽनन्दयाति ।  यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयंप्रतिष्ठां विन्दते । थ सोऽभयं गतो भवति ।  यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते ।  अथ तस्य भयं भवति । त्वेव भयं विदुषोऽमन्वानस्य ।  तदप्येष श्लोको भवति इति सप्तमोऽनुवाकः  ,"In the beginning was verily this Non-existence. From that the existent was born. That created Itself, by Itself. Therefore, It is called the Self-made, or the Well-made. This which was Self-made… that is taste (joy). Having obtained this taste man becomes blessed, for who can breathe out or breathe in, if this joy were not there in the cavity of the heart; and this Brahman himself brings us joy. When this Atman attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable, and unsupported, then he becomes free from fear. When however, this makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source fo fear for him who makes a difference, and who reflects not. To the same effect, there is the following verse.",Taittiriya,Upanishad
यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।  अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम्  ,"15  When all the ties of the heart are severed here on earth, then the mortal becomes immortal. This much alone is the teaching.",katha,Upanishad
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । त्र को मोहः कः शोक एकत्वमनुपश्यतः ," When to the knower, all Bhutas become one with his own Atman, what perplexity, what grief, is there when he sees this oneness.",ishavasya,Upanishad
 अपि चैवमेके  .  ," Moreover, the followers of certain branches declare thus.",brahma sutra,Veda Vyasa
पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयंप्रातिष्ठते मध्ये तु समानः । ष ह्येतद्धुतमन्नं समं नयतितस्मादेताः सप्तार्चिषो भवन्ति  , 5  Prana engages apana in the organs of excretion and generation; he himself moves through the mouth and nose and dwells in the eye and ear. In the middle is samana; it distributes equally what has been offered as food in the fire in the stomach. From this prana fire arise the seven flames. ,Prashna,Upanishad
कामं क्रोधं लोभं मोहंत्यक्त्वाऽऽत्मानं पश्यति सोऽहम् |आत्मज्ञ्नान विहीना मूढाःते पच्यन्ते नरक निगूढाः ,"Give up lust, anger, greed and infatuation, try to know the true self and consider: who am I? Those fools covered by ignorance, who lack self-knowledge (ātma-jñāna) are tormented in hells. (Stanza attributed to Bhārativaṁśa.)",bhaja govindam,Adi Shankaracharya
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।  बहुत्वं तन्निषेधार्थं श्रुत्या गीतं च वै स्फुटम्।   , “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.,aparokshanubhuti,Adi Shankaracharya
 अनेन सर्वगतत्वमायामयशब्दादिभ्यः  ," Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic).",brahma sutra,Veda Vyasa
 उपपत्तेश्च  , And because (such a position alone is) logically justifiable.,brahma sutra,Veda Vyasa
रूपवर्णादिकं सर्वं विहाय परमार्थवित्।  परिपूर्णचिदानन्दस्वरूपेणावतिष्ठते।   ," He who has realised the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self.",atmabodha,Adi Shankaracharya
 संज्ञातश्चेत्तदुक्तमस्ति तु तदपि  ," If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different).",brahma sutra,Veda Vyasa
स्वप्नेऽर्थशून्ये सृजति स्वशक्त्या भोक्त्रादिविश्वं मन एव सर्वम् । ैव जाग्रत्यपि नो विशेषः तत्सर्वमेतन्मनसो विजृम्भणम् ," In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind.",vivekachudamani,Adi Shankaracharya
पञ्चकोशोविवरणम्अन्नाद्वै प्रजाः प्रजायन्ते । ाः काश्च पृथिवीꣳश्रिताः ।  अथो अन्नेनैव जीवन्ति । थैनदपि यन्त्यन्ततः ।  अन्नꣳहि भूतानां ज्येष्ठम् । स्मात् सर्वौषधमुच्यते ।  सर्वं वै तेऽन्नमाप्नुवन्ति । ेऽन्नं ब्रह्मोपासते ।  अन्नꣳहि भूतानां ज्येष्ठम् । स्मात् सर्वौषधमुच्यते ।  अन्नाद् भूतानि जायन्ते । ातान्यन्नेन वर्धन्ते ।  अद्यतेऽत्ति च भूतानि । स्मादन्नं तदुच्यत इति ।  ,"From food indeed are (all) creatures born, whatever(creatures) dwell on earth; by food, again, surely they live; then again to the food they go at the end. Food, surely, is of beings the eldest; thence it is called the medicament of all. All food, verily, they obtain, who food as Brahman regard; for, food is the eldest of beings, and thence it is called the medicament of all. From food are beings born; when born, by food they grow. It is fed upon, and it feeds on beings; thence food it is called.",Taittiriya,Upanishad
काचभूमौ जलत्वं वा जलभूमौ हि काचता।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya
ब्रह्मानन्दरसानुभूतिकलितैः पूर्तैः सुशीतैर्युतैः युष्मद्वाक्कलशोज्झितैः श्रुतिसुखैर्वाक्यामृतैः सेचय । तप्तं भवतापदावदहनज्वालाभिरेनं प्रभो धन्यास्ते भवदीक्षणक्षणगतेः पात्रीकृताः स्वीकृताः ," O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thine eye lights, accepting them as thine own.",vivekachudamani,Adi Shankaracharya
सत्यमाह भवानत्र विगानं नैव विद्यते।  हेतुः पदार्थबोधो हि वाक्यार्थावगतेरिह।   , The teacher said: “You have said the truth when you complained that the knowledge and understanding of the meaning of the words employed in a sentence are indeed the cause of the understanding of the full significance of the sentence. And there are no two opinions about it.”,vakyavritti,Adi Shankaracharya
 न सङ्ख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च  ," Not even on the strength of the mention of number can Pradhana have Vedic sanction, because the entities are disparate and they involve an excess.",brahma sutra,Veda Vyasa
 आत्मकृतेः परिणामात्  , (Brahman is the material cause) because of action related to Itself by way of change of form.,brahma sutra,Veda Vyasa
 विप्रतिषेधाच्चासमञ्जसम्  .  , And (the Samkhya doctrine is) incoherent because of the contradictions involved.,brahma sutra,Veda Vyasa
आत्मानं सततं जानन्कालं नय महामते।  प्रारब्धमखिलं भुञ्जन्नोद्वेगं कर्तुमर्हसि।   ," O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.",aparokshanubhuti,Adi Shankaracharya
लिङ्गं चानेकसंयुक्तं चलं दृश्यं विकारि च।  अव्यापकमसद्रूपं तत्कथं स्यात्पुमानयम्।   ," Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?",aparokshanubhuti,Adi Shankaracharya
 आत्मशब्दाच्च  , And (this must be the conclusion) on account of the use of the word Self.,brahma sutra,Veda Vyasa
 कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः  ," (Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them.",brahma sutra,Veda Vyasa
येन विश्वमिदं व्याप्तं यं न व्याप्नोति किंचन । ारूपमिदं सर्वं यं भान्त्यमनुभात्ययम् ," By which this universe is pervaded, but which nothing pervades, which shining, all this (universe) shines as Its reflection. – This is That.",vivekachudamani,Adi Shankaracharya
 न तु दृष्टान्तभावात्  , But that cannot be so on account of the existence of supporting illustration.,brahma sutra,Veda Vyasa
एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ताविज्ञानात्मा पुरुषः ।  परेऽक्षर आत्मनि सम्प्रतिष्ठते  ," 9  He, verily, it is who sees, feels, hears, smells, tastes, thinks and knows. He is the doer, the intelligent self, the purusha. He is established in the Highest, the imperishable Atman. ",Prashna,Upanishad
पुण्यानि पापानि निरिन्द्रियस्य निश्चेतसो निर्विकृतेर्निराकृतेः । तो ममाखण्डसुखानुभूतेः ब्रूते ह्यनन्वागतमित्यपि श्रुतिः ," How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage ‘Not touched’, etc.",vivekachudamani,Adi Shankaracharya
दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ ।  दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः  , There are two things which are different from each other. They are the seer and the seen. The seer is Brahman and the seen is Maya. This is what all Vedanta proclaims.,brahma jnanavali,Adi Shankaracharya
 आनर्थक्यमिति चेन्न तदपेक्षत्वात्  ," If it be objected that (in that case) conduct will cease to have any usefulness, then it is not so, because karma is dependent on that conduct.",brahma sutra,Veda Vyasa
पाणिपादादिमान्देहो नात्मा व्यङ्गेऽपि जीवनात् । ्तच्छक्तेरनाशाच्च न नियम्यो नियामकः ," The body, consisting of arms, legs, etc., cannot be the Ātman, for one continues to live even when particular limbs are gone, and the different functions of the organism also remain intact. The body which is subject to another’s rule cannot be the Self which is the Ruler of all.",vivekachudamani,Adi Shankaracharya
मृणालीमृद्वीनां तव भुजलतानां चतसृणांचतुर्भिः सौन्दर्यं सरसिजभवः स्तौति वदनैः ।  नखेभ्यः सन्त्रस्यन् प्रथममथनादन्धकरिपो-श्चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया  ," She who is an expert in Gathi, Gamaka and GeethaThe three lucky lines on your neck,Perhaps remind one,Of the number of the well tied manifold thread,Tied during your marriage,And also remind of the place,In your pretty neck,Where originates the three musical notes,Of Shadja, Madhyama and Gandhara,",saundarya,Adi Shankaracharya
कर्मेन्द्रियैः पञ्चभिरञ्चितोऽयं प्राणो भवेत्प्राणमायास्तु कोशः । नात्मवानन्नमयोऽनुपूर्णः प्रवर्ततेऽसौ सकलक्रियासु ," The Prāṇa, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living.",vivekachudamani,Adi Shankaracharya
स्थिरसुखम् आसनम्   ," Posture is that which is firm and pleasant.
",Yogasutra,Patanjali
गेयं गीता नाम सहस्रंध्येयं श्रीपति रूपम्-अजस्रम् |नेयं सज्जन सङ्गे चित्तंदेयं दीनजनाय च वित्तम् ,"Regularly recite from the Gītā, meditate on Viṣṇu (śrīpati) in your heart, and chant his thousand glories names (viṣṇu-sahasranāma). Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. (Stanza attributed to Sumatir.)",bhaja govindam,Adi Shankaracharya
अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एतेप्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौरत्या संयुज्यन्ते  ," 13  Day and night, verily, are Prajapati. Of these, day is the eater, prana and night, the food, rayi. Those who join in sexual enjoyment by day verily dissipate life; but to join in sexual enjoyment by night is, verily, chastity.",Prashna,Upanishad
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्   ," The knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
",Yogasutra,Patanjali
ततस्तद्वृत्तिनैश्चल्यं कुम्भकः प्राणसंयमः।  अयं चापि प्रबुद्धानामज्ञानां घ्राणपीडनम्।   ,"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
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्   ," Works are neither black nor white for the Yogis; for others they are threefold — black, white, and mixed.
",Yogasutra,Patanjali
यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय ।  तथा विद्वान् नामरूपाद्विमुक्तःपरात्परं पुरुषमुपैति दिव्यम्  ,"8 As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great. ",Mundaka,Upanishad
सद्वासनास्फूर्तिविजृम्भणे सति ह्यसौ विलीनाप्यहमादिवासना । िप्रकृष्टाप्यरुणप्रभायां विलीयते साधु यथा तमिस्रा ," When the desire for realising Brahman has a marked manifestation, the egoistic desires readily vanish, as the most intense darkness effectively vanishes before the glow of the rising sun.",vivekachudamani,Adi Shankaracharya
तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः । काशाद्वायुः ।  वायोरग्निः । ग्नेरापः । द्भ्यः पृथिवी ।  पृथिव्या ओषधयः । षधीभ्योन्नम् । न्नात्पुरुषः ।  स वा एष पुरुषोऽन्नरसमयः । स्येदमेव शिरः ।  अयं दक्षिणः पक्षः । यमुत्तरः पक्षः ।  अयमात्मा । दं पुच्छं प्रतिष्ठा ।  तदप्येष श्लोको भवति इति प्रथमोऽनुवाकः  ,"From That, verily,—from This Self—is ākāśa (ether) born; from ākāśa, the air; from the air, fire; from fire, water; from water, earth; from earth, plants; from plants, food: from food, man.He, verily, is this man, formed of food-essence. This itself is his head; this is the right wing, this is the left wing, this is the self, this is the tail, the support. On that, too, there is this verse:",Taittiriya,Upanishad
पदं ते कीर्तीनां प्रपदमपदं देवि विपदांकथं नीतं सद्भिः कठिनकमठीकर्परतुलाम् ।  कथं वा बाहुभ्यामुपयमनकाले पुरभिदायदादाय न्यस्तं दृषदि दयमानेन मनसा  ," Oh mother mine,The lotus flower rots in snow,But your feet are aces in being in snow,The lotus flower sleeps at night,But your feet are wakeful night and after night,The lotus makes the goddess of wealth Lakshmi live in it,But your feet gives Lakshmi* to its devotees,And so your two feet always wins over the lotus,What is so surprising in this?",saundarya,Adi Shankaracharya
 वेधाद्यर्थभेदात्  ," Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport.",brahma sutra,Veda Vyasa
 कामकारेण चैके  .  ," Moreover, some refrain from (religious) work according to personal predilection.",brahma sutra,Veda Vyasa
ॐ सह नाववतु । ह नौ भुनक्तु । हवीर्यं करवावहै ।  तेजस्विनावधीतमस्तु मा विद्विषावहै  शान्तिः शान्तिः शान्तिः  इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली  ,"
19  Peace Chant:
Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!
Om. Peace! Peace! Peace!
",katha,Upanishad
 वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति  , No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show.,brahma sutra,Veda Vyasa
न तत्र सूर्यो भाति न चन्द्रतारकंनेमा विद्युतो भान्ति कुतोऽयमग्निः ।  तमेव भान्तमनुभाति सर्वंतस्य भासा सर्वमिदं विभाति  ,"10 The sun does not shine there, nor the moon and the stars, nor these lightnings, not to speak of this fire. When He shines, everything shines after Him; by His light everything is lighted. ",Mundaka,Upanishad
उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव तउपनिषदमब्रूमेति  ,"7 “Sir teach me Upanishad.” “The Upanishad has been imparted to you; we have, verily, imparted to you the Upanishad relating to Brahman.”",Kenopanishad,Upanishad
विकारिणां सर्वविकारवेत्ता नित्याविकारो भवितुं समर्हति । ोरथस्वप्नसुषुप्तिषु स्फुटं पुनः पुनर्दृष्टमसत्त्वमेतयोः ," The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination, dream and profound sleep.",vivekachudamani,Adi Shankaracharya
घटावभासको दीपो घटादन्यो यथेष्यते।  देहावभासको देही तथाहं बोधविग्रहः।   ," “Know yourself to be the One Self, a homogenous mass of Consciousness, which is the illuminator of the body and therefore quite distinct from it – just as a lamp that illumines a pot is always different from the pot illumined. ‘I am a mass of Consciousness’ (Aham bodhavigraha).”",vakyavritti,Adi Shankaracharya
 पूर्ववद्वा  , Or (the relationship between the individual and the supreme Self is) as already shown.,brahma sutra,Veda Vyasa
 अनुस्मृतेश्च  .  ," And (a permanent soul has to be admitted) because of the fact of remembrance (ie., memory).",brahma sutra,Veda Vyasa
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।  ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । तद्वै तत्  ,"13  The Purusha, of the size of a thumb, is like a flame without smoke. The Lord of the past and the future, He is the same today and tomorrow. This, verily, is That. ",katha,Upanishad
 उपस्थितेस्तद्वचनात्  ," The Agnihotra is to be performed from that (food) itself when it is present, for such is the declaration (of the Upanishad).",brahma sutra,Veda Vyasa
ब्रह्मानन्दरसास्वादासक्तचित्ततया यतेः । ्तर्बहिरविज्ञानं जीवन्मुक्तस्य लक्षणम् ," The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.",vivekachudamani,Adi Shankaracharya
 प्रतिषेधाच्च  , And on account of the denial.,brahma sutra,Veda Vyasa
कलत्रं वैधात्रं कतिकति भजन्ते न कवयःश्रियो देव्याः को वा न भवति पतिः कैरपि धनैः ।  महादेवं हित्वा तव सति सतीनामचरमेकुचाभ्यामासङ्गः कुरवकतरोरप्यसुलभः  ," You are Leading light of the home of Lord Shiva,Who destroyed the three cities,And so coming near you and worshipping at thine feet,Are not for those with weak mind.,Who do not have control of their senses.And that is why perhaps,Indra and other Gods,Stay outside your gates,And attain your sweet self,By practice of siddhis like Anima.",saundarya,Adi Shankaracharya
पृथिव्याद्युपाधिकपञ्चब्रह्मोपासनम्पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः ।  अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि ।  आप ओषधयो वनस्पतय आकाश आत्मा । त्यधिभूतम् ।  अथाध्यात्मम् । ्राणो व्यानोऽपान उदानः समानः ।  चक्षुः श्रोत्रं मनो वाक् त्वक् ।  चर्ममाꣳस स्नावास्थि मज्जा ।  एतदधिविधाय ऋषिरवोचत् ।  पाङ्क्तं वा इदꣳसर्वम् ।  पाङ्क्तेनैव पाङ्क्तग् स्पृणोतीति इति सप्तमोऽनुवाकः  ,"The earth, the sky, the interspace (antariksham), the heaven, the main quarter, the intermediate quarters; the fire, the air, the sun, the moon and the stars; the waters, the herbs, the forest trees, the space and Atman – So far, regarding all living creatures. Then come those respecting the Soul (adhyatmam) – the Prana, the Vyana, the Apana, the Udana and the Samana; the eyes, the ears, the mind, the speech and the touch; the skin, the flesh, the muscles, the bones and the marrow. After analysis and determining these, the seer said: ‘All this is Paanktam or five-fold or pentadic. The one set of fivefold grouping sustains the other pentadic grouping.’",Taittiriya,Upanishad
इदं शरीरं शृणु सूक्ष्मसंज्ञितं लिङ्गं त्वपञ्चीकृतसंभवम् । ासनं कर्मफलानुभावकं स्वाज्ञानतोऽनादिरुपाधिरात्मनः ," Listen – this subtle body, called also Liṅga body, is produced out of the elements before their subdividing and combining with each other, is possessed of desires and causes the soul to experience the fruits of its actions. It is a beginningless superimposition on the soul brought on by its own ignorance. ",vivekachudamani,Adi Shankaracharya
तत्र स्थितौ यत्नोऽभ्यासः   ," Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
",Yogasutra,Patanjali
 एतेन योगः प्रत्युक्तः  .  , Hereby is refuted Yoga.,brahma sutra,Veda Vyasa
 गौणश्चेन्नात्मशब्दात्  .  ," If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.",brahma sutra,Veda Vyasa
स्थाणौ पुरुषवद्भ्रान्त्या कृता ब्रह्मणि जीवता।  जीवस्य तात्त्विके रूपे तस्मिन्दृष्टे निवर्तते।   ," Brahman appears to be a’Jiva’ because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the’Jiva’ is realised as the Self.",atmabodha,Adi Shankaracharya
नेदं नेदं कल्पितत्वान्न सत्यं रज्जुदृष्टव्यालवत्स्वप्नवच्च । ्थं दृश्यं साधुयुक्त्या व्यपोह्य ज्ञेयः पश्चादेकभावस्तयोर्यः ," Neither this gross nor this subtle universe (is the Ātman). Being imagined, they are not real – like the snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next realise the oneness that underlies Ishwara and the Jiva.",vivekachudamani,Adi Shankaracharya
ध्रुवे तद्गतिज्ञानम्   ," On the pole-star, (comes) the knowledge of the motions of the stars.
",Yogasutra,Patanjali
स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितोनिषेव्ये नित्ये त्वामहमिति सदा भावयति यः ।  किमाश्चर्यं तस्य त्रिनयनसमृद्धिं तृणयतोमहासंवर्ताग्निर्विरचयति निराजनविधिम्  ," Yours escorts divine,Shout with concern at thee.""Avoid the crown of Brahma,You may hit your feet,At the hard crown of Vishnu,Who killed the ogre Kaidaba,Avoid the crown of Indra"",When you get up and rush in a hurry,To receive thine lord who comes to your place.",saundarya,Adi Shankaracharya
 शब्दश्चातोऽकामचारे  .  , Hence also occur the scriptural texts prohibiting license.,brahma sutra,Veda Vyasa
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्   ," The states of the mind are always known, because the lord of the mind, the Purusha, is unchangeable.
",Yogasutra,Patanjali
विज्ञातब्रह्मतत्त्वस्य यथापूर्वं न संसृतिः । ्ति चेन्न स विज्ञातब्रह्मभावो बहिर्मुखः ," For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.",vivekachudamani,Adi Shankaracharya
ब्रह्माभिन्नत्वविज्ञानं भवमोक्षस्य कारणम् । नाद्वितीयमानन्दं ब्रह्म सम्पद्यते बुधैः ," The realisation of one’s identity with Brahman is the cause of Liberation from the bonds of Samsara, by means of which the wise man attains Brahman, the One without a second, the Bliss Absolute.",vivekachudamani,Adi Shankaracharya
मोहं जहि महामृत्युं देहदारसुतादिषु ।  जित्वा मुनयो यान्ति तद्विष्णोः परमं पदम् ," Conquer the dire death of infatuation over thy body, wife, children etc., — conquering which the sages reaches that Supreme State of Vishnu.",vivekachudamani,Adi Shankaracharya
अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम् ।  परमात्मस्वरूपोऽहमहमेवाहमव्ययः  ," I am the inner controller, I am immutable, I am all-pervading. I am myself the supreme Self. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya
अणोरणीयान्महतो महीया-नात्माऽस्य जन्तोर्निहितो गुहायाम् ।  तमक्रतुः पश्यति वीतशोकोधातुप्रसादान्महिमानमात्मनः  ,"20  Atman, smaller than the small, greater than the great, is hidden in the hearts of all living creatures. A man who is free from desires beholds the majesty of the Self through tranquillity of the senses and the mind and becomes free from grief.",katha,Upanishad
सत्यं ज्ञानमनन्तं ब्रह्म विशुद्धं परं स्वतःसिद्धम् । त्यानन्दैकरसं प्रत्यगभिन्नं निरन्तरं जयति ," Brahman is Existence, Knowledge, Infinity, pure, supreme, self-existent, eternal and indivisible Bliss, not different (in reality) from the individual soul, and devoid of interior or exterior. It is (ever) triumphant.",vivekachudamani,Adi Shankaracharya
 जगद्वाचित्वात्  ," Because (the word “work” is) indicative of the universe, (He of whom this is the work must be Brahman).",brahma sutra,Veda Vyasa
सुरमन्दिर तरु मूल निवासःशय्या भूतलम्-अजिनं वासः |सर्व परिग्रह भोगत्यागःकस्य सुखं न करोति विरागः ,"One who lives in temples or dwells at the foot of trees, whose bed is the surface of the earth, whose garment is a deer-skin, who has thus renounced all enjoyment of worldly possessions – to whom will such dispassion (vairāgya) not bring happiness? (Stanza attributed to Nityānanda.)",bhaja govindam,Adi Shankaracharya
सत्समृद्धं स्वतःसिद्धं शुद्धं बुद्धमनीदृशम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन ," There is only Brahman, the One without a second, the Reality, the One without a second, the Reality, effulgent, self-existent, pure, intelligent, and unlike anything finite; there is no duality whatsoever in It.",vivekachudamani,Adi Shankaracharya
स्वप्ननिद्राज्ञानालम्बनं वा   ," Or by meditating on the knowledge that comes in sleep.
",Yogasutra,Patanjali
 पृथगुपदेशात्  .  ," (The soul and its intelligence are separate), since they are taught separately (in the Upanishads).",brahma sutra,Veda Vyasa
 प्राणगतेश्च  .  , And from the going out of the organs (it follows that the elements also move out).,brahma sutra,Veda Vyasa
कलङ्कः कस्तूरी रजनिकरबिम्बं जलमयंकलाभिः कर्पूरैर्मरकतकरण्डं निबिडितम् ।  अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरंविधिर्भूयो भूयो निबिडयति नूनं तव कृते  ," Her mercy which is beyond.The mind and words of Our Lord Shiva,Is forever victorious in the form of Aruna,So as to save this world.That spirit of mercy is in the form of,Curves in her hairs,In the form of natural sweetness in her smile.In the form of pretty tenderness of a flower in her mind,In the form of firmness of a ruby stone in her breasts,In the form of thin seductiveness in her hips,In the form of voluptuousness in her breasts and back.",saundarya,Adi Shankaracharya
अतीताननुसन्धानं भविष्यदविचारणम् । दासीन्यमपि प्राप्तं जीवन्मुक्तस्य लक्षणम् ," Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.",vivekachudamani,Adi Shankaracharya
शान्तो दान्तः परमुपरतः क्षान्तियुक्तः समाधिं कुर्वन्नित्यं कलयति यतिः स्वस्य सर्वात्मभावम् । नाविद्यातिमिरजनितान्साधु दग्ध्वा विकल्पान् ब्रह्माकृत्या निवसति सुखं निष्क्रियो निर्विकल्पः ," The Sannyasin, calm, self-controlled, perfectly retiring from the sense-world, forbearing, and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action and the oscillations of the mind.",vivekachudamani,Adi Shankaracharya
यमो हि नियमस्त्यागो मौनं देशश्च कालतः।  आसनं मूलबन्धश्च देहसाम्यं च दृक्स्थितिः।   ,"102- The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.",aparokshanubhuti,Adi Shankaracharya
 प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः  , Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfilment of the declaration.,brahma sutra,Veda Vyasa
 सत्त्वाच्चावरस्य  , And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause).,brahma sutra,Veda Vyasa
 पत्यादिशब्देभ्यः  .  ," (The Being referred to in Sutra 42 is Brahman) because of the words ‘Lord’ etc., being applied to Him.",brahma sutra,Veda Vyasa
अन्नं बहु कुर्वीत । द्व्रतम् । ृथिवी वा अन्नम् ।  आकाशोऽन्नादः । ृथिव्यामाकाशः प्रतिष्ठितः ।  आकाशे पृथिवी प्रतिष्ठिता ।  तदेतदन्नमन्ने प्रतिष्ठितम् ।  स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति ।  अन्नवानन्नादो भवति । हान्भवति प्रजयापशुभिर्ब्रह्मवर्चसेन । हान् कीर्त्या ति नवमोऽनुवाकः  ,"Accumulate plenty of food, that shall be your vow. The Earth is food. Akasha is the food-eater. In the Earth is fixed the Akasha. In the Akasha is fixed the Earth. 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
 हस्तादयस्तु स्थितेऽतो नैवम्  ," But the hands etc., are there; since (an excess is) established thus, therefore it is not so.",brahma sutra,Veda Vyasa
निदिध्यासनशीलस्य बाह्यप्रत्यय ईक्ष्यते । रवीति श्रुतिरेतस्य प्रारब्धं फलदर्शनात् ," One who is constantly practising meditation is observed to have external perceptions. The Śrutis mention Prārabdha work in the case of such a man, and we can infer this from results actually seen.",vivekachudamani,Adi Shankaracharya
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः   ," The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
",Yogasutra,Patanjali
ज्ञातृज्ञेयज्ञानशून्यमनन्तं निर्विकल्पकम् । वलाखण्डचिन्मात्रं परं तत्त्वं विदुर्बुधाः ," Sages realise the Supreme Truth, Brahman, in which there is no differentiation of knower, knowledge and known, which is infinite, transcendent, and the Essence of Knowledge Absolute.",vivekachudamani,Adi Shankaracharya
माया मायाकार्यं सर्वं महदादिदेहपर्यन्तम् । दिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् ," From Mahat down to the gross body everything is the effect of Māyā: These and Māyā itself know thou to be the non-Self, and therefore unreal like the mirage in a desert.",vivekachudamani,Adi Shankaracharya
 अकरणत्वाच्च न दोषस्तथा हि दर्शयति  ," No fault accrues, because Prana is not a sense-organ. For thus it is shown in the Upanishads.",brahma sutra,Veda Vyasa
 ईक्षतिकर्मव्यपदेशात् सः  .  ," From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.",brahma sutra,Veda Vyasa
अतः समाधत्स्व यतेन्द्रियः सन् निरन्तरं शान्तमनाः प्रतीचि । ध्वंसय ध्वान्तमनाद्यविद्यया कृतं सदेकत्वविलोकनेन ," Hence with the mind calm and the senses controlled always drown the mind in the Supreme Self that is within, and through the realisation of thy identity with that Reality destroy the darkness created by Nescience, which is without beginning.",vivekachudamani,Adi Shankaracharya
विषयाशामहापाशाद्यो विमुक्तः सुदुस्त्यजात् । एव कल्पते मुक्त्यै नान्यः षट्शास्त्रवेद्यपि ," He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else – even though he be versed in all the six Śastras.",vivekachudamani,Adi Shankaracharya
मनोमयो नापि भवेत्परात्मा ह्याद्यन्तवत्त्वात्परिणामिभावात् । ःखात्मकत्वाद्विषयत्वहेतोः द्रष्टा हि दृश्यात्मतया न दृष्टः ," Neither can the mental sheath be the Supreme Self, because it has a beginning and an end, is subject to modifications, is characterised by pain and suffering and is an object; whereas the subject can never be identified with the objects of knowledge.",vivekachudamani,Adi Shankaracharya
श्रीगुरुवाच धन्योऽसि कृतकृत्योऽसि पावित ते कुलं त्वया । विद्याबन्धमुक्त्या ब्रह्मीभवितुमिच्छसि , The Guru replied: Blessed art thou! Thou hast achieved thy life’s end and hast sanctified thy family that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance!,vivekachudamani,Adi Shankaracharya
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्   ," By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
",Yogasutra,Patanjali
पञ्चकोशादियोगेन तत्तन्मय इव स्थितः।  शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा।   ," In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,).",atmabodha,Adi Shankaracharya
सति सक्तो नरो याति सद्भावं ह्येकनिष्ठया । टको भ्रमरं ध्यायन् भ्रमरत्वाय कल्पते ," The man who is attached to the Real becomes Real, through his one-pointed devotion. Just as the cockroach thinking intently on the Bhramara is transformed into a Bhramara.",vivekachudamani,Adi Shankaracharya
 उपादानात्  .  , (The soul is an agent) because of its taking up (the organs).,brahma sutra,Veda Vyasa
 शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम्  .  ," If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.",brahma sutra,Veda Vyasa
कुचौ सद्यःस्विद्यत्तटघटितकूर्पासभिदुरौकषन्तौ दोर्मूले कनककलशाभौ कलयता ।  तव त्रातुं भङ्गादलमिति वलग्नं तनुभुवात्रिधा नद्धं देवि त्रिवलि लवलीवल्लिभिरिव  ," Oh daughter of the mountain,You who is the greatest among women,Long live your pretty hips,Which look fragile,Which are by nature tiny,Which are strained by your heavy breasts,And hence slightly bent,And which look like the tree,In the eroded banks of a rushing river.",saundarya,Adi Shankaracharya
अग्रे वह्निः पृष्ठे भानुःरात्रौ चुबुक समर्पित जानुः |करतल भिक्षस्-तरुतल वासःतदपि न मुञ्चत्याशा पाशः ,The ascetic warms his body with  fire in front and the sun at the back. At night he dwells under a tree with  face huddled between the knees to keep out of the cold. In his hands he holds  the beggar’s alms and yet he does not let go of the noose of attachment to  desire and passion. (Stanza attributed to Subhodha.),bhaja govindam,Adi Shankaracharya
बुद्धिर्विनष्टा गलिता प्रवृत्तिः ब्रह्मात्मनोरेकतयाधिगत्या । ं न जानेऽप्यनिदं न जाने किं वा कियद्वा सुखमस्त्यपारम् ," My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is!",vivekachudamani,Adi Shankaracharya
निरस्तातिशयानन्दः सत्यः प्रज्ञानविग्रहः।  सत्तास्वलक्षणः पूर्णः परमात्मेति गीयते।   ," “Having no greater Bliss than Itself, a pure embodiment of External Consciousness, and having ‘existence’ for its specific definition, is the All-Pervading Being – is the meaning indicated by the term ‘that’; so, the scriptures declare in their songs.”",vakyavritti,Adi Shankaracharya
अथ कबन्धी कात्यायन उपेत्य पप्रच्छ ।  भगवन् कुते ह वा इमाः प्रजाः प्रजायन्त  इति  ," 3  Then Kabandhi, the son of Katya, came to him and asked: Sir, whence are these creatures born? ",Prashna,Upanishad
ततोऽहमादेर्विनिवर्त्य वृत्तिं संत्यक्तरागः परमार्थलाभात् । ष्णीं समास्स्वात्मसुखानुभूत्या पूर्णात्मना ब्रह्मणि निर्विकल्पः ," Checking the activities of egoism etc., and giving up all attachment through the realisation of the Supreme Reality, be free from all duality through the enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast attained thy infinite nature.",vivekachudamani,Adi Shankaracharya
महत्त्वे सर्ववस्तूनामणुत्वं ह्यतिदूरतः।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya
यं यं लोकं मनसा संविभातिविशुद्धसत्त्वः कामयते यांश्च कामान् ।  तं तं लोकं जयते तांश्च कामां-स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः  इति मुण्डकोपनिषदि तृतीयमुण्डके प्रथमः खण्डः  ,"10 Whatever world a man of pure understanding envisages in his mind and whatever desires he cherishes, that world he conquers and those desires he obtains, Therefore let everyone who wants prosperity worship the man who knows the Self.",Mundaka,Upanishad
अज्ञानयोगात्परमात्मनस्तव ह्यनात्मबन्धस्तत एव संसृतिः । ोर्विवेकोदितबोधवन्हिः अज्ञानकार्यं प्रदहेत्समूलम् ," It is verily through the touch of Ignorance that thou who art the Supreme Self, findest thyself under the bondage of non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root.",vivekachudamani,Adi Shankaracharya
तपसा चीयते ब्रह्म ततोऽन्नमभिजायते ।  अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम्  ,"8 Brahman expands by means of austerity and from It primal matter is produced; from matter, Prana; from Prana, mind; from mind, the elements; from the elements, the worlds; thence works and from the works, their immortal fruits. ",Mundaka,Upanishad
 अतोऽन्यदपीत्येकेषामुभयोः  .  ," Besides these, there is also another kind of (good) action with regard to which some people (make the assignment), according to both Jaimini and Badarayana.",brahma sutra,Veda Vyasa
 वृद्धिह्रासभाक्त्वमन्तर्भावात्उभयसामञ्जस्यादेवम्  .  ," Since Brahman has entered into the limiting adjuncts, It seems to participate in their increase and decrease. The illustration is apt since the illustration and thing illustrated have propriety from this point of view.",brahma sutra,Veda Vyasa
क्रियासमभिहारेण यत्र नान्यदिति श्रुतिः । रवीति द्वैतराहित्यं मिथ्याध्यासनिवृत्तये ," The Śruti, in the passage, ‘Where one sees nothing else’, etc., declares by an accumulation of verbs the absence of duality, in order to remove the false superimpositions.",vivekachudamani,Adi Shankaracharya
 इयदामननात्  ," The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit.",brahma sutra,Veda Vyasa
विवेकख्यातिरविप्लवा हानोपायः   ," The means of destruction of ignorance is unbroken practice of discrimination.
",Yogasutra,Patanjali
यथोर्णनाभिः सृजते गृह्णते चयथा पृथिव्यामोषधयः सम्भवन्ति ।  यथा सतः पुरुषात् केशलोमानितथाऽक्षरात् सम्भवतीह विश्वम्  ,"7 As the spider sends forth and draws in its thread, as plants grow on the earth, as hair grows on the head and the body of a living man-so does everything in the universe arise from the Imperishable. ",Mundaka,Upanishad
 प्रकाशादिवन्नैवं परः  .  ," The Supreme Self is not so (touched by the suffering of the individual soul), even as light etc., are not (affected by the things that condition them).",brahma sutra,Veda Vyasa
 पयोऽम्बुवच्चेत्तत्रापि  .  ," If it be claimed (that Pradhana acts spontaneously) like milk and water, then even there (intelligence is the guide).",brahma sutra,Veda Vyasa
तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम्   ," The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
",Yogasutra,Patanjali
एष तेऽग्निर्नचिकेतः स्वर्ग्योयमवृणीथा द्वितीयेन वरेण ।  एतमग्निं तवैव प्रवक्ष्यन्ति जनासःतृतीयं वरं नचिकेतो वृणीष्व  ,"19  This, O Nachiketa, is your Fire-sacrifice, which leads to Heaven and which you have chosen as your second boon. People will call this Fire by your name. Now, O Nachiketa, choose the third boon. ",katha,Upanishad
यः साक्षिलक्षणो बोधस्त्वंपदार्थः स उच्यते।  साक्षित्वमपि बोद्धृत्वमविकारितयात्मनः।   ," “The Consciousness, the Self, which appears as the Witness, is that which is meant by the word ‘thou’. Being free from all changes even the witnessing is nothing but the illumining-power of the Self.”",vakyavritti,Adi Shankaracharya
कोशैरन्नमयाद्यैः पञ्चभिरात्मा न संवृतो भाति । जशक्तिसमुत्पन्नैः शैवालपटलैरिवाम्बु वापीस्थम् ," Covered by the five sheaths – the material one and the rest – which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of sedge.",vivekachudamani,Adi Shankaracharya
जातिलक्षण देशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः   ," Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
",Yogasutra,Patanjali
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्   ," The finer objects end with the Pradhāna.
