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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 |