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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 |