",Yogasutra,Patanjali
 तदभिध्यानादेव तु तल्लिङ्गात् सः  .  ," It is He only, who through profound meditation on each thing (created it), as is known from His indicatory marks.",brahma sutra,Veda Vyasa
अविद्यायामन्तरे वर्तमानाःस्वयं धीराः पण्डितं मन्यमानाः ।  जङ्घन्यमानाः परियन्ति मूढाअन्धेनैव नीयमाना यथान्धाः  ,"8 Fools, dwelling in darkness, but wise in their own conceit and puffed up with vain scholarship, wander about, being afflicted by many ills, like blind men led by the blind. ",Mundaka,Upanishad
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ति पतञ्जलि-विरचिते योग-सूत्रे तृतीयो विभूति-पादः   , By the similarity of purity between the Sattva and the Purusha comes Kaivalya.,Yogasutra,Patanjali
लयस्तमश्च विक्षेपो रसास्वादश्च शून्यता।  एवं यद्विघ्नबाहुल्यं त्याज्यं ब्रह्मविदा शनैः।   ,"127- While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.",aparokshanubhuti,Adi Shankaracharya
 अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः  .  ," If it be argued (that the soul does not depart enveloped by water) since it is not mentioned thus in the Upanishads, then not so, for it is perceived to be so in the case of those who perform sacrifices etc., (ie., it can be verified by what happens to the sacrificers).",brahma sutra,Veda Vyasa
 दहर उत्तरेभ्यः  .  ," The small space (dahara akasa) is Brahman, on account of the subsequent reasons.",brahma sutra,Veda Vyasa
ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारंतारयसीति । मः परमऋषिभ्यो नमः परमऋषिभ्यः  इति प्रश्नोपनिषदि षष्ठः प्रश्नः  ," 8  And they, worshipping him, said: Thou, indeed, art our father thou who hast taken us across our ignorance to the other shore. Adoration to the supreme rishis! Adoration to the supreme rishis! ",Prashna,Upanishad
एवमिन्द्रियदृङ् नाहमिन्द्रियाणीति निश्चिनु।  मनो बुद्धिस्तथा प्राणो नाहमित्यवधारय।   ," “Similarly be sure in yourself that you, the seer of the senses, are not the senses themselves, and ascertain that you are neither the mind, not the intellect, not the vital air (Prana).”",vakyavritti,Adi Shankaracharya
तावत्सत्यं जगद्भाति शुक्तिकारजतं यथा।  यावन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्।   ," The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of pearl.",atmabodha,Adi Shankaracharya
सरस्वत्याः सूक्तीरमृतलहरीकौशलहरीःपिबन्त्याः शर्वाणि श्रवणचुलुकाभ्यामविरलम् ।  चमत्कारश्लाघाचलितशिरसः कुण्डलगणोझणत्कारैस्तारैः प्रतिवचनमाचष्ट इव ते  ," I feel that thine face,With the pair of ear studs,Reflected in thine two mirror like cheeks.Is the four wheeled Charriot,Of the God of love.Perhaps he thought he can win Lord Shiva,Who was riding in the chariot of earth,With Sun and moon as wheels,Because he was riding in this chariot.",saundarya,Adi Shankaracharya
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा   ," His knowledge is of the sevenfold highest ground.
",Yogasutra,Patanjali
को जीवः कः परश्चात्मा तादात्म्यं वा कथं तयोः।  तत्त्वमस्यादिवाक्यं वा कथं तत्प्रतिपादयेत्।   ," The disciple said: “What is the individualised Self ? What, then, is the Universal Self ? How can they both be identical ? And, how can statements like “That thou art” discuss and prove this identity ?”",vakyavritti,Adi Shankaracharya
यथा तरङ्गकल्लोलैर्जलमेव स्फुरत्यलम्।  पात्ररूपेण ताम्रं हि ब्रह्माण्डौघैस्तथात्मता।   ," Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.",aparokshanubhuti,Adi Shankaracharya
विशोका वा ज्योतिष्मती   ," Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.
",Yogasutra,Patanjali
सर्वगं सच्चिदानन्दं ज्ञानचक्षुर्निरीक्षते।  अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत्।   ," Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun.",atmabodha,Adi Shankaracharya
ऋणमोचनकर्तारः पितुः सन्ति सुतादयः । ्धमोचनकर्ता तु स्वस्मादन्यो न कश्चन ," A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage.",vivekachudamani,Adi Shankaracharya
विपञ्च्या गायन्ती विविधमपदानं पशुपतेःत्वयारब्धे वक्तुं चलितशिरसा साधुवचने ।  तदीयैर्माधुर्यैरपलपिततन्त्रीकलरवांनिजां वीणां वाणी निचुलयति चोलेन निभृतम्  ," Oh mother of the world,The lords subrahmanya, Vishnu and Indra,Returning and resting after the war with Asuras.Have removed their head gear,And wearing the iron jackets,Are not interested in the left over,After the worship of Shiva,Which belongs to Chandikeswara,And are swallowing with zest,The half chewed betel,From your holy mouth,Which has the camphor as white as the moon.",saundarya,Adi Shankaracharya
रज्जुरूपे परिज्ञाते सर्पभ्रान्तिर्न तिष्ठति।  अधिष्ठाने तथा ज्ञाते प्रपञ्चः शून्यतां व्रजेत्।   ," The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.",aparokshanubhuti,Adi Shankaracharya
यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् ।  अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि  ,"2  We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear.",katha,Upanishad
गच्छंस्तिष्ठन्नुपविशञ्छयानो वान्यथापि वा । ेच्छया वेसेद्विद्वानात्नारामः सदा मुनिः ," The illumined sage, whose only pleasure is in the Self, ever lives at ease, whether going or staying, sitting or lying, or in any other condition.",vivekachudamani,Adi Shankaracharya
परिपक्वं मनो येषां केवलोऽयं च सिद्धिदः।  गुरुदैवतभक्तानां सर्वेषां सुलभो जवात्।   ," For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.",aparokshanubhuti,Adi Shankaracharya
परीक्ष्य लोकान् कर्मचितान् ब्राह्मणोनिर्वेदमायान्नास्त्यकृतः कृतेन ।  तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्  ,"12 Let a brahmin, after having examined all these worlds that are gained by works, acquire freedom from desires: nothing that is eternal can be produced by what is not eternal. In order that he may understand that Eternal, let him, fuel in hand, approach a guru who is well versed in the Vedas and always devoted to Brahman. ",Mundaka,Upanishad
विज्ञानं ब्रह्मेति व्यजानात् । िज्ञानाद्ध्येव खल्विमानिभूतानि जायन्ते । िज्ञानेन जातानि जीवन्ति ।  विज्ञानं प्रयन्त्यभिसंविशन्तीति । द्विज्ञाय ।  पुनरेव वरुणं पितरमुपससार ।  अधीहि भगवो ब्रह्मेति । ꣳहोवाच ।  तपसा ब्रह्म विजिज्ञासस्व । पो ब्रह्मेति ।  स तपोऽतप्यत ।  तपस्तप्त्वा इति पञ्चमोऽनुवाकः  ,"Bhrgu understood that Intelligence is Brahman; because it is from Intelligence that all these living beings are born; having been born from it, they live by it and (in the end) on departing they enter into Intelligence 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
अहमन्नमहमन्नमहमन्नम् ।  अहमन्नादोऽ हमन्नादोऽ अहमन्नादः ।  अहꣳश्लोककृदहꣳश्लोककृदहꣳश्लोककृत् ।  अहमस्मि प्रथमजा ऋता स्य ।  पूर्वं देवेभ्योऽमृतस्य ना भाइ ।  यो मा ददाति स इदेव मा अऽवाः ।  अहमन्नमन्नमदन्तमा द्मि ।  अहं विश्वं भुवनमभ्यभवा म् ।  सुवर्न ज्योतीः  एवं वेद । त्युपनिषत् ।  इति दशमोऽनुवाकः ि भृगुवल्ली समाप्ता  ,"I am the food, I am the food, I am the food. I am the eater of food, I am the eater of food, I am the eater of food. I am the author of the Shloka. I am the author of the Shloka. I am the author of the Shloka. I am the first born (Hiranyagarbha) of the True (of the Eternal and the immortal). I am the center of immortality, prior to the Gods. whoever gives me, he surely does save thus. I am the food that eats him who eats food. I have conquered all, in this world. I am luminous like the sun. He who knows thus (also attains the aforesaid results).This is the Upanishad. Here ends the Bhrgu chapter. ",Taittiriya,Upanishad
अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धयाविद्ययाऽऽत्मानमन्विष्यादित्यमभिजयन्ते । तद्वैप्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्तइत्येष निरोधस्तदेष श्लोकः  ," 10  But those who seek the Self through austerity, chastity, faith and knowledge travel by the Northern Path and win the Sun. The Sun, verily, is the support of all lives. He is immortal and fearless; He is the final goal. Thence they do not return. This path is blocked for the ignorant. Concerning it there is the following verse: ",Prashna,Upanishad
प्रणवोपासनम्ओमिति ब्रह्म । मितीदꣳसर्वम् ।  ओमित्येतदनुकृतिर्हस्म वा अप्योश्रावयेत्याश्रावयन्ति ।  ओमिति सामानि गायन्ति । ꣳशोमिति शस्त्राणि शꣳसन्ति ।  ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति ।  ओमिति ब्रह्मा प्रसौति । मित्यग्निहोत्रमनुजानाति ।  ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ।  ब्रह्मैवोपाप्नोति इत्यष्टमोऽनुवाकः  ,The sacred ‘Om’ sound is Brahman. All this is the syllable ‘Om’.  ‘Om’ – This verily is compliance and with the chanting of Om they start their singing of the Sama verses; and with ‘Om Som’ they recite the Shastras. The Adhvaryu answers with syllable ‘Om’. With ‘Om’ the chief priest Brahma expresses his assent. One permits the offering of oblation to the fire with ‘Om’. May I obtain the Brahman – with this determination the brahmana says ‘Om’ before he begins to recite the Veda; and he does obtain the Brahman.,Taittiriya,Upanishad
त्वयि मयि सर्वत्रैको विष्णुःव्यर्थं कुप्यसि मय्यसहिष्णुः |भव समचित्तः सर्वत्र त्वंवाञ्छस्यचिराद्-यदि विष्णुत्वम् ,"In me, in you and in everything else, none but the same (All-Pervading) Lord Viṣṇu dwells. Your anger and impatience is meaningless. If you wish to attain the Supreme Viṣṇu soon, be equal-minded in all circumstances, have samabhāva, equanimity, always. (Stanza attributed to Medhātithira.)",bhaja govindam,Adi Shankaracharya
मा कुरु धनजन यौवन गर्वंहरति निमेषात्-कालः सर्वम् |मायामयमिदम्-अखिलं हित्वाब्रह्मपदं त्वं प्रविश विदित्वा ,"Do not take pride in wealth, friends and youth. Each one of these is destroyed within an instant by Time. Free yourself from the illusion of the world of māyā and attain the realm of brahman, timeless truth",bhaja govindam,Adi Shankaracharya
 अन्यथात्वं च शब्दादिति चेन्नाविशेषात्  ," If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference.",brahma sutra,Veda Vyasa
स्फुरद्गण्डाभोगप्रतिफलितताटङ्कयुगलंचतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् ।  यमारुह्य द्रुह्यत्यवनिरथमर्केन्दुचरणंमहावीरो मारः प्रमथपतये सज्जितवते  ," Oh goddess, who is the daughter of king of mountains,Who will not but believe,That the two arched ridges between your eyes and ears,Are the flower bow of the God of Love,?Side glances of your eyes,Piercing through these spaces,Makes one wonder as if the arrows have been ,Sent through thine ears.",saundarya,Adi Shankaracharya
विषयेष्वात्मतां दृष्ट्वा मनसश्चिति मज्जनम्।  प्रत्याहारः स विज्ञेयोऽभ्यसनीयो मुमुक्षुभिः।   , The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.,aparokshanubhuti,Adi Shankaracharya
बीजं संसृतिभूमिजस्य तु तमो देहात्मधीरङ्कुरो रागः पल्लवमम्बु कर्म तु वपुः स्कन्धोओऽसवः शाखिकाः । ्राणीन्द्रियसंहतिश्च विषयाः पुष्पाणि दुःखं फलं नानाकर्मसमुद्भवं बहुविधं भोक्तात्र जीवः खगः ," Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soul is the bird on it.",vivekachudamani,Adi Shankaracharya
अज्ञानमालस्यजडत्वनिद्रा प्रमादमूढत्वमुखास्तमोगुणाः । ैः प्रयुक्तो नहि वेत्ति किंचिन् निद्रालुवत्स्तम्भवदेव तिष्ठति ," Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.",vivekachudamani,Adi Shankaracharya
ललाटं लावण्यद्युतिविमलमाभाति तव य-द्द्वितीयं तन्मन्ये मकुटघटितं चन्द्रशकलम् ।  विपर्यासन्यासादुभयमपि संभूय च मिथःसुधालेपस्यूतिः परिणमति राकाहिमकरः  ," By nature slightly curled,And shining like the young honey beesYour golden thread like hairs,Surround your golden face.Your face makes fun of the beauty of the lotus.And adorned with slightly parted smile,Showing the tiers of your teeth,Which are like the white tendrils,And which are sweetly scented.Bewitches the eyes of God,Who burnt the god of love.",saundarya,Adi Shankaracharya
यदेवेह तदमुत्र यदमुत्र तदन्विह ।  मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति  ,"10  What is here, the same is there and what is there, the same is here. He goes from death to death who sees any difference here. ",katha,Upanishad
 भेदान्नेति चेदेकस्यामपि  .  ," If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana.",brahma sutra,Veda Vyasa
तीर्त्वा मोहार्णवं हत्वा रागद्वेषादिराक्षसान्।  योगी शान्तिसमायुक्त आत्मा रामो विराजते।   ," After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram.",atmabodha,Adi Shankaracharya
कस्त्वं कोऽहं कुत आयातःका मे जननी को मे तातः |इति परिभावय निज संसारंसर्वं त्यक्त्वा स्वप्न विचारम् ,"Having abandoned this world, knowing it to be without essence, comparable to the reflection of a dream, consider well and reflect: Who am I? Who are you? Where have I come from? Who is my mother, and who is my father? (Stanza attributed to Surendra.)",bhaja govindam,Adi Shankaracharya
विविक्तदेश आसीनो विरागो विजितेन्द्रियः।  भावयेदेकमात्मानं तमनन्तमनन्यधीः।   ," Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second.",atmabodha,Adi Shankaracharya
 अधिष्ठानानुपपत्तेश्च  .  ," And (the position is untenable) because of the impossibility of (Nature) coming under (His) direction. (Or) And (God cannot be proved), since no physical support (adhisthana) is possible for Him.",brahma sutra,Veda Vyasa
यस्य प्रसादादहमेव विष्णुर्मय्येव सर्वं परिकल्पितं च।  इत्थं विजानामि सदात्मरूपंतस्याङ्घ्रिपद्मं प्रणतोऽस्मि नित्यम्।   ," Again and again I Prostrate at the feet of my Guru, by whose grace I have come to realise, “I alone am the All-pervading Essence (Vishnu)”, and that “the world of multiplicity is all a super-imposition upon myself.”",vakyavritti,Adi Shankaracharya
क्षुधां देहव्यथां त्यक्त्वा बालः क्रीडति वस्तुनिः । ैव विद्वान् रमते निर्ममो निरहं सुखी ," A child plays with its toys forgetting hunger and bodily pains; exactly so does the man of realisation take pleasure in the Reality, without ideas of ‘I’ or ‘mine’, and is happy.",vivekachudamani,Adi Shankaracharya
ततः परमा वश्यतेन्द्रियाणाम् ति पतञ्जलि-विरचिते योग-सूत्रे द्वितीयः साधन-पादः   , Thence arises supreme control of the organs.,Yogasutra,Patanjali
सत्यं यदि स्याज्जगदेतदात्मनो ऽनन्तत्त्वहानिर्निगमाप्रमाणता । त्यवादित्वमपीशितुः स्यान् नैतत्त्रयं साधु हितं महात्मनाम् ," If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble- minded.",vivekachudamani,Adi Shankaracharya
ततो द्वन्द्वानभिघातः   ," Seat being conquered, the dualities do not obstruct.
",Yogasutra,Patanjali
तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्   ," The mind, though variegated by innumerable desires, acts for another (the Purusha), because it acts in combination.
",Yogasutra,Patanjali
 बहिस्तूभयथापि स्मृतेराचाराच्च  .  ," (Whether their transgression constitutes a major or a minor sin), they are to be kept outside in either case in accordance with Smriti texts and behaviour of good people.",brahma sutra,Veda Vyasa
अरालैः स्वाभाव्यादलिकलभसश्रीभिरलकैःपरीतं ते वक्त्रं परिहसति पङ्केरुहरुचिम् ।  दरस्मेरे यस्मिन् दशनरुचिकिञ्जल्करुचिरेसुगन्धौ माद्यन्ति स्मरदहनचक्षुर्मधुलिहः  ," Oh mother, let the line parting thine hairs,Which looks like a canal,Through which the rushing waves of your beauty ebbs,And which on both sides imprisons,Your Vermillion , which is like a rising sunBy using your hair which is dark like,The platoon of soldiers of the enemy,Protect us and give us peace.",saundarya,Adi Shankaracharya
सुषुप्तिकाले मनसि प्रलीने नैवास्ति किंचित्सकलप्रसिद्धेः । ो मनःकल्पितेव पुंसः संसार एतस्य न वस्तुतोऽस्ति ," In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.",vivekachudamani,Adi Shankaracharya
ऋग्भिरेतं यजुर्भिरन्तरिक्षंसामभिर्यत् तत् कवयो वेदयन्ते ।  तमोङ्कारेणैवायतनेनान्वेति विद्वान्यत्तच्छान्तमजरममृतमभयं परं चेति  इति प्रश्नोपनिषदि पञ्चमः प्रश्नः  ," 7  The wise man, meditating on AUM, attains this world by means of the rik verses; the intermediate world by means of the yajur verses; and that which is known to the seers by means of the sama verses. And also through the syllable AUM he realises that which is tranquil, free from decay, death and fear and which is the Highest. ",Prashna,Upanishad
ये ये कामा दुर्लभा मर्त्यलोकेसर्वान् कामाँश्छन्दतः प्रार्थयस्व ।  इमा रामाः सरथाः सतूर्यान हीदृशा लम्भनीया मनुष्यैः ।  आभिर्मत्प्रत्ताभिः परिचारयस्वनचिकेतो मरणं माऽनुप्राक्षीः  ,"25  Whatever desires are difficult to satisfy in this world of mortals, choose them as you wish: these fair maidens, with their chariots and musical instruments – men cannot obtain them. I give them to you and they shall wait upon you. But do not ask me about death. ",katha,Upanishad
।  श्रीः।  दशश्लोकी।  न भूमिर्न तोयं न तेजो न वायुर्न खं नेन्द्रियं वा न तेषां समूहः।  अनेकान्तिकत्वात्सुषुप्त्येकसिद्धस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"I am not earth, I am not water.
I am not light, I am not wind,
I am not ether, I am not sense organs,
Nor am I a combination of these,
Because they don’t always exist.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु ।  बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च  ,"3  Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins. ",katha,Upanishad
 दर्शनाच्च  .  , And (this is so) because the Upanishad reveals (this fact).,brahma sutra,Veda Vyasa
उच्छ्वासनिःश्वासविजृम्भणक्षुत् प्रस्यन्दनाद्युत्क्रमणादिकाः क्रियाः । राणादिकर्माणि वदन्ति तज्ञाः प्राणस्य धर्मावशनापिपासे ," Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prāṇa and the rest, while hunger and thirst are characteristics of Prāṇa proper.",vivekachudamani,Adi Shankaracharya
तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहिकिमिदं यक्षमिति तथेति  ,"3 They addressed Agni; “O Jātaveda, please find out who this yaksha is”; “Yes” said Agni.",Kenopanishad,Upanishad
सदाचारप्रदर्शनम् । ्रह्मानन्दानुभवःन कञ्चन वसतौ प्रत्याचक्षीत । द्व्रतम् ।  तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् ।  अराध्यस्मा अन्नमित्याचक्षते ।  एतद्वै मुखतोऽन्नꣳराद्धम् ।  मुखतोऽस्मा अन्नꣳराध्यते ।  एतद्वै मध्यतोऽन्नꣳराद्धम् ।  मध्यतोऽस्मा अन्नꣳराध्यते ।  एदद्वा अन्ततोऽन्नꣳराद्धम् ।  अन्ततोऽस्मा अन्न राध्यते  ,"Do not turn away anyone who seeks shelter and stay. This is the vow. Let one therefore, acquire plenty of food by any means whatsoever. They should say: ‘Food is ready.’ If the food is prepared in the best manner, the food is givn to him (the guest) also in the best manner. If the food is prepared in the medium manner, food is also given to him in the medium manner. If food is prepared in the lowest manner, the same food is also given to him in the lower manner. he who knows thus, will obtain all the rewards as mentioned above.",Taittiriya,Upanishad
त्यागः प्रपञ्चरूपस्य चिदात्मत्वावलोकनात्।  त्यागो हि महतां पूज्यः सद्यो मोक्षमयो यतः।   ," The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.",aparokshanubhuti,Adi Shankaracharya
 प्रकरणात्  .  , On account of the context.,brahma sutra,Veda Vyasa
भाववृत्त्या हि भावत्वं शून्यवृत्त्या हि शून्यता।  ब्रह्मवृत्त्या हि पूर्णत्वं तथा पूर्णत्वमभ्यसेत्।   ," While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.",aparokshanubhuti,Adi Shankaracharya
देहादिनिष्ठाश्रमधर्मकर्म गुणाभिमानः सततं ममेति । ज्ञानकोशोऽयमतिप्रकाशः प्रकृष्टसान्निध्यवशात्परात्मनः । ो भवत्येष उपाधिरस्य यदात्मधीः संसरति भ्रमेण ," It always mistakes the duties, functions and attributes of the orders of life which belong to the body, as its own. The knowledge sheath is exceedingly effulgent, owing to its close proximity to the Supreme Self, which identifying Itself with it suffers transmigration through delusion. It is therefore a superimposition on the Self.",vivekachudamani,Adi Shankaracharya
स देवदत्तोऽयमितीह चैकता विरुद्धधर्मांशमपास्य कथ्यते । ा तथा तत्त्वमसीतिवाक्ये विरुद्धधर्मानुभयत्र हित्वा ,"248- Just as in the sentence, ‘This is that Devadatta’, the identity is spoken of, eliminating the contradictory portions, so in the sentence ‘Thou art That’, the wise man must give up the contradictory elements on both sides and recognise the identity of Ishwara and Jīva, noticing carefully the essence of both, which is Chit, Knowledge Absolute. Thus hundreds of scriptural texts inculcate the oneness and identity of Brahman and Jīva.",vivekachudamani,Adi Shankaracharya
आत्मा नित्यो हि सद्रूपो देहोऽनित्यो ह्यसन्मयः।  तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।   ," Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,",aparokshanubhuti,Adi Shankaracharya
देहेन्द्रियेष्वहंभाव इदंभावस्तदन्यके । ्य नो भवतः क्वापि स जीवन्मुक्त इष्यते ," He who never has the idea of ‘I’ with regard to the body, organs, etc., nor that of ‘it’ in respect of things other than these, is accepted as one liberated-in-life.",vivekachudamani,Adi Shankaracharya
प्राणायामं प्रत्याहारंनित्यानित्य विवेक विचारम् |जाप्यसमेत समाधि विधानंकुर्व वधानं महद्-अवधानम् ,Practice control of breath (prāṇā-yāma) and withdrawal of the senses from their respective sense objects (pratyāhāra); deliberate on the distinction between the permanent and the transitory; perform meditation along with chanting the holy names of god; perform these with great attention and extreme care!,bhaja govindam,Adi Shankaracharya
सुवर्णाज्जायमानस्य सुवर्णत्वं च शाश्वतम्।  ब्रह्मणो जायमानस्य ब्रह्मत्वं च तथा भवेत्।   ," Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.",aparokshanubhuti,Adi Shankaracharya
एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च ।  खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी  ,"3 From Him are born prana, mind, all the sense-organs, Akasa, air, fire, water and earth, which supports all. ",Mundaka,Upanishad
किं हेयं किमुपादेयं किमन्यत्किं विलक्षणम् । ण्डानन्दपीयूषपूर्णे ब्रह्ममहार्णवे ," In the ocean of Brahman filled with the nectar of Absolute Bliss, what is to be shunned and what accepted, what is other (than oneself) and what different?",vivekachudamani,Adi Shankaracharya
वेदान्तवाक्येषु सदा रमन्तोभिक्षान्नमात्रेण च तुष्टिमन्तः ।  विशोकमन्तःकरणे चरन्तःकौपीनवन्तः खलु भाग्यवन्तः  ,"Roaming ever in the insights of Vedanta,
Ever pleased with his beggar’s morsel,
Wandering onward, his heart free from sorrow,
Blest indeed is the wearer of the loin-cloth . (1)",kp,Adi Shankaracharya
जलादिसंसर्गवशात्प्रभूत दुर्गन्धधूतागरुदिव्यवासना । घर्षणेनैव विभाति सम्यग् विधूयमाने सति बाह्यगन्धे ," The lovely odour of the Agaru (agalochum) which is hidden by a powerful stench due to its contact with water etc., manifests itself as soon as the foreign smell has been fully removed by rubbing.",vivekachudamani,Adi Shankaracharya
ततः प्रातिभश्रावण वेदनादर्शास्वादवार्ता जायन्ते   ," From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
",Yogasutra,Patanjali
 हेयत्वावचनाच्च  .  ," (Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning).",brahma sutra,Veda Vyasa
तरङ्गफेनभ्रमबुद्बुदादि सर्वं स्वरूपेण जलं यथा तथा । देव देहाद्यहमन्तमेतत् सर्वं चिदेवैकरसं विशुद्धम् ," As the wave, the foam, the whirlpool, the bubble, etc., are all in essence but water, similarly the Chit (Knowledge Absolute) is all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure.",vivekachudamani,Adi Shankaracharya
क्षितौ षट्पञ्चाशद् द्विसमधिकपञ्चाशदुदकेहुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले ।  दिवि द्विष्षट्त्रिंशन्मनसि च चतुष्षष्टिरिति येमयूखास्तेषामप्युपरि तव पादाम्बुजयुगम्  ," Your two holy feet are far above,The fifty six rays of the essence of earth of Mooladhara,The fifty two rays of the essence of water of Mani pooraka,The sixty two rays of the essence of fire of Swadhishtana,The fifty four rays of the essence of air of Anahatha,The seventy two rays of the essence of ether of Visuddhi,And the sixty four rays of the essence of mind of Agna chakra.",saundarya,Adi Shankaracharya
स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः।  न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने।   ," A lighted-lamp does not need another lamp to illumine its light. So too, Atman which is Knowledge itself needs no other knowledge to know it.",atmabodha,Adi Shankaracharya
यथा सूर्य एकोऽप्स्वनेकश्चलासुस्थिरास्वप्यनन्यद्विभाव्यस्वरूपःचलासु प्रभिन्नः सुधीष्वेक एवस नित्योपलब्धिस्वरूपोऽहमात्मा  ," The one sun appears as many reflections in different containers of water, moving or still, but the sun remains unaffected by the nature of the water in which it is reflected. Similarly, the one Self, though reflected in different intellects that are ever-changing, remains changeless and untainted by the character of the intellects.",hastamalakiyam,Adi Shankaracharya
तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीतितस्मात्तेऽहं ब्रवीमि  , 2  To him the teacher replied: You are asking difficult questions; you must be exceedingly devoted to Brahman. Therefore I will answer you. ,Prashna,Upanishad
असङ्गोऽहमनङ्गोऽहमलिङ्गोऽहमभङ्गुरः । रशान्तोऽहमनन्तोऽहममलोऽहं चिरन्तनः ," I am unattached, I am disembodied, I am free from the subtle body, and undecaying, I am serene, I am infinite, I am taintless and eternal.  ",vivekachudamani,Adi Shankaracharya
 अनारब्धकार्ये एव तु पूर्वे तदवधेः  .  ," But only those past (virtues and vices) get destroyed which have not begun to bear fruit, for death is set as the limit of waiting for liberation.",brahma sutra,Veda Vyasa
 विहितत्वाच्चाश्रमकर्मापि  .  ," At the same time the duties of the orders of life are to be performed (by one who does not want liberation), since these have been enjoined.",brahma sutra,Veda Vyasa
स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते ।  तदेतदृचाऽभ्युक्तम्  ," 7  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
अरालं ते पालीयुगलमगराजन्यतनयेन केषामाधत्ते कुसुमशरकोदण्डकुतुकम् ।  तिरश्चीनो यत्र श्रवणपथमुल्लङ्घ्य विलस-न्नपाङ्गव्यासङ्गो दिशति शरसंधानधिषणाम्  ," She who is the consort of Lord Shiva,Please bathe me with your merciful look,From your eyes which are very long,And have the glitter of slightly opened,Blue lotus flower divine.By this look I will become rich with all that is known,And you do not loose anything whatsoever,For does not the moon shine alike,In the forest and palaces great.",saundarya,Adi Shankaracharya
किरन्तीमङ्गेभ्यः किरणनिकुरम्बामृतरसंहृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः ।  स सर्पाणां दर्पं शमयति शकुन्ताधिप इवज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया  ," Hey, Mother who is Goddess of all universe,He who meditates on you ,As the crescent of love of our lord great,,On the dot of the holy wheel,Your two busts just below,And you as the half of Shiva our lord,Not only Creates waves of emotion in ladies,But charms the world, which has moon and sun as busts.",saundarya,Adi Shankaracharya
 श्रुत्यादिबलीयस्त्वाच्च न बाधः  ," Moreover, the view (that the fires constitute a meditation) cannot be set aside owing to the greater authority of express statement etc.,",brahma sutra,Veda Vyasa
 चितिमात्रेण तदात्मकत्वादित्यौडुलोमिः  .  ," Audulomi says that the liberated soul becomes established in consciousness as consciousness itself, that being its true nature.",brahma sutra,Veda Vyasa
द्रष्टुः श्रोतुर्वक्तुः कर्तुर्भोक्तुर्विभिन्न एवाहम् । त्यनिरन्तरनिष्क्रियनिःसीमासङ्गपूर्णबोधात्मा ," I am indeed different from the seer, listener, speaker, doer and experiencer; I am the essence of Knowledge, eternal, without any break, beyond activity, limitless, unattached and infinite.",vivekachudamani,Adi Shankaracharya
 यथा च तक्षोभयथा  .  , And (rather) this is like the carpenter existing under both conditions.,brahma sutra,Veda Vyasa
 आध्यानाय प्रयोजनाभावात्  ," What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose.",brahma sutra,Veda Vyasa
प्रकाशोऽर्कस्य तोयस्य शैत्यमग्नेर्यथोष्णता।  स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः।   ," Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the nature of the Atman is Eternity, Purity, Reality, Consciousness and Bliss.",atmabodha,Adi Shankaracharya
विजिज्ञास्यतया यच्च वेदान्तेषु मुमुक्षुभिः।  समर्थ्यतेऽतियत्नेन तद्ब्रह्मेत्यवधारय।   , “That which the Upanishads clearly establish as the sole object of deep contemplation for those who are sincere seekers of liberation – make sure of that Brahman in your understanding.”,vakyavritti,Adi Shankaracharya
का ते कान्ता धन गत चिन्तावातुल किं तव नास्ति नियन्ता |त्रिजगति सज्जन सङ्गतिरेकाभवति भवार्णव तरणे नौका ,"O, mad man! Why this engrossment in thoughts of wealth and beloved? Is there no one to guide you? In these thee worlds, only the association with saintly people (satsaṅga) can serve as the boat that can steer cross the ocean of repeated birth and death. (Stanza attributed to Padmapāda.)<",bhaja govindam,Adi Shankaracharya
नाहं भूतगणो देहो नाहं चाक्षगणस्तथा।  एतद्विलक्षणः कश्चिद्विचारः सोऽयमीदृशः।   ," I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.",aparokshanubhuti,Adi Shankaracharya
 विरोधः कर्मणीति चेदनेकप्रतिपत्तेर्दर्शनात्  .  ," If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.",brahma sutra,Veda Vyasa
पुरमेकादशद्वारमजस्यावक्रचेतसः ।  अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । तद्वै तत्  ,"1  There is a city with eleven gates belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated from the bonds of ignorance, he becomes free. This, verily, is That.",katha,Upanishad
तत्त्वज्ञानोदयादूर्ध्वं प्रारब्धं नैव विद्यते।  देहादीनामसत्यत्वाद्यथा स्वप्नः प्रबोधतः।   ," After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.",aparokshanubhuti,Adi Shankaracharya
 ज्ञेयत्वावचनाच्च  .  , And because (avyakta is) not mentioned as an entity to be known.,brahma sutra,Veda Vyasa
 तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत्  .  , But the soul comes to have such appellations because of the dominance of the modes of that intellect; this is just as in the case of the supreme Self.,brahma sutra,Veda Vyasa
ब्रह्माकारतया सदा स्थिततया निर्मुक्तबाह्यार्थधीर् अन्यावेदितभोग्यभोगकलनो निद्रालुवद्बालवत् । वप्नालोकितलोकवज्जगदिदं पश्यन् क्वचिल्लब्धधीर् आस्ते कश्चिदनन्तपुण्यफलभुग्धन्यः स मान्यो भुवि ," Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth.",vivekachudamani,Adi Shankaracharya
 सुकृतदुष्कृते एवेति तु बादरिः  , But (the teacher) Badari thinks that good and bad works themselves are meant (by the word carana).,brahma sutra,Veda Vyasa
स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेवजगत्यामभिसम्पद्यते । मृचो मनुष्यलोकमुपनयन्ते स तत्रतपसा ब्रह्मचर्येण श्रद्धया सम्पन्नो महिमानमनुभवति  ," 3  If he meditates on one letter (matra), then, being enlightened by that alone, he quickly comes back to earth after death. The rik verses lead him to the world of men. By practising austerity, chastity and faith he enjoys greatness.",Prashna,Upanishad
 कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्याम्  .  ," After the actions are exhausted, the soul returns together with (the residual) karma, as is known from the Upanishads and Smritis, along the path followed (by it) while going as also differently.",brahma sutra,Veda Vyasa
तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिःदिवं सर्वामुर्वीमरुणिमनि मग्नां स्मरति यः ।  भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाःसहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः  ," Oh, mother holy,He who worships you,Along with the goddess like Vasini,Who are the prime source of words,And you who are having the great luster,Got by breaking the moon stone,Becomes the author of great epics,Which shine like those written by great ones,And which have the sweet scentOf the face of the goddess of knowledge",saundarya,Adi Shankaracharya
 सूक्ष्मं प्रमाणतश्च तथोपलब्धेः  .  ," That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so.",brahma sutra,Veda Vyasa
 स्वपक्षदोषाच्च  , And because the defects cling to your own point of view.,brahma sutra,Veda Vyasa
स्वदेहं शोभनं त्यक्त्वा पुरुषाख्यं च संमतम्।  किं मूर्ख शून्यमात्मानं देहातीतं करोषि भो।   ," O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?",aparokshanubhuti,Adi Shankaracharya
यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।  न स तत्पदमाप्नोति संसारं चाधिगच्छति  ,"7  If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the round of births. ",katha,Upanishad
आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत्सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः  ," 5  The sun is, indeed, prana, life; the moon is rayi, food. Food is, indeed, all this what has form and what is formless. Therefore everything having form is, indeed, food. ",Prashna,Upanishad
 अर्चिरादिना तत्प्रथितेः  .  ," The soul travels along the path starting from flame, that being well known.",brahma sutra,Veda Vyasa
वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम् । नात्यन्तिकसंसारदुःखनाशो भवत्यनु ," Reasoning on the meaning of the Vedanta leads to efficient knowledge, which is immediately followed by the total annihilation of the misery born of relative existence.",vivekachudamani,Adi Shankaracharya
यथा वृक्षविपर्यासो जलाद्भवति कस्यचित्।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.",aparokshanubhuti,Adi Shankaracharya
ततः श्रुतिस्तन्मननं सतत्त्व ध्यानं चिरं नित्यनिरन्तरं मुनेः । ोऽविकल्पं परमेत्य विद्वान् इहैव निर्वाणसुखं समृच्छति ," Then come hearing, reflection on that, and long, constant and unbroken meditation on the Truth for the Muni. After that the learned seeker attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life.",vivekachudamani,Adi Shankaracharya
भूरित्यग्नौ प्रतितिष्ठति । ुव इति वायौ  ।  सुवरित्यादित्ये । ह इति ब्रह्मणि । प्नोति स्वाराज्यम् ।  आप्नोति मनसस्पतिम् । ाक्पतिश्चक्षुष्पतिः ।  श्रोत्रपतिर्विज्ञानपतिः । तत्ततो भवति ।  आकाशशरीरं ब्रह्म ।  सत्यात्म प्राणारामं मन आनन्दम् ।  शान्तिसमृद्धममृतम् ।  इति प्राचीन योग्योपास्व इति षष्ठोऽनुवाकः  ,"With the word Bhuh, he stands in fire; in the air in the shape of Bhuvah; as Suvah in the sun; in the Brahman as Mahah. He obtains self-effulgence. He obtains lordship over minds; he becomes the Lord of Speeech, Lord of the eyes, Lord of the ears, the Lord of the Knowledge. Then he becomes this Brahman, whose body is space, whose nature is truth, who sports in dynamic life, prana whose mind is bliss, who is full of peace, who is immortal. Thus, O Descendant of ancient Yoga-culture, meditate.",Taittiriya,Upanishad
अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।  देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । तद्वै तत्  ,"4  When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That? ",katha,Upanishad
मिश्रस्य सत्त्वस्य भवन्ति धर्माः त्वमानिताद्या नियमा यमाद्याः । रद्धा च भक्तिश्च मुमुक्षता च दैवी च सम्पत्तिरसन्निवृत्तिः ," The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.",vivekachudamani,Adi Shankaracharya
नित्यशुद्धविमुक्तैकमखण्डानन्दमद्वयम्।  सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत्।   ," I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, indivisible and non-dual and of the nature of Changeless-Knowledge-Infinite.",atmabodha,Adi Shankaracharya
आदावन्ते च मध्ये च जनो यस्मिन्न विद्यते।  येनेदं सततं व्याप्तं स देशो विजनः स्मृतः।   ," That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.",aparokshanubhuti,Adi Shankaracharya
द्रष्टृदर्शनदृश्यानां विरामो यत्र वा भवेत्।  दृष्टिस्तत्रैव कर्तव्या न नासाग्रावलोकनी।   ," Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.",aparokshanubhuti,Adi Shankaracharya
धनुः पौष्पं मौर्वी मधुकरमयी पञ्च विशिखाःवसन्तः सामन्तो मलयमरुदायोधनरथः ।  तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपाम्अपाङ्गात्ते लब्ध्वा जगदिद-मनङ्गो विजयते  ," Oh ,daughter of the mountain of ice,With a bow made of flowers,Bow string made of honey bees,Five arrows made of only tender flowers,With spring as his minister,And riding on the chariot of breeze from Malaya mountainsThe god of love who does not have a body,Gets the sideways glance of your holy eyes,And is able to win all the world alone.",saundarya,Adi Shankaracharya
अग्निर्यथैको भुवनं प्रविष्टोरूपं रूपं प्रतिरूपो बभूव ।  एकस्तथा सर्वभूतान्तरात्मारूपं रूपं प्रतिरूपो बहिश्च  ,"9  As the same non-dual fire, after it has entered the world, becomes different according to whatever it burns, 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
यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।  ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि  ,13  The wise man should merge his speech in his mind and his mind in his intellect. He should merge his intellect in the Cosmic Mind and the Cosmic Mind in the Tranquil Self. ,katha,Upanishad
तदात्मानात्मनोः सम्यग्विवेकेनैव सिध्यति । ो विवेकः कर्तव्यः प्रत्यगात्मसदात्मनोः , This realisation is attained by a perfect discrimination between the Self and the non-Self. Therefore one must strive for the discrimination between the individual soul and the eternal Self.,vivekachudamani,Adi Shankaracharya
सर्वात्मना बन्धविमुक्तिहेतुः सर्वात्मभावान्न परोऽस्ति कश्चित् । श्याग्रहे सत्युपपद्यतेऽसौ सर्वात्मभावोऽस्य सदात्मनिष्ठया , To realise the whole universe as the Self is the means of getting rid of bondage. There is nothing higher than identifying the universe with the Self. One realises this state by excluding the objective world through steadfastness in the eternal Ātman.,vivekachudamani,Adi Shankaracharya
 समाध्यभावाछ  .  , And (the soul must be an agent) because (a contrary supposition will) lead to a negation of deep meditation (on God).,brahma sutra,Veda Vyasa
निर्माणचित्तान्यस्मितामात्रात्   ," From egoism alone proceed the created minds.
