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वदतीति चेन्न प्राज्ञो हि . | If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context. | brahma sutra | Veda Vyasa |
असद्व्यपदेशान्नेति चेन्न धर्मान्तरेण वाक्यशेषात् | If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as “non-existent”, then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics. | brahma sutra | Veda Vyasa |
व्यापृतेष्विन्द्रियेष्वात्मा व्यापारीवाविवेकिनाम्। दृश्यतेऽभ्रेषु धावत्सु धावन्निव यथा शशी। | The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs. | atmabodha | Adi Shankaracharya |
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः | It becomes firmly grounded by long constant efforts with great love (for the end to be attained).
| Yogasutra | Patanjali |
सम्पत्तेरिति जैमिनिः तथा हि दर्शयति . | According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text). | brahma sutra | Veda Vyasa |
परामर्शं जैमिनिरचोदना चापवदिति हि . | Jaimini thinks that to be an allusion to other stages and no injunction; and (this is so) since the scripture condemns them. | brahma sutra | Veda Vyasa |
अथ हैनं शैब्यः सत्यकामः पप्रच्छ । यो ह वैतद्भगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । तमं वावस तेन लोकं जयतीति । स्मै स होवाच | 1 Then Satyakama, the son of Sibi, asked Pippalada; Sir, if among men someone should here meditate on the syllable AUM until death, which world, verily, would he win thereby? | Prashna | Upanishad |
तयोर्विरोधोऽयमुपाधिकल्पितो न वास्तवः कश्चिदुपाधिरेषः । स्य माया महदादिकारणं जीवस्य कार्यं शृणु पञ्चकोशम् | This contradiction between them is created by superimposition, and is not something real. This superimposition, in the case of Ishwara (the Lord), is Māyā or Nescience, which is the cause of Mahat and the rest, and in the case of the Jiva (the individual soul), listen – the five sheaths, which are the effects of Māyā, stand for it. | vivekachudamani | Adi Shankaracharya |
कार्यं बादरिरस्य गत्युपपत्तेः . | Badari thinks that the souls are led to the conditioned Brahman, for it (alone) can reasonably be the goal. | brahma sutra | Veda Vyasa |
अव्यक्तादिस्थूलपर्यन्तमेतत् विश्व यत्राभासमात्रं प्रतीतम् । योमप्रख्यं सूक्ष्ममाद्यन्तहीनं ब्रह्माद्वैतं यत्तदेवाहमस्मि | I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole universe from the Undifferentiated down to the gross body, appears merely as a shadow. | vivekachudamani | Adi Shankaracharya |
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति **** ति पतञ्जलि-विरचिते योग-सूत्रे चतुर्थः कैवल्य-पादः ति श्री पातञ्जल-योग-सूत्राणि | The resolution in the inverse order of the qualities, bereft of any motive of action for the Purusha, is Kaivalya, or it is the establishment of the power of knowledge in its own nature. | Yogasutra | Patanjali |
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः | Non-killing, truthfulness, non-stealing, continence, and non-receiving are called Yamas.
