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आलम्बनतया भाति योऽस्मत्प्रत्ययशब्दयोः। अन्तःकरणसंभिन्नबोधः स त्वंपदाभिधः। | ‘That which shines, as the object of the idea and the word ‘I’, is Consciousness expressing in the inner equipments. This is the direct word-meaning of ‘thou’ (twam).” | vakyavritti | Adi Shankaracharya |
हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् । यथा च मरणं प्राप्य आत्मा भवति गौतम | 6 Well then, Gautama, I shall tell you about this profound and eternal Brahman and also about what happens to the atman after meeting death. | katha | Upanishad |
स्तुतिमात्रमुपादानादिति चेन्नापूर्वत्वात् . | If it be contended that texts (about Udgitha etc.) are merely eulogistic, because of having been accepted as subservient to ritual acts, then not so, because of the extra-ordinariness (of the texts). | brahma sutra | Veda Vyasa |
ततः क्षीयते प्रकाशावरणम् | From that, the covering to the light of the Chitta is attenuated.
| Yogasutra | Patanjali |
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः | The “receptacle of works” has its root in these pain-bearing obstructions, and their experience is in this visible life, or in the unseen life.
| Yogasutra | Patanjali |
न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि . | Not even according to place can Brahman have a twofold characteristic, for everywhere (It is taught to be without attributes). | brahma sutra | Veda Vyasa |
विज्ञानं यज्ञं तनुते । र्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । िज्ञानं ब्रह्म चेद्वेद । तस्माच्चेन्न प्रमाद्यति । रीरे पाप्मनो हित्वा । सर्वान्कामान् समश्नुत इति । स्यैष एव शारीर आत्मा । यः पूर्वस्य । स्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः । ेनैष पूर्णः । स वा एष पुरुषविध एव । स्य पुरुषविधताम् । अन्वयं पुरुषविधः । स्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः । प्रमोद उत्तरः पक्षः । नन्द आत्मा । ्रह्म पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति इति पञ्चमोऽनुवाकः | Intelligence accomplishes sacrifice, and deeds as well does it accomplish. Intelligence do all Gods worship as Brahman, the Eldest. If Intelligence as Brahman one knows, if from That he swerves not, in body sins forsaking, he all desires achieves. Thereof,—of the former,—this one is the self embodied. Than that, verily,—than this one formed of Vijñāna,—there is another self within formed of bliss: by him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him, love itself is the head, joy is the right wing, delight is the left wing, bliss is the self, Brahman is the tail, the support. On that, too, there is this verse: | Taittiriya | Upanishad |
इत्यात्मदेहभानेन प्रपञ्चस्यैव सत्यता। यथोक्ता तर्कशास्त्रेण ततः किं पुरुषार्थता। | Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ? | aparokshanubhuti | Adi Shankaracharya |
बलेषु हस्तिबलादीनि | By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
| Yogasutra | Patanjali |
पोतेन गच्छतः पुंसः सर्वं भातीव चञ्चलम्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as to a person going in a boat everything appears to be in motion, so does one, etc., | aparokshanubhuti | Adi Shankaracharya |
साक्षादप्यविरोधं जैमिनिः . | According to Jaimini, there is no contradiction even in case of direct meditation. | brahma sutra | Veda Vyasa |
चिदात्मनि सदानन्दे देहारूढामहंधियम् । वेश्य लिङ्गमुत्सृज्य केवलो भव सर्वदा | Transferring the identification now rooted in the body to the Ātman, the Existence- Knowledge-Bliss Absolute, and discarding the subtle body, be thou ever alone, independent. | vivekachudamani | Adi Shankaracharya |
अत्ता चराचरग्रहणात् . | The eater (is God), on account of the appropriation of all that moves and does not move. | brahma sutra | Veda Vyasa |
स्मर्यमाणमनुमानं स्यादिति . | The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God. | brahma sutra | Veda Vyasa |
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् | There is consecutiveness in desires, even though separated by species, space, and time, there being identification of memory and impressions.
