Sanskrit
stringlengths 9
520
| English
stringlengths 16
885
| SubCategory
stringclasses 18
values | Category
stringclasses 4
values |
|---|---|---|---|
मस्तकन्यस्तभारादेर्दुःखमन्यैर्निवार्यते । षुधादिकृतदुःखं तु विना स्वेन न केनचित् | Trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like. | vivekachudamani | Adi Shankaracharya |
अहं ममेति यो भावो देहाक्षादावनात्मनि । ्यासोऽयं निरस्तव्यो विदुषा स्वात्मनिष्ठया | The idea of ‘me and mine’ in the body, organs, etc., which are the non-Self – this superimposition the wise man must put a stop to, by identifying himself with the Ātman. | vivekachudamani | Adi Shankaracharya |
नखैर्नाकस्त्रीणां करकमलसंकोचशशिभि-स्तरूणां दिव्यानां हसत इव ते चण्डि चरणौ । फलानि स्वःस्थेभ्यः किसलयकराग्रेण ददतांदरिद्रेभ्यो भद्रां श्रियमनिशमह्नाय ददतौ | Oh, Goddess Devi,How did the poets compare,The foreside of your merciful feet,Which are the source of fame to your devotees,And which are not the source of danger to them ,To the hard shell of tortoise,I do not understand.How did he who destroyed the three cities,Take them in his hand,And place them on hard rock*,During your marriage? | saundarya | Adi Shankaracharya |
अपि कुर्वन्नकुर्वाणश्चाभोक्ता फलभोग्यपि । ीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः | Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he. | vivekachudamani | Adi Shankaracharya |
सत्येन लभ्यस्तपसा ह्येष आत्मासम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । अन्तःशरीरे ज्योतिर्मयो हि शुभ्रोयं पश्यन्ति यतयः क्षीणदोषाः | 5 This Atman, resplendent and pure, whom the sinless sannyasins behold residing within the body, is attained by unceasing practice of truthfulness, austerity, right knowledge and continence | Mundaka | Upanishad |
तर्काप्रतिष्ठानादपि अन्यथानुमेयमितिचेदेवमप्यनिर्मोक्षप्रसङ्गः | If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect. | brahma sutra | Veda Vyasa |
संघातोऽपि तथा नाहमिति दृश्यविलक्षणम्। द्रष्टारमनुमानेन निपुणं संप्रधारय। | “Similarly be sure that you are not the complex of the gross and the subtle-bodies, and intelligently determine, by inference, that you, the ‘seer’, are entirely distinct from the ‘seen’.” | vakyavritti | Adi Shankaracharya |
यज्ज्ञानात्सर्वविज्ञानं श्रुतिषु प्रतिपादितम्। मृदाद्यनेकदृष्टान्तैस्तद्ब्रह्मेत्यवधारय। | “That which the scriptures have discussed through examples of mud etc., as that by knowing which all else will become known … make sure of that Brahman in your understanding.” | vakyavritti | Adi Shankaracharya |
तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् | There being absence of that (ignorance) there is absence of junction, which is the thing-to-be-avoided; that is the independence of the seer.
| Yogasutra | Patanjali |
करणवच्चेन्न भोगादिभ्यः . | Should it be argued that God will direct Nature like (a man directing) the organs, then it cannot be so, for that will result in God’s having experiences (of happiness, sorrow etc.). (Or) If a body, equipped with sense-organs, be assumed for God, (we say that) this is not possible; because of (consequent) experiences etc. | brahma sutra | Veda Vyasa |
तेजोऽतस्तथा ह्याह . | Fire originates from this one (ie., air); for the Upanishad says so. | brahma sutra | Veda Vyasa |
तस्य प्रशान्तवाहिता संस्कारात् | Its flow becomes steady by habit.