| Yogasutra | Patanjali |
ब्रह्मैव सर्वनामानि रूपाणि विविधानि च। कर्माण्यपि समग्राणि बिभर्तीति श्रुतिर्जगौ। | The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions. | aparokshanubhuti | Adi Shankaracharya |
वागादि पञ्च श्रवणादि पञ्च प्राणादि पञ्चाभ्रमुखानि पञ्च । द्ध्याद्यविद्यापि च कामकर्मणी पुर्यष्टकं सूक्ष्मशरीरमाहुः | The five organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Prāṇas, Buddhi and the rest together with Nescience, desire and action – these eight ‘cities’ make up what is called the subtle body. | vivekachudamani | Adi Shankaracharya |
कलनात्सर्वभूतानां ब्रह्मादीनां निमेषतः। कालशब्देन निर्दिष्टो ह्यखण्डानन्द अद्वयः। | The non-dual (Brahman) that is bliss indivisible is denoted by the word’time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards. | aparokshanubhuti | Adi Shankaracharya |
आप्तोक्तिं खननं तथोपरिशिलाद्युत्कर्षणं स्वीकृतिं निक्षेपः समपेक्षते नहि बहिः शब्दैस्तु निर्गच्छति । ्वद्ब्रह्मविदोपदेशमननध्यानादिभिर्लभ्यते मायाकार्यतिरोहितं स्वममलं तत्त्वं न दुर्युक्तिभिः | As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments. | vivekachudamani | Adi Shankaracharya |
उपादानं प्रपञ्चस्य ब्रह्मणोऽन्यन्न विद्यते। तस्मात्सर्वप्रपञ्चोऽयं ब्रह्मैवास्ति न चेतरत्। | There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else. | aparokshanubhuti | Adi Shankaracharya |
स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तंगच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । वमेवास्यपरिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्तिभिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतोभवति तदेष श्लोकः | 5 As these flowing rivers, bound for the ocean, disappear into the ocean after having reached it, their names and forms being destroyed and are called simply the ocean even so, these sixteen parts of the seer, whose goal is the Purusha, disappear into the Purusha after having reached Him, their names and forms being destroyed and are called simply the Purusha. He becomes free of parts and immortal. On this there is the following verse: | Prashna | Upanishad |
अलातं भ्रमणेनैव वर्तुलं भाति सूर्यवत्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc., | aparokshanubhuti | Adi Shankaracharya |
न सांख्यं न शैवं न तत्पाञ्चरात्रंन जैनं न मीमांसकादेर्मतं वा। विशिष्टानुभूत्या विशुद्धात्मकत्वात्तदेकोऽवशिष्टः शिवः केवलोऽहम्। | Neither the Sankhya principle,
Nor the doctrine of Shaiva,
Not the principle of pancha rathra,
Nor the doctrine of Jainas,
Nor the principle of Meemasa,
Are Unique experiences,
For the soul is the purest known truth.,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. | dasa shloki | Adi Shankaracharya |
जानाम्यहं शेवधिरित्यनित्यंन ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् । ततो मया नाचिकेतश्चितोऽग्निःअनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् | 10 Yama said: I know that the treasure resulting from action is not eternal; for what is eternal cannot be obtained by the non- eternal. Yet I have performed the Nachiketa sacrifice with the help of non-eternal things and attained this position which is only relatively eternal. | katha | Upanishad |
वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मैव जीवः स्वयं ब्रह्मैतज्जगदाततं नु सकलं ब्रह्माद्वितीयं श्रुतिः । रह्मैवाहमिति प्रबुद्धमतयः संत्यक्तबाह्याः स्फुटं ब्रह्मीभूय वसन्ति सन्ततचिदानन्दात्मनैतद्ध्रुवम् | What is the use of dilating on this subject? The Jīva is no other than Brahman; this whole extended universe is Brahman Itself; the Śruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as Eternal Knowledge and Bliss. | vivekachudamani | Adi Shankaracharya |
जपो जल्पः शिल्पं सकलमपि मुद्राविरचनागतिः प्रादक्षिण्यक्रमणमशनाद्याहुतिविधिः । प्रणामस्संवेशस्सुखमखिलमात्मार्पणदृशासपर्यापर्यायस्तव भवतु यन्मे विलसितम् | The creator reaches the dissolution,The Vishnu attains death,The god of death even dies,Kubera the lord of wealth expires,The Indras close their eyes one after one,And attain the wake less sleep,During the final deluge,But you my chaste mother,Play with your consort the Sadashiva | saundarya | Adi Shankaracharya |
अन्यार्थश्च परामर्शः . | Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose. | brahma sutra | Veda Vyasa |
किंचित्कालं समाधाय परे ब्रह्मणि मानसम् । ्थाय परमानन्दादिदं वचनमब्रवीत् | Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows. | vivekachudamani | Adi Shankaracharya |
श्रवणाध्ययनार्थप्रतिषेधात् स्मृतेश्च . | And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas). | brahma sutra | Veda Vyasa |
गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधतीपुरां भेत्तुश्चित्तप्रशमरसविद्रावणफले । इमे नेत्रे गोत्राधरपतिकुलोत्तंसकलिकेतवाकर्णाकृष्टस्मरशरविलासं कलयतः | Mother of all universe,The look from your eyes,Is kind and filled with love, when looking at your Lord,Is filled with hatred at all other men,Is filled with anger when looking at Ganga,The other wife of your Lord,Is filled with wonder , When hearing the stories of your Lord,Is filled with fear , when seeing the snakes worn by your Lord,Is filled with red colour of valour of the pretty lotus fine,Is filled with jollity, when seeing your friends,And filled with mercy, when seeing me. | saundarya | Adi Shankaracharya |
तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः । हादिब्रह्मपर्यन्ते ह्यनित्ये भोगवस्तुनि | Vairāgya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmāhood (having already known their defects) from observation, instruction and so forth. | vivekachudamani | Adi Shankaracharya |
तस्य हेतुरविद्या | Ignorance is its cause.