| Yogasutra | Patanjali |
नित्यशुद्धविमुक्तोऽहं निराकारोऽहमव्ययः । भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः | I am eternal, I am pure (free from the control of Maya). I am ever liberated. I am formless, indestructible and changeless. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless. | brahma jnanavali | Adi Shankaracharya |
ते प्रतिप्रसवहेयाः सूक्ष्माः | The fine Samskaras are to be conquered by resolving them into their causal state.
| Yogasutra | Patanjali |
स्मर्यते च . | And the Smriti also says so. | brahma sutra | Veda Vyasa |
तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापःपृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । े प्रकाश्याभिवदन्तिवयमेतद्बाणमवष्टभ्य विधारयामः | 2 To the disciple he said: Space, akasa, verily is that god the wind, fire, water, earth, speech, mind, eye and ear, as well. These, having manifested their glory, said boastfully: “We support this body and uphold it.” | Prashna | Upanishad |
संयमने त्वनुभूयेतरेषामारोहावरोहौतद्गतिदर्शनात् | (Vedantin): But as for others (they have their descent) after suffering in the abode of Death; (thus occur their) ascent and descent, for their course is met with in the Upanishads. | brahma sutra | Veda Vyasa |
चरणादिति चेन्नोपलक्षणार्थेति कार्ष्णाजनिः | If it be contended that (the soul gets its rebirth) owing to conduct (and not residual karma), then according to Karsnajini, it is not so, that (Upanishadic passage) being used suggestively (for residual karma). | brahma sutra | Veda Vyasa |
परिपूर्णमनाद्यन्तमप्रमेयमविक्रियम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन | There is only Brahman, the One without a second, infinite, without beginning or end, transcendent and changeless; there is no duality whatsoever in It. | vivekachudamani | Adi Shankaracharya |
अरुणेनेव बोधेन पूर्वं संतमसे हृते। तत आविर्भवेदात्मा स्वयमेवांशुमानिव। | The Lord of the early dawn (Aruna) himself has already looted away the thick darkness, when soon the sun rises. The Divine Consciousness of the Self rises when the right knowledge has already killed the darkness in the bosom. | atmabodha | Adi Shankaracharya |
सर्वज्ञत्वं परेशत्वं तथा संपूर्णशक्तिता। वेदैः समर्थ्यते यस्य तद्ब्रह्मेत्यवधारय। | “That which is proved in the Vedas as All-knowing, All-powerful and Supreme Lord, is Itself the Infinite Brahman… make sure of that Brahman in your own understanding.” | vakyavritti | Adi Shankaracharya |
ब्रह्मैवेदं विश्वमित्येव वाणी श्रौती ब्रूतेऽथर्वनिष्ठा वरिष्ठा । ्मादेतद्ब्रह्ममात्रं हि विश्वं नाधिष्ठानाद्भिन्नतारोपितस्य | This universe is verily Brahman – such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but Brahman, for that which is superimposed (on something) has no separate existence from its substratum. | vivekachudamani | Adi Shankaracharya |
विमानमालम्ब्य शरीरमेतद् भुनक्त्यशेषान्विषयानुपस्थितान् । ेच्छया बालवदात्मवेत्ता योऽव्यक्तलिङ्गोऽननुषक्तबाह्यः | The knower of the Ātman, who wears no outward mark and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come, through others’ wish, like a child. | vivekachudamani | Adi Shankaracharya |
विरिञ्चिः पञ्चत्वं व्रजति हरिराप्नोति विरतिंविनाशं कीनाशो भजति धनदो याति निधनम् । वितन्द्री माहेन्द्री विततिरपि संमीलितदृशामहासंहारेऽस्मिन् विहरति सति त्वत्पतिरसौ | Consort of Shiva,The worship done at the base of your feet,Is the worship done to the holy Trinity,Born based on your trine properties .This is so true, oh mother,Because don’t the trinity,Always stand with folded hands,Kept on their crownNear the jeweled plank,Which carries thine feet. | saundarya | Adi Shankaracharya |