",Yogasutra,Patanjali
प्रत्यक्षानुमानागमाः प्रमाणानि   ," Direct perception, inference, and competent evidence are proofs.
",Yogasutra,Patanjali
अध्यासदोषात्पुरुषस्य संसृतिः अध्यासबन्धस्त्वमुनैव कल्पितः । स्तमोदोषवतोऽविवेकिनो जन्मादिदुःखस्य निदानमेतत् ," Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone. It is this that causes the misery of birth etc., for the man of non-discrimination who is tainted by Rajas and Tamas.",vivekachudamani,Adi Shankaracharya
 प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः  .  , The (Vedic) assertion (that “all things become known when the one is known”) can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by Vedic texts.,brahma sutra,Veda Vyasa
 असम्भवस्तु सतोऽनुपपत्तेः  .  , But (origin) for Existence (Brahman) is impossible on account of illogicality.,brahma sutra,Veda Vyasa
स्वप्नजागरिते सुप्ति भावाभावौ धियां तथा।  यो वेत्त्यविक्रियः साक्षात्सोऽहमित्यवधारय।   ," “’He am I’, the One Consciousness which is the Changeless Self that is directly cognised, that illumines the three states of waking, dream, and deep-sleep, and that which illumines appearance and disappearance of the intellect and its functions – ‘He am I’ (So’ham).”",vakyavritti,Adi Shankaracharya
श्रीगुरुरुवाच सम्यक्पृष्टं त्वया विद्वन्सावधानेन तच्छृणु । रामाणिकी न भवति भ्रान्त्या मोहितकल्पना ," The Teacher said: Thou hast rightly questioned, O learned man! Listen therefore attentively: The imagination which has been conjured up by delusion can never be accepted as a fact.",vivekachudamani,Adi Shankaracharya
दृष्टिं ज्ञानमयीं कृत्वा पश्येद्ब्रह्ममयं जगत्।  सा दृष्टिः परमोदारा न नासाग्रावलोकनी।   ," Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.",aparokshanubhuti,Adi Shankaracharya
आनन्दलहरी ( - )शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुंन चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।  अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपिप्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति  ," Lord Shiva, only becomes able.
To do creation in this world along with Shakthi
Without her, Even an inch he cannot move,
And so how can, one who does not do good deeds,
Or one who does not sing your praise,
Become adequate to worship you
Oh , goddess mine, Who is worshipped by the trinity.",saundarya,Adi Shankaracharya
 संबन्धादेवमन्यत्रापि  ," Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation).",brahma sutra,Veda Vyasa
तपःश्रद्धे ये ह्युपवसन्त्यरण्येशान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः ।  सूर्यद्वारेण ते विरजाः प्रयान्तियत्रामृतः स पुरुषो ह्यव्ययात्मा  ,"11 But those wise men of tranquil minds who lives in the forest on alms, practising penances appropriate to their stations of life and contemplating such deities as Hiranyagarbha, depart, freed from impurities, by the Path of the Sun, to the place where that immortal Person dwells whose nature is imperishable. ",Mundaka,Upanishad
शिवे श‍ृङ्गारार्द्रा तदितरजने कुत्सनपरासरोषा गङ्गायां गिरिशचरिते विस्मयवती ।  हराहिभ्यो भीता सरसिरुहसौभाग्यजयिनीसखीषु स्मेरा ते मयि जननी दृष्टिः सकरुणा  ," Thine two long eyes , Oh goddess,Are like the two little bees which want to drink the honey,And extend to the ends ,With a pretense of side glances,To thine two ears,Which are bent upon drinking the honey,From the flower bunch of poems.Presented by your devotees,And make thine third eye light purple,With jealousy and envy,",saundarya,Adi Shankaracharya
 नाणुरतत् श्रुतेरिति चेन्न इतराधिकारात्  .  , And the individual soul is atomic because of the direct Upanishadic use of the word as well as mention of infinitesimality.,brahma sutra,Veda Vyasa
 स्पष्टो ह्येकेषाम्  .  ," This is not so, for in case of the followers of one recension there is a clear denial of the soul’s departure.",brahma sutra,Veda Vyasa
वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।  तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम्  ,"7  Verily, like fire a brahmin guest enters a house; the householder pacifies him by giving him water and a seat. Bring him water. O King of Death! ",katha,Upanishad
श्रुत्या निवारितं नूनं नानात्वं स्वमुखेन हि।  कथं भासो भवेदन्यः स्थिते चाद्वयकारणे।   ," Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?",aparokshanubhuti,Adi Shankaracharya
वासनावृद्धितः कार्यं कार्यवृद्ध्या च वासना । ्धते सर्वथा पुंसः संसारो न निवर्तते ," Through the increase of desires selfish work increases, and when there is an  increase of selfish work, there is an increase of desire also. And man’s transmigration is never at an end.",vivekachudamani,Adi Shankaracharya
 ज्योतिश्चरणाभिधानात्  .  , Light is Brahman because of the mention of feet.,brahma sutra,Veda Vyasa
दृश्यं प्रतीतं प्रविलापयन्सन् सन्मात्रमानन्दघनं विभावयन् । ाहितः सन्बहिरन्तरं वा कालं नयेथाः सति कर्मबन्धे ," Causing the external and internal universe, which are now perceived, to vanish, and meditating on the Reality, the Bliss Embodied, one should pass one’s time watchfully, if there be any residue of Prārabdha work left.",vivekachudamani,Adi Shankaracharya
विवेकिनो विरक्तस्य शमादिगुणशालिनः । मुक्षोरेव हि ब्रह्मजिज्ञासायोग्यता मता ," The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to inquire after Brahman.",vivekachudamani,Adi Shankaracharya
" निशि न इति चेत्, न, सम्बन्धस्य यावद्देहभावित्वाद्, दर्शयति च  .  "," If it be argued that the soul departing at night can have no progress along the rays, then it is not so, since the connection between the nerve and the rays continues as long as the body lasts; and this is revealed in the Upanishad.",brahma sutra,Veda Vyasa
 समवायाभ्युपगमाच्च साम्यादनवस्थितेः  .  ," And (there can be no creation or dissolution) by reason of assuming inherence, for this leads to an infinite regress on a parity of reasoning.",brahma sutra,Veda Vyasa
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।  क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे  ,"8 The fetters of the heart are broken, all doubts are resolved and all works cease to bear fruit, when He is beheld who is both high and low. ",Mundaka,Upanishad
 उत्पत्त्यसम्भवात्  .  ," (The Bhagavata view that Samkarsana and others originate successively from Vasudeva and others is wrong), since any origin (for the soul) is impossible.",brahma sutra,Veda Vyasa
तत्त्वंपदार्थौ निर्णीतौ वाक्यार्थश्चिन्त्यतेऽधुना।  तादात्म्यमत्र वाक्यार्थस्तयोरेव पदार्थयोः।   ," “The meaning of the terms ‘that’ and ‘thou’ have been discussed and finally determined. Now we shall discuss the meaning of the commandment (Mahavakya) ‘That thou art’. In this, the total identity of the meanings of ‘that’ and ‘thou’ alone is shown.”",vakyavritti,Adi Shankaracharya
तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतंतमीडे संवर्तं जननि महतीं तां च समयाम् ।  यदालोके लोकान् दहति महति क्रोधकलितेदयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति  ," I pray before the swan couple,Who only enjoy the honey ,From the fully open,Lotus flowers of knowledge,And who swim in the lake ,Which is the mind of great ones,And also who can never be described.From them come the eighteen arts,And they differentiate the good from the bad,Like the milk from water.",saundarya,Adi Shankaracharya
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् । ्सर्वं ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ," All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought.",vivekachudamani,Adi Shankaracharya
अविश्रान्तं पत्युर्गुणगणकथाम्रेडनजपाजपापुष्पच्छाया तव जननि जिह्वा जयति सा ।  यदग्रासीनायाः स्फटिकदृषदच्छच्छविमयीसरस्वत्या मूर्तिः परिणमति माणिक्यवपुषा  ," The Chakora* birds,Feel that their tongues have been numbed,By forever drinking,The sweet nectar like light emanating,From your moon like face,And for a change wanted to taste,The sour rice gruel during the night,And have started drinking,The white rays of the full moon in the sky.",saundarya,Adi Shankaracharya
जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम् । ्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थितिः मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते ," For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brahmin-hood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman – these come next in order. (This kind of) Mukti (Liberation) is not to be attained except through the well-earned merits of a hundred crore of births.",vivekachudamani,Adi Shankaracharya
तदपि बहिरङ्गं निर्बीजस्य   ," But even they are external to the seedless (Samadhi).
",Yogasutra,Patanjali
श्रवणायापि बहुभिर्यो न लभ्यःशृण्वन्तोऽपि बहवो यं न विद्युः ।  आश्चर्यो वक्ता कुशलोऽस्य लब्धाआश्चर्यो ज्ञाता कुशलानुशिष्टः  ,"7  Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor. ",katha,Upanishad
 स्मरन्ति च  .  ," Moreover, they mention (this) in the Smritis.",brahma sutra,Veda Vyasa
 रचनानुपपत्तेश्च नानुमानम्  .  ," The inferred one (Pradhana) is not (the cause) owing to the impossibility of explaining the design, as also for other reasons.",brahma sutra,Veda Vyasa
तस्मै तृणं निदधावेतदादत्स्वेतितदुपप्रेयाय सर्वजवेन तन्न शशाकादातुं स तत एवनिववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति  ,"10 The yaksha placed a straw before him and said; “blow this away!” Vāyu approached it with all speed; he was however, unable to blow it away. So he withdrew from there (and returned to the gods) saying, “I could not ascertain who the yaksha was.”",Kenopanishad,Upanishad
  अथ चतुर्थोऽध्यायः  आवृत्तिः असकृदुपदेशात्  .  ," Repetition is necessary, since the Upanishads instruct repeatedly.",brahma sutra,Veda Vyasa
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्   ," To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
",Yogasutra,Patanjali
प्राणो ब्रह्मेति व्यजानात् । ्राणाद्ध्येव खल्विमानिभूतानि जायन्ते । ्राणेन जातानि जीवन्ति ।  प्राणं प्रयन्त्यभिसंविशन्तीति । द्विज्ञाय ।  पुनरेव वरुणं पितरमुपससार ।  अधीहि भगवो ब्रह्मेति । ꣳहोवाच ।  तपसा ब्रह्म विजिज्ञासस्व । पो ब्रह्मेति ।  स तपोऽतप्यत ।  तपस्तप्त्वा इति तृतीयोऽनुवाकः  ,"Bhrgu understood that Prana is Brahman; because it is from Prana alone that all these living beings are born; having been born from it, they live by it and (in the end) on departing they go towards Prana 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
प्रमादो ब्रह्मनिष्ठायां न कर्तव्यः कदाचन । रमादो मृत्युरित्याह भगवान्ब्रह्मणः सुतः ," One should never be careless in one’s steadfastness to Brahman. Bhagavan Sanatkumāra, who is Brahma’s son, has called inadvertence to be death itself.",vivekachudamani,Adi Shankaracharya
कार्ये हि कारणं पश्येत्पश्चात्कार्यं विसर्जयेत्।  कारणत्वं स्वतो नश्येदवशिष्टं भवेन्मुनिः।   ," One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.",aparokshanubhuti,Adi Shankaracharya
वदन्तु शास्त्राणि यजन्तु देवान् कुर्वन्तु कर्माणि भजन्तु देवताः । ्मैक्यबोधेन विनापि मुक्तिः न सिध्यति ब्रह्मशतान्तरेऽपि ," Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Ātman, no, not even in the lifetime of a hundred Brahmas put together.",vivekachudamani,Adi Shankaracharya
आविः संनिहितं गुहाचरं नाममहत्पदमत्रैतत् समर्पितम् ।  एजत्प्राणन्निमिषच्च यदेतज्जानथसदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम्  ,"1 The Luminous Brahman dwells in the cave of the heart and is known to move there. It is the great support of all; for in It is centred everything that moves, breathes and blinks. O disciples, know that to be your Self-that which is both gross and subtle, which is adorable, supreme and beyond the understanding of creatures. ",Mundaka,Upanishad
संबोधमात्रं परिशुद्धतत्त्वं विज्ञाय सङ्घे नृपवच्च सैन्ये । ाश्रयः स्वात्मनि सर्वदा स्थितो विलापय ब्रह्मणि विश्वजातम् ," Realising in this body the Knowledge Absolute free from Nescience and its effects – like the king in an army – and being ever established in thy own Self by resting on that Knowledge, merge the universe in Brahman.",vivekachudamani,Adi Shankaracharya
तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभिहैनꣳ सर्वाणि भूतानि संवाञ्छन्ति  ,"6 That Brahman is called Tadvana, the Adorable of all; It should be worshipped by the name of Tadvana. All beings love Him who knows Brahman as such.",Kenopanishad,Upanishad
 अग्न्यादिगतिश्रुतेरिति चेन्न भाक्तत्वात्  .  ," If it be objected (that the organs do not accompany the soul at the time of death) since the Upanishadic texts mention their entry into the (deities) Fire and others, then we say, not so, for that is said in a secondary sense.",brahma sutra,Veda Vyasa
समाहितायां सति चित्तवृत्तौ परात्मनि ब्रह्मणि निर्विकल्पे । दृश्यते कश्चिदयं विकल्पः प्रजल्पमात्रः परिशिष्यते यतः ," When the mind-functions are merged in the Paramātman, the Brahman, the Absolute, none of this phenomenal world is seen, whence it is reduced to mere talk.",vivekachudamani,Adi Shankaracharya
सूर्यो यथा सर्वलोकस्य चक्षुःन लिप्यते चाक्षुषैर्बाह्यदोषैः ।  एकस्तथा सर्वभूतान्तरात्मान लिप्यते लोकदुःखेन बाह्यः  ,"11  As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it. ",katha,Upanishad
नमस्तस्मै सदैकस्मै कस्मैचिन्महसे नमः । ेतद्विश्वरूपेण राजते गुरुराज ते ," Salutations to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same and dost manifest thyself as this universe – thee I salute.",vivekachudamani,Adi Shankaracharya
प्र ते ब्रवीमि तदु मे निबोधस्वर्ग्यमग्निं नचिकेतः प्रजानन् ।  अनन्तलोकाप्तिमथो प्रतिष्ठांविद्धि त्वमेतं निहितं गुहायाम्  ,"14  Yama said: I know well the Fire-sacrifice, which leads to Heaven and I will explain it to you. Listen to me. Know this Fire to be the means of attaining Heaven. It is the support of the universe; it is hidden in the hearts of the wise. ",katha,Upanishad
 श्रुतेस्तु शब्दमूलत्वात्  ," But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone.",brahma sutra,Veda Vyasa
तीव्रसंवेगानामासन्नः   ," Success is speedy for the extremely energetic.
",Yogasutra,Patanjali
पदार्थमेव जानामि नाद्यापि भगवन्स्फुटम्।  अहं ब्रह्मेति वाक्यार्थं प्रतिपद्ये कथं वद।   ," The disciple said: Not even the word meaning do I fully grasp clearly; how can I then comprehend the significance of the sentence, “I am Brahman” ?",vakyavritti,Adi Shankaracharya
सति मूले तद्विपाको जात्यायुर्भोगाः   ," The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.
",Yogasutra,Patanjali
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः   ," Flowing through its own nature, and established even in the learned, is the clinging to life.
",Yogasutra,Patanjali
तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वाअहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति  ,"4 He (Agni) hastened (to the yaksha). (The yaksha) asked him who he was; (Agni) replied: “I am verily, Agni; I am also known as Jātaveda (near omniscient)”.",Kenopanishad,Upanishad
 कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा  ," (If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness.",brahma sutra,Veda Vyasa
प्लवा ह्येते अदृढा यज्ञरूपाअष्टादशोक्तमवरं येषु कर्म ।  एतच्छ्रेयो येऽभिनन्दन्ति मूढाजरामृत्युं ते पुनरेवापि यन्ति  ," 7 But frail indeed are those rafts of sacrifices, conducted by eighteen persons, upon whom rests the inferior work; therefore they are destructible. Fools who rejoice in them as the Highest Good fall victims again and again to old age and death. ",Mundaka,Upanishad
 तदभावो नाडीषु तच्छ्रुतेः आत्मनि च  .  ," The absence of that dream (ie., dreamless sleep) takes place in the nerves and the Self, as it is known to be so from the Upanishads.",brahma sutra,Veda Vyasa
यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः ।  आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति  ," 10  When, O Prana, thou showerest down rain, these creatures of thine are delighted, thinking there will be as much food as they desire. ",Prashna,Upanishad
 प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः  .  ," If it be objected (that water does not come to be known as man), since it is not heard of in the first instance, then not so, for on logical grounds, water itself is meant.",brahma sutra,Veda Vyasa
आत्मनस्तत्प्रकाशत्वं यत्पदार्थावभासनम्।  नाग्न्यादिदीप्तिवद्दीप्तिर्भवत्यान्ध्यं यतो निशि।   ," The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).",aparokshanubhuti,Adi Shankaracharya
व्याहृत्युपासनम्भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः ।  तासामुहस्मै तां चतुर्थीम् । ाहाचमस्यः प्रवेदयते ।  मह इति । द्ब्रह्म ।  आत्मा । ङ्गान्यन्या देवताः ।  भूरिति वा अयं लोकः । ुव इत्यन्तरिक्षम् ।  सुवरित्यसौ लोकः  ।  मह इत्यादित्यः । दित्येन वाव सर्वेलोक महीयन्ते  ,"Bhuh, Bhuvah, Suvah are three short utterances of mystical significance. In addition to these, there is of course the fourth one, Mahah, made known by seer Mahacamasya. That is Brahman. This Mahah is (compared to) body; other Gods are its limbs. Bhuh is this world. Bhuvah is the sky. Suvah is the next world. Mahah is the sun. It is by the sun that all worlds are nourished.",Taittiriya,Upanishad
यतिरसदनुसन्धिं बन्धहेतुं विहाय स्वयमायामहमस्मीत्यात्मदृष्ट्यैव तिष्ठेत् । खयति ननु निष्ठा ब्रह्मणि स्वानुभूत्या हरति परमविद्याकार्यदुःखं प्रतीतम् ," The Sannyasin should give up dwelling on the unreal, which causes bondage, and should always fix his thoughts on the Ātman as ‘I myself am This’. For the steadfastness in Brahman through the realisation of one’s identity with It gives rise to bliss and thoroughly removes the misery born of nescience, which one experiences (in the ignorant state).",vivekachudamani,Adi Shankaracharya
साध्वी ते वचनव्यक्तिः प्रतिभाति वदामि ते।  इदं तदिति विस्पष्टं सावधानमनाः श्रृणु।   ," The teacher said: “Your question is valid, and so very clearly expressed, I shall answer it exhaustively to make it as vivid to you as though you are seeing it near”.",vakyavritti,Adi Shankaracharya
प्रत्यक्चैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः ।  शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः  ," I am the indwelling consciousness, I am calm (free from all agitation), I am beyond prakrti (Maya), I am of the nature of eternal bliss, I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya
य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतोभवति तदेषः श्लोकः  , 11  The wise man who thus knows prana does not lose his offspring and becomes immortal. As to this there is the following verse: ,Prashna,Upanishad
 प्रतिसङ्ख्याप्रतिसङ्ख्यानिरोधाप्राप्तिः अविच्छेदात्  .  ," Neither pratisamkhya-nirodha (artificial annihilation) nor an apratisamkhya-nirodha (natural annihilation) is possible, for there can be no cessation (either of the current or of the individuals forming the current).",brahma sutra,Veda Vyasa
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः ।  मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली  ,"25  Who, then, knows where He is-He to whom Brahmins and kshattriyas are mere food and death itself a condiment? ",katha,Upanishad
यदि सत्यं भवेद्विश्वं सुषुप्तामुपलभ्यताम् । ्नोपलभ्यते किंचिदतोऽसत्स्वप्नवन्मृषा ," If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams.",vivekachudamani,Adi Shankaracharya
छायेव पुंसः परिदृश्यमान् माभासरूपेण फलानुभूत्या । ीरमाराच्छववन्निरस्तं पुनर्न संधत्त इदं महात्मा ," After the body has once been cast off to a distance like a corpse, the sage never more attaches himself to it, though it is visible as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds.",vivekachudamani,Adi Shankaracharya
 शब्दादेव प्रमितः  .  , From the term itself it follows that the measured One is the supreme Self.,brahma sutra,Veda Vyasa
भुवनज्ञानं सूर्ये संयमात्   ," By making Samyama on the sun, (comes) the knowledge of the world.
",Yogasutra,Patanjali
वृत्तिसारूप्यमितरत्र   ," At other times (other than that of concentration) the seer is identified with the modifications.
",Yogasutra,Patanjali
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् ।  तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते  ,"8 That which cannot he heard by the ear, but by which the hearing is perceived-That alone know as Brahman and not that which people here worship.",Kenopanishad,Upanishad
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः   ," The pain-bearing obstructions are — ignorance, egoism, attachment, aversion, and clinging to life.
",Yogasutra,Patanjali
विज्ञात आत्मनो यस्य ब्रह्मभावः श्रुतेर्बलात् । बन्धविनिर्मुक्तः स जीवन्मुक्तलक्षणः ," He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life.",vivekachudamani,Adi Shankaracharya
अत्रात्मबुद्धिं त्यज मूढबुद्धे त्वङ्मांसमेदोऽस्थिपुरीषराशौ । ्वात्मनि ब्रह्मणि निर्विकल्पे कुरुष्व शान्ति परमां भजस्व ," O foolish person, cease to identify thyself with this bundle of skin, flesh, fat, bones and filth, and identify thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace.",vivekachudamani,Adi Shankaracharya
प्रातिभाद्वा सर्वम्   ," Or by the power of Prātibha, all knowledge.
",Yogasutra,Patanjali
देशबन्धश्चित्तस्य धारणा   ," Dhāranā is holding the mind on to some particular object.
",Yogasutra,Patanjali
बुद्धिर्बुद्धीन्द्रियैः सार्धं सवृत्तिः कर्तृलक्षणः । ज्ञानमायाकोशः स्यात्पुंसः संसारकारणम् ," The Buddhi with its modifications and the organs of knowledge, forms the VijñānaMāyā Kośa or knowledge sheath, of the agent, having the characteristics which is the cause of man’s transmigration.",vivekachudamani,Adi Shankaracharya
निरस्तरागा विनिरस्तभोगाः शान्ताः सुदान्ता यतयो महान्तः । ज्ञाय तत्त्वं परमेतदन्ते प्राप्ताः परां निर्वृतिमात्मयोगात् ," High-souled Sannyasins who have got rid of all attachment and discarded all sense- enjoyments, and who are serene and perfectly restrained, realise this Supreme Truth and at the end attain the Supreme Bliss through their Self-realisation.",vivekachudamani,Adi Shankaracharya
वासनानुदयो भोग्ये वैरागस्य तदावधिः । ंभावोदयाभावो बोधस्य परमावधिः लीनवृत्तैरनुत्पत्तिर्मर्यादोपरतेस्तु सा ," When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.",vivekachudamani,Adi Shankaracharya
यदर्चिमद्यदणुभ्योऽणु चयस्मिँल्लोका निहिता लोकिनश्च ।  तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनःतदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोम्य विद्धि  ,"2 That which is radiant, subtler than the subtle, That by which all the worlds and their inhabitants are supported-That, verily, is the indestructible Brahman; That is the prana, speech and the mind; That is the True and That is the Immortal. That alone is to be struck. Strike It, my good friend. ",Mundaka,Upanishad
हृदि ह्येष आत्मा । त्रैतदेकशतं नाडीनां तासां शतंशतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणिभवन्त्यासु व्यानश्चरति  ," 6  The atman dwells in the heart, where there are one hundred and one arteries (nadi); for each of these there are one hundred branches and for each of these branches, again, there are seventy two thousand subsidiary vessels. Vyana moves in these.",Prashna,Upanishad
बुद्धौ गुहायां सदसद्विलक्षणं ब्रह्मास्ति सत्यं परमद्वितीयम् । ात्मना योऽत्र वसेद्गुहायां पुनर्न तस्याङ्गगुहाप्रवेशः ," In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.",vivekachudamani,Adi Shankaracharya
 सुषुप्त्युत्क्रान्त्योर्भेदेन  .  ," Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).",brahma sutra,Veda Vyasa
 युक्तेः शब्दान्तराच्च  , (The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text.,brahma sutra,Veda Vyasa
अनात्मवासनाजालैस्तिरोभूतात्मवासना । त्यात्मनिष्ठया तेषां नाशे भाति स्वयं स्फुटम् ," The desire for Self-realisation is obscured by innumerable desires for things other than the Self. When they have been destroyed by the constant attachment to the Self, the Ātman clearly manifests Itself of Its own accord.",vivekachudamani,Adi Shankaracharya
दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् । ुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ," There are three things which are rare indeed and are due to the grace of God –namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.",vivekachudamani,Adi Shankaracharya
मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसित्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ।  त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषाचिदानन्दाकारं शिवयुवति भावेन बिभृषे  ," Oh goddess supreme,I always see in my minds eye,That your body with sun and moon,As busts is the body of Shiva,And his peerless body with nine surrounding motes,Is your body, my goddess.And so the relation of,"" that which has"",And"" he who has"",Becomes the one perfect relation of happiness,And becomes equal in each of you.",saundarya,Adi Shankaracharya
 असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा  .  ," (If it be contended that the effect arises) even when there is no cause, then your assertion (of causation) will be stultified; else (if you contend that the entity of the earlier moment continues till the entity of the later moment emerges), the cause and effect will exist simultaneously.",brahma sutra,Veda Vyasa
 उपपन्नस्तल्लक्षणार्थोपलब्धेः लोकवत्  ," This (differentiation) is reasonable, for facts indicative of a soul’s journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life.",brahma sutra,Veda Vyasa
अविद्यायं बहुधा वर्तमाना वयंकृतार्था इत्यभिमन्यन्ति बालाः ।  यत् कर्मिणो न प्रवेदयन्ति रागात्तेनातुराः क्षीणलोकाश्च्यवन्ते  ,"9 Children, immersed in ignorance in various ways, flatter themselves, saying: We have accomplished life’s purpose. Because these performers of karma do not know the Truth owing to their attachment, they fall from heaven, misery- stricken, when the fruit of their work is exhausted. ",Mundaka,Upanishad
 अनिष्टादिकारिणामपि च श्रुतम्  ," It is known from the Vedic texts that (the moon is the goal) even for the performers of unholy acts etc., as well.",brahma sutra,Veda Vyasa
तन्मनःशोधनं कार्यं प्रयत्नेन मुमुक्षुणा । शुद्धे सति चैतस्मिन्मुक्तिः करफलायते ," Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a fruit on the palm of one’s hand.",vivekachudamani,Adi Shankaracharya
 मुग्धेऽर्थसम्पत्तिर्परिशेषात्  .  ," In the case of one in swoon, there is only partial attainment (of the state of sleep), that being the last alternative.",brahma sutra,Veda Vyasa
ततः साधननिर्मुक्तः सिद्धो भवति योगिराट्।  तत्स्वरूपं न चैकस्य विषयो मनसो गिराम्।   ," Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.",aparokshanubhuti,Adi Shankaracharya
अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे ।  सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः  ,6  Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us. A mortal ripens like corn and like corn he springs up again.,katha,Upanishad
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति ।  एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति  ,"14  As rainwater falling on a mountain peak runs down the rocks in all directions, even so he who sees the attributes as different from Brahman verily runs after them in all directions. ",katha,Upanishad
प्रारब्धसूत्रग्रथितं शरीरं प्रयातु वा तिष्ठतु गोरिव स्रक् । तत्पुनः पश्यति तत्त्ववेत्ता (आ)नन्दात्मनि ब्रह्मणि लीनवृत्तिः ," The knower of Truth does no more care whether this body, spun out by the threads of Prārabdha work, falls or remains – like the garland on a cow – for his mind-functions are at rest in the Brahman, the Essence of Bliss.",vivekachudamani,Adi Shankaracharya
आवरणस्य निवृत्तिर्भवति हि सम्यक्पदार्थदर्शनतः । थ्याज्ञानविनाशस्तद्विक्षेपजनितदुःखनिवृत्तिः , The veil that hides Truth vanishes only when the Reality is fully realised. (Thence follow) the destruction of false knowledge and the cessation of misery brought about by its distracting influence.,vivekachudamani,Adi Shankaracharya
देहेन्द्रियादावसति भ्रमोदितां विद्वानहं तां न जहाति यावत् । वन्न तस्यास्ति विमुक्तिवार्ताप्य् अस्त्वेष वेदान्तनयान्तदर्शी ," As long as the book-learned man does not give up his mistaken identification with the body, organs, etc., which are unreal, there is no talk of emancipation for him, even if he be ever so erudite in the Vedanta philosophy.",vivekachudamani,Adi Shankaracharya
आविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम्।  एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम्।   ," The body, etc., up to the “Causal Body” – Ignorance – which are objects perceived, are as perishable as bubbles. Realise through discrimination that I am the’Pure Brahman’ ever completely separate from all these.",atmabodha,Adi Shankaracharya
हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् ।  तच्छुभ्रं ज्योतिषं ज्योतिस्तद् यदात्मविदो विदुः  ,"9 There the stainless and indivisible Brahman shines in the highest, golden sheath. It is pure; It is the Light of lights; It is That which they know who know the Self. ",Mundaka,Upanishad
 उपलब्धिवदनियमः  .  ," As in the case of perception (there is no uniformity), so also there is no uniformity (in the case of action).",brahma sutra,Veda Vyasa
त्वमर्थमेवं निश्चित्य तदर्थं चिन्तयेत्पुनः।  अतद्व्यावृत्तिरूपेण साक्षाद्विधिमुखेन च।   , “Having thus ascertained the meaning of the term “thou” one should reflect upon what is meant by the word “that” – employing both the method of negation and also the direct method of scriptural assertion.”,vakyavritti,Adi Shankaracharya
नित्याभ्यासादृते प्राप्तिर्न भवेत्सच्चिदात्मनः।  तस्माद्ब्रह्म निदिध्यासेज्जिज्ञासुः श्रेयसे चिरम्।   , The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.,aparokshanubhuti,Adi Shankaracharya
तस्मै स होवाच यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वाएतस्मिंस्तेजोमण्डल एकीभवन्ति ताः पुनः पुनरुदयतः प्रचरन्त्येवंह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो नश‍ृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदतेनादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते  ," 2  To him Pippalada replied: O Gargya, as the rays of the sun, when it sets, are gathered in that luminous orb and again go forth when it rises, even so, verily, all these the objects and the senses become one in the superior god, the mind. Therefore at that time a man hears not, sees not, smells not, tastes not, touches not, speaks not, grasps not, enjoys not, emits not and does not move about. He sleeps that is what people say. ",Prashna,Upanishad
 उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि  ," If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk.",brahma sutra,Veda Vyasa
तस्मादहंकारमिमं स्वशत्रुं भोक्तुर्गले कण्टकवत्प्रतीतम् । च्छिद्य विज्ञानमहासिना स्फुटं भुङ्क्ष्वात्मसाम्राज्यसुखं यथेष्टम् ," Therefore destroying this egoism, thy enemy – which appears like a thorn sticking in the throat of a man taking meal – with the great sword of realisation, enjoy directly and freely the bliss of thy own empire, the majesty of the Ātman.",vivekachudamani,Adi Shankaracharya
अहः सूते सव्यं तव नयनमर्कात्मकतयात्रियामां वामं ते सृजति रजनीनायकतया ।  तृतीया ते दृष्टिर्दरदलितहेमाम्बुजरुचिःसमाधत्ते संध्यां दिवसनिशयोरन्तरचरीम्  ," Oh Goddess Uma,She who removes fear from the world,The slightly bent eye brows of yours,Tied by a hoard of honey bees forming the string,I feel Resembles the bow of the god of loveHeld by his left hand .And having hidden middle part*,Hid by the wrist, and folded fingers.",saundarya,Adi Shankaracharya
 अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादितिचेन्नाविशेषात्  .  ," If it be contended that the intellect and mind must find accommodation in some order in some intermediate stage, because indicatory marks of their existence are in evidence, then not so, because their presence creates no difference (ie., does not disturb the order of creation or dissolution).",brahma sutra,Veda Vyasa
 अंशो नानाव्यपदेशादन्यथा चापिदाशकितवादित्वमधीयत एके  .  ," (The individual souls are) parts of God because of the mention that they are different, also because some read otherwise of (Brahman’s) identity with fishermen, slaves, gamblers and others.",brahma sutra,Veda Vyasa
तेजसीव तमो यत्र प्रलीनं भ्रान्तिकारणम् । ्वितीये परे तत्त्वे निर्विशेषे भिदा कुतः ," Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the One without a second, the Absolute – whence can there be any diversity?",vivekachudamani,Adi Shankaracharya
कल्पार्णव इवात्यन्तपरिपूर्णैकवस्तुनि । र्विकारे निराकारे निर्विशेषे भिदा कुतः ," In the One Entity which is changeless, formless and Absolute, and which is perfectly all-pervading and motionless like the ocean after the dissolution of the universe, whence can there be any diversity?",vivekachudamani,Adi Shankaracharya
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । गवन् कत्येवदेवाः प्रजां विधारयन्ते कतर एतत् प्रकाशयन्ते कःपुनरेषां वरिष्ठ इति  ," 1  Then Vaidarbhi, belonging to the family of Bhrigu, asked him: Sir, how many gods support the body of the created being? How many of these manifest their power through it? And which one, furthermore, is paramount? ",Prashna,Upanishad
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः   ," To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities.