| Yogasutra | Patanjali |
यदेतत् कालिन्दीतनुतरतरङ्गाकृति शिवेकृशे मध्ये किंचिज्जननि तव यद्भाति सुधियाम् । विमर्दादन्योऽन्यं कुचकलशयोरन्तरगतंतनूभूतं व्योम प्रविशदिव नाभिं कुहरिणीम् | Oh daughter of the mountain,The God of love who is the king of the mind,Being lit by the flame of anger of Shiva,Immersed himself in the deep pond of thine navel.The tendril like smoke emanated from there,And mother, people think,That this is the line of hair,That climbs from your navel upwards. | saundarya | Adi Shankaracharya |
परं जैमिनिर्मुख्यत्वात् . | Jaimini thinks that they are led to the supreme Brahman, that being the primary meaning (of the word Brahman). | brahma sutra | Veda Vyasa |
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् | By the establishment of truthfulness the Yogi gets the power of attaining for himself and others the fruits of work without the works.
| Yogasutra | Patanjali |
न च तत्सालम्बनं तस्याविषयीभूतत्वात् | But not its contents, that not being the object of the Samyama.
| Yogasutra | Patanjali |
यस्मिन्निदं विचिकित्सन्ति मृत्योयत्साम्पराये महति ब्रूहि नस्तत् । योऽयं वरो गूढमनुप्रविष्टोनान्यं तस्मान्नचिकेता वृणीते इति काठकोपनिषदि प्रथमाध्याये प्रथमा वल्ली | 29 Tell me, O Death, of that Great Hereafter about which a man has his doubts. | katha | Upanishad |
मृत्कार्यं सकलं घटादि सततं मृन्मात्रमेवाहितं तद्वत्सज्जनितं सदात्मकमिदं सन्मात्रमेवाखिलम् । ्मान्नास्ति सतः परं किमपि तत्सत्यं स आत्मा स्वयं तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् | All modifications of clay, such as the jar, which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our very Self, therefore art thou that serene, pure, Supreme Brahman, the One without a second. | vivekachudamani | Adi Shankaracharya |
अश्मादिवच्च तदनुपपत्तिः | On the analogy of stone etc., as also for other reasons, that (opponent’s view) is untenable. | brahma sutra | Veda Vyasa |
न संदृशे तिष्ठति रूपमस्यन चक्षुषा पश्यति कश्चनैनम् । हृदा मनीषा मनसाऽभिक्लृप्तोय एतद्विदुरमृतास्ते भवन्ति | 9 His form is not an object of vision; no one beholds Him with the eye. One can know Him when He is revealed by the intellect free from doubt and by constant meditation. Those who know this become immortal. | katha | Upanishad |
अभ्रेषु सत्सु धावत्सु धावन्निव यथा शशी। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as when clouds move, the moon appears to be in motion, so does one, etc., | aparokshanubhuti | Adi Shankaracharya |
संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च । तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेवलोकमभिजयन्ते । एव पुनरावर्तन्ते तस्मादेत ऋषयःप्रजाकामा दक्षिणं प्रतिपद्यन्ते । ष ह वै रयिर्यःपितृयाणः | 9 The year, verily, is Prajapati and there arc two paths thereof: the Southern and the Northern. Those who perform sacrifices and engage in pious actions, as duties to be done, win only the World of the Moon; verily they return hither again. Therefore the rishis who desire off spring travel by the Southern Path. This Path of the Fathers is rayi, food. | Prashna | Upanishad |
अरा इव रथनाभौ संहता यत्र नाड्यः । स एषोऽन्तश्चरते बहुधा जायमानः । ओमित्येवं ध्यायथ आत्मानं स्वस्ति वःपाराय तमसः परस्तात् | 6 He moves about, becoming manifold, within the heart, where the arteries meet, like the spokes fastened in the nave of a chariot wheel. Meditate on Atman as Om. Hail to you! May you cross beyond the sea of darkness! | Mundaka | Upanishad |
अविभागो वचनात् . | (Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration. | brahma sutra | Veda Vyasa |
स्मरन्ति च | And they mention this in the Smritis. | brahma sutra | Veda Vyasa |
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् | They bear fruit as pleasure or pain, caused by virtue or vice.