संसारबन्धनिर्मुक्तिः कथं स्यान्मे दयानिधे। इति या सुदृढा बुद्धिर्वक्तव्या सा मुमुक्षुता। | When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta. | aparokshanubhuti | Adi Shankaracharya |
न प्रतीके न हि सः . | (The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so. | brahma sutra | Veda Vyasa |
अन्तरा भूतग्रामवदिति चेत् तदुक्तम् | (The conception of the Self is the same in Brihadaranyaka III-iv-1 and III-v-1, since) one’s own Self is declared to be the inmost of all as in the case of the aggregate of elements. (Or – since one’s own Self is declared to be the inmost of all, just as it is shown to be the Self of all in Svetasvatara VI-11). | brahma sutra | Veda Vyasa |
नास्त्रैर्न शस्त्रैरनिलेन वन्हिना छेत्तुं न शक्यो न च कर्मकोटिभिः । वेकविज्ञानमहासिना विना धातुः प्रसादेन शितेन मञ्जुना | This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts – by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord. | vivekachudamani | Adi Shankaracharya |
श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणः । चक्षुषश्चक्षुरतिमुच्य धीराःप्रेत्यास्माल्लोकादमृता भवन्ति | 2 The teacher replied: It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life and the Eye of the eye. Having detached the Self from the sense-organs and renounced the world, the Wise attain to Immortality. | Kenopanishad | Upanishad |
विवस्वत् प्रभातं यथा रूपमक्षंप्रगृह्णाति नाभातमेवं विवस्वान् । यदाभात आभासयत्यक्षमेकःस नित्योपलब्धिस्वरूपोऽहमात्मा | Just as the eye sees clearly only objects that are illumined by the sun, but not what is not so illumined, the sun itself is able to make the eye capable of seeing objects only because it is itself illumined by the Self.
| hastamalakiyam | Adi Shankaracharya |
नास्ति निर्वासनान्मौनात्परं सुखकृदुत्तमम् । ज्ञातात्मस्वरूपस्य स्वानन्दरसपायिनः | To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness. | vivekachudamani | Adi Shankaracharya |
न तत्स्वाभासं दृश्यत्वात् | The mind is not self-luminous, being an object.
| Yogasutra | Patanjali |
यथापकृष्टं शैवालं क्षणमात्रं न तिष्ठति । ृणोति तथा माया प्राज्ञं वापि पराङ्मुखम् | As sedge, even if removed, does not stay away for a moment, but covers the water again, so Māyā or Nescience also covers even a wise man, if he is averse to meditation on the Self. | vivekachudamani | Adi Shankaracharya |
समाना चासृत्युपक्रमादमृतत्वं चानुपोष्य . | And the mode of departure (at the time of death) is the same (for the knower of the qualified Brahman and the ignorant man) up to the beginning of the path (of the gods); and the immortality (that is spoken of) is the one that is attained without burning ignorance. | brahma sutra | Veda Vyasa |
न भेदादिति चेन्न प्रत्येकमतद्वचनात् . | If it be argued that (Brahman cannot have only one characteristic), on account of differences (met with in the scriptures), (we say that) it is not so, because the scriptures negate each of these differences individually. | brahma sutra | Veda Vyasa |
विकल्पो विशिष्टफलत्वात् | Any one meditation (can be accepted as) an alternative for other meditations, because their result is the same. | brahma sutra | Veda Vyasa |
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः | Even when arriving at the right discriminating knowledge of the essences, he who gives up the fruits, unto him comes, as the result of perfect discrimination, the Samadhi called the cloud of virtue.