",Yogasutra,Patanjali
 अबाधाच्च  .  , And (this should be the interpretation) so that the scriptures (about permissible and forbidden food) may not be contradicted.,brahma sutra,Veda Vyasa
चलत्युपाधौ प्रतिबिम्बलौल्यम् अउपाधिकं मूढधियो नयन्ति । वबिम्बभूतं रविवद्विनिष्क्रियं कर्तास्मि भोक्तास्मि हतोऽस्मि हेति ," When the supervening adjunct (Upādhi) is moving, the resulting movement of the reflection is ascribed by fools to the object reflected, such as the sun, which is free from activity – (and they think) ‘I am the doer’, ‘I am the experiencer’, ‘I am killed, oh, alas!’",vivekachudamani,Adi Shankaracharya
यतो वाचो निवर्तन्ते । प्राप्य मनसा सह ।  आनन्दं ब्रह्मणो विद्वान् ।  न बिभेति कुतश्चनेति ।  एतꣳह वाव न तपति ।  किमहꣳसाधु नाकरवम् । िमहं पापमकरवमिति ।  स य एवं विद्वानेते आत्मान स्पृणुते ।  उभे ह्येवैष एते आत्मान स्पृणुते ।  एवं वेद ।  इत्युपनिषत् इति नवमोऽनुवाकः ि ब्रह्मानन्दवल्ली समाप्ता  ,"He who knows the Bliss of Brahman from which all words return without reaching, It, together with the mind, is no more afraid of anything. Such thoughts ‘Why have I not done what is good? Why have I committed a sin,’ do not certainly come to distress a man of experience of the Truth. He who knows thus, regards both these as the Atman. Verily, both these are regarded by him who knows thus as only Atman. This is the Upanisad.  Here ends the Brahmananda chapter. ",Taittiriya,Upanishad
 मन्त्रादिवद्वाऽविरोधः  , Or rather (they are to be adopted in other branches) like the mantas; (and thus) there is no contradiction.,brahma sutra,Veda Vyasa
 प्रतिषेधादिति चेन्न शारीरात्  .  ," If it be contended that the organs of the man of knowledge do not depart from the body because of the denial in the scripture, then (according to the opponent) it is not so, for the denial is about the departure from the individual soul.",brahma sutra,Veda Vyasa
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्   ," From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
",Yogasutra,Patanjali
अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । गवन्नेतस्मिन् पुरुषेकानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यतिकस्यैतत्  सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति  ," 1  Next Sauryayani, belonging to the family of Garga, asked: Sir, what are they that sleep in man and what are they that remain awake in him? Which deity is it that sees dreams? Whose is the happiness? In whom, again, are all these gathered together?",Prashna,Upanishad
 प्राणस्तथानुगमात्  .  ," Prana is Brahman, because it is comprehended thus.",brahma sutra,Veda Vyasa
 गौण्यसम्भवात्  .  ," (The Upanishadic passage about creation of space has) a secondary sense, for real creation is impossible.",brahma sutra,Veda Vyasa
 भाक्तं वाऽनात्मवित्त्वात् तथा हि दर्शयति  .  , Or rather the statement (that the souls become the food of gods) is made in a metaphorical sense on account of their non-realization of the Self. For the Upanishad shows the same.,brahma sutra,Veda Vyasa
अनादित्वमविद्यायाः कार्यस्यापि तथेष्यते । ्पन्नायां तु विद्यायामाविद्यकमनाद्यपि ,"198- Avidya or Nescience and its effects are likewise considered as beginningless. But with the rise of Vidyā or realisation, the entire effects of Avidya, even though beginningless, are destroyed together with their root – like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without beginning, is not eternal – like previous non-existence. ",vivekachudamani,Adi Shankaracharya
सजातीयप्रवाहश्च विजातीयतिरस्कृतिः।  नियमो हि परानन्दो नियमात्क्रियते बुधैः।   ," The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.",aparokshanubhuti,Adi Shankaracharya
विशुद्धमन्तःकरणं स्वरूपे निवेश्य साक्षिण्यवबोधमात्रे । ैः शनैर्निश्चलतामुपानयन् पूर्णं स्वमेवानुविलोकयेत्ततः ," Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise one’s own infinite Self.",vivekachudamani,Adi Shankaracharya
 मुक्तोपसृप्यव्यपदेशात्  .  , Because there is the instruction about (Its) attainment by the free.,brahma sutra,Veda Vyasa
अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते । तो भूय इव ते तमो य उ संभूत्यां रताः , They fall into blind darkness who worship the unborn Prakriti. They fall into greater darkness who are bent upon the Karya Brahman Hiranyagarbha. (12).,ishavasya,Upanishad
नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् ।  उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते  ,"16  The wise man who has heard and related the eternal story of Nachiketa, told by Death, is adored in the world of Brahman. ",katha,Upanishad
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च   ," From that is gained (the knowledge of) introspection, and the destruction of obstacles.
",Yogasutra,Patanjali
 अत एव च सर्वाण्यनु  .  , And for the same reason all the functions of all the organs get merged in the mind.,brahma sutra,Veda Vyasa
अतो विचारः कर्तव्यो जिज्ञासोरात्मवस्तुनः । ासाद्य दयासिन्धुं गुरुं ब्रह्मविदुत्तमम् ," Hence the seeker after the Reality of the Ātman should take to reasoning, after duly approaching the Guru – who should be the best of the knowers of Brahman, and an ocean of mercy.",vivekachudamani,Adi Shankaracharya
तं दुर्दर्शं गूढमनुप्रविष्टंगुहाहितं गह्वरेष्ठं पुराणम् ।  अध्यात्मयोगाधिगमेन देवंमत्वा धीरो हर्षशोकौ जहाति  ,"12  The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body-he, indeed, leaves joy and sorrow far behind. ",katha,Upanishad
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्   ," The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
",Yogasutra,Patanjali
तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते ।  तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यंप्रतिष्ठितम्  ," 15  Those, therefore, who practise this rule of Prajapati beget a pair. But Brahmaloka belongs to those who observe austerity and chastity and in whom truth is firmly established. ",Prashna,Upanishad
भानुप्रभासंजनिताभ्रपङ्क्तिः भानुं तिरोधाय विजृम्भते यथा । ्मोदिताहंकृतिरात्मतत्त्वं तथा तिरोधाय विजृम्भते स्वयम् ," As layers of clouds generated by the sun’s rays cover the sun and alone appear (in the sky), so egoism generated by the Self, covers the reality of the Self and appears by itself.",vivekachudamani,Adi Shankaracharya
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्   ," Things are known or unknown to the mind, being dependent on the colouring which they give to the mind.
",Yogasutra,Patanjali
 जन्माद्यस्य यतः  .  ," That (is Brahman) from which (are derived) the birth etc., of this (universe).",brahma sutra,Veda Vyasa
परमाणु परममहत्त्वान्तोऽस्य वशीकारः   ," The Yogi’s mind thus meditating, becomes unobstructed from the atomic to the infinite.
",Yogasutra,Patanjali
 उत्क्रान्तिगत्यागतीनाम्  .  ," (The soul’s atomicity stands confirmed) owing to the relation of one’s own soul with the latter two facts (viz., following of a course and coming back).",brahma sutra,Veda Vyasa
तान्ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धयासंवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदिविज्ञास्यामः सर्वं ह वो वक्ष्याम इति  ," 2  The rishi said to them: Stay with me a year more, practising austerities, chastity and faith. Then you may ask questions according to your desire. If we know we shall tell you all. ",Prashna,Upanishad
मस्तकन्यस्तभारादेर्दुःखमन्यैर्निवार्यते । षुधादिकृतदुःखं तु विना स्वेन न केनचित् ," Trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like.",vivekachudamani,Adi Shankaracharya
अहं ममेति यो भावो देहाक्षादावनात्मनि । ्यासोऽयं निरस्तव्यो विदुषा स्वात्मनिष्ठया ," The idea of ‘me and mine’ in the body, organs, etc., which are the non-Self – this superimposition the wise man must put a stop to, by identifying himself with the Ātman.",vivekachudamani,Adi Shankaracharya
नखैर्नाकस्त्रीणां करकमलसंकोचशशिभि-स्तरूणां दिव्यानां हसत इव ते चण्डि चरणौ ।  फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतांदरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ  ," Oh, Goddess Devi,How did the poets compare,The foreside of your merciful feet,Which are the source of fame to your devotees,And which are not the source of danger to them ,To the hard shell of tortoise,I do not understand.How did he who destroyed the three cities,Take them in his hand,And place them on hard rock*,During your marriage?",saundarya,Adi Shankaracharya
अपि कुर्वन्नकुर्वाणश्चाभोक्ता फलभोग्यपि । ीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः ," Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he.",vivekachudamani,Adi Shankaracharya
सत्येन लभ्यस्तपसा ह्येष आत्मासम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।  अन्तःशरीरे ज्योतिर्मयो हि शुभ्रोयं पश्यन्ति यतयः क्षीणदोषाः  ,"5 This Atman, resplendent and pure, whom the sinless sannyasins behold residing within the body, is attained by unceasing practice of truthfulness, austerity, right knowledge and continence ",Mundaka,Upanishad
 तर्काप्रतिष्ठानादपि अन्यथानुमेयमितिचेदेवमप्यनिर्मोक्षप्रसङ्गः  ," If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect.",brahma sutra,Veda Vyasa
संघातोऽपि तथा नाहमिति दृश्यविलक्षणम्।  द्रष्टारमनुमानेन निपुणं संप्रधारय।   ," “Similarly be sure that you are not the complex of the gross and the subtle-bodies, and intelligently determine, by inference, that you, the ‘seer’, are entirely distinct from the ‘seen’.”",vakyavritti,Adi Shankaracharya
यज्ज्ञानात्सर्वविज्ञानं श्रुतिषु प्रतिपादितम्।  मृदाद्यनेकदृष्टान्तैस्तद्ब्रह्मेत्यवधारय।   ," “That which the scriptures have discussed through examples of mud etc., as that by knowing which all else will become known … make sure of that Brahman in your understanding.”",vakyavritti,Adi Shankaracharya
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम्   ," There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer.
",Yogasutra,Patanjali
 करणवच्चेन्न भोगादिभ्यः  .  ," Should it be argued that God will direct Nature like (a man directing) the organs, then it cannot be so, for that will result in God’s having experiences (of happiness, sorrow etc.). (Or) If a body, equipped with sense-organs, be assumed for God, (we say that) this is not possible; because of (consequent) experiences etc.",brahma sutra,Veda Vyasa
 तेजोऽतस्तथा ह्याह  .  ," Fire originates from this one (ie., air); for the Upanishad says so.",brahma sutra,Veda Vyasa
तस्य प्रशान्तवाहिता संस्कारात्   ," Its flow becomes steady by habit.
",Yogasutra,Patanjali
अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेनचैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः  ,"5 Now Its description with reference to the adhyātma (Its aspect as manifested in man); mind proceeds to Brahman in all speed, as it were; by his mind also, this Brahman is remembered and imagined as always near.",Kenopanishad,Upanishad
निषिध्य निखिलोपाधीन्नेति नेतीति वाक्यतः।  विद्यादैक्यं महावाक्यैर्जीवात्मपरमात्मनोः।   ," By a process of negation of the conditionings (Upadhis) through the help of the scriptural statement’It is not this, It is not this’, the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be realised.",atmabodha,Adi Shankaracharya
षड्भिरूर्मिभिरयोगि योगिहृद् भावितं न करणैर्विभावितम् । द्ध्यवेद्यमनवद्यमस्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि ," That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
जहि मलमायाकोशेऽहंधियोत्थापिताशां प्रसभमनिलकल्पे लिङ्गदेहेऽपि पश्चात् । गमगदितकीर्तिं नित्यमानन्दमूर्तिं स्वयमिति परिचीय ब्रह्मरूपेण तिष्ठ ," (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and realising Brahman, the embodiment of eternal Bliss – whose glories the Scriptures proclaim – as thy own Self, live as Brahman.",vivekachudamani,Adi Shankaracharya
तदर्थस्य च पारोक्ष्यं यद्येवं किं ततः श्रृणु।  पूर्णानन्दैकरूपेण प्रत्यग्बोधोऽवतिष्ठते।   ," “If as said, the depth-meaning of the term ‘that’ is ‘Mass-of Bliss, without-second’, and ‘thou’ is the ‘Witnessing-Consciousness’, then what ? Listen: the Inner-self, the Consciousness, that illumines all thoughts, remains as the All-full, One-Mass-of Bliss, without-a-second.”",vakyavritti,Adi Shankaracharya
 प्राणभृच्च  .  , A living creature also is not so.,brahma sutra,Veda Vyasa
इह चेदवेदीदथ सत्यमस्तिन चेदिहावेदीन्महती विनष्टिः ।  भूतेषु भूतेषु विचित्य धीराःप्रेत्यास्माल्लोकादमृता भवन्ति  इति केनोपनिषदि द्वितीयः खण्डः  ,"5 If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become immortal. ",Kenopanishad,Upanishad
 यदेव विद्ययेति हि  .  ," The Upanishadic text, “whatever is done with knowledge” surely indicates this.",brahma sutra,Veda Vyasa
अहंभावस्य देहेऽस्मिन्निःशेषविलयावधि । वधानेन युक्तात्मा स्वाध्यासापनयं कुरु ," Until the identification with this body is completely rooted out, do away with thy superimposition with watchfulness and a concentrated mind.",vivekachudamani,Adi Shankaracharya
यथाऽनेकचक्षुः-प्रकाशो रविर्नक्रमेण प्रकाशीकरोति प्रकाश्यम् ।  अनेका धियो यस्तथैकः प्रबोधःस नित्योपलब्धिस्वरूपोऽहमात्मा  ," Just as the sun who gives light to all eyes does not reveal the illumined objects by turns to one person after another (but all eyes are able to see at the same time), so also the Self which is only one gives consciousness to all intellects simultaneously.
",hastamalakiyam,Adi Shankaracharya
 अपि स्मर्यते  .  ," Moreover, (this aspect) is mentioned in the Smriti.",brahma sutra,Veda Vyasa
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।  अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते  ,"14  When all the desires that dwell in the heart fall away, then the mortal becomes immortal and here attains Brahman. ",katha,Upanishad
 आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयतिच  .  ," If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.",brahma sutra,Veda Vyasa
अतोऽस्य जीवभावोऽपि नित्या भवति संसृतिः । निवर्तेत तन्मोक्षः कथं मे श्रीगुरो वद ," Therefore the Jīvahood of the soul also must have no end, and its transmigration must continue for ever. How then can there be Liberation for the soul? Kindly enlighten me on this point, O revered Master.",vivekachudamani,Adi Shankaracharya
अहमोऽत्यन्तनिवृत्त्या तत्कृतनानाविकल्पसंहृत्या । रत्यक्तत्त्वविवेकादिदमहमस्मीति विन्दते तत्त्वम् ," Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realises that Reality as ‘I am This’.",vivekachudamani,Adi Shankaracharya
वस्तुस्वरूपं स्फुटबोधचक्षुषा स्वेनैव वेद्यं न तु पण्डितेन । ्द्रस्वरूपं निजचक्षुषैव ज्ञातव्यमन्यैरवगम्यते किम् ," The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others make him know it?",vivekachudamani,Adi Shankaracharya
योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।  स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम्  ,7  Some jivas enter the womb to be embodied as organic beings and some go into non-organic matter-according to their work and according to their knowledge. ,katha,Upanishad
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।  सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम्  ,"7  Beyond the senses is the mind, beyond the mind is the intellect, higher than the intellect is the Great Atman, higher than the Great Atman is the Unmanifest.",katha,Upanishad
भ्रान्तिकल्पितजगत्कलाश्रयं स्वाश्रयं च सदसद्विलक्षणम् । ष्कलं निरुपमानवद्धि यद् ब्रह्म तत्त्वमसि भावयात्मनि ," That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
 भूमा सम्प्रसादादध्युपदेशात्  .  ," Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).",brahma sutra,Veda Vyasa
।  श्रीः।  अपरोक्षानुभूतिः।  श्रीहरिं परमानन्दमुपदेष्टारमीश्वरम्।  व्यापकं सर्वलोकानां कारणं तं नमाम्यहम्।   ," I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).",aparokshanubhuti,Adi Shankaracharya
हेयं दुःखमनागतम्   ," The misery which is not yet come is to be avoided.
",Yogasutra,Patanjali
स्थूल स्वरूपसूक्ष्मान्वयार्थ वत्त्वसंयमाद्भूतजयः   ," By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
",Yogasutra,Patanjali
यस्याग्निहोत्रमदर्शमपौर्णमास-मचातुर्मास्यमनाग्रयणमतिथिवर्जितं च ।  अहुतमवैश्वदेवमविधिना हुत-मासप्तमांस्तस्य लोकान् हिनस्ति  ,"3 If a man’s Agnihotra sacrifice is not accompanied by the Darsa and the Paurnamasa sacrifice, by the Four Months’ sacrifice and the Autumnal sacrifice; if it is unattended by hospitality to guests or if the oblations are not offered at the right time; or if the sacrifice is unaccompanied by the Vaisvadeva ceremony or is improperly performed-then it destroys his seven worlds. ",Mundaka,Upanishad
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्   ," Then are finished the successive transformations of the qualities, they having attained the end.
",Yogasutra,Patanjali
सर्वेषु भूतेष्वहमेव संस्थितो ज्ञानात्मनान्तर्बहिराश्रयः सन् । क्ता च भोग्यं स्वयमेव सर्वं यद्यत्पृथग्दृष्टमिदन्तया पुरा ," I alone reside as knowledge in all beings, being their internal and external support. I myself am the experiencer and all that is experienced – whatever I looked upon as ‘this’ or the not-Self previously.",vivekachudamani,Adi Shankaracharya
यन्मनसा न मनुते येनाहुर्मनो मतम् ।  तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते  ,"6 That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended-That alone know as Brahman and not that which people here worship. ",Kenopanishad,Upanishad
 अदृष्टानियमात्  .  ," (Even the unseen potential results of works cannot regulate individual allocation), since the unseen potential results (themselves) cannot be allocated thus.",brahma sutra,Veda Vyasa
 सर्वधर्मोपपत्तेश्च  , And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It).,brahma sutra,Veda Vyasa
सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्वएवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । द्यथामक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते तस्मिंष्चप्रतिष्ठमाने सर्व एव प्रातिष्टन्त एवं वाङ्मनष्चक्षुः श्रोत्रंच ते प्रीताः प्राणं स्तुन्वन्ति  ," 4  Prana, out of pride, rose upward, as it were, from the body. Now, when it rose upward all the others rose upward also and when it settled down they all settled down with it. As bees go out when their queen goes out and return when she returns, even so did speech, mind, eye and ear. They, being satisfied, praised prana.",Prashna,Upanishad
 अन्यत्राभावाच्च न तृणादिवत्  .  ," And Pradhana cannot change (automatically) like grass etc., (into milk in a cow) for such a change does not occur elsewhere (e.g. in a bull).",brahma sutra,Veda Vyasa
तवाधारे मूले सह समयया लास्यपरयानवात्मानं मन्ये नवरसमहाताण्डवनटम् ।  उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दययासनाथाभ्यां जज्ञे जनकजननीमज्जगदिदम्  ," I bow before that principle,Which is in your wheel of Manipooraka,Which as Parashakthi shines like the enemy of darkness,Which is with the streak of lightning,Which is with the shining jewels of precious stones of lightning,Which is also black as night,Which is burnt by Rudhra like the sun of the deluge,And which cools down the three worlds like a strange cloud.",saundarya,Adi Shankaracharya
प्राणसंयमनं चैव प्रत्याहारश्च धारणा।  आत्मध्यानं समाधिश्च प्रोक्तान्यङ्गानि वै क्रमात्।   ,"102- The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.",aparokshanubhuti,Adi Shankaracharya
तन्नम इत्युपासीत । म्यन्तेऽस्मै कामाः ।  तद्ब्रह्मेत्युपासीत । ्रह्मवान्भवति ।  तद्ब्रह्मणः परिमर इत्युपासीत ।  पर्येणं म्रियन्ते द्विषन्तः सपत्नाः ।  परि येऽप्रिया भ्रातृव्याः ।  स यश्चायं पुरुषे । श्चासावादित्ये ।  एकः  ,Let him worship That as Namah (obeisance); to him all desires shall come to pay homage. Let him meditate upon That as the Supreme; he comes to supremacy in life. Let him contemplate upon That as the ‘destructive aspect’ of Brahman; all those enemies who hate him and those rivals whom he does not like ‘die around him’. The reality in the core of man and the Reality which is in the Sun are one.,Taittiriya,Upanishad
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः   ," By making Samyama on the “real modifications” of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
",Yogasutra,Patanjali
मूढ जहीहि धनागमतृष्णांकुरु सद्बुद्धिम् मनसि वितृष्णाम् |यल्लभसे निज कर्मोपात्तंवित्तं तेन विनोदय चित्तम् ,"O fool! Give up your thirst to amass wealth, devote your mind to dispassion and thoughts of the Real. Be content with what comes to you through actions performed by your own work.",bhaja govindam,Adi Shankaracharya
तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानिसत्यमायतनम्  ,"8 Of the Upanishad, tapas (Concentration of the energies of the mind and the senses), damah (self-restraint), and karma (dedicated work) form the support; the Vedas (Knowledge) are its limbs; and Truth its abode.",Kenopanishad,Upanishad
यद्युत्तरोत्तराभावः पूर्वपूर्वन्तु निष्फलम् । वृत्तिः परमा तृप्तिरानन्दोऽनुपमः स्वतः ," If there is an absence of the succeeding stages, the preceding ones are futile. (When the series is perfect) the cessation of the objective world, extreme satisfaction, and matchless bliss follow as a matter of course.",vivekachudamani,Adi Shankaracharya
असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पुनः पुनः ।  सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः  ," Unattached am I, unattached am I, ever free from attachment of any kind; I am of the nature of Existence-Consciousness-Bliss. I am the very Self, indestructible and ever unchanging.",brahma jnanavali,Adi Shankaracharya
पुरुषत्वेन वै स्थाणुर्जलत्वेन मरीचिका।  विनिर्णीता विमूढेन देहत्वेन तथात्मता।   ," Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,",aparokshanubhuti,Adi Shankaracharya
 अन्तवत्त्वमसर्वज्ञता वा  .  , God will be subject to finitude or loss of omniscience.,brahma sutra,Veda Vyasa
 अङ्गेषु यथाश्रयभावः  ," In the case of the meditations based on the subsidiaries (of rites), their position is the same as of their bases.",brahma sutra,Veda Vyasa
 शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि  .  ," To him (ie., Janasruti) occurred grief on hearing his (ie., swan’s) disparaging utterance, as is evident from his (Janasruti’s) approaching him (Raikva), for this is hinted at (by Raikva by using the word Sudra).",brahma sutra,Veda Vyasa
 चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः  ," But Prana is not independent just like the organs of vision etc., because instruction is impared along with them and because of other reasons.",brahma sutra,Veda Vyasa
तस्य भूमिषु विनियोगः   ," That should be employed in stages.
",Yogasutra,Patanjali
तदेतत् सत्यमृषिरङ्गिराःपुरोवाच नैतदचीर्णव्रतोऽधीते ।  नमः परमऋषिभ्यो नमः परमऋषिभ्यः  इति मुण्डकोपनिषदि तृतीयमुण्डके द्वितीयः खण्डः ्यथर्ववेदीय मुण्डकोपनिषत्समाप्ता  ,11 Thus the seer Angiras declared this truth in olden times. A man who has not performed the vow should not read it. Salutation to the great seers! Salutation to the great seers! ,Mundaka,Upanishad
निसर्गक्षीणस्य स्तनतटभरेण क्लमजुषोनमन्मूर्तेर्नारीतिलक शनकैस्त्रुट्यत इव ।  चिरं ते मध्यस्य त्रुटिततटिनीतीरतरुणासमावस्थास्थेम्नो भवतु कुशलं शैलतनये  ," Oh daughter of the mountain,Is your navel a whirl pool in river Ganga,Which looks very stable!Or is it the root of the climber,Of the stream of your hair line,Which has two breasts of yours as buds,Or is it the Homa fire,Where the fire is the light from cupid,Or is it the play house of Rathi, the wife of God of love,Or is it the opening to the cave,In which Shiva’s tapas gets fulfilled,I am not able to make up my mind!",saundarya,Adi Shankaracharya
नित्योऽहं निरवद्योऽहं निराकारोऽहमुच्यते ।  परमानन्दरूपोऽहमहमेवाहमव्ययः  ," I am eternal, I am free from blemish, I am formless, I am indestructible and changeless. I am of the nature of supreme bliss. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya
ब्रह्मानन्दनिधिर्महाबलवताहंकारघोराहिना संवेष्ट्यात्मनि रक्ष्यते गुणमायाइश्चण्डेस्त्रिभिर्मस्तकैः । ज्ञानाख्यमहासिना श्रुतिमता विच्छिद्य शीर्षत्रयं निर्मूल्याहिमिमं निधिं सुखकरं धीरोऽनुभोक्तुंक्षमः ," The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and guarded for its own use by means of its three fierce hoods consisting of the three Guṇas. Only the wise man, destroying it by severing its three hoods with the great sword of realisation in accordance with the teachings of the Śrutis, can enjoy this treasure which confers bliss.",vivekachudamani,Adi Shankaracharya
निर्गुणो निष्क्रियो नित्यो नित्यमुक्तोऽहमच्युतः।  नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।   ," I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,",aparokshanubhuti,Adi Shankaracharya
न ह्यस्ति विश्वं परतत्त्वबोधात् सदात्मनि ब्रह्मणि निर्विकल्पे । लत्रये नाप्यहिरीक्षितो गुणे न ह्यम्बुबिन्दुर्मृगतृष्णिकायाम् ," Even before the realisation of the highest Truth, the universe does not exist in the Absolute Brahman, the Essence of Existence. In none of the three states of time is the snake ever observed in the rope, nor a drop of water in the mirage.",vivekachudamani,Adi Shankaracharya
 महद्दीर्घवद्धा ह्रस्वपरिमण्डलाभ्याम्  .  ," Rather (the universe may originate from Brahman) even as the great and long (triads etc.,) originate from the short (dyad) or the inextensive (atom).",brahma sutra,Veda Vyasa
सत्त्वशुद्धि सौमनस्यैकाग्र्येन्द्रिय जयात्मदर्शन-योग्यत्वानि च   ," There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
",Yogasutra,Patanjali
 दर्शनाच्च  , And (there is no obligation about combination) since the Upanishad shows (contrariwise).,brahma sutra,Veda Vyasa
अथात आदेश इति श्रुतिः स्वयं निषेधति ब्रह्मणि कल्पितं द्वयम् । रुतिप्रमाणानुगृहीतबोधात् तयोर्निरासः करणीय एव ," The Vedas themselves in the words ‘now then is the injunction’ etc., repudiate the duality imagined in Brahman. One must needs eliminate those two superimpositions by means of realisation supported by the authority of the Vedas.",vivekachudamani,Adi Shankaracharya
 अवस्थितेरिति काशकृत्स्नः  , Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul.,brahma sutra,Veda Vyasa
 भूम्नः क्रतुवज्ज्यायस्त्वं तथा च दर्शयति  , The meditation on the whole is of greater importance just as in the case of sacrifices. For so the Upanishad shows.,brahma sutra,Veda Vyasa
ब्रह्मादिस्थावरान्तेषु वैराग्यं विषयेष्वनु।  यथैव काकविष्ठायां वैराग्यं तद्धि निर्मलम्।   ," The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.",aparokshanubhuti,Adi Shankaracharya
कार्ये कारणतायाता कारणे न हि कार्यता।  कारणत्वं स्वतो गच्छेत्कार्याभावे विचारतः।   ," The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.",aparokshanubhuti,Adi Shankaracharya
मायामात्रमिदं द्वैतमद्वैतं परमार्थतः । ि ब्रूते श्रुतिः साक्षात्सुषुप्तावनुभूयते , The Śrutis themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also experienced in the state of dreamless sleep.,vivekachudamani,Adi Shankaracharya
गले रेखास्तिस्रो गतिगमकगीतैकनिपुणेविवाहव्यानद्धप्रगुणगुणसंख्याप्रतिभुवः ।  विराजन्ते नानाविधमधुररागाकरभुवांत्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते  ," Your neck appears full of thorns always,Due to the hairs standing out,By the frequent embrace of thy Lord,Who destroyed the three cities.And looks like the beauty of the stalk,Of your lotus like face.The chain of white pearls worn below,Is dulled by the incense and myrrh,And the paste of sandal applied there,And is like the tender stalk,Dirtied by the bed of mud.",saundarya,Adi Shankaracharya
हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननींपुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत् ।  स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषामुनीनामप्यन्तः प्रभवति हि मोहाय महताम्  ," You who grant all the good things,To those who bow at your feet,Was worshipped by the Lord Vishnu,Who took the pretty lovable feminine form,And could move the mind of he who burnt the cities,And make him fall in love with him.And the God of love , Manmatha,Took the form which is like nectar,Drunk by the eyes by Rathi his wife,After venerating you,Was able to create passion ,Even in the mind of Sages the great.",saundarya,Adi Shankaracharya
उक्तमर्थमिममात्मनि स्वयं भावयेत्प्रथितयुक्तिभिर्धिया । शयादिरहितं कराम्बुवत् तेन तत्त्वनिगमो भविष्यति ," On the Truth, inculcated above, one must oneself meditate in one’s mind, through the intellect, by means of the recognised arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand.",vivekachudamani,Adi Shankaracharya
अन्यत्र धर्मादन्यत्राधर्मा-दन्यत्रास्मात्कृताकृतात् ।  अन्यत्र भूताच्च भव्याच्चयत्तत्पश्यसि तद्वद  ,"14  Nachiketa said: That which you see as other than righteousness and unrighteousness, other than all this cause and effect, other than what has been and what is to be-tell me That. ",katha,Upanishad
 न तृतीये तथोपलब्धेः  ," (The specification about the number of oblations) is not applicable in the case of the third state, this being noticeable (in the Upanishad).",brahma sutra,Veda Vyasa
 नियमाच्च  .  , And (this follows) from the restrictive texts.,brahma sutra,Veda Vyasa
पराजेतुं रुद्रं द्विगुणशरगर्भौ गिरिसुतेनिषङ्गौ जङ्घे ते विषमविशिखो बाढमकृत ।  यदग्रे दृश्यन्ते दशशरफलाः पादयुगली-नखाग्रच्छद्मानः सुरमकुटशाणैकनिशिताः  ," Oh daughter of the mountain,Who knows the rules of the Vedas,Using your two thighs,You have achieved victory over,The trunks of the elephant,And the Golden pseudo stem of group of Banana plants,And achieved victory over frontal globes,Of Iravatha* the divine elephant,By your holy round knees,Which have become hard,By repeated prostrations to your lord.",saundarya,Adi Shankaracharya
 इतरे त्वर्थसामान्यात्  , But the other characteristics are to be understood everywhere on account of identity of purport.,brahma sutra,Veda Vyasa
 अणुश्च  ," And the chief Prana is atomic (ie., subtle and limited in size).",brahma sutra,Veda Vyasa
अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् ।  ऋचो यजूꣳषि सामानि यज्ञः क्षत्रं ब्रह्म च  ," 6  As spokes in the hub of a wheel, all are fixed in prana, including the Rig Veda, the Yajur Veda, the Sama Veda, the kshattriyas and the brahmins. ",Prashna,Upanishad
जटिलो मुण्डी लुञ्जित केशःकाषायान्बर बहुकृत वेषः |पश्यन्नपि च न पश्यति मूढःउदर निमित्तं बहुकृत वेषः ,"There are many (ascetics) with matted hair, many with clean shaven heads, many whose hair have been plucked out; some are clothed in orange, yet others parading in various colors -Indeed, these different disguises or apparels are only for their belly’s sake. Seeing the truth revealed before them, still the foolish ones can not see through these many disguises. (Stanza attributed to Totakācārya.)",bhaja govindam,Adi Shankaracharya
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता   ," By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
",Yogasutra,Patanjali
संहितोपासनम्सह नौ यशः । ह नौ ब्रह्मवर्चसम् ।  अथातः सꣳहिताया उपनिषदम् व्याख्यास्यामः ।  पञ्चस्वधिकरणेषु ।  अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् ।  ता महासꣳहिता इत्याचक्षते । थाधिलोकम् ।  पृथिवी पूर्वरूपम् । ्यौरुत्तररूपम् ।  आकाशः सन्धिः वायुः सन्धानम् । त्यधिलोकम्  ,"The pupils say: ‘May we both, teacher and disciple, have the glory and effulgence born of holy life and scriptural study.’ The teacher says ‘now we shall explain the secret of teaching of conjunction.’ This teaching is based on five perceptible objects: a) Universe, b) Luminaries, c) Learning, d) Progeny, e) Body. These they call ‘the great combinations (or blendings)’. The teachings concerning the universe is this: The earth is the prior form, the heaven (firmament) is the posterior form. Atmosphere is the junction. Air is the junction. Thus one should meditate upon the Universe.",Taittiriya,Upanishad
विभक्तत्रैवर्ण्यं व्यतिकरितलीलाञ्जनतयाविभाति त्वन्नेत्रत्रितयमिदमीशानदयिते ।  पुनः स्रष्टुं देवान् द्रुहिणहरिरुद्रानुपरतान्रजः सत्त्वं बिभ्रत्तम इति गुणानां त्रयमिव  ," Oh , flower bud,Who is the head gear ,Of the king of mountains,Wearing black eye brows above,Resembling the feathers of eagle,And determined to destroy peace,From the mind of he who destroyed the three cities,Your two eyes elongated up to thine ears,Enact the arrows of the God of love.",saundarya,Adi Shankaracharya
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः   ," The result of mortification is bringing powers to the organs and body, by destroying the impurity.