| Yogasutra | Patanjali |
श्रोत्रियस्य चाकामहतस्य । ते ये शतं आजानजानां देवानामानन्दाः । स एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपियन्ति । ्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः । स एको देवानामानन्दः । ्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । एक इन्द्रस्याऽऽनन्दः | This joy of the Gods born in the deva loka multipled a hundred-fold is a unit of joy of the gods (Karma Devas) who have become so by their special Karma, and it is also the joy of a Srotriya, free from desires. A hundred times this joy of the gods (Karma Devas) who have become so by their special Karma is the simple unit of joy of the gods (office-bearers) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. One hundred measures of the happiness of the gods (office-bearers) is the simple unit of joy of Indra (the king of Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. | Taittiriya | Upanishad |
स्वयमन्तर्बहिर्व्याप्य भासयन्नखिलं जगत्। ब्रह्म प्रकाशते वह्निप्रतप्तायसपिण्डवत्। | Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a red-hot iron-ball and glows by itself. | atmabodha | Adi Shankaracharya |
सौन्दर्यलहरीगतैर्माणिक्यत्वं गगनमणिभिः सान्द्रघटितंकिरीटं ते हैमं हिमगिरिसुते कीर्तयति यः । स नीडेयच्छायाच्छुरणशबलं चन्द्रशकलंधनुः शौनासीरं किमिति न निबध्नाति धिषणाम् | I pray in your holy wheel of Mooladhara,You who likes to dance,And calls yourself as Samaya,And that Lord who performs the great vigorous dance,Which has all the shades of nine emotions.This world has you both as parents,Because you in your mercy, wed one another,To recreate the world,As the world was destroyed in the grand deluge. | saundarya | Adi Shankaracharya |
वैराग्यान्न परं सुखस्य जनकं पश्यामि वश्यात्मनः तच्चेच्छुद्धतरात्मबोधसहितं स्वाराज्यसाम्राज्यधुक् । द्द्वारमजस्रमुक्तियुवतेर्यस्मात्त्वमस्मात्परं सर्वत्रास्पृहया सदात्मनि सदा प्रज्ञां कुरु श्रेयसे | For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realisation of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting liberation, therefore for thy welfare, be dispassionate both internally and externally, and always fix thy mind on the eternal Self. | vivekachudamani | Adi Shankaracharya |
नायमात्मा प्रवचनेन लभ्योन मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यःतस्यैष आत्मा विवृणुते तनूꣳ स्वाम् | 23 This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. | katha | Upanishad |
संभोगप्राप्तिरिति चेन्न वैशेष्यात् . | If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference. | brahma sutra | Veda Vyasa |
अनुक्षणं यत्परिहृत्य कृत्यं अनाद्यविद्याकृतबन्धमोक्षणम् । हः परार्थोऽयममुष्य पोषणे यः सज्जते स स्वमनेन हन्ति | Whoever leaves aside what should always be attempted, viz. emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby. | vivekachudamani | Adi Shankaracharya |
जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरं योऽसौ समुज्जृम्भते प्रत्यग्रूपतया सदाहमहमित्यन्तः स्फुरन्नैकधा । नाकारविकारभागिन इमान् पश्यन्नहंधीमुखान् नित्यानन्दचिदात्मना स्फुरति तं विद्धि स्वमेतं हृदि | That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Ātman, thy own Self, within thy heart. | vivekachudamani | Adi Shankaracharya |
अम्बुवदग्रहणात्तु न तथात्वम् . | But that kind of parallelism is inapplicable as nothing is perceived to be similar to water. | brahma sutra | Veda Vyasa |
सैव हि सत्यादयः | Since the same Satya-Vidya is taught in both the places (of the Brihadaranyaka Upanishad), therefore traits like Satya have to be combined. | brahma sutra | Veda Vyasa |