| Yogasutra | Patanjali |
सुखविशिष्टाभिधानादेव च . | And this so for the further reason that the One possessed of bliss is referred to (in the Text, “The One that”). | brahma sutra | Veda Vyasa |
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति | 1 Two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruit; the other looks on without eating. | Mundaka | Upanishad |
अशब्दमस्पर्शमरूपमव्ययंतथाऽरसं नित्यमगन्धवच्च यत् । अनाद्यनन्तं महतः परं ध्रुवंनिचाय्य तन्मृत्युमुखात् प्रमुच्यते | 15 Having realised Atman, which is soundless, intangible, formless, undecaying and likewise tasteless, eternal and odourless; having realised That which is without beginning and end, beyond the Great and unchanging-one is freed from the jaws of death. | katha | Upanishad |
ब्रह्माक्षरं पावनमुच्चरन्तोब्रह्माहमस्मीति विभावयन्तः । भिक्षाशिनो दिक्षु परिभ्रमन्तःकौपीनवन्तः खलु भाग्यवन्तः | Chanting Brahman, the word of redemption,
Meditating only on `I am Brahman’,
Living on alms and wandering freely,
Blest indeed is the wearer of the loin-cloth . (5) | kp | Adi Shankaracharya |
जलं पङ्कवदत्यन्तं पङ्कापाये जलं स्फुटम् । ा भाति तथात्मापि दोषाभावे स्फुटप्रभः | Just as the water which is very muddy again appears as transparent water when the mud is removed, so the Ātman also manifests Its undimmed lustre when the taint has been removed. | vivekachudamani | Adi Shankaracharya |
दर्शनाच्च | Moreover, it is seen (that creatures are born without the five oblations). | brahma sutra | Veda Vyasa |
आदौ नित्यानित्यवस्तुविवेकः परिगम्यते । ामुत्रफलभोगविरागस्तदनन्तरम् शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् | First is enumerated discrimination between the Real and the unreal; next comes aversion to the enjoyment of fruits (of one’s actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for Liberation. | vivekachudamani | Adi Shankaracharya |
नासतोऽदृष्टत्वात् . | Something does not come out of nothing, for this does not accord with experience. | brahma sutra | Veda Vyasa |
उपाधिस्थोऽपि तद्धर्मैरलिप्तो व्योमवन्मुनिः। सर्वविन्मूढवत्तिष्ठेदसक्तो वायुवच्चरेत्। | Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached. | atmabodha | Adi Shankaracharya |
आत्मा प्रकरणात् . | The Light is the Self as it is obvious from the context. | brahma sutra | Veda Vyasa |
संसाराध्वनि तापभानुकिरणप्रोद्भूतदाहव्यथा खिन्नानां जलकाङ्क्षया मरुभुवि भ्रान्त्या परिभ्राम्यताम् । ्यासन्नसुधाम्बुधिं सुखकरं ब्रह्माद्वयं दर्शयत्य् एषा शंकरभारती विजयते निर्वाणसंदायिनी | For those who are afflicted, in the way of the world, by the burning pain due to the (scorching) sunshine of threefold misery, and who through delusion wander about in a desert in search of water – for them here is the triumphant message of Shankara pointing out, within easy reach, the soothing ocean of nectar, Brahman, the One without a second – to lead them on to Liberation. | vivekachudamani | Adi Shankaracharya |
अथ द्वितीयोऽध्यायः स्मृत्यनवकाशदोषप्रसङ्ग इतिचेन्नान्यस्मृत्यनवकाशदोषप्रसङ्गात् . | If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope. | brahma sutra | Veda Vyasa |
घटोदके बिम्बितमर्कबिम्बम् आलोक्य मूढो रविमेव मन्यते । ा चिदाभासमुपाधिसंस्थं भ्रान्त्याहमित्येव जडोऽभिमन्यते | Seeing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit caught in the Buddhi, which is Its superimposition. | vivekachudamani | Adi Shankaracharya |
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् | By the establishment of non-stealing all wealth comes to the Yogi.
