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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