स्थितप्रज्ञो यतिरयं यः सदानन्दमश्नुते । रह्मण्येव विलीनात्मा निर्विकारो विनिष्क्रियः | That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity. | vivekachudamani | Adi Shankaracharya |
सर्वोपाधिविनिर्मुक्तं सच्चिदानन्दमद्वयम् । वयात्मानमात्मस्थं न भूयः कल्पसेऽध्वने | Meditate on the Ātman, which resides in thee, which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute, the One without a second, and thou shalt no more come under the round of births and deaths. | vivekachudamani | Adi Shankaracharya |
हृदये चित्तसंवित् | In the heart, knowledge of minds.
| Yogasutra | Patanjali |
अहं ब्रह्मेति विज्ञानात्कल्पकोटिशतार्जितम् । ्चितं विलयं याति प्रबोधात्स्वप्नकर्मवत् | Through the realisation of one’s identity with Brahman, all the accumulated actions of a hundred crore of cycles come to nought, like the actions of dream-state on awakening. | vivekachudamani | Adi Shankaracharya |
अत एव प्राणः . | On that very ground, Prana (is Brahman). | brahma sutra | Veda Vyasa |
अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान् । वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता | Mumukṣutā or yearning for Freedom is the desire to free oneself, by realising one’s true nature, from all bondages from that of egoism to that of the body – bondages superimposed by Ignorance. | vivekachudamani | Adi Shankaracharya |
येषां वृत्तिः समावृद्धा परिपक्वा च सा पुनः। ते वै सद्ब्रह्मतां प्राप्ता नेतरे शब्दवादिनः। | Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words. | aparokshanubhuti | Adi Shankaracharya |
अविद्यायामन्तरे वर्तमानाःस्वयं धीराः पण्डितंमन्यमानाः । दन्द्रम्यमाणाः परियन्ति मूढाअन्धेनैव नीयमाना यथान्धाः | 5 Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind. | katha | Upanishad |
प्रारब्धकर्मवेगेण जीवन्मुक्तो यदा भवेत्। किञ्चित्कालमनारब्धकर्मबन्धस्य संक्षये। | “The liberated-in-life, due to the compelling force of those actions that have begun to produce their results (Prarabdha), remains for some time to exhaust them”. | vakyavritti | Adi Shankaracharya |
अखण्डानन्दमात्मानं विज्ञाय स्वस्वरूपतः । मिच्छन् कस्य वा हेतोर्देहं पुष्णाति तत्त्ववित् | Realising the Ātman, the Infinite Bliss, as his very Self, with what object, or for whom, should the knower of Truth cherish the body. | vivekachudamani | Adi Shankaracharya |
भागेन त्वितरे क्षपयित्वा सम्पत्स्यते . | But the (enlightenment) man merges in Brahman after exhausting the other two, (viz., merit and demerit that have started fruition), by experiencing (their results in the present life). | brahma sutra | Veda Vyasa |
मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी । वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते | Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion. | vivekachudamani | Adi Shankaracharya |
समाधिना साधुविनिश्चलात्मना पश्यात्मतत्त्वं स्फुटबोधचक्षुषा । ःसंशयं सम्यगवेक्षितश्चेच् छ्रुतः पदार्थो न पुनर्विकल्प्यते | Through the Samadhi in which the mind has been perfectly stilled, visualise the Truth of the Self with the eye of clear realisation. If the meaning of the (Scriptural) words heard from the Guru is perfectly and indubitably discerned, then it can lead to no more doubt. | vivekachudamani | Adi Shankaracharya |
दृष्टदुःखेष्वनुद्वेगो विद्यायाः प्रस्तुतं फलम् । ्कृतं भ्रान्तिवेलायां नाना कर्म जुगुप्सितम् पश्चान्नरो विवेकेन तत्कथं कर्तुमर्हति | Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds during the state of delusion, commit the same afterwards, possessed of discrimination? | vivekachudamani | Adi Shankaracharya |