| Yogasutra | Patanjali |
अज्ञानहृदयग्रन्थेर्निःशेषविलयस्तदा । ाधिनाविकल्पेन यदाद्वैतात्मदर्शनम् | When the Ātman, the One without a second, is realised by means of the Nirvikalpa Samadhi, then the heart’s knot of ignorance is totally destroyed. | vivekachudamani | Adi Shankaracharya |
तमस्तमःकार्यमनर्थजालं न दृश्यते सत्युदिते दिनेशे । ाद्वयानन्दरसानुभूतौ न वास्ति बन्धो न च दुःखगन्धः | Darkness and the numerous evils that attend on it are not noticed when the sun rises. Similarly, on the realisation of the Bliss Absolute, there is neither bondage nor the least trace of misery. | vivekachudamani | Adi Shankaracharya |
स यदा तेजसाऽभिभूतो भवति । त्रैष देवः स्वप्नान्नपश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति | 6 When the jiva is overcome by light he sees no dreams; at that time, in this body, arises this happiness. | Prashna | Upanishad |
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा चवायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यंच श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्चरसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौचादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं चयादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यंचाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्चविद्योतयितव्यं च प्राणश्च विधारयितव्यं च | 8 As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported. | Prashna | Upanishad |
अन्यदेवाहुः संभवादन्यदाहुरसंभवात् । ति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे | They say one thing results from the worship of Hiranyagarbha and another from the worship of Prakriti. We have thus heard it stated by wise preceptors who taught us that. | ishavasya | Upanishad |
पञ्चीकृतेभ्यो भूतेभ्यः स्थूलेभ्यः पूर्वकर्मणा । ुत्पन्नमिदं स्थूलं भोगायतनमात्मनः अवस्था जागरस्तस्य स्थूलार्थानुभवो यतः | The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects. | vivekachudamani | Adi Shankaracharya |
गुरु चरणाम्भुज निर्भरभक्तःसंसाराद्-अचिराद्-भव मुक्तः |सेन्दिय मानस नियमादेवंद्रक्ष्यसि निज हृदयस्थं देवम् | Oh devotee sincerely dedicated to the lotus feet of the Guru! May thou be soon free from Saṁsārā, the circle of birth and death. Through disciplined senses and controlled mind, thou shalt come to see (experience) the in-dwelling Lord of your heart | bhaja govindam | Adi Shankaracharya |
स्थानविशेषात्प्रकाशादिवत् | (Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc. | brahma sutra | Veda Vyasa |
अनात्मा यदि पिण्डोऽयमुक्तहेतुबलान्मतः। करामलकवत्साक्षादात्मानं प्रतिपादय। | The disciple said: “If, by the strength of these arguments, the gross-body is considered as “not-Self”, then please exhaustively explain and directly indicate the Self – as clearly as a fruit in hand”. | vakyavritti | Adi Shankaracharya |
न देशकालासनदिग्यमादि लक्ष्याद्यपेक्षाप्रतिबद्धवृत्तेः । सिद्धतत्त्वस्य महात्मनोऽस्ति स्ववेदने का नियमाद्यवस्था | The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends upon conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth. What regulative conditions can there be in knowing one’s own Self? | vivekachudamani | Adi Shankaracharya |
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् | The Yogi should not feel allured or flattered by the overtures of celestial beings for fear of evil again.
| Yogasutra | Patanjali |
ज्योतिर्दर्शनात् . | Light is Brahman, for it is met with as such (in the Upanishad). | brahma sutra | Veda Vyasa |
मूढः कश्चिन वैयाकरणोडुकृण्करणाध्ययन धुरीणः |श्रीमच्छङ्कर भगवच्चिष्यैःबोधित आसीच्छोदित करणैः इति मोहमुद्गरः संपूर्णः। | Thus a foolish grammarian lost in grammatical rules, was cleansed of his narrow vision and shown the light by the students of the illustrious Śrīmad Śaṅkarācārya. | bhaja govindam | Adi Shankaracharya |
शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः | Internal and external purification, contentment, mortification, study, and worship of God are the Niyamas.
