Sanskrit
stringlengths 9
520
| English
stringlengths 16
885
| SubCategory
stringclasses 18
values | Category
stringclasses 4
values |
|---|---|---|---|
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 |