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः | By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
| Yogasutra | Patanjali |
तत्प्राक्श्रुतेश्च | Also because that term, (“is born”), is used earlier (in the primary sense) in the Upanishad (in connection with Prana). | brahma sutra | Veda Vyasa |
रूपलावण्य बलवज्रसंहननत्वानि कायसम्पत् | The “glorification of the body” is beauty, complexion, strength, adamantine hardness.
| Yogasutra | Patanjali |
सर्वं ब्रह्मेति विज्ञानादिन्द्रियग्रामसंयमः। यमोऽयमिति संप्रोक्तोऽभ्यसनीयो मुहुर्मुहुः। | The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again. | aparokshanubhuti | Adi Shankaracharya |
श्री ब्रह्मसूत्राणि थ प्रथमोऽध्यायः अथातो ब्रह्मजिज्ञासा . | Hence (is to be undertaken) thereafter a deliberation on Brahman. | brahma sutra | Veda Vyasa |
अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः । दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । तद्वै तत् | 8 Agni, hidden in the two fire-sticks and well guarded-like a child in the womb, by its mother-is worshipped day after day by men who are awake and by those who offer oblations in the sacrifices. This, verily, is That. | katha | Upanishad |
इत्थं विपश्चित्सदसद्विभज्य निश्चित्य तत्त्वं निजबोधदृष्ट्या । ञात्वा स्वमात्मानमखण्डबोधं तेभ्यो विमुक्तः स्वयमेव शाम्यति | The wise man, discriminating thus the real and the unreal, ascertaining the Truth through his illuminative insight, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions and directly attains Peace. | vivekachudamani | Adi Shankaracharya |
शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ । कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति | 3 Saunaka, the great householder, approached Angiras in the proper manner and said: Revered sir, what is that by the knowing of which all this becomes known? | Mundaka | Upanishad |
चिन्ताशून्यमदैन्यभैक्षमशनं पानं सरिद्वारिषु स्वातन्त्र्येण निरङ्कुशा स्थितिरभीर्निद्रा श्मशाने वने । ्त्रं क्षालनशोषणादिरहितं दिग्वास्तु शय्या मही संचारो निगमान्तवीथिषु विदां क्रीडा परे ब्रह्मणि | Men of realisation have their food without anxiety or humiliation by begging, and their drink from the water of rivers; they live freely and independently, and sleep without fear in cremation grounds or forests; their clothing may be the quarters themselves, which need no washing and drying, or any bark etc., the earth is their bed; they roam in the avenue of the Vedanta; while their pastime is in the Supreme Brahman. | vivekachudamani | Adi Shankaracharya |
अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि। कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथाम्भसः। | The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman). | atmabodha | Adi Shankaracharya |
सर्वत्र प्रसिद्धोपदेशात् . | (Brahman is the object to me meditated on), since that which is well known everywhere is taught (here in this Chandogya Upanishad – III-xiv-1,2). | brahma sutra | Veda Vyasa |
तटस्थिता बोधयन्ति गुरवः श्रुतयो यथा । रज्ञयैव तरेद्विद्वानीश्वरानुगृहीतया | The Gurus as well as the Śrutis instruct the disciple, standing aloof; while the man of realisation crosses (Avidya) through Illumination alone, backed by the grace of God. | vivekachudamani | Adi Shankaracharya |