| Yogasutra | Patanjali |
दर्शयति च | Moreover, (the scripture) reveals (this fact). | brahma sutra | Veda Vyasa |
सप्त प्राणाः प्रभवन्ति तस्मात्सप्तार्चिषः समिधः सप्त होमाः । सप्त इमे लोका येषु चरन्ति प्राणागुहाशया निहिताः सप्त सप्त | 8 From Him have sprung the seven pranas, the seven flames, the seven kinds of fuel, the seven oblations and also the seven planes where move the pranas, lying in the cave, which are seven in each living being. | Mundaka | Upanishad |
स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः । ्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनः उपसीदेद्गुरुं प्राज्ञ्यं यस्माद्बन्धविमोक्षणम् | Others maintain that the inquiry into the truth of one’s own self is devotion. The inquirer about the truth of the Ātman who is possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from bondage. | vivekachudamani | Adi Shankaracharya |
विद्यैव तु निर्धारणात् | The fires rather constitute only a meditation, for so it is determined (in the Vedas). | brahma sutra | Veda Vyasa |
अनण्वस्थूलमह्रस्वमदीर्घमजमव्ययम्। अरूपगुणवर्णाख्यं तद्ब्रह्मेत्यवधारयेत्। | Realise that to be Brahman which is neither subtle nor gross: neither short nor long: without birth or change: without form, qualities, colour and name. | atmabodha | Adi Shankaracharya |
ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु। शान्तिः शान्तिः शान्तिः | Om. May we, O gods, hear with our ears what is auspicious! May we, O worshipful gods, see with our eyes what is good! May we, strong in limbs and body, sing your praise and enjoy the life allotted to us by Prajapati! Om. Peace! Peace! Peace! | Mundaka | Upanishad |
न चक्षुषा गृह्यते नापि वाचानान्यैर्देवैस्तपसा कर्मण वा । ज्ञानप्रसादेन विशुद्धसत्त्व-स्ततस्तु तं पश्यते निष्कलंध्यायमानः | 8 Brahman is not grasped by the eye, nor by speech, nor by the other senses, nor by penance or good works. A man becomes pure through serenity of intellect; thereupon, in meditation, he beholds Him who is without parts. | Mundaka | Upanishad |
ईश्वरप्रणिधानाद्वा | Or by devotion to Ishvara.
| Yogasutra | Patanjali |
घनच्छन्नदृष्टिर्घनच्छन्नमर्कम्यथा निष्प्रभं मन्यते चातिमूढः । तथा बद्धवद्भाति यो मूढ-दृष्टेःस नित्योपलब्धिस्वरूपोऽहमात्मा | Just as a very ignorant person whose vision is obstructed by a cloud thinks that the sun, covered by a cloud, is devoid of brilliance, so also, to a person who is deluded by Avidya the Atma appears as bound. That Atma which is of the nature of eternal consciousness I am. | hastamalakiyam | Adi Shankaracharya |
सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा । ्समाधानमित्युक्तं न तु चित्तस्य लालनम् | Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samādhāna or self-settledness. | vivekachudamani | Adi Shankaracharya |
गतिसामान्यात् . | Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause). | brahma sutra | Veda Vyasa |
यस्यामतं तस्य मतं मतं यस्य न वेद सः । अविज्ञातं विजानतां विज्ञातमविजानताम् | 3 He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It. | Kenopanishad | Upanishad |
यत्रैकाग्रता तत्राविशेषात् . | Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification. | brahma sutra | Veda Vyasa |
एतत्तुल्यं यदि मन्यसे वरंवृणीष्व वित्तं चिरजीविकां च । महाभूमौ नचिकेतस्त्वमेधिकामानां त्वा कामभाजं करोमि | 24 If you deem any other boon equal to that, choose it; choose wealth and a long life. Be the king, O Nachiketa, of the wide earth. I will make you the enjoyer of all desires. | katha | Upanishad |
अतिदेशाच्च | And (this conclusion is supported) by the fact of extended application. | brahma sutra | Veda Vyasa |
अक्षरमम्बरान्तधृतेः . | Akasa is Brahman because of supporting all things up to (and including) space. | brahma sutra | Veda Vyasa |
देहयोगाद्वासोऽपि . | Or rather that covering occurs also on account of connection with the body. | brahma sutra | Veda Vyasa |
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः | (These are) right knowledge, indiscrimination, verbal delusion, sleep, and memory.