",Yogasutra,Patanjali
 पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ  .  ," From the meditation on the supreme Lord, however, becomes manifest that which remains obscured; because the soul’s bondage and freedom are derived from Him.",brahma sutra,Veda Vyasa
देहोऽहमित्येव जडस्य बुद्धिः देहे च जीवे विदुषस्त्वहंधीः । वेकविज्ञानवतो महात्मनो ब्रह्माहमित्येव मतिः सदात्मनि ," The stupid man thinks he is the body, the book-learned man identifies himself with the mixture of body and soul, while the sage possessed of realisation due to discrimination looks upon the eternal Ātman as his Self, and thinks, ‘I am Brahman’.",vivekachudamani,Adi Shankaracharya
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः   ," By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
",Yogasutra,Patanjali
स ईक्षाचक्रे । स्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामिकस्मिन्वा प्रतिष्ठिते प्रतिष्ठास्यामीति  , 3  The Purusha reflected: “What is it by whose departure I shall depart and by whose staying I shall stay?” ,Prashna,Upanishad
उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ । गारूढत्वमासाद्य सम्यग्दर्शननिष्ठया ," Having attained the Yogārūḍha state, one should recover oneself, immersed in the sea of birth and death by means of devotion to right discrimination.",vivekachudamani,Adi Shankaracharya
घटनाम्ना यथा पृथ्वी पटनाम्ना हि तन्तवः।  जगन्नाम्ना चिदाभाति ज्ञेयं तत्तदभावतः।   ," Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.",aparokshanubhuti,Adi Shankaracharya
 अनुपपत्तेस्तु न शारीरः  .  ," And the embodied individual soul is not surely meant, because the qualities do not fit in with it.",brahma sutra,Veda Vyasa
अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् । द्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ," It is motionless, one, faster than mind; and the Devas (the senses) could not overtake it which ran before. Sitting, it goes faster than those who run after it. By it, the all-pervading air (Sutratman) supports the activity of all living beings.",ishavasya,Upanishad
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी   ," Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
",Yogasutra,Patanjali
शत्रौ मित्रे पुत्रे बन्धौमा कुरु यत्नं विग्रह सन्धौ |सर्वस्मिन्नपि पश्यात्मानंसर्वत्रोत्-सृज भेदाज्ञानम् ,"Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See the true self in everyone and give up all feelings of duality completely. (Stanza attributed to Medhātithira.)",bhaja govindam,Adi Shankaracharya
पञ्चानामपि कोशानां निषेधे युक्तितः श्रुतेः । ्निषेधावधि साक्षी बोधरूपोऽवशिष्यते ," When all the five sheaths have been eliminated by the reasoning on Shruti passages, what remains as the culminating point of the process, is the Witness, the Knowledge Absolute – the Ātman.",vivekachudamani,Adi Shankaracharya
सिद्धं यत्सर्वभूतादि विश्वाधिष्ठानमव्ययम्।  यस्मिन्सिद्धाः समाविष्टास्तद्वै सिद्धासनं विदुः।   ," That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged � that alone is known as Siddhasana (eternal Brahman).",aparokshanubhuti,Adi Shankaracharya
 अभावं बादरिराह ह्येवम्  .  ," Badari asserts the absence of body and organs (for one who reaches the Brahma-loka – the world of Brahman), for the Upanishad says so.",brahma sutra,Veda Vyasa
 अन्यथानुमितौ च ज्ञशक्तिवियोगात्  .  , And even if the inference be pursued otherwise (still the defect will persist) owing to the absence of the power of intelligence (in Pradhana).,brahma sutra,Veda Vyasa
 असन्ततेश्चाव्यतिकरः  .  ," And there is no intermixture (of actions and results), since the soul has no connection with all (the bodies).",brahma sutra,Veda Vyasa
 श्रुतत्वाच्च  .  , And because (Brahman is) revealed (as such) in the Upanishads.,brahma sutra,Veda Vyasa
न जायते नो म्रियते न वर्धते न क्षीयते नो विकरोति नित्यः । लीयमानेऽपि वपुष्यमुष्मिन् न लीयते कुम्भ इवाम्बरं स्वयम् ," It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent.",vivekachudamani,Adi Shankaracharya
समाधौ क्रियमाणे तु विघ्ना आयान्ति वै बलात्।  अनुसंधानराहित्यमालस्यं भोगलालसम्।   ,"127- While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.",aparokshanubhuti,Adi Shankaracharya
अथ यदि द्विमात्रेण मनसि सम्पद्यते सोऽन्तरिक्षंयजुर्भिरुन्नीयते सोमलोकम् ।  सोमलोके विभुतिमनुभूयपुनरावर्तते  ," 4  If, again, he meditates on the second letter, he attains the mind and is led up by the yajur verses to the intermediate space, to the Plane of the Moon. Having enjoyed greatness in the Plane of the Moon, he returns hither again. ",Prashna,Upanishad
पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।  अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत्  ,"2-3  When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve. ",katha,Upanishad
 नातिचिरेण विशेषात्  ," (The descent of the soul from one state to another takes place) not after long intervals, (as is known) on the authority of a specific statement (in the Upanishad).",brahma sutra,Veda Vyasa
 उभयथा च दोषात्  .  , And (the atomic theory is untenable) because it is defective from either point of view.,brahma sutra,Veda Vyasa
 अभिसन्ध्यादिष्वपि चैवम्  .  ," And the same (defect springs up) even in the case of resolves etc.,",brahma sutra,Veda Vyasa
वैराग्यस्य फलं बोधो बोधस्योपरतिः फलम् । वानन्दानुभवाच्छान्तिरेषैवोपरतेः फलम् ," The result of dispassion is knowledge, that of Knowledge is withdrawal from sense-pleasures, which leads to the experience of the Bliss of the Self, whence follows Peace.",vivekachudamani,Adi Shankaracharya
एकमेव सदनेककारणं कारणान्तरनिरास्यकारणम् । र्यकारणविलक्षणं स्वयं ब्रह्म तत्त्वमसि भावयात्मनि ," That which, though One only, is the cause of the many; which refutes all other causes, but is Itself without cause; distinct from Māyā and its effect, the universe; and independent – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
कारणं व्यतिरेकेण पुमानादौ विलोकयेत्।  अन्वयेन पुनस्तद्धि कार्ये नित्यं प्रपश्यति।   ," One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.",aparokshanubhuti,Adi Shankaracharya
स होवाच पितरं तत कस्मै मां दास्यसीति ।  द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति  ,4  He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you. ,katha,Upanishad
 न वियदश्रुतेः  .  ," Space is not (a created thing), since this is not heard of in (some of) the Upanishads.",brahma sutra,Veda Vyasa
निगमाचार्यवाक्येषु भक्तिः श्रद्धेति विश्रुता।  चित्तैकाग्र्यं तु सल्लक्ष्ये समाधानमिति स्मृतम्।   ," Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.",aparokshanubhuti,Adi Shankaracharya
वीणाया रूपसौन्दर्यं तन्त्रीवादनसौष्ठवम् । रजारञ्ज्जनमात्रं तन्न साम्राज्याय कल्पते , The beauty of a guitar’s form and the skill of playing on its chords serve merely to please a few persons; they do not suffice to confer sovereignty.,vivekachudamani,Adi Shankaracharya
विद्याफलं स्यादसतो निवृत्तिः प्रवृत्तिरज्ञानफलं तदीक्षितम् । ्ज्ञाज्ञयोर्यन्मृगतृष्णिकादौ नोचेद्विदां दृष्टफलं किमस्मात् ," The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result do the knowers of Brahman obtain?",vivekachudamani,Adi Shankaracharya
सर्वात्मकोऽहं सर्वोऽहं सर्वातीतोऽहमद्वयः । वलाक्षण्डबोधोऽहमानन्दोऽहं निरन्तरः ," I am the Universal, I am the All, I am transcendent, the One without a second. I am Absolute and Infinite Knowledge, I am Bliss and indivisible.",vivekachudamani,Adi Shankaracharya
योऽयं विज्ञानमायाः प्राणेषु हृदि स्फुरत्ययं ज्योतिः । टस्थः सन्नात्मा कर्ता भोक्ता भवत्युपाधिस्थः ," The self-effulgent Ātman, which is Pure Knowledge, shines in the midst of the Prāṇas, within the heart. Though immutable, It becomes the agent and experiencer owing to Its superimposition, the knowledge sheath.  ",vivekachudamani,Adi Shankaracharya
 शेषत्वात्पुरुषार्थवादो यथाऽन्येष्विति जैमिनिः  .  ," Jaimini thinks that since the Self holds a subservient position in rites etc., the mention of the result of knowledge is (merely) in glorification of the agent, as is the case elsewhere.",brahma sutra,Veda Vyasa
आरोपितं नाश्रयदूषकं भवेत् कदापि मूढैरतिदोषदूषितैः । र्द्रिकरोत्यूषरभूमिभागं मरीचिकावारि महाप्रवाहः , That which is superimposed by the grossly ignorant fools can never taint the substratum: The great rush of waters observed in a mirage never wets the desert tracts.,vivekachudamani,Adi Shankaracharya
 कृतप्रयत्नोपेक्षस्तु विहितप्रतिषिद्धावैयर्थ्यादिभ्यः  .  ," (God is), however, dependent on the efforts made, so that injunctions and prohibitions may not become meaningless and other defects may not arise.",brahma sutra,Veda Vyasa
 पारिप्लवार्था इति चेन्न विशेषितत्वात्  .  ," If it be argued that they (the Upanishadic stories) are meant for the (ritualistic application called) Pariplava, (we say) that this not so, on account of the stories for the Pariplava having been specified.",brahma sutra,Veda Vyasa
अजडात्मवदाभान्ति यत्सांनिध्याज्जडा अपि।  देहेन्द्रियमनःप्राणाः सोऽहमित्यवधारय।   ," “’I am He’, the One Entity in whose vital presence the body, senses, mind, and Pranas, though inert in themselves, appear to be conscious and dynamic, as though they are the Self.”",vakyavritti,Adi Shankaracharya
यच्चकास्त्यनपरं परात्परं प्रत्यगेकरसमात्मलक्षणम् । ्यचित्सुखमनन्तमव्ययं ब्रह्म तत्त्वमसि भावयात्मनि ," That beyond which there is nothing; which shines even above Māyā, which again is superior to its effect, the universe; the inmost Self of all, free from differentiation; the Real Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
नखानामुद्द्योतैर्नवनलिनरागं विहसतांकराणां ते कान्तिं कथय कथयामः कथमुमे ।  कयाचिद्वा साम्यं भजतु कलया हन्त कमलंयदि क्रीडल्लक्ष्मीचरणतललाक्षारसछणम्  ," Brahma, the God born out of Lotus,Afraid of the nails Of Shiva,Who killed the Asura called Andhaka,Which has clipped of one of his heads,Praises with his four faces,Your four pretty , tender hands,Resembling the lotus flower stalk,So that he can ask for protection for his remaining four heads,By use of your four merciful hands at the same time.",saundarya,Adi Shankaracharya
तज्जपस्तदर्थभावनम्   ," The repetition of this (Om) and meditating on its meaning (is the way).
",Yogasutra,Patanjali
यथाकाशो हृषीकेशो नानोपाधिगतो विभुः।  तद्भेदाद्भिन्नवद्भाति तन्नाशे केवलो भवेत्।   , The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis.,atmabodha,Adi Shankaracharya
 स्थानादिव्यपदेशाच्च  .  , And (this follows) from the mention of place etc.,brahma sutra,Veda Vyasa
 भेदव्यपदेशाच्चान्यः  .  , And God is different (from the individual being) owing to the mention of difference.,brahma sutra,Veda Vyasa
दृशा द्राघीयस्या दरदलितनीलोत्पलरुचादवीयांसं दीनं स्नपय कृपया मामपि शिवे ।  अनेनायं धन्यो भवति न च ते हानिरियतावने वा हर्म्ये वा समकरनिपातो हिमकरः  ," Oh, She who is begotten to none,It is for sure,That the black female fish in the stream,Are afraid to close their eyes.Fearing that thine long eyes,Resembling them all,Would murmur bad about them,In your ears to which they are close by.It is also for sure,That the Goddess Lakshmi,Enters the blooming blue Lilly flowers,Before your eyes close at night,And reenter in the morn when they open.",saundarya,Adi Shankaracharya
मुखं बिन्दुं कृत्वा कुचयुगमधस्तस्य तदधोहरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् ।  स सद्यः संक्षोभं नयति वनिता इत्यतिलघुत्रिलोकीमप्याशु भ्रमयति रवीन्दुस्तनयुगाम्  ," He who meditates on,The luster of your beautiful body,Which is blessed by the rising sun,And which dissolves the sky and the world,In light purple hue,Makes celestial damsels like Uravasi and others,Who have eyes like the wild startled deer,Follow him like slaves.",saundarya,Adi Shankaracharya
 प्रदानवदेव हि तदुक्तम्  ," (The meditations on Prana and Vayu or Air are to be kept apart) exactly as in the case of offerings, as that has been stated by Jaimini.",brahma sutra,Veda Vyasa
न ह्यस्त्यविद्या मनसोऽतिरिक्ता मनो ह्यविद्या भवबन्धहेतुः । ्मिन्विनष्टे सकलं विनष्टं विजृम्भितेऽस्मिन्सकलं विजृम्भते ," There is no Ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is destroyed, and when it is manifested, everything else is manifested.",vivekachudamani,Adi Shankaracharya
 न प्रयोजनत्त्वात्  ," (Brahman is) not the cause, owing to the need of some motive (for creation).",brahma sutra,Veda Vyasa
मनश्चक्षुरादेर्वियुक्तः स्वयं योमनश्चक्षुरादेर्मनश्चक्षुरादिः ।  मनश्चक्षुरादेरगम्यस्वरूपःस नित्योपलब्धिस्वरूपोऽहमात्मा  ," I am that Self which is of the nature of eternal consciousness, which is different from the mind, eye and other organs, but is itself the mind of the mind, the eye of the eye, the ear of the ear and so on. It is however inaccessible to the mind and sense-organs.",hastamalakiyam,Adi Shankaracharya
 उपसंहारोऽर्थाभेदाद्विधिशेषवत्समाने च  ," And in similar meditations (all) the traits are to be combined, for there is no difference in application like the subsidiaries of an injunction.",brahma sutra,Veda Vyasa
न नभो घटयोगेन सुरागन्धेन लिप्यते । ात्मोपाधियोगेन तद्धर्मैर्नैव लिप्यते ," The sky is not affected by the smell of liquor merely through its connection with the jar; similarly, the Ātman is not, through Its connection with the limitations, affected by the properties thereof. ",vivekachudamani,Adi Shankaracharya
स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।  महान्तं विभुमात्मानं मत्वा धीरो न शोचति  ,"4  It is through Atman that one perceives all objects in sleep or in the waking state. Having realised the vast, all-pervading Atman, the calm soul does not grieve. ",katha,Upanishad
रूपादिमान्यतः पिण्डस्ततो नात्मा घटादिवत्।  वियदादिमहाभूतविकारत्वाच्च कुम्भवत्।   ," “The body is not the Self, as like the pot, etc., the body also has form, etc., and again, the body is a modification of the great elements such as Akash, just like the pot”.",vakyavritti,Adi Shankaracharya
 शरीरश्चोभयेऽपि हि भेदेनैनमधीयते  .  , The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.,brahma sutra,Veda Vyasa
श्रोत्राकाशयोः सम्बन्धसंयमाद्दिव्यं श्रोत्रम्   ," By making Samyama on the relation between the ear and the Akasha comes divine hearing.
",Yogasutra,Patanjali
विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके । येषामिन्द्रियाणां स दमः परिकीर्तितः बाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ," Turning both kinds of sense-organs away from sense-objects and placing them in their respective centres, is called Dama or self-control. The best Uparati or self-withdrawal consists in the mind-function ceasing to act by means of external objects.",vivekachudamani,Adi Shankaracharya
मैत्र्यादिषु बलानि   ," By making Samyama on friendship, mercy, etc. (I.33), the Yogi excels in the respective qualities.
",Yogasutra,Patanjali
अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान् प्राणान्रश्मिषु सन्निधत्ते । द्दक्षिणां यत् प्रतीचीं यदुदीचीं यदधोयदूर्ध्वं यदन्तरा दिशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान्रश्मिषु सन्निधत्ते  ," 6  Now the sun, when it rises, enters the eastern quarter and thereby enfolds the living beings of the east in its rays. And when it illuminates the southern, the western, the northern, the lower, the upper and the intermediate quarters when it illuminates everything it thus enfolds all living beings in its rays.",Prashna,Upanishad
अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला । ज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ," The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.",vivekachudamani,Adi Shankaracharya
बाह्येन्द्रियैः स्थूलपदार्थसेवां स्रक्चन्दनस्त्र्यादिविचित्ररूपाम् । ोति जीवः स्वयमेतदात्मना तस्मात्प्रशस्तिर्वपुषोऽस्य जागरे ," Identifying itself with this form, the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste, by means of the external organs. Hence this body has its fullest play in the waking state.",vivekachudamani,Adi Shankaracharya
यथा पुरस्ताद् भविता प्रतीतऔद्दालकिरारुणिर्मत्प्रसृष्टः ।  सुखँ रात्रीः शयिता वीतमन्युःत्वां ददृशिवान्मृत्युमुखात् प्रमुक्तम्  ,"11  Yama said: Through my favour, your father, Auddilaki Aruni, will recognise you and be again toward you as he was before. After having seen you freed from the jaws of death, he will sleep peacefully at night and bear no anger against you. ",katha,Upanishad
भवानपीदं परतत्त्वमात्मनः स्वरूपमानन्दघनं विचार्य । धूय मोहं स्वमनःप्रकल्पितं मुक्तः कृतार्थो भवतु प्रबुद्धः ," Thou, too, discriminate this Supreme Truth, the real nature of the Self, which is Bliss undiluted, and shaking off thy delusion created by thy own mind, be free and illumined, and attain the consummation of thy life.",vivekachudamani,Adi Shankaracharya
 तदपीतेः संसारव्यपदेशात्  .  , That group of elements (counting from fire) continues till complete liberation; for there is a declaration of the continuance of the transmigratory state till then.,brahma sutra,Veda Vyasa
यत्सुषुप्तौ निर्विषय आत्मानन्दोऽनुभूयते । रुतिः प्रत्यक्षमैतिह्यमनुमानं च जाग्रति ," That in profound sleep we experience the bliss of the Ātman independent of sense- objects, is clearly attested by the Śruti, direct perception, tradition and inference.",vivekachudamani,Adi Shankaracharya
 अक्षरधियां त्वविरोधःसामान्य तद्भावा भ्यामौपसदवत् तदुक्तम्  ," All the (negative) conceptions of the Immutable are to be combined, since the process of presentation is similar and the object dealt with is the same. This is just as it is in the case of the Upasad sacrifice, as has been shown by Jaimini.",brahma sutra,Veda Vyasa
यतो वाचो निवर्तन्ते । प्राप्य मनसा सह ।  आनन्दं ब्रह्मणो विद्वान् ।  बिभेति कदाचनेति ।  तस्यैष एव शारीर आत्मा । ः पूर्वस्य ।  तस्माद्वा एतस्मान्मनोमयात् । न्योऽन्तर आत्मा विज्ञानमयः ।  तेनैष पूर्णः ।  वा एष पुरुषविध एव ।  तस्य पुरुषविधताम् ।  अन्वयं पुरुषविधः । स्य श्रद्धैव शिरः ।  ऋतं दक्षिणः पक्षः ।  सत्यमुत्तरः पक्षः । ोग आत्मा । हः पुच्छं प्रतिष्ठा ।  तदप्येष श्लोको भवति इति चतुर्थोऽनुवाकः  ,"Whence all words turn back as well as Manas, without reaching; he who knows Brahman’s bliss fears not at any time.Thereof,—of the former,—this one, verily, is the self embodied. Than that, verily,—than this one formed of Manas,—there is another self within, formed of Vijñāna. 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 faith surely is the head, righteousness is the right wing, truth is the left wing, Yoga is the self, and Mahaḥ is the tail, the support. On that as well there is this verse:",Taittiriya,Upanishad
 यावद्विकारं तु विभागो लोकवत्  .  ," But (space is a product); for separateness persists wherever there is an effect, as it is seen in the world.",brahma sutra,Veda Vyasa
यद्वाचाऽनभ्युदितं येन वागभ्युद्यते ।  तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते  ,"5 That which cannot be expressed by speech, but by which speech is expressed-That alone know as Brahman and not that which people here worship. ",Kenopanishad,Upanishad
यत्प्रत्यस्ताशेषमायाविशेषं प्रत्यग्रूपं प्रत्ययागम्यमानम् । ्यज्ञानानन्तमानन्दरूपं ब्रह्माद्वैतं यत्तदेवाहमस्मि ," I am verily that Brahman, the One without a second, which transcends the endless differentiations of Māyā, which is the inmost essence of all, is beyond the range of consciousness, and which is Truth, Knowledge, Infinity and Bliss Absolute.",vivekachudamani,Adi Shankaracharya
 अन्तर्याम्यधिदैवादिषु तद्धर्मव्यपदेशात्  .  ," The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.",brahma sutra,Veda Vyasa
आत्मचैतन्यमाश्रित्य देहेन्द्रियमनोधियः।  स्वकीयार्थेषु वर्तन्ते सूर्यालोकं यथा जनाः।   ," Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.",atmabodha,Adi Shankaracharya
 ज्योतिरुपक्रमात्तु तथा ह्यधीयत एके  ," The aja certainly consists of the elements counting from fire, for some read of them as such.",brahma sutra,Veda Vyasa
कवीनां संदर्भस्तबकमकरन्दैकरसिकंकटाक्षव्याक्षेपभ्रमरकलभौ कर्णयुगलम् ।  अमुञ्चन्तौ दृष्ट्वा तव नवरसास्वादतरला-वसूयासंसर्गादलिकनयनं किंचिदरुणम्  ," The look from your eyes, Oh goddessIs all pervasive,Does good to every one,Sparkles everywhere,Is a beauty that can never be challenged,Even by blue lily flowers,Is the source of rain of mercy,Is sweetness personified,Is long and pretty,Is capable of saving devotees,Is in the several cities as its victory..And can be called by several names,According to which aspect one sees.",saundarya,Adi Shankaracharya
यथा मृदि घटो नाम कनके कुण्डलाभिधा।  शुक्तौ हि रजतख्यातिर्जीवशब्दस्तथा परे।   ," Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.",aparokshanubhuti,Adi Shankaracharya
नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।  अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते  ,"12  Atman cannot be attained by speech, by the mind, or by the eye. How can It be realised in any other way than by the affirmation of him who says: “He is”? ",katha,Upanishad
 आत्मेति तूपगच्छन्ति ग्राहयन्ति च  .  , But the Upanishads acknowledge Brahman as the Self and cause It to be so understood.,brahma sutra,Veda Vyasa
पराञ्चि खानि व्यतृणत् स्वयम्भू-स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।  कश्चिद्धीरः प्रत्यगात्मानमैक्ष-दावृत्तचक्षुरमृतत्वमिच्छन्  ,"1  Yama said: The self-existent Supreme Lord inflicted an injury upon the sense-organs in creating them with outgoing tendencies; therefore a man perceives only outer objects with them and not the inner Self. But a calm person, wishing for Immortality, beholds the inner Self with his eyes closed.",katha,Upanishad
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्   ," Good and bad deeds are not the direct causes in the transformations of nature, but they act as breakers of obstacles to the evolutions of nature: as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.
",Yogasutra,Patanjali
 सामीप्यात्तु तद्व्यपदेशः  .  , But (the conditioned Brahman has) that designation owing to nearness (to the absolute Brahman).,brahma sutra,Veda Vyasa
लब्ध्वा कथंचिन्नरजन्म दुर्लभं तत्रापि पुंस्त्वं श्रुतिपारदर्शनम् । ्त्वात्ममुक्तौ न यतेत मूढधीः स ह्यात्महा स्वं विनिहन्त्यसद्ग्रहात् ," The man who, having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert himself for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal.",vivekachudamani,Adi Shankaracharya
अज्ञानहृदयग्रन्थेर्विनाशो यद्यशेषतः । िच्छोर्विषयः किं नु प्रवृत्तेः कारणं स्वतः ," If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures?  ",vivekachudamani,Adi Shankaracharya
 स्वपक्षदोषाच्च  , And because the opponent’s own point of view is equally vitiated.,brahma sutra,Veda Vyasa
 तदधिगम उत्तरपूर्वाघयोरश्लेषविनाशौतद्व्यपदेशात्  .  ," On the realization of That, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared so.",brahma sutra,Veda Vyasa
 भावं जैमिनिर्विकल्पाम्नानात्  .  ," Jaimini asserts the existence of body and sense-organs (after the realization of the qualified Brahman), since the Upanishad speaks of option.",brahma sutra,Veda Vyasa
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च   ," Another cognising mind being assumed, there will be no end to such assumptions, and confusion of memory will be the result.
",Yogasutra,Patanjali
श्रुत्याचार्यप्रसादेन दृढो बोधो यदा भवेत्।  निरस्ताशेषसंसारनिदानः पुरुषस्तदा।   ," “Through the grace of a spiritual teacher when a seeker gains a clear and direct experience of the Supreme Self as expounded in the scriptures, he, the realised, becomes free from all ‘ignorance’, which is the foundation for the entire experience of this world of plurality.”",vakyavritti,Adi Shankaracharya
 भावे चोपलब्धेः  , (Cause and effect are non-different) since the effect is perceived when the cause is there.,brahma sutra,Veda Vyasa
 गुहां प्रविष्टावात्मानौ हि तद्दर्शनात्  .  ," The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).",brahma sutra,Veda Vyasa
शिष्यानुशासनम्वेदमनूच्याचार्योन्तेवासिनमनुशास्ति ।  सत्यं वद । र्मं चर । ्वाध्यायान्मा प्रमदः ।  आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः ।  सत्यान्न प्रमदितव्यम् । र्मान्न प्रमदितव्यम् ।  कुशलान्न प्रमदितव्यम् । ूत्यै न प्रमदितव्यम् ।  स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम्  ,"Having taught the Vedas, the Guru enjoins the pupils: ‘Speak the truth, do your duty, never swerve from the study of the Vedas, do not cut off the line of descendants in your family, after giving the Guru the fee he desires. Never err from truth, never fall from duty, never overlook your own welfare, never neglect your prosperity, never neglect the study and the propagation of the Vedas.",Taittiriya,Upanishad
ऋतम्भरा तत्र प्रज्ञा   ," The knowledge in that is called “filled with Truth”.
",Yogasutra,Patanjali
त्वमहमिदमितीयं कल्पना बुद्धिदोषात् प्रभवति परमात्मन्यद्वये निर्विशेषे । रविलसति समाधावस्य सर्वो विकल्पो विलयनमुपगच्छेद्वस्तुतत्त्वावधृत्या ," Such imaginations as ‘thou’, ‘I’ or ‘this’ take place through the defects of the Buddhi. But when the Paramātman, the Absolute, the One without a second, manifests Itself in Samadhi, all such imaginations are dissolved for the aspirant, through the realisation of the truth of Brahman.",vivekachudamani,Adi Shankaracharya
यत्र प्रविष्टा विषयाः परेरिता नदीप्रवाहा इव वारिराशौ । नन्ति सन्मात्रतया न विक्रियां उत्पादयन्त्येष यतिर्विमुक्तः ," The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.",vivekachudamani,Adi Shankaracharya
 शमदमाद्युपेतः स्यात्तथाऽपि तु तद्विधेस्तदङ्गतयातेषामवश्यानुष्ठेयत्वात्  .  ," (Even though there be no injunction about sacrifices etc.,), still one must be endowed with self-control and the like, since these are enjoined as subsidiaries of knowledge; and hence have to be practised as a matter of course.",brahma sutra,Veda Vyasa
यत्र भ्रान्त्या कल्पितं तद्विवेके तत्तन्मात्रं नैव तस्माद्विभिन्नम् । रान्तेर्नाशे भाति दृष्टाहितत्त्वं रज्जुस्तद्वद्विश्वमात्मस्वरूपम् ," That in which something is imagined to exist through error, is, when rightly discriminated, that thing itself, and not distinct from it. When the error is gone, the reality about the snake falsely perceived becomes the rope. Similarly the universe is in reality the Ātman.",vivekachudamani,Adi Shankaracharya
तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं नमाया चेति  इति प्रश्नोपनिषदि प्रथमः प्रश्नः  ," 16  The stainless World of Brahma belongs to those in whom there is no crookedness, no falsehood, no deception. ",Prashna,Upanishad
तत्र प्रत्ययैकतानता ध्यानम्   ," An unbroken flow of knowledge in that object is Dhyāna.
",Yogasutra,Patanjali
ॐ उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ ।  तस्य ह नचिकेता नाम पुत्र आस  ,"1  Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. He had a son named Nachiketa. ",katha,Upanishad
कवलितदिननार्थे दुर्दिने सान्द्रमेघैः व्यथयति हिमझंझावायुरुग्रो यथैतान् । िरततमसात्मन्यावृते मूढबुद्धिं क्षपयति बहुदुःखैस्तीव्रविक्षेपशक्तिः ," Just as, on a cloudy day, when the sun is swallowed up by dense clouds, violent cold blasts trouble them, so when the Ātman is hidden by intense ignorance, the dreadful Vikṣepa Shakti (projecting power) afflicts the foolish man with numerous griefs.",vivekachudamani,Adi Shankaracharya
भूरिति वा अग्निः । ुव इति वायुः । ुवरित्यादित्यः ।  मह इति चन्द्रमाः । न्द्रमसा वावसर्वाणि ज्योतीꣳषि महीयन्ते । ूरिति वा ऋचः ।  भुव इति सामानि ।  सुवरिति यजूꣳषि  ।  मह इति ब्रह्म । ्रह्मणा वाव सर्वेवेदा महीयन्ते  ,"Bhuh is fire, Bhuvah is air, Suvah is the sun, Mahah is the moon. Indeed, it is by the moon that all vitalities thrive. Bhuh is the Rk, Bhuvah is the Saman, Suvah is the Yajus, Mahah is the Brahman (as represented by the syllable Om). It is by the Brahman indeed that the Vedas thrive.",Taittiriya,Upanishad
कर्तृत्वभोक्तृत्वखलत्वमत्तता जडत्वबद्धत्वविमुक्ततादयः । द्धेर्विकल्पा न तु सन्ति वस्तुतः स्वस्मिन् परे ब्रह्मणि केवलेऽद्वये ," The passing states of the Buddhi, such as agency, experience, cunning, drunkenness, dullness, bondage and freedom, are never in reality in the Self, the Supreme Brahman, the Absolute, the one without a second.",vivekachudamani,Adi Shankaracharya
प्रकृत्या रक्तायास्तव सुदति दन्तच्छदरुचेःप्रवक्ष्ये सादृश्यं जनयतु फलं विद्रुमलता ।  न बिम्बं तद्बिम्बप्रतिफलनरागादरुणितंतुलामध्यारोढुं कथमिव विलज्जेत कलया  ," Oh Goddess , who is the flag of the clan of Himalayas,Let your nose which is like a thin bamboo,Give us the blessings which are apt and near.I feel mother,That you are wearing a rare pearl,Brought out by your breath,Through your left nostril,For your nose is a storehouse,Of rarest pearls divine.",saundarya,Adi Shankaracharya
 स्वशब्दोन्मानाभ्यां च  .  ," (The soul’s atomicity and its feeling over the whole body involve) no contradiction, just as in the case (of a drop) of sandal paste.",brahma sutra,Veda Vyasa
शतायुषः पुत्रपौत्रान्वृणीष्वाबहून्पशून् हस्तिहिरण्यमश्वान् ।  भूमेर्महदायतनं वृणीष्वस्वयं च जीव शरदो यावदिच्छसि  ,"23  Yama said: Choose sons and grandsons who shall live a hundred years; choose elephants, horses, herds of cattle and gold. Choose a vast domain on earth; live here as many years as you desires. ",katha,Upanishad
अथर्वणे यां प्रवदेत ब्रह्माऽथर्वा तंपुरोवाचाङ्गिरे ब्रह्मविद्याम् ।  स भारद्वाजाय सत्यवाहाय प्राहभारद्वाजोऽङ्गिरसे परावराम्  ,"2 The Knowledge of Brahman about which Brahma told Atharva, Atharva, in olden times, told Angir. Angir taught it to Satyavaha, belonging to the clan of Bharadvaja and the latter taught it, in succession, to Angiras ",Mundaka,Upanishad
साधनान्यत्र चत्वारि कथितानि मनीषिभिः । षु सत्स्वेव सन्निष्ठा यदभावे न सिध्यति ," Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails.",vivekachudamani,Adi Shankaracharya
तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यतस तपस्तप्त्वा स मिथुनमुत्पादयते । यिं च प्राणंचेत्येतौ मे बहुधा प्रजाः करिष्यत इति  ," 4  To him the teacher said: Prajapati, the Creator, was desirous of progeny. He performed austerities and having performed austerities, created the pair, the moon (rayi) and the sun (prana). He said to Himself: “These two should produce creatures for Me in manifold ways.” ",Prashna,Upanishad
यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गेलोके ज्येये प्रतितिष्ठति प्रतितिष्ठति  इति केनोपनिषदि चतुर्थः खण्डः  ,"9 One who realizes It (knowledge of Brahman) thus, destroys sin and is well established in Brahman, the infinite, the blissful and the highest.",Kenopanishad,Upanishad
 ध्यानाच्च  .  , And because of (the possibility of) concentration (in that way).,brahma sutra,Veda Vyasa
ततः क्लेशकर्मनिवृत्तिः   ," From that comes cessation of pain and works.
",Yogasutra,Patanjali
श्रीगुरुरुवाच सत्यमुक्तं त्वया विदन्निपुणोऽसि विचारणे । मादिविकारास्ते तदभावोऽयमप्यनु ,"213- The Guru answered: Thou has rightly said, O learned man ! Thou art clever indeed in discrimination. That by which all those modifications such as egoism as well as their subsequent absence (during deep sleep) are perceived, but which Itself is not perceived, know thou that Ātman – the Knower – through the sharpest intellect.",vivekachudamani,Adi Shankaracharya
अहङ्कारादिदेहान्ता विषयाश्च सुखादयः । द्यन्ते घटवद्येन नित्यबोधस्वरूपिणा ," By which everything from egoism down to the body, the sense-objects and pleasure etc., is known as palpably as a jar – for It is the essence of Eternal Knowledge!",vivekachudamani,Adi Shankaracharya
आनन्दप्रतिबिम्बचुम्बिततनुर्वृत्तिस्तमोजृम्भिता स्यादानन्दमायाः प्रियादिगुणकः स्वेष्टार्थलाभोदयः । ण्यस्यानुभवे विभाति कृतिनामानन्दरूपः स्वयं सर्वो नन्दति यत्र साधु तनुभृन्मात्रः प्रयत्नं विना , The blissful sheath (Ānandamāyā Kośa) is that modification of Nescience which manifests itself catching a reflection of the Ātman which is Bliss Absolute; whose attributes are pleasure and the rest; and which appears in view when some object agreeable to oneself presents itself. It makes itself spontaneously felt by the fortunate during the fruition of their virtuous deeds; from which every corporeal being derives great joy without the least effort.,vivekachudamani,Adi Shankaracharya
आत्मानात्मविवेकः कर्तव्यो बन्धमुक्तये विदुषा । नैवानन्दी भवति स्वं विज्ञाय सच्चिदानन्दम् , To remove his bondage the wise man should discriminate between the Self and the  non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute and becomes happy.,vivekachudamani,Adi Shankaracharya
कर्मणा निर्मितो देहः प्रारब्धं तस्य कल्प्यताम् । नादेरात्मनो युक्तं नैवात्मा कर्मनिर्मितः ," The body has been fashioned by Karma, so one may imagine Prarabdha work with reference to it. But it is not reasonable to attribute the same to the Ātman, for the Ātman is never the outcome of work.",vivekachudamani,Adi Shankaracharya
 सङ्कल्पादेव च तच्छ्रुतेः  .  ," (The fathers and others come) as a result of the will alone, because the Upanishad says so.",brahma sutra,Veda Vyasa
 विकारशब्दान्नेतिचेन्न प्राचुर्यात्  .  ," If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.",brahma sutra,Veda Vyasa
स य एवंवित् । स्माल्लोकात्प्रेत्य ।  एतमन्नमयमात्मानमुपसङ्क्रम्य ।  एतं प्राणमयमात्मानमुपसङ्क्रम्य ।  एतं मनोमयमात्मानमुपसङ्क्रम्य ।  एतं विज्ञानमयमात्मानमुपसङ्क्रम्य ।  एतमानन्दमयमात्मानमुपसङ्क्रम्य ।  इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् ।  एतत् साम गायन्नास्ते । ा ु हा ु हा ु  ,"He who knows this, on leaving this world, first attains this Atman made of food, next attains this Atman made of Prana, next this Atman made of mind, next this Atman made of Buddhi and lastly this Atman made of Bliss. And thereafter, eating what he likes, and assuming any form according to his wishes, he roams upon the face of this globe and sits singing the following Sama song of joy.",Taittiriya,Upanishad
अथाधिप्रजम् । ाता पूर्वरूपम् ।  पितोत्तररूपम् । ्रजा सन्धिः । ्रजननꣳसन्धानम् ।  इत्यधिप्रजम्  ,"Now concerning Progeny: Mother is the prior form, father is the posterior form, progeny is the junction and procreation is the connection – thus one should meditate upon progeny.",Taittiriya,Upanishad
मनोमयत्वादिगुणकब्रह्मोपासनया स्वाराज्यसिद्धिःस य एषोऽन्तहृदय आकाशः ।  तस्मिन्नयं पुरुषो मनोमयः । मृतो हिरण्मयः ।  अन्तरेण तालुके ।  एषस्तन इवावलम्बते । ेन्द्रयोनिः ।  यत्रासौ केशान्तो विवर्तते । ्यपोह्य शीर्षकपाले  ,"Here in this space within the heart resides the intelligent, imperishable, effulgent Purusha or Entity. Between the palates, that which hangs nipple like (the uvula) – that is the birthplace of Indra, where the root of hair is made to part, opening the skull in the centre.",Taittiriya,Upanishad
शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।  श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ," Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Śraddhā or faith, by means of which the Reality is perceived.",vivekachudamani,Adi Shankaracharya
बाह्याभ्यन्तरस्तम्भवृत्तिर्देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः   ," Its modifications are either external or internal, or motionless, regulated by place, time, and number, either long or short.