मेधादिसिद्ध्यर्था आवहन्तीहोममन्त्राःयश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योऽध्यमृतात्सम्बभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव धारणो भूयासम् । शरीरं मे विचर्षणम् । िह्वा मे मधुमत्तमा । कर्णाभ्यां भूरिविश्रुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः । श्रुतं मे गोपाय | He whose form is manifold, who is pre-eminent among the sacred hymns of the Vedas, and who has sprung up from the sacred hymns which are immortal – that Indra (Omkara) may fill me with intellectual vigour. O Lord, may I become the possessor of the immortal revelations. May my body become able and active, my speech sweet and agreeable to the utmost. May I listen abundantly with my ears. Thou art the sheath of Brahman. may you preserve my learning. | Taittiriya | Upanishad |
स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतांचकोराणामासीदतिरसतया चञ्चुजडिमा । अतस्ते शीतांशोरमृतलहरीमम्लरुचयःपिबन्ति स्वच्छन्दं निशि निशि भृशं काञ्जिकधिया | Oh goddess who has beautiful rows of teeth,I tried to find a simile to your blood red lips,And can only imagine the fruit of the coral vine!The fruits of the red cucurbit,Hangs its head in shame,On being compared to your lips,As it has tried to imitate its colour.from you,And knows that it has failed miserably. | saundarya | Adi Shankaracharya |
नमोवाकं ब्रूमो नयनरमणीयाय पदयो-स्तवास्मै द्वन्द्वाय स्फुटरुचिरसालक्तकवते । असूयत्यत्यन्तं यदभिहननाय स्पृहयतेपशूनामीशानः प्रमदवनकङ्केलितरवे | Oh mother mine,Be pleased to place your two feet ,Which are the ornaments of the head of s,The water which washes them are the river Ganges,Flowing from Shiva’s head,And the lac paint adorning which,Have the red luster of the crown of Vishnu,On my head with mercy.. | saundarya | Adi Shankaracharya |
यः सर्वज्ञः सर्वविद् यस्यैष महिमा भुवि । दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः मनोमयः प्राणशरीरनेताप्रतिष्ठितोऽन्ने हृदयं सन्निधाय । तद् विज्ञानेन परिपश्यन्ति धीराआनन्दरूपममृतं यद् विभाति | 7 He who knows all and understands all and to whom belongs all the glory in the world-He, Atman, is placed in the space in the effulgent abode of Brahman. He assumes the forms of the mind and leads the body and the senses. He dwells in the body, inside the heart. By the knowledge of That which shines as the blissful and immortal Atman, the wise behold Him fully in all things. | Mundaka | Upanishad |
न गच्छति विना पानं व्याधिरौषधशब्दतः । नापरोक्षानुभवं ब्रह्मशब्दैर्न मुच्यते | A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman. | vivekachudamani | Adi Shankaracharya |
स्वाप्ययात् . | Because of the merger of the individual into his own Self. | brahma sutra | Veda Vyasa |
अत्र ब्रूमः समाधानं कोऽन्यो जीवस्त्वमेव हि। यस्त्वं पृच्छसि मां कोऽहं ब्रह्मैवासि न संशयः। | The teacher said: “I shall answer your question. Who else can be the individual Self (Jiva) other than yourself, that asks me this question, “Who am I ?”. There is no doubt about it. You alone are the Brahman. | vakyavritti | Adi Shankaracharya |
मोक्षैकसक्त्या विषयेषु रागं निर्मूल्य संन्यस्य च सर्वकर्म । ्छ्रद्धया यः श्रवणादिनिष्ठो रजःस्वभावं स धुनोति बुद्धेः | He who by means of one-pointed devotion to Liberation roots out the attachment to sense-objects, renounces all actions, and with faith in the Real Brahman regularly practices hearing, etc., succeeds in purging the Rājasika nature of the intellect. | vivekachudamani | Adi Shankaracharya |