| Yogasutra | Patanjali |
आनन्दादयः प्रधानस्य | Bliss and other characteristics of the principal entity (ie., Brahman) are to be combined. | brahma sutra | Veda Vyasa |
नाहमिदं नाहमदोऽप्युभयोरवभासकं परं शुद्धम् । ह्याभ्यन्तरशून्यं पूर्णं ब्रह्माद्वितीयमेवाहम् | I am neither, this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior and infinite. | vivekachudamani | Adi Shankaracharya |
न प्रत्यग्ब्रह्मणोर्भेदं कदापि ब्रह्मसर्गयोः । रज्ञया यो विजानिति स जीवन्मुक्तलक्षणः | He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life. | vivekachudamani | Adi Shankaracharya |
इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः । ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते | 4 If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds. | katha | Upanishad |
आपः . | Water (was born from this fire). | brahma sutra | Veda Vyasa |
पञ्चेन्द्रियैः पञ्चभिरेव होतृभिः प्रचीयमानो विषयाज्यधारया । ज्वल्यमानो बहुवासनेन्धनैः मनोमयाग्निर्दहति प्रपञ्चम् | The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense- objects which act as the stream of oblations, brings about this phenomenal universe. | vivekachudamani | Adi Shankaracharya |
नरं वर्षीयांसं नयनविरसं नर्मसु जडंतवापाङ्गालोके पतितमनुधावन्ति शतशः । गलद्वेणीबन्धाः कुचकलशविस्रस्तसिचयाहठात् त्रुट्यत्काञ्च्यो विगलितदुकूला युवतयः | With disheveled hair,With upper cloths slipping from their busts,With the lock of the golden belt getting open due to the haste,And with saris slipping away from their shoulders,Hundreds of young lasses,Run after the men,Who get your sidelong glance,Even though they are very old,Bad looking and not interested in love sports. | saundarya | Adi Shankaracharya |
श्रुतेश्च . | And from Vedic texts also (this stands confirmed). | brahma sutra | Veda Vyasa |
प्रत्यग्बोधो य आभाति सोऽद्वयानन्दलक्षणः। अद्वयानन्दरूपश्च प्रत्यग्बोधैकलक्षणः। | “What appears (anjati) as the Witnessing-Consciousness within, (the individual-Self), is of the nature of Bliss, One-without-a-second; and the one that is the Bliss within is none other than the individualised-Self the Witnessing Consciousness within.” | vakyavritti | Adi Shankaracharya |
वैधर्म्याच्च न स्वप्नादिवत् . | And because of the difference of nature (the waking state is) not (false) like dream etc. | brahma sutra | Veda Vyasa |
हँसः शुचिषद्वसुरान्तरिक्षसद्-होता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसद्अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् | 2 He is the sun dwelling in the bright heavens. He is the air in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great. | katha | Upanishad |
संज्ञामूर्तिक्लृप्तिस्तु त्रिवृत्कुर्वत उपदेशात् | The arrangement of designation and shape, however, is by Him who made the elements tripartite, for it is taught (in the Upanishad). | brahma sutra | Veda Vyasa |
ब्रह्मभूतस्तु संसृत्यै विद्वान्नावर्तते पुनः । ज्ञातव्यमतः सम्यग्ब्रह्माभिन्नत्वमात्मनः | Once having realised Brahman, one no longer returns to the realm of transmigration. Therefore one must fully realise one’s identity with Brahman. | vivekachudamani | Adi Shankaracharya |
तिस्रो रात्रीर्यदवात्सीर्गृहे मे-ऽनश्नन् ब्रह्मन्नतिथिर्नमस्यः । नमस्तेऽस्तु ब्रह्मन् स्वस्ति मेऽस्तुतस्मात्प्रति त्रीन्वरान्वृणीष्व | 9 Yama said: O Brahmin, salutations to you! You are a venerable guest and have dwelt in my house three nights without eating; therefore choose now three boons, one for each night, O Brahmin! May all be well with me! | katha | Upanishad |