",Yogasutra,Patanjali
एकान्तस्थितिरिन्द्रियोपरमणे हेनुर्दमश्चेतसः संरोधे करणं शमेन विलयं यायादहंवासना । नानन्दरसानुभूतिरचला ब्राह्मी सदा योगिनः तस्माच्चित्तनिरोध एव सततं कार्यः प्रयत्नो मुनेः ," Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.",vivekachudamani,Adi Shankaracharya
य एको विभाति स्वतः शुद्धचेताःप्रकाशस्वरूपोऽपि नानेव धीषुशरावोदकस्थो यथा भानुरेकःस नित्योपलब्धिस्वरूपोऽहमात्मा ," The Self, being self-luminous, shines by itself to those whose minds have become absolutely pure. Though only one, the Self appears as many and different in different intellects, in the same way as the sun, though only one, appears as many when reflected in different pots of water. I am that Self which is of the nature of eternal consciousness.",hastamalakiyam,Adi Shankaracharya
उपाधिरायाति स एव गच्छति स एव कर्माणि करोति भुङ्क्ते । एव जीर्यन्म्रियते सदाहं कुलाद्रिवन्निश्चल एव संस्थितः ," It is the Upādhi (superimposed attribute) that comes, and it is that alone which goes; that, again, performs actions and experiences (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain.",vivekachudamani,Adi Shankaracharya
सन्त्यन्ये प्रतिबन्धाः पुंसः संसारहेतवो दृष्टाः । षामेवं मूलं प्रथमविकारो भवत्यहंकारः ," Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is the first modification of Nescience called egoism.",vivekachudamani,Adi Shankaracharya
श्रुत्या युक्त्या स्वानुभूत्या ज्ञात्वा सार्वात्म्यमात्मनः । वचिदाभासतः प्राप्तस्वाध्यासापनयं कुरु ," Realising thyself as the Self of all by means of Scripture, reasoning and by thy own realisation, do away thy superimposition, even when a trace of it seems to appear.",vivekachudamani,Adi Shankaracharya
द्रष्टुदर्शनदृश्यादिभावशून्यैकवस्तुनि । र्विकारे निराकारे निर्विशेषे भिदा कुतः ," In the One Entity devoid of the concepts of seer, seeing and seen – which is changeless, formless and Absolute – whence can there be any diversity? ",vivekachudamani,Adi Shankaracharya
इति नतमवलोक्य शिष्यवर्यं समधिगतात्मसुखं प्रबुद्धतत्त्वम् । रमुदितहृदयं स देशिकेन्द्रः पुनरिदमाह वचः परं महात्मा ," Seeing the worthy disciple, who had attained the Bliss of the self, realised the Truth and was glad at heart, thus prostrating himself, that noble, ideal Teacher again addressed the following excellent words:",vivekachudamani,Adi Shankaracharya
तस्मिꣳस्त्वयि किं वीर्यमित्यपीदꣳ सर्वंदहेयं यदिदं पृथिव्यामिति  ,"5 What energy do you possess—you of such fame?” (asked the yaksha). I can burn everything, whatever there on this earth,” (replied Agni).",Kenopanishad,Upanishad
 धर्मोपपत्तेश्च  .  , And the characteristics of Bhuman are appropriate (for the supreme Self).,brahma sutra,Veda Vyasa
मनो ब्रह्मेति व्यजानात् । नसो ह्येव खल्विमानिभूतानि जायन्ते । नसा जातानि जीवन्ति ।  मनः प्रयन्त्यभिसंविशन्तीति । द्विज्ञाय ।  पुनरेव वरुणं पितरमुपससार ।  अधीहि भगवो ब्रह्मेति । ꣳहोवाच ।  तपसा ब्रह्म विजिज्ञासस्व । पो ब्रह्मेति ।  स तपोऽतप्यत ।  तपस्तप्त्वा इति चतुर्थोऽनुवाकः  ,"Bhrgu understood that Mind is Brahman; because it is from the Mind that all these living beings are born; having been born from it, they live by it and (in the end) on departing they enter into Mind 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
स त्वं प्रियान्प्रियरूपांश्च कामान्अभिध्यायन्नचिकेतोऽत्यस्राक्षीः ।  नैतां सृङ्कां वित्तमयीमवाप्तोयस्यां मज्जन्ति बहवो मनुष्याः  ,"3  O Nachiketa, after pondering well the pleasures that are or seem to he delightful, you have renounced them all. You have not taken the road abounding in wealth, where many men sink. ",katha,Upanishad
 न भावोऽनुपलब्धेः  .  , (Tendencies) can have no existence since (according to you) external things are not perceived.,brahma sutra,Veda Vyasa
संन्यस्य सर्वकर्माणि भवबन्धविमुक्तये । ्यतां पण्डितैर्धीरैरात्माभ्यास उपस्थितैः ," Let the wise and erudite man, having commenced the practice of the realisation of the Ātman give up all works and try to cut loose the bonds of birth and death.",vivekachudamani,Adi Shankaracharya
महामोहग्राहग्रसनगलितात्मावगमनो धियो नानावस्थां स्वयमभिनयंस्तद्गुणतया । ारे संसरे विषयविषपूरे जलनिधौ निमज्योन्मज्यायं भ्रमति कुमतिः कुत्सितगतिः ," The man of perverted intellect, having his Self-knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down in this boundless ocean of Samsara which is full of the poison of sense-enjoyment, now sinking, now rising – a miserable fate indeed!",vivekachudamani,Adi Shankaracharya
अवच्छिन्न इवाज्ञानात्तन्नाशे सति केवलः।  स्वयं प्रकाशते ह्यात्मा मेघापायेंऽशुमानिव।   , The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.,atmabodha,Adi Shankaracharya
सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते।  बुद्धावेवावभासेत स्वच्छेषु प्रतिबिम्बवत्।   ," The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.",atmabodha,Adi Shankaracharya
यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।  यथाऽप्सु परीव ददृशे तथा गन्धर्वलोकेछायातपयोरिव ब्रह्मलोके  ,"5  As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, so in the World of Brahma. ",katha,Upanishad
क्रियानाशे भवेच्चिन्तानाशोऽस्माद्वासनाक्षयः । सनाप्रक्षयो मोक्षः सा जीवन्मुक्तिरिष्यते ," With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life.",vivekachudamani,Adi Shankaracharya
तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।  अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ  ,"11  This, the firm Control of the senses, is what is called yoga. One must then be vigilant; for yoga can be both beneficial and injurious. ",katha,Upanishad
ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी । र्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते सुस्थितासौ भवेद्यस्य स्थितप्रज्ञः स उच्यते ," That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.",vivekachudamani,Adi Shankaracharya
ब्रह्मप्रत्ययसन्ततिर्जगदतो ब्रह्मैव तत्सर्वतः पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि । पादन्यदवेक्षितं किमभितश्चक्षुष्मतां दृश्यते तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ," The universe is an unbroken series of perceptions of Brahman; hence it is in all respects nothing but Brahman. See this with the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else but forms? Similarly, what is there except Brahman to engage the intellect of a man of realisation?",vivekachudamani,Adi Shankaracharya
 सप्त गतेर्विशेषितत्वाच्च  , The pranas are seven in number because of being so known and because of such a specification.,brahma sutra,Veda Vyasa
श्रोत्रियस्य चाकामहतस्य । े ये शतमिन्द्रस्याऽऽनन्दाः ।  स एको बृहस्पतेरानन्दः । ्रोत्रियस्य चाकामहतस्य ।  ते ये शतं बृहस्पतेरानन्दाः ।  एकः प्रजापतेरानन्दः ।  श्रोत्रियस्य चाकामहतस्य ।  ते ये शतं प्रजापतेरानन्दाः ।  स एको ब्रह्मण आनन्दः । ्रोत्रियस्य चाकामहतस्य  ,A hundred-fold the bliss of Indra is the unit of joy of Brhaspati (the adviser and Guru of the Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Brhaspati is the unit of joy of Prajapati (the father of creatures of the universe) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Prajapati is the unit of joy of Brahman which is in no way greater than the bliss of the Srotriya (one who is well versed in the Vedas) and who in his experience of the Reality is devoid of all desires.,Taittiriya,Upanishad
सम्प्राप्यैनमृषयो ज्ञानतृप्ताःकृतात्मानो वीतरागाः प्रशान्ताःते सर्वगं सर्वतः प्राप्य धीरायुक्तात्मानः सर्वमेवाविशन्ति  ,"5 Having realized Atman, the seers become satisfied with that Knowledge. Their souls are established in the Supreme Self, they are free from passions and they are tranquil in mind. Such calm souls ever devoted to the Self, behold everywhere the omnipresent Brahman and in the end enter into It, which is all this. ",Mundaka,Upanishad
स वेदैतत् परमं ब्रह्म धामयत्र विश्वं निहितं भाति शुभ्रम् ।  उपासते पुरुषं ये ह्यकामास्तेशुक्रमेतदतिवर्तन्ति धीराः ,"1 He, the Knower of the Self, knows that Supreme Abode of Brahman, which shines brightly and in which the universe rests. Those wise men who, free from desires, worship such a person transcend the seed of birth. ",Mundaka,Upanishad
अनुव्रजच्चित्प्रतिबिम्बशक्तिः विज्ञानसंज्ञः प्रकृतेर्विकारः । ञानक्रियावानहमित्यजस्रं देहेन्द्रियादिष्वभिमन्यते भृशम् ," This knowledge sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is endowed with the function of knowledge, and always wholly identifies itself with the body, organs, etc.",vivekachudamani,Adi Shankaracharya
 मान्त्रवर्णिकमेव च गीयते  .  , And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).,brahma sutra,Veda Vyasa
छायाशरीरे प्रतिबिम्बगात्रे यत्स्वप्नदेहे हृदि कल्पिताङ्गे । ात्मबुद्धिस्तव नास्ति काचिज् जीवच्छरीरे च तथैव मास्तु ," Just as thou dost not identify thyself with the shadow-body, the image-body, the dream-body, or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also.",vivekachudamani,Adi Shankaracharya
देहेन्द्रियगुणान्कर्माण्यमले सच्चिदात्मनि।  अध्यस्यन्त्यविवेकेन गगने नीलतादिवत्।   ," Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat-Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.",atmabodha,Adi Shankaracharya
यतो वाचो निवर्तन्ते अप्राप्य मनसा सह।  यन्मौनं योगिभिर्गम्यं तद्भजेत्सर्वदा बुधः।   ," The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.",aparokshanubhuti,Adi Shankaracharya
न साम्परायः प्रतिभाति बालंप्रमाद्यन्तं वित्तमोहेन मूढम् ।  अयं लोको नास्ति पर इति मानीपुनः पुनर्वशमापद्यते मे  ,"6  The Hereafter never reveals itself to a person devoid of discrimination, heedless and perplexed by the delusion of wealth. “This world alone exists,” he thinks, “and there is no other.” Again and again he comes under my sway.",katha,Upanishad
 रूपोपन्यासाच्च  .  , And because there is a presentation of form.,brahma sutra,Veda Vyasa
तस्मान्मनः कारणमस्य जन्तोः बन्धस्य मोक्षस्य च वा विधाने । ्धस्य हेतुर्मलिनं रजोगुणैः मोक्षस्य शुद्धं विरजस्तमस्कम् ," Therefore the mind is the only cause that brings about man’s bondage or Liberation: when tainted by the effects of Rajas it leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation.",vivekachudamani,Adi Shankaracharya
 गौण्यसम्भवात्  .  , (Origin of the organs has to be accepted) because of the impossibility of (the text about origin having) the secondary sense.,brahma sutra,Veda Vyasa
 अस्मिन्नस्य च तद्योगं शास्ति  .  ," Moreover, the scripture teaches the absolute identity of this one with this (One).",brahma sutra,Veda Vyasa
धुनोतु ध्वान्तं नस्तुलितदलितेन्दीवरवनंघनस्निग्धश्लक्ष्णं चिकुरनिकुरुम्बं तव शिवे ।  यदीयं सौरभ्यं सहजमुपलब्धुं सुमनसोवसन्त्यस्मिन् मन्ये वलमथनवाटीविटपिनाम्  ," Hey daughter of the ice mountain,He who chooses to describe,Your crown ,bedecked with shining jewels,Which are but the transformed form,And arranged very close to one another,Of the twelve holy suns,Will see the crescent in your crown,In the dazzling light of those jewels,And think them as a rainbow,Which is but the bow of Indra.",saundarya,Adi Shankaracharya
स्वामिन्नमस्ते नतलोकबन्धो कारुण्यसिन्धो पतितं भवाब्धौ । मुद्धरात्मीयकटाक्षदृष्ट्या ऋज्व्यातिकारुण्यसुधाभिवृष्ट्या ," O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee; save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme.",vivekachudamani,Adi Shankaracharya
पथ्यमौषधसेवा च क्रियते येन रोगिणा । ोग्यसिद्धिर्दृष्टास्य नान्यानुष्ठितकर्मणा , The patient who takes (the proper) diet and medicine is alone seen to recover completely – not through work done by others.,vivekachudamani,Adi Shankaracharya
 सहकार्यन्तरविधिः पक्षेण तृतीयं तद्वतोविद्यादिवत् . .  ," In case of a partial application to knowledge by one possessed of (imperfect) knowledge, an injunction is implied in another auxiliary which is the third; this is like the main injunction being applied to the subsidiary acts.",brahma sutra,Veda Vyasa
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि   ," Yama, Niyama, Āsana, Prānāyāma, Pratyāhāra, Dhāranā, Dhyāna, and Samādhi are the eight limbs of Yoga.
",Yogasutra,Patanjali
 अन्याधिष्ठिते पूर्ववदभिलापात्  ," As in the earlier stages, so also (in the later stages) the soul merely resides in paddy etc., that are already inhabited by other souls, for so it is declared.",brahma sutra,Veda Vyasa
उपादानं प्रपञ्चस्य मृद्भाण्डस्येव कथ्यते।  अज्ञानं चैव वेदान्तैस्तस्मिन्नष्टे क्व विश्वता।   ," The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?",aparokshanubhuti,Adi Shankaracharya
आशां छिन्द्धि विषोपमेषु विषयेष्वेषैव मृत्योः कृतिस् त्यक्त्वा जातिकुलाश्रमेष्वभिमतिं मुञ्चातिदूरात्क्रियाः । हादावसति त्यजात्मधिषणां प्रज्ञां कुरुष्वात्मनि त्वं द्रष्टास्यमनोऽसि निर्द्वयपरं ब्रह्मासि यद्वस्तुतः ," Sever thy craving for the sense-objects, which are like poison, for it is the very image of death, and giving up thy pride of caste, family and order of life, fling actions to a distance. Give up thy identification with such unreal things as the body, and fix thy mind on the Ātman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.",vivekachudamani,Adi Shankaracharya
प्रत्यक्परोक्षतैकस्य सद्वितीयत्वपूर्णता।  विरुध्यते यतस्तस्माल्लक्षणा संप्रवर्तते।   ," “In case we insist upon the identity of ‘that’ and ‘thou’ based upon the word-meaning of these terms, then for one and the same factor we will have to attribute contrary nature; the quality of being mediately and immediately known – and also insist qualities of ‘existence of duality’ and also of ‘absolute oneness’, for one and the same factor. Identity between such contrariness is impossible hence suggestive-meaning, ‘explanation by implication’ has to be accepted.”",vakyavritti,Adi Shankaracharya
ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः ।  तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।  तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । तद्वै तत्  ,"1  This is that eternal Asvattha Tree with its root above and branches below. That root, indeed, is called the Bright; That is Brahman and That alone is the Immortal. In That all worlds are contained and none can pass beyond. This, verily, is That. ",katha,Upanishad
रज्ज्वज्ञानात्क्षणेनैव यद्वद्रज्जुर्हि सर्पिणी।  भाति तद्वच्चितिः साक्षाद्विश्वाकारेण केवला।   ," As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.",aparokshanubhuti,Adi Shankaracharya
यस्य स्थिता भवेत्प्रज्ञा यस्यानन्दो निरन्तरः । रपञ्चो विस्मृतप्रायः स जीवन्मुक्त इष्यते ," He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.",vivekachudamani,Adi Shankaracharya
 व्यतिरेकस्तद् भावभावित्वान्न तूपलब्धिवत्  ," But this is not so; there is a distinction (between the soul and the body) because consciousness may not exist even when the body exists, as it is in the case of perception.",brahma sutra,Veda Vyasa
न खिद्यते नो विषयैः प्रमोदते न सज्जते नापि विरज्यते च । वस्मिन्सदा क्रीडति नन्दति स्वयं निरन्तरानन्दरसेन तृप्तः ," Satisfied with undiluted, constant Bliss, he is neither grieved nor elated by sense- objects, is neither attached nor averse to them, but always disports with the Self and takes pleasure therein.",vivekachudamani,Adi Shankaracharya
यथा यथा प्रत्यगवस्थितं मनः तथा तथा मुञ्चति बाह्यवासनाम् । ःशेषमोक्षे सति वासनानां आत्मानुभूतिः प्रतिबन्धशून्या ," As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Ātman.",vivekachudamani,Adi Shankaracharya
 इतरेषां चानुपलब्धेः  .  , And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).,brahma sutra,Veda Vyasa
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः   ," By the establishment of continence energy is gained.
",Yogasutra,Patanjali
 असदिति चेन्न प्रतिषेधमात्रत्वात्  ," If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).",brahma sutra,Veda Vyasa
 शास्त्रदृष्ट्या तूपदेशो वामदेववत्  .  ," But the instruction proceeds from a seer’s vision agreeing with scriptures, as in the case of Vamadeva.",brahma sutra,Veda Vyasa
 सम्पद्याविहाय स्वेनशब्दात्  .  ," Having reached the “highest Light”, the soul becomes manifest in its own real nature because of the use of the term “in its own” (in the Upanishad).",brahma sutra,Veda Vyasa
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्   ," That is extreme non-attachment which gives up even the qualities, and comes from the knowledge of (the real nature of) the Purusha.
",Yogasutra,Patanjali
 अतश्चायनेऽपि दक्षिणे  , For the very same reason (the soul gets the result of knowledge) even when departing during the sun’s southern course.,brahma sutra,Veda Vyasa
 कम्पनात्  .  , (Prana is Brahman) because of (the mention of) vibration.,brahma sutra,Veda Vyasa
यश इति पशुषु । ्योतिरिति नक्षत्रेषु ।  प्रजातिरमृतमानन्द इत्युपस्थे । र्वमित्याकाशे ।  तत्प्रतिष्ठेत्युपासीत । ्रतिष्ठावान् भवति ।  तन्मह इत्युपासीत । हान्भवति । न्मन इत्युपासीत ।  मानवान्भवति  ,"As fame in the cattle, as light in the stars, as offspring, immortality, and joy in the organs of procreation, and as all in the Akasha. Let him meditate on the Supreme as support; he becomes well-supported. Let one worship It as mind; he becomes thoughtful.",Taittiriya,Upanishad
सत्याभिसंधानरतो विमुक्तो महत्त्वमात्मीयमुपैति नित्यम् । थ्याभिसन्धानरतस्तु नश्येद् दृष्टं तदेतद्यदचौरचौरयोः ," He who has devoted himself to meditation on the Reality (Brahman) and is free from Nescience, attains to the eternal glory of the Ātman. But he who dwells on the unreal (the universe) is destroyed. That this is so is evidenced in the case of one who is not a thief and one who is a thief.",vivekachudamani,Adi Shankaracharya
प्राब्धं बलवत्तरं खलु विदां भोगेन तस्य क्षयः सम्यग्ज्ञानहुताशनेन विलयः प्राक्षंचितागामिनाम् । रह्मात्मैक्यमवेक्ष्य तन्मायातया ये सर्वदा संस्थिताः तेषां तत्त्रितयं नहि क्वचिदपि ब्रह्मैव ते निर्गुणम् ," Prārabdha work is certainly very strong for the man of realisation, and is spent only by the actual experience of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who, realising their identity with Brahman, are always living absorbed in that idea. They are verily the transcendent Brahman.",vivekachudamani,Adi Shankaracharya
एषावृतिर्नाम तमोगुणस्य शक्तिर्मया वस्त्ववभासतेऽन्यथा । षा निदानं पुरुषस्य संसृतेः विक्षेपशक्तेः प्रवणस्य हेतुः ," Āvṛti or the veiling power is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikṣepa).",vivekachudamani,Adi Shankaracharya
स्वानुभूत्या स्वयं ज्ञात्वा स्वमात्मानमखण्डितम् । सिद्धः संमुखं तिष्ठेन्निर्विकल्पात्मनात्मनि ," Himself knowing his indivisible Self through his own realisation and thus becoming perfect, a man should stand face to face with the Ātman, with his mind free from dualistic ideas.",vivekachudamani,Adi Shankaracharya
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः   ," To remedy this, the practice of one subject (should be made).
",Yogasutra,Patanjali
सर्पत्वेन यथा रज्जू रजतत्वेन शुक्तिका।  विनिर्णीता विमूढेन देहत्वेन तथात्मता।   ," Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.",aparokshanubhuti,Adi Shankaracharya
मोक्षस्य हेतुः प्रथमो निगद्यते वैराग्यमत्यन्तमनित्यवस्तुषु । ः शमश्चापि दमस्तितिक्षा न्यासः प्रसक्ताखिलकर्मणां भृशम् ," The first step to Liberation is the extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work enjoined in the Scriptures.",vivekachudamani,Adi Shankaracharya
अकृत्वा शत्रुसंहारमगत्वाखिलभूश्रियम् । जाहमिति शब्दान्नो राजा भवितुमर्हति ," Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.",vivekachudamani,Adi Shankaracharya
पवित्रीकर्तुं नः पशुपतिपराधीनहृदयेदयामित्रैर्नेत्रैररुणधवलश्यामरुचिभिः ।  नदः शोणो गङ्गा तपनतनयेति ध्रुवममुंत्रयाणां तीर्थानामुपनयसि संभेदमनघम्  ," Oh, Darling of God Shiva,Those three eyes of thine,Coloured in three shades,By the eye shades you wear,To enhance thine beauty,Wear the three qualities,Of satvam, rajas and thamas,As if to recreate the holy trinity,Of Vishnu, Brahma and Rudra,After they become one with you,During the final deluge.",saundarya,Adi Shankaracharya
वयसि गते कः कामविकारःशुष्के नीरे कः कासारः |क्षीणे वित्ते कः परिवारःज्ञाते तत्त्वे कः संसारः ,"What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? What is saṁsāra (transmigratory process), when Truth is known",bhaja govindam,Adi Shankaracharya
शिक्षाशास्त्रार्थसङ्ग्रहःॐ शीक्षां व्याख्यास्यामः । र्णः स्वरः । ात्रा बलम् ।  साम सन्तानः । त्युक्तः शीक्षाध्यायः ति द्वितीयोऽनुवाकः  ,"Om! We shall now explain the science of phonetics: sounds, accent or pitch, quality or measure, the effort put in articulation, uniformity and continuity in pronouncing the letters. Thus has been declared the lesson on phonetics.",Taittiriya,Upanishad
अविरोधितया कर्म नाविद्यां विनिवर्तयेत्।  विद्याविद्यां निहन्त्येव तेजस्तिमिरसंघवत्।   ," Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.",atmabodha,Adi Shankaracharya
ब्रह्मज्ञ्यानप्रकाशकमन्त्रःअहं वृक्षस्य रेरिवा । ीर्तिः पृष्ठं गिरेरिव ।  ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि ।  द्रविणꣳसवर्चसम् । ुमेध अमृतोक्षितः ।  इति त्रिशङ्कोर्वेदानुवचनम् इति दशमोऽनुवाकः  ,"I am the stimulator of the tree of the Universe. My fame (glory) is high as the peaks of the mountains. High and pure am I like the essence in the sun. I am the power and the wealth, effulgent with intuition. Intelligent, imperishable and undecaying am I. This is the sacred recitation of Trishanku, after he realised the Truth.",Taittiriya,Upanishad
 चराचरव्यपाश्रयस्तु स्यात् तद्व्यपदेशो भाक्तःतद्भावभावित्वात्  .  ," The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.",brahma sutra,Veda Vyasa
हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् ।  उभौ तौ न विजानीतो नायँ हन्ति न हन्यते  ,"19  If the killer thinks he kills and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is It killed. ",katha,Upanishad
प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।  आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्  ,"4 Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality ",Kenopanishad,Upanishad
तन्निवृत्त्या मुनेः सम्यक्सर्वोपरमणं सुखम् । दृश्यते सदानन्दरसानुभवविप्लवः ," When this is stopped, the man of reflection is found to be easily detached from everything, and to get the experience of an abundance of everlasting Bliss.",vivekachudamani,Adi Shankaracharya
अकृत्वा दृश्यविलयमज्ञात्वा तत्त्वमात्मनः । रह्मशब्दैः कुतो मुक्तिरुक्तिमात्रफलैर्नृणाम् ," Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech.",vivekachudamani,Adi Shankaracharya
 लिङ्गभूयस्त्वात्तद्धि बलीयस्तदपि  ," The fires (of the mind, speech, etc., of Agni-rahasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also was said by Jaimini.",brahma sutra,Veda Vyasa
 नेतरोऽनुपपत्तेः  .  ," The other is not the supreme Self, because that is illogical.",brahma sutra,Veda Vyasa
अमनस्त्वान्न मे दुःखरागद्वेषभयादयः।  अप्राणो ह्यमनाः शुभ्र इत्यादिश्रुतिशासनात्।   ," I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for “HE is without breath and without mind, Pure, etc.”, is the Commandment of the great scripture, the Upanishads.",atmabodha,Adi Shankaracharya
अन्तस्त्यागो बहिस्त्यागो विरक्तस्यैव युज्यते । यजत्यन्तर्बहिःसङ्गं विरक्तस्तु मुमुक्षया ," It is the man of dispassion (Vairāgya) who is fit for this internal as well as external renunciation; for the dispassionate man, out of the desire to be free, relinquishes both internal and external attachment.",vivekachudamani,Adi Shankaracharya
आत्मनः सच्चिदंशश्च बुद्धेर्वृत्तिरिति द्वयम्।  संयोज्य चाविवेकेन जानामीति प्रवर्तते।   , By the indiscriminate blending of the two – the Existence-Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of “I know”.,atmabodha,Adi Shankaracharya
मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः   ," The success of Yogis differs according as the means they adopt are mild, medium, or intense.
",Yogasutra,Patanjali
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ति पतञ्जलि-विरचिते योग-सूत्रे प्रथमः समाधि-पादः   ," By the restraint of even this (impression, which obstructs all other impressions), all being restrained, comes the “seedless” Samadhi.",Yogasutra,Patanjali
 दर्शनाच्च  .  , And (this is also) in accordance with (the Vedic) revelation.,brahma sutra,Veda Vyasa
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का   ," The Samadhi called “without question” (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
",Yogasutra,Patanjali
 अत एव चाग्नीन्धनाद्यनपेक्षा  .  ," For that very reason again, (the Sannyasin has) no need of “lightning fire”, and such other rites.",brahma sutra,Veda Vyasa
ये हि वृत्तिं जहत्येनां ब्रह्माख्यां पावनीं पराम्।  वृथैव ते तु जीवन्ति पशुभिश्च समा नराः।   ," Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.",aparokshanubhuti,Adi Shankaracharya
तत्त्वस्वरूपानुभवादुत्पन्नं ज्ञानमञ्जसा।  अहं ममेति चाज्ञानं बाधते दिग्भ्रमादिवत्।   ," The ignorance characterised by the notions’I’ and’Mine’ is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information removes the wrong notion about the directions.",atmabodha,Adi Shankaracharya
अनेनैव प्रकारेण वृत्तिर्ब्रह्मात्मिका भवेत्।  उदेति शुद्धचित्तानां वृत्तिज्ञानं ततः परम्।   ," In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.",aparokshanubhuti,Adi Shankaracharya
क्रमान्यत्वं परिणामान्यत्वे हेतुः   ," The succession of changes is the cause of manifold evolution.
",Yogasutra,Patanjali
 असार्वत्रिकी  .  , The declaration is not universal.,brahma sutra,Veda Vyasa
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरमलोहितंशुभ्रमक्षरं वेदयते यस्तु सोम्य ।  सर्वज्ञः सर्वो भवति ।  तदेष श्लोकः  ," 10  He who knows that imperishable Being, bright, without shadow, without body, without colour, verily attains the Supreme, the undecaying Purusha, O my good friend, he who knows Atman becomes all knowing, becomes all. About it there is the following verse: ",Prashna,Upanishad
ज्ञानेनाज्ञानकार्यस्य समूलस्य लयो यदि । ष्ठत्ययं कथं देह इति शङ्कावतो जडान् माधातुं बाह्यदृष्ट्या प्रारब्धं वदति श्रुतिः । तु देहादिसत्यत्वबोधनाय विपश्चिताम् ,"462- ‘If the effects of ignorance are destroyed with their root by knowledge, then how does the body live?’ – it is to convince those fools who entertain a doubt like this, that the Śrutis, from a relative standpoint, hypothesise Prārabdha work, but not for proving the reality of the body etc., of the man of realisation.",vivekachudamani,Adi Shankaracharya
यल्लाभान्नापरो लाभो यत्सुखान्नापरं सुखम्।  यज्ज्ञानान्नापरं ज्ञानं तद्ब्रह्मेत्यवधारयेत्।   ," Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.",atmabodha,Adi Shankaracharya
अविद्यानामन्त-स्तिमिर-मिहिरद्वीपनगरीजडानां चैतन्य-स्तबक-मकरन्द-स्रुतिझरी ।  दरिद्राणां चिन्तामणिगुणनिका जन्मजलधौनिमग्नानां दंष्ट्रा मुररिपु-वराहस्य भवति  ," The dust under your feet, Oh Goddess great,Is like the city of the rising sun,That removes all darkness , unfortunate,From the mind of the poor ignorant one,Is like the honey that flows ,From the flower bunch of vital action,To the slow witted one,Is like the heap of wish giving gems,To the poorest of men,And is like the teeth of Lord VishnuIn the form of Varaha,Who brought to surface,The mother earth,To those drowned in this sea of birth.",saundarya,Adi Shankaracharya
चन्द्रे ताराव्यूहज्ञानम्   ," On the moon, (comes) the knowledge of the cluster of stars.
",Yogasutra,Patanjali
 पुंस्त्वादिवत्त्वस्य सतोऽभिव्यक्तियोगात्  .  ," Rather because that contact (with the intellect etc.,) which remains latent (in sleep and dissolution) can become manifest (during waking and creation) like manhood etc., (from boyhood etc.,).",brahma sutra,Veda Vyasa
तत्रैव च समाख्यातः स्वयंज्योतिर्हि पूरुषः।  जडः परप्रकाश्योऽयं कथं स्याद्देहकः पुमान्।   , There again it is clearly stated that “the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?,aparokshanubhuti,Adi Shankaracharya
बाह्यानुसन्धिः परिवर्धयेत्फलं दुर्वासनामेव ततस्ततोऽधिकाम् । ञात्वा विवेकैः परिहृत्य बाह्यं स्वात्मानुसन्धिं विदधीत नित्यम् ," The dwelling on external objects will only intensify its fruits, viz. furthering evil propensities, which grow worse and worse. Knowing this through discrimination, one should avoid external objects and constantly apply oneself to meditation on the Ātman.",vivekachudamani,Adi Shankaracharya
भगवद्गीता किञ्चिदधीतागङ्गा जललव कणिका पीता |सकृदपि येन मुरारी समर्चाक्रियते तस्य यमेन न चर्चा ,"Let a man read but a little from Bhagavad-gītā, drink just a drop of Gaṅgā-water, worship but once murāri, the enemy of ‘Murā’ (Lord Kṛṣṇa); he then will have no confrontation with Yama, the Lord of death. (Stanza attributed to Dṛḍhabhakta.)",bhaja govindam,Adi Shankaracharya
असन्निवृत्तौ तु सदात्मना स्फुटं प्रतीतिरेतस्य भवेत्प्रतीचः । ो निरासः करणीय एव सदात्मनः साध्वहमादिवस्तुनः ," When the unreal ceases to exist, this very individual soul is definitely realised as the eternal Self. Therefore one must make it a point completely to remove things like egoism from the eternal Self.",vivekachudamani,Adi Shankaracharya
यस्मात्परमिति श्रुत्या तया पुरुषलक्षणम्।  विनिर्णीतं विशुद्धेन कथं स्याद्देहकः पुमान्।   ," Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),” etc. So how can this body be Purusha ?",aparokshanubhuti,Adi Shankaracharya
इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत् ।  पृथगुत्पद्यमानानां मत्वा धीरो न शोचति  ,"6  Having understood that the senses have their separate origin and that they are distinct from Atman and also that their rising and setting belong to them alone, a wise man grieves no more. ",katha,Upanishad
 स्मृतेश्च  .  , This is confirmed by Smriti as well.,brahma sutra,Veda Vyasa
विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः ।  सोऽध्वनः पारमाप्नोति तद्विष्णोः परमं पदम्  ,"9  A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu. ",katha,Upanishad
गुणदोषविशिष्टेऽस्मिन्स्वभावेन विलक्षणे । ्वत्र समदर्शित्वं जीवन्मुक्तस्य लक्षणम् ," Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.",vivekachudamani,Adi Shankaracharya
निमेषोन्मेषाभ्यां प्रलयमुदयं याति जगतीतवेत्याहुः सन्तो धरणिधरराजन्यतनये ।  त्वदुन्मेषाज्जातं जगदिदमशेषं प्रलयतःपरित्रातुं शङ्के परिहृतनिमेषास्तव दृशः  ," She who has a heart owned by Pasupathi,Your eyes which are the companions of mercy,Coloured red, white and black,Resemble the holy rivers ,Sonabhadra , which is red,Ganga which is white,Yamuna , the daughter of Sun, which is black,And is the confluence of these holy rivers,Which remove all sins of the world.We are certain and sure,That you made this meet and join,To make us , who see you , as holy.",saundarya,Adi Shankaracharya
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति ।  तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । तद्वै तत्  ,"9  Whence the sun rises and whither it goes to set, in whom all the devas are contained and whom none can ever pass beyond- This, verily, is That. ",katha,Upanishad
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्   ," By lessening the natural tendency (for restlessness) and meditating on the unlimited, posture becomes firm and pleasant.
",Yogasutra,Patanjali
तिर्यगूर्ध्वमधः पूर्णं सच्चिदानन्दमद्वयम्।  अनन्तं नित्यमेकं यत्तद्ब्रह्मेत्यवधारयेत्।   ," Realise that to be Brahman which is Existence-Knowledge-Bliss-Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between.",atmabodha,Adi Shankaracharya
तत्त्वमस्यादिवाक्यं च तादात्म्यप्रतिपादने।  लक्ष्यौ तत्त्वंपदार्थौ द्वावुपादाय प्रवर्तते।   ," “The great statements, like ‘That thou art’, established the identity of what is meant by the two terms ‘thou’ and ‘That’ in their deeper indicative-meaning.”",vakyavritti,Adi Shankaracharya
 निर्मातारं चैके पुत्रादयश्च  .  , And some (following a particular branch) consider the Self to be a creator (of things desired); and sons and others (are the objects desired).,brahma sutra,Veda Vyasa
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्   ," The experienced is composed of elements and organs, is of the nature of illumination, action, and inertia, and is for the purpose of experience and release (of the experiencer).
",Yogasutra,Patanjali
विक्षेपशक्तिविजयो विषमो विधातुं निःशेषमावरणशक्तिनिवृत्त्यभावे । ग्दृश्ययोः स्फुटपयोजलवद्विभागे नश्येत्तदावरणमात्मनि च स्वभावात् निःसंशयेन भवति प्रतिबन्धशून्यो विक्षेपणं नहिं तदा यदि चेन्मृषार्थे ," It is extremely difficult to conquer the projecting power unless the veiling power is perfectly rooted out. And that covering over the Ātman naturally vanishes when the subject is perfectly distinguished from the objects, like milk from water. But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to the unreal sense-objects.",vivekachudamani,Adi Shankaracharya
 न वायुक्रिये पृथगुपदेशात्  ," Prana is neither air nor a function, because it is taught separately.",brahma sutra,Veda Vyasa
 अपि संराधने प्रत्यक्षानुमानाभ्याम्  .  ," Moreover, Brahman is realized in Samadhi, as is known from direct revelation and inference.",brahma sutra,Veda Vyasa
अत्यन्तकामुकस्यापि वृत्तिः कुण्ठति मातरि । ैव ब्रह्मणि ज्ञाते पूर्णानन्दे मनीषिणः ," The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.",vivekachudamani,Adi Shankaracharya
अतोऽभिमानं त्यज मांसपिण्डे पिण्डाभिमानिन्यपि बुद्धिकल्पिते । लत्रयाबाध्यमखण्डबोधं ज्ञात्वा स्वमात्मानमुपैहि शान्तिम् ," Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are both imagined by the Buddhi. Realising thy own Self, which is Knowledge Absolute and not to be denied in the past, present or future, attain to Peace.",vivekachudamani,Adi Shankaracharya
 त्र्यात्मकत्वात्तु भूयस्त्वात्  .  ," But the soul is not enveloped by water alone, since water has three components; water is mentioned because of its pre-ponderance.",brahma sutra,Veda Vyasa
धन्योऽहं कृतकृत्योऽहं विमुक्तोऽहं भवग्रहात् । त्यानन्दस्वरूपोऽहं पूर्णोऽहं त्वदनुग्रहात् ," Blessed am I; I have attained the consummation of my life, and am free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am infinite – all through thy mercy!",vivekachudamani,Adi Shankaracharya
सुधाधारासारैश्चरणयुगलान्तर्विगलितैःप्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः ।  अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयंस्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि  ," Using the nectar that flows in between your feet,To drench all the nerves of the body,And descending from the moon with nectar like rays,Reaching back to your place,And coiling your body in to a ring like serpant,You sleep in the Kula Kunda* with a hole in the middle.",saundarya,Adi Shankaracharya
गृहत्वेनैव काष्ठानि खङ्गत्वेनैव लोहता।  विनिर्णीता विमूढेन देहत्वेन तथात्मता।   ," Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,",aparokshanubhuti,Adi Shankaracharya
द्रष्टृदृश्ययोः संयोगो हेयहेतुः   ," The cause of that which is to be avoided is the junction of the seer and the seen.