निर्विकल्पकमनल्पमक्षरं यत्क्षराक्षरविलक्षणं परम् । त्यमव्ययसुखं निरञ्जनं ब्रह्म तत्त्वमसि भावयात्मनि | That which is free from duality; which is infinite and indestructible; distinct from the universe and Māyā, supreme, eternal; which is undying Bliss; taintless – that Brahman art thou, meditate on this in thy mind. | vivekachudamani | Adi Shankaracharya |
मध्वादिष्वसंभवादनधिकारं जैमिनिः . | Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya etc. | brahma sutra | Veda Vyasa |
ततः स्वरूपविभ्रंशो विभ्रष्टस्तु पतत्यधः । ितस्य विना नाशं पुनर्नारोह ईक्ष्यते | Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man comes to ruin, and is scarcely seen to rise again. | vivekachudamani | Adi Shankaracharya |
अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौदिशः श्रोत्रे वाग् विवृताश्च वेदाः । वायुः प्राणो हृदयं विश्वमस्य पद्भ्यांपृथिवी ह्येष सर्वभूतान्तरात्मा | 4 The heavens are His head; the sun and moon, His eyes; the quarters, His ears; the revealed Vedas, His speech; the wind is His breath; the universe, His heart. From his feet is produced the earth. He is, indeed, the inner Self of all beings | Mundaka | Upanishad |
घटकुड्यादिकं सर्वं मृत्तिकामात्रमेव च । तद्वद्ब्रह्म जगत्सर्वमिति वेदान्तडिण्डिमः | The pot, wall, etc., are all nothing but clay. Likewise, the entire universe is nothing but Brahman. This is proclaimed by Vedanta. | brahma jnanavali | Adi Shankaracharya |
पूर्वविकल्पः प्रकरणात्स्यात्क्रियामानसवत् | On the strength of the context, the conceptual fires are to be used alternatively for the actual fire enjoined earlier. They constitute some rite like the imaginary drinking (of Soma juice). | brahma sutra | Veda Vyasa |
सततविमलबोधानन्दरूपं समेत्य त्यज जडमलरूपोपाधिमेतं सुदूरे । पुनरपि नैष स्मर्यतां वान्तवस्तु स्मरणविषयभूतं पल्पते कुत्सनाय | Realising the Ātman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body, which is inert and filthy by nature. Then remember it no more, for something that has been vomited excites but disgust when called in memory. | vivekachudamani | Adi Shankaracharya |
नित्याद्वयाखण्डचिदेकरूपो बुद्ध्यादिसाक्षी सदसद्विलक्षणः । ंपदप्रत्ययलक्षितार्थः प्रत्यक्सदानन्दघनः परात्मा | The Supreme Self is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of the Buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea ‘I’, the embodiment of inward, eternal bliss. | vivekachudamani | Adi Shankaracharya |
त इन्द्रियाणि तद्व्यपदेशादन्यत्र श्रेष्ठात् | As distinguished from the chief Prana, the other pranas (eleven in number) are the organs, for they are so designated. | brahma sutra | Veda Vyasa |
मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात् . | But the dream creation is a mere Maya, because of its nature of not being a complete manifestation of the totality of attributes (found in the wakeful state). | brahma sutra | Veda Vyasa |
योगिनः प्रति स्मर्यते स्मार्ते चैते | And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas. | brahma sutra | Veda Vyasa |
अन्तर्बहिः स्वं स्थिरजङ्गमेषु ज्ञात्वात्मनाधारतया विलोक्य । यक्ताखिलोपाधिरखण्डरूपः पूर्णात्मना यः स्थित एष मुक्तः | He is free who, knowing through his mind the Self in moving and unmoving objects and observing It as their substratum, gives up all superimpositions and remains as the Absolute and the infinite Self. | vivekachudamani | Adi Shankaracharya |
विज्ञानादिभावे वा तदप्रतिषेधः . | Alternatively even if (it be assumed that Vasudeva and others are) possessed of knowledge, (majesty etc.,), still the defect cannot be remedied. | brahma sutra | Veda Vyasa |