",Yogasutra,Patanjali
अत्यन्तवैराग्यवतः समाधिः समाहितस्यैव दृढप्रबोधः । रबुद्धतत्त्वस्य हि बन्धमुक्तिः मुक्तात्मनो नित्यसुखानुभूतिः ," The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss.",vivekachudamani,Adi Shankaracharya
अहंकारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । ्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ," Know that it is Egoism which, identifying itself with the body, becomes the doer or experiencer, and in conjunction with the Guṇas such as the Sattva, assumes the three different states.",vivekachudamani,Adi Shankaracharya
 अत एव न देवता भूतं च  .  , For these very reasons (Vaisvanara is) neither the deity nor the element.,brahma sutra,Veda Vyasa
 अन्तस्तद्धर्मोपदेशात्  .  ," The Being inside is God, His qualities having been taught.",brahma sutra,Veda Vyasa
महास्वप्ने मायाकृतजनिजरामृत्युगहने भ्रमन्तं क्लिश्यन्तं बहुलतरतापैरनुदिनम् । ंकारव्याघ्रव्यथितमिममत्यन्तकृपया प्रबोध्य प्रस्वापात्परमवितवान्मामसि गुरो ," O Master, thou hast out of sheer grace awakened me from sleep and completely saved me, who was wandering, in an interminable dream, in a forest of birth, decay and death created by illusion, being tormented day after day by countless afflictions, and sorely troubled by the tiger of egoism.",vivekachudamani,Adi Shankaracharya
 सर्वापेक्षा च यज्ञादिश्रुतेः अश्ववत्  .  ," On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse (in matters of its adequacy).",brahma sutra,Veda Vyasa
 तच्छ्रुतेः  .  , (This is so) because the Upanishad declares this.,brahma sutra,Veda Vyasa
 विभागः शतवत्  .  , Knowledge and action are to be divided like a hundred things.,brahma sutra,Veda Vyasa
अन्तः स्वयं चापि बहिः स्वयं च स्वयं पुरस्तात्स्वयमेव पश्चात् । वयं ह्यावाच्यां स्वयमप्युदीच्यां तथोपरिष्टात्स्वयमप्यधस्तात् ," The Self is within, and the Self is without; the Self is before and the Self is behind; the Self is in the south, and the Self is in the north; the Self likewise is above as also below.",vivekachudamani,Adi Shankaracharya
सदिदं परमाद्वैतं स्वस्मादन्यस्य वस्तुनोऽभावात् । ह्यन्यदस्ति किंचित्सम्यक्परमार्थतत्त्वबोधदशायाम् ," It is this Supreme Oneness which alone is real, since there is nothing else but the Self. Verily, there remains no other independent entity in the state of realisation of the highest Truth.",vivekachudamani,Adi Shankaracharya
अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाःप्रजायन्त इति  ," 14  Food, verily, is Prajapati. From that comes semen; from semen are all these creatures born.",Prashna,Upanishad
 कामाच्च नानुमानापेक्षा  .  , There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.,brahma sutra,Veda Vyasa
 काम्यास्तु यथाकामं समुच्चीयेरन्न वा पूर्वहेत्वभावात्  ," As for the meditations (based on symbols and) undertaken for fulfilment of worldly desires, they may be either combined or not combined according to one’s option, since the previous reason (of sameness of result) does not exist.",brahma sutra,Veda Vyasa
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः   ," The Siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration.
",Yogasutra,Patanjali
अतः प्राहुर्मनोऽविद्यां पण्डितास्तत्त्वदर्शिनः । नैव भ्राम्यते विश्वं वायुनेवाभ्रमण्डलम् ," Hence sages who have fathomed its secret have designated the mind as Avidya or ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind.",vivekachudamani,Adi Shankaracharya
 भोक्त्रापत्तेरविभागश्चेत्स्याल्लोकवत्  ," If it be argued that the distinction between the experiencer (of happiness and sorrow) and the things experienced will cease when the (experienced) objects turn into the experiencer, then we say that such a distinction can well exist as observed in common experience.",brahma sutra,Veda Vyasa
 कल्पनोपदेशाच्च मध्वादिवदविरोधः  ," And since this is an instruction in the form of an imagery, just as in the case of honey etc., therefore there is no incongruity.",brahma sutra,Veda Vyasa
समाधिसिद्धिरीश्वरप्रणिधानात्   ," By sacrificing all the Ishvara comes Samadhi.
",Yogasutra,Patanjali
 प्रवृत्तेश्च  .  ," And the inferred (Pradhana) cannot be the cause, since the tendency to create (cannot logically arise in it).",brahma sutra,Veda Vyasa
ॐ ब्रह्मा देवानां प्रथमः सम्बभूव विश्वस्य कर्ताभुवनस्य गोप्ता ।  ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वायज्येष्ठपुत्राय प्राह  ,"1 Om. Brahma, the Maker of the universe and the Preserver of the world, was the first among the devas. He told His eldest son Atharva about the Knowledge of Brahman, the foundation of all knowledge. ",Mundaka,Upanishad
भज गोविन्दं भज गोविन्दंगोविन्दं भज मूढमते |सम्प्राप्ते सन्निहिते कालेनहि नहि रक्षति डुक्रिङ्करणे ,"Worship Govinda, worship Govinda, worship Govinda, O fool! The rules of grammar will not save you at the time of your death.",bhaja govindam,Adi Shankaracharya
 ज्योतिषि भावाच्च  .  , Because of the occurrence of the words in respect of a sphere of flight.,brahma sutra,Veda Vyasa
अन्यच्छ्रेयोऽन्यदुतैव प्रेय-स्ते उभे नानार्थे पुरुषँ सिनीतः ।  तयोः श्रेय आददानस्य साधुभवति हीयतेऽर्थाद्य उ प्रेयो वृणीते  ,"1  Yama said: The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end. ",katha,Upanishad
 तुल्यं तु दर्शनम्  .  , But the Upanishadic declaration (of conduct) is equally in evidence (proving that knowledge is not subservient to religious acts).,brahma sutra,Veda Vyasa
 उपपूर्वमपीत्येके भावशमनवत्तदुक्तम्  .  ," Some, however, consider this to be a minor sin and concede expiation as in a case of eating forbidden food. So it is explained by Jaimini.",brahma sutra,Veda Vyasa
सर्वात्मना दृश्यमिदं मृषैव नैवाहमर्थः क्षणिकत्वदर्शनात् । नाम्यहं सर्वमिति प्रतीतिः कुतोऽहमादेः क्षणिकस्य सिध्येत् ," This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momentary. How can the perception, ‘I know all’, be true of egoism etc., which are momentary?",vivekachudamani,Adi Shankaracharya
 अपरिग्रहाच्चात्यन्तमनपेक्षा  .  ," This (theory of atom as the cause) is to be entirely ignored, since it is not accepted (by the worthy).",brahma sutra,Veda Vyasa
ज्ञाते वस्तुन्यपि बलवती वासनानादिरेषा कर्ता भोक्ताप्यहमिति दृढा यास्य संसारहेतुः । रत्यग्दृष्ट्यात्मनि निवसता सापनेया प्रयत्नान् मुक्तिं प्राहुस्तदिह मुनयो वासनातानवं यत् ," Even after the Truth has been realised, there remains that strong, beginningless, obstinate impression that one is the agent and experiencer, which is the cause of one’s transmigration. It has to be carefully removed by living in a state of constant identification with the Supreme Self. Sages call that Liberation which is the attenuation of Vāsanās (impressions) here and now.",vivekachudamani,Adi Shankaracharya
त्रिणाचिकेतस्त्रिभिरेत्य सन्धिंत्रिकर्मकृत्तरति जन्ममृत्यू ।  ब्रह्मजज्ञं देवमीड्यं विदित्वानिचाय्येमाँ शान्तिमत्यन्तमेति  ,"17  He who has performed three times this Nachiketa sacrifice, having been instructed by the three and also has performed his three duties, overcomes birth and death. Having known this Fire born of Brahman, omniscient, luminous and adorable and realised it, he attains supreme peace. ",katha,Upanishad
 एवं चात्माकार्त्स्न्यम्  .  , Similarly also (arises the defect of) the soul having no all-pervasiveness (or having only a medium dimension).,brahma sutra,Veda Vyasa
त्वदन्यः पाणिभ्यामभयवरदो दैवतगणःत्वमेका नैवासि प्रकटितवराभीत्यभिनया ।  भयात् त्रातुं दातुं फलमपि च वाञ्छासमधिकंशरण्ये लोकानां तव हि चरणावेव निपुणौ  ," Oh, She who is refuge to all this world,All gods except you mother,Give refuge and grants wishes,Only by their hand.But only you motherNever show the world in detail,The boons and refuge that you can give,For even your holy feet will suffice,To remove fear for ever,And grant boons much more than asked.",saundarya,Adi Shankaracharya
 आकाशे चाविशेषात्  .  , And (non-existence cannot be asserted) in the case of Akasa on account of the absence of (its) dissimilarity (with destruction).,brahma sutra,Veda Vyasa
रथ्या चर्पट विरचित कन्थःपुण्यापुण्य विवर्जित पन्थः |योगी योग नियोजित चित्तःरमते बालोन्मत्तवदेव ,"The one whose patched garment is made from tattered rags cast on the road, whose path is free from sins having abandoned virtue and vices, whose mind is fixed on yoga (in union with god), that yogi indeed rejoices (in divine bliss) like a crazed wild child overwhelmed by happiness. (Stanza attributed to Nityanātha.)",bhaja govindam,Adi Shankaracharya
 विहारोपदेशात्  .  , (The soul is an agent) because there are teachings about its roaming.,brahma sutra,Veda Vyasa
तँ ह कुमारँ सन्तं दक्षिणासुनीयमानासु श्रद्धाविवेश सोऽमन्यत  ,"2-3  When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve. ",katha,Upanishad
तमसा ग्रस्तवद्भानादग्रस्तोऽपि रविर्जनैः । रस्त इत्युच्यते भ्रान्त्यां ह्यज्ञात्वा वस्तुलक्षणम् ," The sun which appears to be, but is not actually, swallowed by Rāhu, is said to be swallowed, on account of delusion, by people, not knowing the real nature of the sun.",vivekachudamani,Adi Shankaracharya
सदैवात्मा विशुद्धोऽपि ह्यशुद्धो भाति वै सदा।  यथैव द्विविधा रज्जुर्ज्ञानिनोऽज्ञानिनोऽनिशम्।   ," Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.",aparokshanubhuti,Adi Shankaracharya
निर्विकारो निराकारो निरवद्योऽहमव्ययः।  नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।   ," I am without any change, without any form, free from all blemish and decay. I am not, etc.,",aparokshanubhuti,Adi Shankaracharya
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या   ," Ignorance is taking the non-eternal, the impure, the painful, and the non-Self for the eternal, the pure, the happy, and the Atman or Self (respectively).
",Yogasutra,Patanjali
यावद्-वित्तोपार्जन सक्तःतावन्-निजपरिवारो रक्तः |पश्चाज्जीवति जर्जर देहेवार्तां कोऽपि न पृच्छति गेहे ,"So long as a man is fit and able to support his family by earning wealth, all those family members around him show affection. But no one at home cares for him, even have a word with him, when his body becomes invalid and totters due to old age",bhaja govindam,Adi Shankaracharya
एष स्वयंज्योतिरशेषसाक्षी विज्ञानकोशो विलसत्यजस्रम् । ्ष्यं विधायैनमसद्विलक्षणम् अखण्डवृत्त्यात्मतयानुभावय ," Here shines eternally the Ātman, the Self-effulgent Witness of everything, which has the Buddhi for Its seat. Making this Ātman which is distinct from the unreal, the goal, meditate on It as thy own Self, excluding all other thought.",vivekachudamani,Adi Shankaracharya
यो वा पुरे सोऽहमिति प्रतीतो बुद्ध्या प्रकॢप्तस्तमसातिमूढया । ्यैव निःशेषतया विनाशे ब्रह्मात्मभावः प्रतिबन्धशून्यः ," That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as ‘I am such and such’ – when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.",vivekachudamani,Adi Shankaracharya
तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्तेह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति  ,"2 Therefore verily, these gods—Agni, Vāyu and Indra—excel the other gods; for they approached the yaksha nearest; they were the first to know Him as Brahman.",Kenopanishad,Upanishad
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः   ," Ishvara (the Supreme Ruler) is a special Purusha, untouched by misery, actions, their results, and desires.
",Yogasutra,Patanjali
सुखेनैव भवेद्यस्मिन्नजस्रं ब्रह्मचिन्तनम्।  आसनं तद्विजानीयान्नेतरत्सुखनाशनम्।   ," One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.",aparokshanubhuti,Adi Shankaracharya
रागेच्छासुखदुःखादि बुद्धौ सत्यां प्रवर्तते।  सुषुप्तौ नास्ति तन्नाशे तस्माद्बुद्धेस्तु नात्मनः।   ," Attachment, desire, pleasure, pain, etc., are perceived to exist so long as Buddhi or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not to the Atman.",atmabodha,Adi Shankaracharya
परावरैकत्वविवेकवन्हिः दहत्यविद्यागहनं ह्यशेषम् । ं स्यात्पुनः संसरणस्य बीजं अद्वैतभावं समुपेयुषोऽस्य ," The knowledge of the identity of the Jiva and Brahman entirely consumes the impenetrable forest of Avidya or Nescience. For one who has realised the state of Oneness, is there any seed left for future transmigration?",vivekachudamani,Adi Shankaracharya
दृश्यते श्रूयते यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत्।  तत्त्वज्ञानाच्च तद्ब्रह्म सच्चिदानन्दमद्वयम्।   ," All that is perceived, or heard, is Brahman and nothing else. Attaining the knowledge of the Reality, one sees the Universe as the non-dual Brahman, Existence-Knowledge-Bliss-Absolute.",atmabodha,Adi Shankaracharya
त्रयमन्तरङ्गं पूर्वेभ्यः   ," These three are more internal than those that precede.
",Yogasutra,Patanjali
 जीवमुख्यप्राणलिङ्गान्नेति चेन्नोपासत्रैविद्यादाश्रितत्वादिहतद्योगात्  .  ," If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman’s characteristics), (and these are) in evidence here.",brahma sutra,Veda Vyasa
अपि व्यापकत्वाद्धि तत्त्वप्रयोगात्स्वतः सिद्धभावादनन्याश्रयत्वात्।  जगत्तुच्छमेतत्समस्तं तदन्यत्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"Being all pervasive and goal oriented,
Being dependent on its own nature,
Than depending on any out side thing,
This world is trivial as it is different from self.
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
इत्यात्मदेहभेदेन देहात्मत्वं निवारितम्।  इदानीं देहभेदस्य ह्यसत्त्वं स्फुटमुच्यते।   , Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.,aparokshanubhuti,Adi Shankaracharya
श्रुतिप्रमाणैकमतेः स्वधर्म निष्ठा तयैवात्मविशुद्धिरस्य । शुद्धबुद्धेः परमात्मवेदनं तेनैव संसारसमूलनाशः ," One who is passionately devoted to the authority of the Śrutis acquires steadiness in his Svadharma, which alone conduces to the purity of his mind. The man of pure mind realises the Supreme Self, and by this alone Samsara with its root is destroyed.",vivekachudamani,Adi Shankaracharya
 छन्दत उभयाविरोधात्  ," As there is no conflict between the two (ie., two texts, or cause and effect) on the admission that destruction results from voluntary effort, (therefore such effort must take place before death).",brahma sutra,Veda Vyasa
 व्यतिरेकानवस्थितेश्चानपेक्षत्वात्  .  ," And (Pradhana is not the cause) since (nothing extraneous to it exists, so that) it has nothing to rely on (for impulsion to or stoppage from action).",brahma sutra,Veda Vyasa
 योनेः शरीरम्   , From the womb (comes) a new body (for the descending soul).,brahma sutra,Veda Vyasa
विषयाख्यग्रहो येन सुविरक्त्यसिना हतः । गच्छति भवाम्भोधेः पारं प्रत्यूहवर्जितः ," He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles.",vivekachudamani,Adi Shankaracharya
उपाधौ यथा भेदता सन्मणीनांतथा भेदता बुद्धिभेदेषु तेऽपि ।  यथा चन्द्रिकाणां जले चञ्चलत्वंतथा चञ्चलत्वं तवापीह विष्णो  ," O All-pervading Lord! Just as a crystal looks different due to different limiting adjuncts, you also appear to be different because of being reflected in different intellects. Just as the reflections of the moon in different vessels of water also move in accordance with the movement of the water, you also appear to undergo change because of association with different intellects.",hastamalakiyam,Adi Shankaracharya
सहनं सर्वदुःखानामप्रतीकारपूर्वकम् । न्ताविलापरहितं सा तितिक्षा निगद्यते ," The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titikṣā or forbearance.",vivekachudamani,Adi Shankaracharya
अथ योगानुशासनम्  , Now concentration is explained.,Yogasutra,Patanjali
यत्र यत्र मनो याति ब्रह्मणस्तत्र दर्शनात्।  मनसो धारणायैव धारणा सा परा मता।   ," The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).",aparokshanubhuti,Adi Shankaracharya
 स्थितिमाह दर्शयतश्चैवं प्रत्यक्षानुमाने  , And both the Upanishadic and Smriti texts show thus (that the supreme Light is beyond all changing things).,brahma sutra,Veda Vyasa
एकसमये चोभयानवधारणम्   ," From its being unable to cognise both at the same time.
",Yogasutra,Patanjali
इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता ।  त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः  ," 9  Indra thou art, O Prana and Rudra, too, in prowess. Thou art the Protector. Thou movest in the sky; thou art the sun, the lord of lights. ",Prashna,Upanishad
स्थुलादिभावा मयि कल्पिता भ्रमाद् आरोपितानुस्फुरणेन लोकैः । ले यथा कल्पकवत्सराय णर्त्वादयो निष्कलनिर्विकल्पे ," Such ideas as gross (or subtle) are erroneously imagined in me by people through the manifestation of things superimposed – just as in the indivisible and absolute time, cycles, years, half-years, seasons, etc., are imagined.",vivekachudamani,Adi Shankaracharya
 बुद्ध्यर्थः पादवत्  ," For the sake of intellectual grasp (Brahman’s magnitude is spoken of) just like the feet (of the mind or of space), (or the quarters of the karsapana).",brahma sutra,Veda Vyasa
भ्रान्तस्य यद्यद्भ्रमतः प्रतीतं भ्रामैव तत्तद्रजतं हि शुक्तिः । ंतया ब्रह्म सदैव रूप्यते त्वारोपितं ब्रह्मणि नाममात्रम् ," Whatever a deluded man perceives through mistake, is Brahman and Brahman alone: The silver is nothing but the mother-of-pearl. It is Brahman which is always considered as this universe, whereas that which is superimposed on the Brahman, viz. the universe, is merely a name.",vivekachudamani,Adi Shankaracharya
 सा च प्रशासनात्  .  ," And that act of supporting is possible for God only, owing to the mention of His mighty rule.",brahma sutra,Veda Vyasa
शान्तोदिताव्यपदेश्य धर्मानुपाती धर्मी   ," That which is acted upon by transformation, either past, present, or yet to be manifested is the qualified.
",Yogasutra,Patanjali
त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति ।  तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानतकिमिदं यक्षमिति  ,"2 Brahman, to be sure, understood it all and appeared before them. But they did not know who that adorable Spirit was. ",Kenopanishad,Upanishad
उपाधितादात्म्यविहीनकेवल ब्रह्मात्मनैवात्मनि तिष्ठतो मुनेः । रारब्धसद्भावकथा न युक्ता स्वप्नार्थसंबन्धकथेव जाग्रतः ," For the sage who lives in his own Self as Brahman, the One without a second, devoid of identification with the limiting adjuncts, the question of the existence of Prārabdha work is meaningless, like the question of a man who has awakened from sleep having any connection with the objects seen in the dream-state.",vivekachudamani,Adi Shankaracharya
 व्याप्तेश्च समञ्जसम्  ," Since Om pervades all the Vedas, it is appropriate to qualify it by the word Udgitha.",brahma sutra,Veda Vyasa
अखण्डबोधात्मनि निर्विकल्पे विकल्पनं व्योम्नि पुरप्रकल्पनम् । द्वयानन्दमयात्मना सदा शान्तिं परामेत्य भजस्व मौनम् ," Dualistic conceptions in the Ātman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. Therefore, always identifying thyself with the Bliss Absolute, the One without a second, and thereby attaining Supreme Peace, remain quiet.",vivekachudamani,Adi Shankaracharya
मूर्धज्योतिषि सिद्धदर्शनम्   ," On the light emanating from the top of the head, sight of the Siddhas.
",Yogasutra,Patanjali
निरामयो निराभासो निर्विकल्पोऽहमाततः।  नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।   ," I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,",aparokshanubhuti,Adi Shankaracharya
यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।  तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते  इति केनोपनिषदि प्रथमः खण्डः  ,"9 That which cannot be smelt by the breath, but by which the breath smells an object-That alone know as Brahman and not that which people here worship. ",Kenopanishad,Upanishad
संसारः स्वप्नतुल्यो हि रागद्वेषादिसंकुलः।  स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्।   ," The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns).",atmabodha,Adi Shankaracharya
नारायणोऽहं नरकान्तकोऽहं पुरान्तकोऽहं पुरुषोऽहमीशः । ण्डबोधोऽहमशेषसाक्षी निरीश्वरोऽहं निरहं च निर्ममः ," I am Nārāyaṇa, the slayer of Nāraka; I am the destroyer of Tripura, the Supreme Being, the Ruler; I am knowledge Absolute, the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of ‘I’ and ‘mine’.",vivekachudamani,Adi Shankaracharya
एह्येहीति तमाहुतयः सुवर्चसःसूर्यस्य रश्मिभिर्यजमानं वहन्ति ।  प्रियां वाचमभिवदन्त्योऽर्चयन्त्यएष वः पुण्यः सुकृतो ब्रह्मलोकः  ,"6 The luminous oblations say to the sacrifiers: Come hither! Come hither! And lead him on the rays of the sun, worshipping him all the while and greeting him with the pleasant words: This is the holy heaven of Brahma, earned by your good deeds.",Mundaka,Upanishad
 तन्निष्ठस्य मोक्षोपदेशात्  .  ," (Pradhana is not the meaning of the word “Self”), because liberation is promised for one who holds on to That.",brahma sutra,Veda Vyasa
यद्विभाति सदनेकधा भ्रमान् नामरूपगुणविक्रियात्मना । मवत्स्वयमविक्रियं सदा ब्रह्म तत्त्वमसि भावयात्मनि ," That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself always unchanged, like gold in its modifications – that Brahman art thou, meditate on this in thy mind.",vivekachudamani,Adi Shankaracharya
समाहितान्तःकरणः स्वरूपे विलोकयात्मानमखण्डवैभवम् । च्छिन्द्धि बन्धं भवगन्धगन्धितं यत्नेन पुंस्त्वं सफलीकुरुष्व ," With the mind restrained in Samadhi, behold in thy self the Ātman, of infinite glory, cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation of thy birth as a human being.",vivekachudamani,Adi Shankaracharya
 तदभावनिर्धारणे च प्रवृत्तेः  .  , And because (Gautama’s) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.,brahma sutra,Veda Vyasa
तद्वत्परे ब्रह्मणि वर्तमानः सदात्मना तिष्ठति नान्यदीक्षते । मृतिर्यथा स्वप्नविलोकितार्थे तथा विदः प्राशनमोचनादौ ," Similarly, he who is absorbed in Brahman lives identified with that eternal Reality and beholds nothing else. As one has a memory of the objects seen in a dream, so the man of realisation has a memory of the everyday actions such as eating.",vivekachudamani,Adi Shankaracharya
नाभिचक्रे कायव्यूहज्ञानम्   ," On the navel circle, (comes) the knowledge of the constitution of the body.
",Yogasutra,Patanjali
पूर्वं जनेरधिमृतेरपि नायमस्ति जातक्षणः क्षणगुणोऽनियतस्वभावः । को जडश्च घटवत्परिदृश्यमानः स्वात्मा कथं भवति भावविकारवेत्ता ," It does not exist prior to inception or posterior to dissolution, but lasts only for a short (intervening) period; its virtues are transient, and it is changeful by nature; it is manifold, inert, and is a sense-object, like a jar; how can it be one’s own Self, the Witness of changes in all things?",vivekachudamani,Adi Shankaracharya
लोकादिमग्निं तमुवाच तस्मैया इष्टका यावतीर्वा यथा वा ।  स चापि तत्प्रत्यवदद्यथोक्तंअथास्य मृत्युः पुनरेवाह तुष्टः  ,"15  Yama then told him about the Fire, which is the source of the worlds and what bricks were to be gathered for the altar and how many and how the sacrificial fire was to be lighted. Nachiketa, too, repeated all this as it had been told him. Then Yama, being pleased with him, spoke again. ",katha,Upanishad
भावितं तीव्रवेगेण वस्तु यन्निश्चयात्मना।  पुमांस्तद्धि भवेच्छीघ्रं ज्ञेयं भ्रमरकीटवत्।   ," A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.",aparokshanubhuti,Adi Shankaracharya
ताभ्यां प्रवर्धमाना सा सूते संसृतिमात्मनः । रयाणां च क्षयोपायः सर्वावस्थासु सर्वदा ,"315- Augmented by these two, desires produce one’s transmigration. The way to destroy these three, however, lies in looking upon everything, under all circumstances, always, everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman, those three are annihilated.",vivekachudamani,Adi Shankaracharya
यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभि-ध्यायीत स तेजसि सूर्ये सम्पन्नः । था पादोदरस्त्वचा विनिर्मुच्यतएवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकंस एतस्माज्जीवघनात् परात्परं पुरिशयं पुरुषमीक्षते । देतौश्लोकौ भवतः  ," 5  Again, he who meditates on the Highest Person through this syllable AUM consisting of three letters, becomes united with the effulgent Sun. As a snake is freed from its skin, even so he is freed from sin. ",Prashna,Upanishad
 प्रकाशवच्चावैशेष्यं  .  ," And the effulgent Self appears to be different during activity, as is the case with light etc.; yet (intrinsically) there is non-difference as is evident from repetition (of “That thou art”).",brahma sutra,Veda Vyasa
 अपि स्मर्यते  .  , And this is also stated in the Smriti (Gita).,brahma sutra,Veda Vyasa
 विद्याकर्मणोरिति तु प्रकृतत्वात्  ," But (by the expression “of these two paths”) what is meant is “of knowledge (ie., meditation) and action”, for that is the topic under discussion.",brahma sutra,Veda Vyasa
अग्ने नय सुपथा राये अस्मान्विश्वानि देव वयुनानि विद्वान् ।  युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नम उक्तिं विधेम ," O Agni, lead us by the good path to the enjoyment of the fruits of our deeds, knowing O God, all our deeds. Remove the sin of deceit from within us. We offer thee many prostrations by word of mouth. (18).",ishavasya,Upanishad
विशुद्धौ ते शुद्धस्फटिकविशदं व्योमजनकंशिवं सेवे देवीमपि शिवसमानव्यवसिताम् ।  ययोः कान्त्या यान्त्याः शशिकिरणसारूप्यसरणे-विधूतान्तर्ध्वान्ता विलसति चकोरीव जगती  ," The one who worships Parameshwara,Who has the luster of billions of moon and sunAnd who lives in thine Agna chakra- the holy wheel of order,And is surrounded by thine two forms,On both sides,Would forever live,In that world where rays of sun and moon do not enter,But which has its own luster,And which is beyond the sight of the eye,But is different from the world we see.",saundarya,Adi Shankaracharya
एवं निरन्तरकृता ब्रह्मैवास्मीति वासना।  हरत्यविद्याविक्षेपान्रोगानिव रसायनम्।   ," The impression “I am Brahman” thus created by constant practice destroys ignorance and the agitation caused by it, just as medicine or Rasayana destroys disease.",atmabodha,Adi Shankaracharya
यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स  समानः । नो हवाव यजमानः । ष्टफलमेवोदानः ।  एनं यजमानमहरहर्ब्रह्मगमयति  ," 4  Samana is so called because it distributes equally the two oblations, namely, the out breathing and the in breathing; it is the priest. The mind, verily, is the sacrificer. Udana is the fruit of the sacrifice, because it leads the sacrificer every day, in deep sleep, to Brahman. ",Prashna,Upanishad
इतः को न्वस्ति मूढात्मा यस्तु स्वार्थे प्रमाद्यति । र्लभं मानुषं देहं प्राप्य तत्रापि पौरुषम् ," What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end of this life?",vivekachudamani,Adi Shankaracharya
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्   ," The obstructions to Yoga are killing, falsehood, etc., whether committed, caused, or approved; either through avarice, or anger, or ignorance; whether slight, middling, or great; and they result in infinite ignorance and misery. This is (the method of) thinking the contrary.
",Yogasutra,Patanjali
 सन्ध्ये सृष्टिराह हि  .  , In the intermediate stage (of dream) occurs (real) creation; for the Upanishad says so.,brahma sutra,Veda Vyasa
देहात्मधीरेव नृणामसद्धियां जन्मादिदुःखप्रभवस्य बीजम् । स्ततस्त्वं जहि तां प्रयत्नात् त्यक्ते तु चित्ते न पुनर्भवाशा ," Identifications with the body alone is the root that produces the misery of birth etc., of people who are attached to the unreal; therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth.",vivekachudamani,Adi Shankaracharya
नैषा तर्केण मतिरापनेयाप्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।  यां त्वमापः सत्यधृतिर्बतासित्वादृङ्नो भूयान्नचिकेतः प्रष्टा  ,"9  This Knowledge cannot be attained by reasoning. Atman become easy of comprehension, O dearest, when taught by another. You have attained this Knowledge now. You are, indeed, a man of true resolve. May we always have an inquirer like you! ",katha,Upanishad
तदा द्रष्टुः स्वरूपेऽवस्थानम्   ," At that time (After all waves have finished. This is nothing to take with concentration)the seer (Purusha) rests in his own (unmodified) state.
",Yogasutra,Patanjali
महीं मूलाधारे कमपि मणिपूरे हुतवहंस्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि ।  मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथंसहस्रारे पद्मे सह रहसि पत्या विहरसे  ," Oh Goddess mine,You live in seclusion with your consort,In the lotus with thousand petals,Reached after breaking through the micro ways,Of the power of earth in Mooladhara,Of the power of water of Mani poora,Of the power of fire of Swadhishtana,Of the fire of air in the heart,And of the power of ether in between the eyelids*",saundarya,Adi Shankaracharya
 पूर्वं तु बादरायणो हेतुव्यपदेशात्  ," But Badarayana considers the earlier One (viz., God) (as the bestower of results), because He is mentioned as the cause of even action.",brahma sutra,Veda Vyasa
तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद । ातःपरमस्तीति  ," 7  Pippalada said to them: Thus far, indeed, I know the Supreme Brahman; there is nothing higher than this. ",Prashna,Upanishad
 तथाऽन्यप्रतिषेधात्  , Similarly from the denial of everything else (it follows that there is nothing but Brahman).,brahma sutra,Veda Vyasa
प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे ।  तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्तियः प्राणैः प्रतितिष्ठसि  ," 7  As Prajapati thou movest about in the womb; it is thou, indeed, who art born again. To thee, O Prana, creatures bring offerings, to thee who dwellest in the body with the organs. ",Prashna,Upanishad
यथा रज्जुं परित्यज्य सर्प गृह्णाति वै भ्रमात्।  तद्वत्सत्यमविज्ञाय जगत्पश्यति मूढधीः।   ," Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.",aparokshanubhuti,Adi Shankaracharya
हानमेषां क्लेशवदुक्तम्   ," Their destruction is in the same manner as of ignorance, egoism, etc., as said before (II.10).
",Yogasutra,Patanjali
 अध्ययनमात्रवतः  .  , (Engagements in religious actions is prescribed) for him only who has merely recited the Vedas.,brahma sutra,Veda Vyasa
भ्रान्तिं विना त्वसङ्गस्य निष्क्रियस्य निराकृतेः । घटेतार्थसंबन्धो नभसो नीलतादिवत् ," But for delusion there can be no connection of the Self – which is unattached, beyond activity and formless – with the objective world, as in the case of blueness etc., with reference to the sky.",vivekachudamani,Adi Shankaracharya
यशो जनेऽसानि स्वाहा । ्रेयान् वस्यसोऽसानि स्वाहा ।  तं त्वा भग प्रविशानि स्वाहा ।  स मा भग प्रविश स्वाहा ।  तस्मिन् सहस्रशाखे । िभगाऽहं त्वयि मृजे स्वाहा ।  यथाऽऽपः प्रवताऽऽयन्ति । था मासा अहर्जरम् ।  एवं मां ब्रह्मचारिणः । ातरायन्तु सर्वतः स्वाहा ।  प्रतिवेशोऽसि प्रमाभाहि प्रमापद्यस्व ति चतुर्थोऽनुवाकः  ,"May I become successful among the people. Svaha! – May I become superior among the rich. Svaha! – O Lord of prosperity, may I enter into Thee. Svaha! – Mayst Thou enter into me. In that Self of Thine with a thousand branches, O Lord, may I purify myself from all my sins. Svaha! – As water flows downwards, as months fly into years, so too, O creator, may students of Brahma-vidya come to me from everywhere. Svaha! – Thou art the refuge! Beam upon me! Come to me!!",Taittiriya,Upanishad
समस्तेषु वस्तुष्वनुस्यूतमेकंसमस्तानि वस्तूनि यन्न स्पृशन्ति ।  वियद्वत्सदा शुद्धमच्छस्वरूपंस नित्योपलब्धिस्वरूपोऽहमात्मा  ," The one Self which pervades everything in this universe, but which nothing can taint, which is always pure like space, which is free from the impurity in the form of attachment and aversion, which is immortal, that Self of the nature of eternal consciousness, I am.",hastamalakiyam,Adi Shankaracharya
 भेदव्यपदेशात्  .  , (And) because there is a mention of difference.,brahma sutra,Veda Vyasa
मा भैष्ट विद्वंस्तव नास्त्यपायः संसारसिन्धोस्तरणेऽस्त्युपायः । नैव याता यतयोऽस्य पारं तमेव मार्गं तव निर्दिशामि ," Fear not, O learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thee.",vivekachudamani,Adi Shankaracharya
देहादिभावं परिवर्तयन्तःस्वात्मानमात्मन्यवलोकयन्तः ।  नान्तं न मध्यं न बहिः स्मरन्तःकौपीनवन्तः खलु भाग्यवन्तः  ,"Witnessing the changes of mind and body,
Naught but the Self within him beholding,
Heedless of outer, of inner, of middle,
Blest indeed is the wearer of the loin-cloth . (4)",kp,Adi Shankaracharya
प्रणो ह्येष यः सर्वभूतैर्विभातिविजानन् विद्वान् भवते नातिवादी ।  आत्मक्रीड आत्मरतिः क्रियावा-नेष ब्रह्मविदां वरिष्ठः  ,"4 He indeed is Prana; He shines forth variously in all beings. The wise man who knows Him does not babble. Revelling in the Self, delighting in the Self, performing actions, he is the foremost among the knowers of Brahman. ",Mundaka,Upanishad
ता एव सबीजः समाधिः   ," These concentrations are with seed.
",Yogasutra,Patanjali
 ऐहिकमप्रस्तुतप्रतिबन्धे तद्दर्शनात्  .  , The generation of knowledge takes place even in this life if there is no obstruction to the means adopted. For this is what is revealed (by the Upanishads).,brahma sutra,Veda Vyasa
यस्मिन् द्यौः पृथिवी चान्तरिक्षमोतंमनः सह प्राणैश्च सर्वैः ।  तमेवैकं जानथ आत्मानमन्या वाचोविमुञ्चथामृतस्यैष सेतुः  ,"5 In Him are woven heaven, earth and the space between and the mind with all the sense-organs. Know that non-dual Atman alone and give up all other talk. He is the bridge to Immortality. ",Mundaka,Upanishad
न चैकं तदन्यद्द्वितीयं कुतः स्यान्न वा केवलत्वं न चाकेवलत्वम्।  न शून्यं न चाशून्यमद्वैतकत्वात्कथं सर्ववेदान्तसिद्धं ब्रवीमि।   ,"It is not even one and how can it be two,
Neither is it unique and nor not unique,
Neither is it a vacuum nor something different from it,
For it is the essence of non dual reality
So how can I tell about what is established by all philosophy?",dasa shloki,Adi Shankaracharya
वैराग्यबोधौ पुरुषस्य पक्षिवत् पक्षौ विजानीहि विचक्षण त्वम् । मुक्तिसौधाग्रलताधिरोहणं ताभ्यां विना नान्यतरेण सिध्यति ," Know, O wise man, dispassion and discrimination to be like the two wings of a bird in the case of an aspirant. Unless both are there, none can, with the help of either  one, reach the creeper of Liberation that grows, as it were, on the top of an edifice.",vivekachudamani,Adi Shankaracharya
सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमितिततो हैव विदाञ्चकार ब्रह्मेति  ,"1 “That yaksha was Brahman,” said She. “It was through the victory of Brahman, indeed, that you achieved this glory.” It was from that (from the words of Umā) that he (Indra) understood that the yaksha was Brahman.",Kenopanishad,Upanishad
समाने वृक्षे पुरुषो निमग्नोऽनिशया शोचति मुह्यमानः ।  जुष्टं यदा पश्यत्यन्यमीशमस्यमहिमानमिति वीतशोकः  ,"2 Seated on the same tree, the jiva moans, bewildered by his impotence. But when he beholds the other, the Lord worshipped by all and His glory, he then becomes free from grief. ",Mundaka,Upanishad
अहं विकारहीनस्तु देहो नित्यं विकारवान्।  इति प्रतीयते साक्षात्कथं स्याद्देहकः पुमान्।   ," It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?",aparokshanubhuti,Adi Shankaracharya
नित्योऽनित्यानां चेतनश्चेतनानाम्एको बहूनां यो विदधाति कामान् ।  तमात्मस्थं येऽनुपश्यन्ति धीराःतेषां शान्तिः  शाश्वती नेतरेषाम्  ,"13  There is One who is the eternal Reality among non-eternal objects, the one truly conscious Entity among conscious objects and who, though non-dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves-not to others. ",katha,Upanishad
तटिल्लेखातन्वीं तपनशशिवैश्वानरमयींनिषण्णां षण्णामप्युपरि कमलानां तव कलाम् ।  महापद्माटव्यां मृदितमलमायेन मनसामहान्तः पश्यन्तो दधति परमाह्लादलहरीम्  ," He who meditates in his mind,On you who showers nectar from all your limbs,And in the form which resembles,The statue carved out of moonstone,Can with a single stare,Put an end to the pride of snakes,And with his nectar like vision,Cure those afflicted by fever.",saundarya,Adi Shankaracharya
देहादिसंसक्तिमतो न मुक्तिः मुक्तस्य देहाद्यभिमत्यभावः । प्तस्य नो जागरणं न जाग्रतः स्वप्नस्तयोर्भिन्नगुणाश्रयत्वात् ," There is no Liberation for one who has attachment to the body etc., and the liberated man has no identification with the body etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are contradictory in nature.",vivekachudamani,Adi Shankaracharya
कोऽहं कथमिदं जातं को वा कर्तास्य विद्यते।  उपादानं किमस्तीह विचारः सोऽयमीदृशः।   , Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).,aparokshanubhuti,Adi Shankaracharya
साधुभिः पूज्यमानेऽस्मिन् पीड्यमानेऽपि दुर्जनैः । भावो भवेद्यस्य स जीवन्मुक्तलक्षणः ," He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.",vivekachudamani,Adi Shankaracharya
यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।  स तु तत्पदमाप्नोति यस्माद्भूयो न जायते  ,"8  But if the buddhi, being related to a mind that is restrained, possesses discrimination and therefore always remains pure, then the embodied soul attains that goal from which he is not born again. ",katha,Upanishad
एवमात्मनि नज्ञाते देहाध्यासो हि जायते।  स एवात्मा परिज्ञातो लीयते च परात्मनि।   ," Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.",aparokshanubhuti,Adi Shankaracharya
सम्यग्विवेकः स्फुटबोधजन्यो विभज्य दृग्दृश्यपदार्थतत्त्वम् । नत्ति मायाकृतमोहबन्धं यस्माद्विमुक्तस्तु पुनर्न संसृतिः ," Perfect discrimination brought on by direct realisation distinguishes the true nature of the subject from that of the object, and breaks the bond of delusion created by Māyā; and there is no more transmigration for one who has been freed from this.",vivekachudamani,Adi Shankaracharya
ऋतं पिबन्तौ सुकृतस्य लोकेगुहां प्रविष्टौ परमे परार्धे ।  छायातपौ ब्रह्मविदो वदन्तिपञ्चाग्नयो ये च त्रिणाचिकेताः  ,"1  Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice. ",katha,Upanishad
 भावे जाग्रद्वत्  .  ," When the body exists, the fulfilment of the desires is just as in the waking state.",brahma sutra,Veda Vyasa
यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत ।  गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । तद्वै तत्  ,"6  He verily knows Brahman who knows the First-born, the offspring of austerity, created prior to the waters and dwelling, with the elements, in the cave of the heart. This, verily, is That. ",katha,Upanishad
यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।  तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः  ,"6  But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control, like the good horses of a charioteer. ",katha,Upanishad
अयोऽग्नियोगादिव सत्समन्वयान् मात्रादिरूपेण विजृम्भते धीः । ्कार्यमेतद्द्वितयं यतो मृषा दृष्टं भ्रमस्वप्नमनोरथेषु ,"349- Like iron manifesting as sparks through contact with fire, the Buddhi manifests itself as knower and known through the inherence of Brahman. As these two (knower and known), the effects of the Buddhi, are observed to be unreal in the case of delusion, dream and fancy, similarly, the modifications of the Prakriti, from egoism down to the body and all sense-objects are also unreal. Their unreality is verily due to their being subject to change every moment. But the Ātman never changes. ",vivekachudamani,Adi Shankaracharya
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः   ," Non-killing being established, in his presence all enmities cease (in others).
",Yogasutra,Patanjali
विशुद्धसत्त्वस्य गुणाः प्रसादः स्वात्मानुभूतिः परमा प्रशान्तिः । प्तिः प्रहर्षः परमात्मनिष्ठा यया सदानन्दरसं समृच्छति ," The traits of pure Sattva are cheerfulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Ātman, by which the aspirant enjoys bliss everlasting.",vivekachudamani,Adi Shankaracharya
श्रवणादिभिरुद्दीप्तज्ञानाग्निपरितापितः।  जीवः सर्वमलान्मुक्तःस्वर्णवद्द्योतते स्वयम्।   ," The’Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.",atmabodha,Adi Shankaracharya
यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने ।  तदाऽऽज्यभागावन्तरेणाऽऽहुतीः प्रतिपादयेत्  ,"2 When the fire is well lighted and the flames flicker, let a man offer his oblations in the space between the two portions of melted butter. ",Mundaka,Upanishad
अहंकारे कर्तर्यहमिति मतिं मुञ्च सहसा विकारात्मन्यात्मप्रतिफलजुषि स्वस्थितिमुषि । ध्यासात्प्राप्ता जनिमृतिजरादुःखबहुला प्रतीचश्चिन्मूर्तेस्तव सुखतनोः संसृतिरियम् ," Give up immediately thy identification with egoism, the agent, which is by its nature a modification, is endued with a reflection of the Self, and diverts one from being established in the Self – identifying thyself with which thou hast come by this relative existence, full of the miseries of birth, decay and death, though thou art the Witness, the Essence of Knowledge and Bliss Absolute.",vivekachudamani,Adi Shankaracharya
 शिष्टेश्च  ," (The meditations are to be combined), also because they are enjoined (in the Vedas).",brahma sutra,Veda Vyasa
पञ्चानामपि कोशानामपवादे विभात्ययं शुद्धः । त्यानन्दैकरसः प्रत्यग्रूपः परः स्वयंज्योतिः ," When all the five sheaths have been eliminated, the Self of man appears – pure, of the essence of everlasting and unalloyed bliss, indwelling, supreme and self-effulgent.",vivekachudamani,Adi Shankaracharya
 ऊर्ध्वरेतस्सु च शब्दे हि  .  ," And knowledge belongs to the monks, for they are met with in the Vedas.",brahma sutra,Veda Vyasa
निर्विकारतया वृत्त्या ब्रह्माकारतया पुनः।  वृत्तिविस्मरणं सम्यक्समाधिर्ज्ञानसंज्ञकः।   , The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.,aparokshanubhuti,Adi Shankaracharya
अहंकारग्रहान्मुक्तः स्वरूपमुपपद्यते । ्द्रवद्विमलः पूर्णः सदानन्दः स्वयंप्रभः ," Freed from the clutches of egoism, as the moon from those of Rāhu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous. ",vivekachudamani,Adi Shankaracharya
न मे देहेन संबन्धो मेघेनेव विहायसः । ः कुतो मे तद्धर्मा जाक्रत्स्वप्नसुषुप्तयः ," I have no connection with the body, as the sky with clouds; so how can the states of wakefulness, dream and profound sleep, which are attributes of the body, affect me? ",vivekachudamani,Adi Shankaracharya
 विशेषणभेदव्यपदेशाभ्यां नेतरौ  .  ," And the other two (viz., the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and (Its) difference (from the two).",brahma sutra,Veda Vyasa
उच्यतेऽज्ञैर्बलाच्चैतत्तदानर्थद्वयागमः।  वेदान्तमतहानं च यतो ज्ञानमिति श्रुतिः।   ," If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.",aparokshanubhuti,Adi Shankaracharya
पदन्यासक्रीडापरिचयमिवारब्धुमनसःस्खलन्तस्ते खेलं भवनकलहंसा न जहति ।  अतस्तेषां शिक्षां सुभगमणिमञ्जीररणित-च्छलादाचक्षाणं चरणकमलं चारुचरिते  ," My soul with six organs,Is similar to the six legged honey bees,Which dip at your holy feet,Which are as pretty,As the flower bunch,Of the Celestial tree,Which always grant wealth to the poor,Whenever they wish,And which without break showers floral honey.",saundarya,Adi Shankaracharya
ये हि वृत्तिं विजानन्ति ये ज्ञात्वा वर्धयन्त्यपि।  ते वै सत्पुरुषा धन्या वन्द्यास्ते भुवनत्रये।   , Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.,aparokshanubhuti,Adi Shankaracharya
 पुरुषाश्मवदितिचेत्तथापि  .  ," If it be argued that like a (lame) man (riding on a blind man) or a lodestone (moving iron), (the soul can stimulate Pradhana), even then (the defect will persist).",brahma sutra,Veda Vyasa
ब्रह्मैवाहं समः शान्तः सच्चिदानन्दलक्षणः।  नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।   ," I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.",aparokshanubhuti,Adi Shankaracharya
सुखानुशयी रागः   ," Attachment is that which dwells on pleasure.
",Yogasutra,Patanjali
 सोऽध्यक्षे तदुपगमादिभ्यः  .  ," That one (ie., the vital force) is (known to be) withdrawn into the ruler (ie., the individual Self) from such facts as approaching that (Self at the time of death).",brahma sutra,Veda Vyasa
कामः क्रोधो लोभदम्भाद्यसूया अहंकारेर्ष्यामत्सराद्यास्तु घोराः । ्मा एते राजसाः पुम्प्रवृत्तिः यस्मादेषा तद्रजो बन्धहेतुः ," Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc., — these are the dire attributes of Rajas, from which the worldly tendency of man is produced. Therefore Rajas is a cause of bondage.",vivekachudamani,Adi Shankaracharya
श्रुतीनां मूर्धानो दधति तव यौ शेखरतयाममाप्येतौ मातः शिरसि दयया धेहि चरणौ ।  ययोः पाद्यं पाथः पशुपतिजटाजूटतटिनीययोर्लाक्षालक्ष्मीररुणहरिचूडामणिरुचिः  ," Oh daughter of the mountain,The five arrowed cupid,To win , Rudhra your lord,Has made your legs,In to an arrow case,With ten arrows.In the end of the case,Are your two feet,Studded with ten of your so called nails,Which are the ten steel tipped arrows,Sharpened on the crowns of Devas.",saundarya,Adi Shankaracharya
 हानौ तूपायनशब्दशेषात् कुशाच्छन्दस्स्तुत्युपगानवत्तदुक्तम्  ," But where only the rejection of virtue and vice is spoken of, the reception of these by others has to be inferred, on account of the term reception being a counter-correlative of rejection. And this is on the analogy of kusas, metres, praise and recitation, as has been explained (by Jaimini).",brahma sutra,Veda Vyasa
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः   ," For the discriminating, the perception of the mind as Atman ceases.
",Yogasutra,Patanjali
गिरामाहुर्देवीं द्रुहिणगृहिणीमागमविदोहरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।  तुरीया कापि त्वं दुरधिगमनिःसीममहिमामहामाया विश्वं भ्रमयसि परब्रह्ममहिषि  ," Many poets reach the Goddess of learning,The wife of the creaor,By composing soulfull poems.Many who search and attain riches,Are termed as the Lord of the Goddess of wealth.Oh, first among chaste woman,Except Lord Shiva your consort.Your breasts have not even touched,The holy henna* tree.",saundarya,Adi Shankaracharya
अखण्डानन्दरूपस्य तस्यानन्दलवाश्रिताः।  ब्रह्माद्यास्तारतम्येन भवन्त्यानन्दिनोऽखिलाः।   ," Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle.",atmabodha,Adi Shankaracharya
नमो नमस्ते गुरवे महात्मने विमुक्तसङ्गाय सदुत्तमाय । त्याद्वयानन्दरसस्वरूपिणे भूम्ने सदापारदयाम्बुधाम्ने ," Repeated salutations to thee, O noble Teacher, who art devoid of attachment, the best among the good souls and the embodiment of the essence of Eternal Bliss, the One without a second – who art infinite and ever the boundless ocean of mercy:",vivekachudamani,Adi Shankaracharya
करीन्द्राणां शुण्डान् कनककदलीकाण्डपटली-मुभाभ्यामूरुभ्यामुभयमपि निर्जित्य भवती ।  सुवृत्ताभ्यां पत्युः प्रणतिकठिनाभ्यां गिरिसुतेविधिज्ञ्ये जानुभ्यां विबुधकरिकुम्भद्वयमसि  ," Oh, daughter of the mountain,Perhaps Himavan , the king of mountains,Gave readily as dowry to you,The density and breadth from his bottom,So that your behinds are broad and dense.And therefore they both hide all the world,And make the world light.",saundarya,Adi Shankaracharya
क्वचिन्मूढो विद्वान् क्वचिदपि महाराजविभवः क्वचिद्भ्रान्तः सौम्यः क्वचिदजगराचारकलितः । वचित्पात्रीभूतः क्वचिदवमतः क्वाप्यविदितः चरत्येवं प्राज्ञः सततपरमानन्दसुखितः ," Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour;  sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown – thus lives the man of realisation, ever happy with Supreme Bliss.",vivekachudamani,Adi Shankaracharya
 विवक्षितगुणोपपत्तेश्च  .  , And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).,brahma sutra,Veda Vyasa
 तदुपर्यपि बादरायणः संभवात्  .  ," Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.",brahma sutra,Veda Vyasa
  इति श्रीमत्परमहंसपरिव्राजकाचार्यस्यश्रीगोविन्दभगवत्पूज्यपादशिष्यस्यश्रीमच्छङ्करभगवतः कृतौ सौन्दर्यलहरी सम्पूर्णा तत्सत्  ," Oh Goddess who is the source of all words,This poem which is made of words,That you only made,Is like showing the camphor lamp to the Sun,Is like offering as ablation to the moon,The water got from the moon stone,And is like offering water worship,To the sea.",saundarya,Adi Shankaracharya
 प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीतिच भूयः  .  , The Upanishad certainly denies the limitation that is being dealt with and then speaks of something more.,brahma sutra,Veda Vyasa
देहेन्द्रियप्राणमनोऽहमादिभिः स्वाज्ञानकॢप्तैरखिलैरुपाधिभिः । मुक्तमात्मानमखण्डरूपं पूर्णं महाकाशमिवावलोकयेत् ," One should behold the Ātman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Prāṇas, Manas and egoism, which are creations of one’s own ignorance – like the infinite sky.",vivekachudamani,Adi Shankaracharya
 अनुबन्धदिभ्यह् प्रज्नन्तरप्रिथक्त्ववत् द्रिस्ह्तस्छ तदुक्तम्  । ," On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini.",brahma sutra,Veda Vyasa
ये के चास्मच्छ्रेयाꣳसो ब्राह्मणाः ।  तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । ्रद्धया देयम् ।  अश्रद्धयाऽदेयम् । ्रिया देयम् । ्रिया देयम् ।  भिया देयम् । ंविदा देयम्  ,"You must not even breathe a word when those who are more distinguished than you are in discussion on spiritual matters (or, you must offer a seat to superiors and worship them with acts of reverence and love). Gifts should be given with faith; it should never be given without faith; it should be given in plenty, with modesty and with sympathy. Let there be also agreement in opinion or friendly feelings when gifts are offered.",Taittiriya,Upanishad
 कर्माविभागादिति चेन्नानादित्वात्  ," If it be argued that it is not possible (to take Karma – merit and demerit – into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning.",brahma sutra,Veda Vyasa
 सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात्  .  , Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc.,brahma sutra,Veda Vyasa
निष्कलोऽहं निष्क्रियोऽहं सर्वात्माद्यः सनातनः ।  अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः  ," I am devoid of parts. I am actionless. I am the self of all. I am the primordial one. I am the ancient, eternal one. I am the directly intuited self. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya
 अनुकृतेस्तस्य च  .  ," Because of the fact of acting (ie., shining) in accordance and because of the use of the word “His”, (the Light mentioned in the Mundaka Upanishad must be Brahman).",brahma sutra,Veda Vyasa
गताः कलाः पञ्चदश प्रतिष्ठादेवाश्च सर्वे प्रतिदेवतासु ।  कर्माणि विज्ञानमयश्च आत्मापरेऽव्यये सर्वे एकीभवन्ति  ,"7 The fifteen parts go back to their causes and all the senses to their deities; the actions and the Atman reflected in the buddhi, become one with the highest imperishable Brahman, which is the Self of all. ",Mundaka,Upanishad
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।  अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति  ,"13  He is to be realised first as Existence limited by upadhis and then in His true transcendental nature. Of these two aspects, Atman realised as Existence leads the knower to the realisation of His true nature. ",katha,Upanishad
शब्दार्थप्रत्ययानामित रेतराध्यासात् सङ्करस्तत्प्रविभाग संयमात्सर्वभूतरुतज्ञानम्   ," By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
",Yogasutra,Patanjali
 यथा प्राणादिः  , And this is so just as in the case of the outgoing breath etc.,brahma sutra,Veda Vyasa
आत्मनो विक्रिया नास्ति बुद्धेर्बोधो न जात्विति।  जीवः सर्वमलं ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति।   , Atman never does anything and the intellect of its own accord has no capacity to experience’I know’. But the individuality in us delusorily thinks he is himself the seer and the knower.,atmabodha,Adi Shankaracharya
 अभिव्यक्तेरित्याश्मरथ्यः  .  ," According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).",brahma sutra,Veda Vyasa
स एको मनुष्यगन्धर्वाणामानन्दः । ्रोत्रियस्य चाकामहतस्य ।  ते ये शतं मनुष्यगन्धर्वाणामानन्दाः ।  स एको देवगन्धर्वाणामानन्दः । ्रोत्रियस्य चाकामहतस्य ।  ते ये शतं देवगन्धर्वाणामानन्दाः ।  स एकः पितृणां चिरलोकलोकानामानन्दः ।  श्रोत्रियस्य चाकामहतस्य ।  ते ये शतं पितृणां चिरलोकलोकानामानन्दाः ।  स एक आजानजानां देवानामानन्दः  ,"This unit of bliss of man multiplied hundred fold is the bliss of human Gandharvas and this is also the bliss of one, versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the human-Gandharvas is the unit of measure of the bliss of the celestial Gandharvas. This is the same as the bliss of one who is well versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the celestial-Gandharvas is the unit of measure of the joy of the Manes, whose world continues for long. the same is the joys expressed by one well-vesed in the vedas and who is free from desires. This joy of Manes whose worlds are relatively immortal, multiplied by a hundred-fold is one unit of trhe joy of the Ajanaja gods born in the Deva loka. And it is also the measure of the bliss of the Srotriya who has transcended all his desires.
",Taittiriya,Upanishad
सत्त्वं विशुद्धं जलवत्तथापि ताभ्यां मिलित्वा सरणाय कल्पते । ्रात्मबिम्बः प्रतिबिम्बितः सन् प्रकाशयत्यर्क इवाखिलं जडम् ," Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Ātman becomes reflected in Sattva and like the sun reveals the entire world of matter.",vivekachudamani,Adi Shankaracharya
 अरूपवदेव हि तत्प्रधानत्वात्  .  ," Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching).",brahma sutra,Veda Vyasa
हिमानीहन्तव्यं हिमगिरिनिवासैकचतुरौनिशायां निद्राणं निशि चरमभागे च विशदौ ।  वरं लक्ष्मीपात्रं श्रियमतिसृजन्तौ समयिनांसरोजं त्वत्पादौ जननि जयतश्चित्रमिह किम्  ," In a playful mood,after teasing you,About you and your family,And at a loss to control your love tiff,When your consort does prostrations,Your lotus like feet touches his forehead,And the God of love , the enemy of your Lord, who was burnt,By the fire from his third eye,And was keeping the enmity with your lord,Like the ever hurting arrow,Makes sounds like Kili Kili*,From your belled anklets on the legs.",saundarya,Adi Shankaracharya
वेदान्तसिद्धान्तनिरुक्तिरेषा ब्रह्मैव जीवः सकलं जगच्च । ण्डरूपस्थितिरेव मोक्षो ब्रह्माद्वितीये श्रुतयः प्रमाणम् ," The verdict of all discussions on the Vedanta is that the Jīva and the whole universe are nothing but Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Śrutis themselves are authority (for the statement) that Brahman is One without a second.",vivekachudamani,Adi Shankaracharya
प्रतीतिर्जीवजगतोः स्वप्नवद्भाति यावता । वन्निरन्तरं विद्वन्स्वाध्यासापनयं कुरु ," So long as even a dream-like perception of the universe and souls persists, do away with thy superimposition, O learned man, without the least break.",vivekachudamani,Adi Shankaracharya
क्रियान्तरासक्तिमपास्य कीटको ध्यायन्नलित्वं ह्यलिभावमृच्छति । ैव योगी परमात्मतत्त्वं ध्यात्वा समायाति तदेकनिष्ठया ," Just as the cockroach, giving up the attachment to all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the Yogi, meditating on the truth of the Paramātman, attains to It through his one- pointed devotion to that.",vivekachudamani,Adi Shankaracharya
असत्पदार्थानुभवेन किंचिन् न ह्यस्ति तृप्तिर्न च दुःखहानिः । द्वयानन्दरसानुभूत्या तृप्तः सुखं तिष्ठ सदात्मनिष्ठया ," From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with that Reality.",vivekachudamani,Adi Shankaracharya
देवानामसि वह्नितमः पितॄणां प्रथमा स्वधा ।  ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि  ," 8  Thou art the chief bearer of oblations to the gods and the first offering to the departed fathers; thou art the true activities of the rishis, of the Atharvangiras. ",Prashna,Upanishad
 अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम्  ," But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them).",brahma sutra,Veda Vyasa
यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण-मचक्षुःश्रोत्रं तदपाणिपादम् ।  नित्यं विभुं सर्वगतं सुसूक्ष्मंतदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः  ,"6 By means of the Higher Knowledge the wise behold everywhere Brahman, which otherwise cannot be seen or seized, which has no root or attributes, no eyes or ears, no hands or feet; which is eternal and omnipresent, all-pervading and extremely subtle; which is imperishable and the source of all beings.",Mundaka,Upanishad
 लिङ्गाच्च  .  , And (this is so) on account of the indicatory mark.,brahma sutra,Veda Vyasa
ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण ।  अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्  इति मुण्डकोपनिषदि द्वितीयमुण्डके द्वितीयः खण्डः  ,"11 That immortal Brahman alone is before, that Brahman is behind, that Brahman is to the right and left. Brahman alone pervades everything above and below; this universe is that Supreme Brahman alone. ",Mundaka,Upanishad
कामान्निष्कामरूपी संश्चरत्येकचारो मुनिः । वात्मनैव सदा तुष्टः स्वयं सर्वात्मना स्थितः ," The sage, living alone, enjoys the sense-objects, being the very embodiment of desirelessness – always satisfied with his own Self, and himself present at the All.",vivekachudamani,Adi Shankaracharya
तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा इतीन् न्यमीमिषदा  इत्यधिदैवतम्  ,4 This is the teaching regarding That (Brahman): It is like a flash of lightning; it is like a wink of the eye; this is with reference to the ādihidaivatam (Its aspect as cosmic manifestation).,Kenopanishad,Upanishad
 इतरस्याप्येवमसंश्लेषः पाते तु  .  ," In the very same way there is no attachment of the other (ie., of virtue) as well. Liberation must follow as soon as the body falls.",brahma sutra,Veda Vyasa
 विशेषं च दर्शयति  .  , And the Upanishad reveals a speciality about the results (of meditations with symbols).,brahma sutra,Veda Vyasa
एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।  दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः  ,12  That Self hidden in all beings does not shine forth; but It is seen by subtle seers through their one-pointed and subtle intellects. ,katha,Upanishad
सर्वात्मसिद्धये भिक्षोः कृतश्रवणकर्मणः । ाधिं विदधात्येषा शान्तो दान्त इति श्रुतिः ," To the Sannyasin who has gone through the act of hearing, the Shruti passage, ‘Calm, self-controlled.’ Etc., prescribes Samadhi for realising the identity of the universe with the Self.",vivekachudamani,Adi Shankaracharya
समुन्मीलत् संवित् कमलमकरन्दैकरसिकंभजे हंसद्वन्द्वं किमपि महतां मानसचरम् ।  यदालापादष्टादशगुणितविद्यापरिणति-र्यदादत्ते दोषाद् गुणमखिलमद्भ्यः पय इव  ," I bow before the Shiva ,Who is of the pure crystal form,In thine supremely pure wheelAnd who creates the principle of ether,And to you my mother,Who has same stream of thought as Him.I bow before you both,Whose moon like light,Forever removes the darkness of ignorance,Forever from the mind,And which shines like the Chakora* bird ,Playing in the full moon light.",saundarya,Adi Shankaracharya
यथैव दिग्विपर्यासो मोहाद्भवति कस्यचित्।  तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।   ," Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,",aparokshanubhuti,Adi Shankaracharya
 अन्तर उपपत्तेः  .  ," The One inside (is God), for that is logical.",brahma sutra,Veda Vyasa
 आत्मगृहीतिरितरवदुत्तरात्  ," The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification. (Or) The Self is to be understood (in the Chandogya Upanishad), just as in the other (Brihadaranyaka) Upanishad, because of the subsequent (instruction about identity).",brahma sutra,Veda Vyasa
कर्म जन्मान्तरकृतं प्रारब्धमिति कीर्तितम्।  तत्तु जन्मान्तराभावात्पुंसो नैवास्ति कर्हिचित्।   ," That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).",aparokshanubhuti,Adi Shankaracharya
हित्वा द्वौ शबलौ वाच्यौ वाक्यं वाक्यार्थबोधने।  यथा प्रवर्ततेऽस्माभिस्तथा व्याख्यातमादरात्।   ," “How great statement discards the two qualified-meanings, and reveals what it really means – this we have carefully commented upon already.”",vakyavritti,Adi Shankaracharya
य एवं वेद । ्षेम इति वाचि । ोगक्षेम इति प्राणापानयोः ।  कर्मेति हस्तयोः । तिरिति पादयोः । िमुक्तिरिति पायौ ।  इति मानुषीः समाज्ञाः । थ दैवीः । ृप्तिरिति वृष्टौ ।  बलमिति विद्युति  ,"The Supreme resides in speech as ‘well-being’; in Prana and Apana as acquirer and preserver; in the hands as actions, in the legs as movement, in the anus as the activity of excretion. Thus is the meditation of Brahman in respect of man. Now follows the meditation upon the Adhidivika; as satisfaction in the rain, as power in the lightning;",Taittiriya,Upanishad
द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः ।  सर्वसाक्षिस्वरूपोऽहमहमेवाहमव्ययः  ," I am the witness of all pairs of opposites. I am immovable. I am eternal. I am the witness of everything. I am the very Self, indestructible and changeless.",brahma jnanavali,Adi Shankaracharya
न तस्य मिथ्यार्थसमर्थनेच्छा न संग्रहस्तज्जगतोऽपि दृष्टः । ्रानुवृत्तिर्यदि चेन्मृषार्थे न निद्रया मुक्त इतीष्यते ध्रुवम् ," He has no desire to substantiate the unreal objects, nor is he seen to maintain that dream-world. If he still clings to those unreal objects, he is emphatically declared to be not yet free from sleep.",vivekachudamani,Adi Shankaracharya
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः   ," Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
",Yogasutra,Patanjali
 भावं तु बादरायणोऽस्ति हि  .  , But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).,brahma sutra,Veda Vyasa
।  श्रीः।  वाक्यवृत्तिः।  सर्गस्थितिप्रलयहेतुमचिन्त्यशक्तिंविश्वेश्वरं विदितविश्वमनन्तमूर्तिम्।  निर्मुक्तबन्धनमपारसुखाम्बुराशिंश्रीवल्लभं विमलबोधघनं नमामि।   ," I bow down to that Pure Consciousness Divine – a shoreless ocean of happiness, which is All-pervading (Vishnu), the Beloved of Shri, the all-knowing Lord of the Universe, assuming endless forms and yet ever-free, having an inscrutable power to become (apparently) the Cause of creation, maintenance, and dissolution of the universe.",vakyavritti,Adi Shankaracharya
न जाग्रन्न मे स्वप्नको वा सुषुप्तिर्न विश्वो न वा तैजसः प्राज्ञको वा।  अविद्यात्मकत्वात्त्रयाणां तुरीयस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।   ,"Neither the state of waking,
Nor the state of dream,
Nor the state of deep sleep is for me,
Neither the earthy feelings,
Nor the glorified feelings of dreams,
Nor the feeling of wakefulness in sleep am I,
For these are the souls of avidya,
And I am the fourth , the thureeya, which is beyond these,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out.",dasa shloki,Adi Shankaracharya
विषयाभिमुखं दृष्ट्वा विद्वांसमपि विस्मृतिः । क्षेपयति धीदोषैर्योषा जारमिव प्रियम् ," Finding even a wise man hankering after the sense-objects, oblivion torments him through the evil propensities of the Buddhi, as a woman does her doting paramour.",vivekachudamani,Adi Shankaracharya
 न वा विशेषात्  , Rather they are not to be combined on account of a distinction.,brahma sutra,Veda Vyasa
 परेण च शब्दस्य ताद्विध्यं भूयस् त्वात्त्वनुबन्धः  , From the subsequent Brahmana text also it is known that the scripture has that (prescription of a meditation) in view; but the connection with fire occurs because of the abundance of the attributes of fire that have to be imagined here.,brahma sutra,Veda Vyasa
देहप्राणेन्द्रियमनोबुद्ध्यादिभिरुपाधिभिः । र्यैर्वृत्तेःसमायोगस्ततद्भावोऽस्य योगिनः ," The body, Prāṇas, organs, manas, Buddhi and the rest – with whichever of these supervening adjuncts the mind is associated, the Yogi is transformed, as it were, into that.",vivekachudamani,Adi Shankaracharya
यदा पश्यः पश्यते रुक्मवर्णंकर्तारमीशं पुरुषं ब्रह्मयोनिम् ।  तदा विद्वान् पुण्यपापे विधूयनिरञ्जनः परमं साम्यमुपैति  ,"3 When the seer beholds the self-luminous Creator, the Lord, the Purusha, the progenitor of Brahma, then he, the wise seer, shakes off good and evil, becomes stainless and reaches the supreme unity.",Mundaka,Upanishad
उपादानेऽखिलाधारे जगन्ति परमेश्वरे।  सर्गस्थितिलयान्यान्ति बुद्बुदानीव वारिणि।   ," Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything.",atmabodha,Adi Shankaracharya
नाहं जीवः परं ब्रह्मेत्यतद्व्यावृत्तिपूर्वकम् । सनावेगतः प्राप्तस्वाध्यासापनयं कुरु ," ‘I am not the individual soul, but the Supreme Brahman’ – eliminating thus all that is not-Self, do away with thy superimposition, which has come through the momentum of (past) impressions.",vivekachudamani,Adi Shankaracharya
अन्धत्वमन्दत्वपटुत्वधर्माः सौगुण्यवैगुण्यवशाद्धि चक्षुषः । धिर्यमूकत्वमुखास्तथैव श्रोत्रादिधर्मा न तु वेत्तुरात्मनः ," Blindness, weakness and sharpness are conditions of the eye, due to its fitness or defectiveness merely; so are deafness, dumbness, etc., of the ear and so forth – but never of the Ātman, the Knower.",vivekachudamani,Adi Shankaracharya
यावद्भ्रान्तिस्तावदेवास्य सत्ता मिथ्याज्ञानोज्जृम्भितस्य प्रमादात् । ्ज्वां सर्पो भ्रान्तिकालीन एव भ्रान्तेर्नाशे नैव सर्पोऽपि तद्वत् ," It exists only so long as the delusion lasts, being caused by indiscrimination due to an illusion. The rope is supposed to be the snake only so long as the mistake lasts, and there is no more snake when the illusion has vanished. Similar is the case here.",vivekachudamani,Adi Shankaracharya
कर्मणां फलदातृत्वं यस्यैव श्रूयते श्रुतौ।  जीवानां हेतुकर्तृत्वं तद्ब्रह्मेत्यवधारय।   ," “That which the Upanishads declare as the sole paymaster for all action, and as the very agent (prompter) in all actions, performed by each individualised ego – make sure of that Brahman in your understanding.”",vakyavritti,Adi Shankaracharya
देहं धियं चित्प्रतिबिम्बमेवं विसृज्य बुद्धौ निहितं गुहायाम् । रष्टारमात्मानमखण्डबोधं सर्वप्रकाशं सदसद्विलक्षणम् ,"220- Similarly, discarding the body, the Buddhi and the reflection of the Chit in it, and realising the Witness, the Self, the Knowledge Absolute, the cause of the manifestation of everything, which is hidden in the recesses of the Buddhi, is distinct from the gross and subtle, eternal, omnipresent, all-pervading and extremely subtle, and which has neither interior nor exterior and is identical with one self – fully realising this true nature of oneself, one becomes free from sin, taint, death and grief, and becomes the embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after Liberation there is no other way to the breaking of the bonds of transmigration than the realisation of the truth of one’s own Self.",vivekachudamani,Adi Shankaracharya
निर्विकल्पकसमाधिना स्फुटं ब्रह्मतत्त्वमवगम्यते ध्रुवम् । न्यथा चलतया मनोगतेः प्रत्ययान्तरविमिश्रितं भवेत् ," By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.",vivekachudamani,Adi Shankaracharya
 अत एव चानन्याधिपतिः  .  , And for that very reason (a man of knowledge has) no other lord (to rule over him).,brahma sutra,Veda Vyasa
 विशेषणानुग्रहं च  .  ," And (in their case) there can be the favour of special factors (like Japa etc.,).",brahma sutra,Veda Vyasa
त्रिपञ्चाङ्गान्यथो वक्ष्ये पूर्वोक्तस्यैव सिद्धये।  तैश्च सर्वैः सदा कार्यं निदिध्यासनमेव तु।   ," Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.",aparokshanubhuti,Adi Shankaracharya
 अतः प्रबोधोऽस्मात्  .  ," For the same reason, the soul’s waking up is from this supreme Self.",brahma sutra,Veda Vyasa
 भूतेषु तच्छ्रुतेः  .  ," The soul comes to stay among the elements, it being so declared by the Upanishads.",brahma sutra,Veda Vyasa
न प्रमादादनर्थोऽन्यो ज्ञानिनः स्वस्वरूपतः । ो मोहस्ततोऽहंधीस्ततो बन्धस्ततो व्यथा ," There is no greater danger for the Jñānin than carelessness about his own real nature. From this comes delusion, thence egoism, this is followed by bondage, and then comes misery.",vivekachudamani,Adi Shankaracharya
अशरीरं सदा सन्तमिमं ब्रह्मविदं क्वचित् । रियाप्रिये न स्पृशतस्तथैव च शुभाशुभे ," Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea.",vivekachudamani,Adi Shankaracharya
 अन्यथा भेदानुपपत्तिरितिचेन्नोपदेशवत्  ," If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind.",brahma sutra,Veda Vyasa
बुद्धीन्द्रियाणि श्रवणं त्वगक्षि घ्राणं च जिव्हा विषयावबोधनात् । क्पाणिपादा गुदमप्युपस्थः कर्मेन्द्रियाणि प्रवणेन कर्मसु ," The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work. ",vivekachudamani,Adi Shankaracharya
 अधिकं तु भेदनिर्देशात्  , But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two).,brahma sutra,Veda Vyasa
लोकवासनया जन्तोः शास्त्रवासनयापि च । हवासनया ज्ञानं यथावन्नैव जायते ," Owing to the desire to run after society, the passion for too much study of the Scriptures and the desire to keep the body in good trim, people cannot attain to proper Realisation.",vivekachudamani,Adi Shankaracharya
 ज्योतिराद्यधिष्ठानं तु तदामननात्  ," But there is the (fact of) presiding over by (the deities) Fire and others, for so it is taught in the scriptures.",brahma sutra,Veda Vyasa
 नात्मा अश्रुतेर्नित्यत्वाच्च ताभ्यः  .  ," The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).",brahma sutra,Veda Vyasa
यमग्न्युष्णवन्नित्यबोध स्वरूपंमनश्चक्षुरादीन्यबोधात्मकानि ।  प्रवर्तन्त आश्रित्य निष्कम्पमेकंस नित्योपलब्धिस्वरूपोऽहमात्मा ," I am the Self which is of the nature of eternal consciousness, which is changeless and one only (non-dual), whose very nature is eternal consciousness, in the same manner as heat is the very nature of fire, and depending on which the mind, eye and other organs, which are all insentient, function.",hastamalakiyam,Adi Shankaracharya
अजीर्यताममृतानामुपेत्यजीर्यन्मर्त्यः क्वधःस्थः प्रजानन् ।  अभिध्यायन् वर्णरतिप्रमोदान्अतिदीर्घे जीविते को रमेत  ,"28  Who among decaying mortals here below, having approached the undecaying immortals and coming to know that his higher needs may be fulfilled by them, would exult in a life over long,after he had pondered on the pleasures arising from beauty and song? ",katha,Upanishad
 रूपादिमत्त्वाच्च विपर्ययो दर्शनात्  .  ," And on account of the possession of colour etc., there will be a reversal (of the nature of the atoms), for this accords with experience.",brahma sutra,Veda Vyasa
यदा कदा वापि विपश्चिदेष ब्रह्मण्यनन्तेऽप्यणुमात्रभेदम् । ्यत्यथामुष्य भयं तदैव यद्वीक्षितं भिन्नतया प्रमादात् ," Whenever the wise man sees the least difference in the infinite Brahman, at once that which he sees as different through mistake, becomes a source of terror to him.",vivekachudamani,Adi Shankaracharya
एकात्मके परे तत्त्वे भेदवार्ता कथं वसेत् । षुप्तौ सुखमात्रायां भेदः केनावलोकितः , How can the talk of diversity apply to the Supreme Reality which is one and homogeneous? Who has ever observed diversity in the unmixed bliss of the state of profound sleep?,vivekachudamani,Adi Shankaracharya
 सूक्ष्मं तु तदर्हत्वात्  .  ," Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet.",brahma sutra,Veda Vyasa