| Yogasutra | Patanjali |
अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेनचैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः | 5 Now Its description with reference to the adhyātma (Its aspect as manifested in man); mind proceeds to Brahman in all speed, as it were; by his mind also, this Brahman is remembered and imagined as always near. | Kenopanishad | Upanishad |
निषिध्य निखिलोपाधीन्नेति नेतीति वाक्यतः। विद्यादैक्यं महावाक्यैर्जीवात्मपरमात्मनोः। | By a process of negation of the conditionings (Upadhis) through the help of the scriptural statement’It is not this, It is not this’, the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be realised. | atmabodha | Adi Shankaracharya |
षड्भिरूर्मिभिरयोगि योगिहृद् भावितं न करणैर्विभावितम् । द्ध्यवेद्यमनवद्यमस्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि | That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable – that Brahman art thou, meditate on this in thy mind. | vivekachudamani | Adi Shankaracharya |
जहि मलमायाकोशेऽहंधियोत्थापिताशां प्रसभमनिलकल्पे लिङ्गदेहेऽपि पश्चात् । गमगदितकीर्तिं नित्यमानन्दमूर्तिं स्वयमिति परिचीय ब्रह्मरूपेण तिष्ठ | (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and realising Brahman, the embodiment of eternal Bliss – whose glories the Scriptures proclaim – as thy own Self, live as Brahman. | vivekachudamani | Adi Shankaracharya |
तदर्थस्य च पारोक्ष्यं यद्येवं किं ततः श्रृणु। पूर्णानन्दैकरूपेण प्रत्यग्बोधोऽवतिष्ठते। | “If as said, the depth-meaning of the term ‘that’ is ‘Mass-of Bliss, without-second’, and ‘thou’ is the ‘Witnessing-Consciousness’, then what ? Listen: the Inner-self, the Consciousness, that illumines all thoughts, remains as the All-full, One-Mass-of Bliss, without-a-second.” | vakyavritti | Adi Shankaracharya |
प्राणभृच्च . | A living creature also is not so. | brahma sutra | Veda Vyasa |
इह चेदवेदीदथ सत्यमस्तिन चेदिहावेदीन्महती विनष्टिः । भूतेषु भूतेषु विचित्य धीराःप्रेत्यास्माल्लोकादमृता भवन्ति इति केनोपनिषदि द्वितीयः खण्डः | 5 If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become immortal. | Kenopanishad | Upanishad |
यदेव विद्ययेति हि . | The Upanishadic text, “whatever is done with knowledge” surely indicates this. | brahma sutra | Veda Vyasa |
अहंभावस्य देहेऽस्मिन्निःशेषविलयावधि । वधानेन युक्तात्मा स्वाध्यासापनयं कुरु | Until the identification with this body is completely rooted out, do away with thy superimposition with watchfulness and a concentrated mind. | vivekachudamani | Adi Shankaracharya |
यथाऽनेकचक्षुः-प्रकाशो रविर्नक्रमेण प्रकाशीकरोति प्रकाश्यम् । अनेका धियो यस्तथैकः प्रबोधःस नित्योपलब्धिस्वरूपोऽहमात्मा | Just as the sun who gives light to all eyes does not reveal the illumined objects by turns to one person after another (but all eyes are able to see at the same time), so also the Self which is only one gives consciousness to all intellects simultaneously.
| hastamalakiyam | Adi Shankaracharya |
अपि स्मर्यते . | Moreover, (this aspect) is mentioned in the Smriti. | brahma sutra | Veda Vyasa |
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते | 14 When all the desires that dwell in the heart fall away, then the mortal becomes immortal and here attains Brahman. | katha | Upanishad |
आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयतिच . | If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this. | brahma sutra | Veda Vyasa |
अतोऽस्य जीवभावोऽपि नित्या भवति संसृतिः । निवर्तेत तन्मोक्षः कथं मे श्रीगुरो वद | Therefore the Jīvahood of the soul also must have no end, and its transmigration must continue for ever. How then can there be Liberation for the soul? Kindly enlighten me on this point, O revered Master. | vivekachudamani | Adi Shankaracharya |
अहमोऽत्यन्तनिवृत्त्या तत्कृतनानाविकल्पसंहृत्या । रत्यक्तत्त्वविवेकादिदमहमस्मीति विन्दते तत्त्वम् | Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realises that Reality as ‘I am This’. | vivekachudamani | Adi Shankaracharya |
वस्तुस्वरूपं स्फुटबोधचक्षुषा स्वेनैव वेद्यं न तु पण्डितेन । ्द्रस्वरूपं निजचक्षुषैव ज्ञातव्यमन्यैरवगम्यते किम् | The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others make him know it? | vivekachudamani | Adi Shankaracharya |
योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः । स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् | 7 Some jivas enter the womb to be embodied as organic beings and some go into non-organic matter-according to their work and according to their knowledge. | katha | Upanishad |
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् । सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् | 7 Beyond the senses is the mind, beyond the mind is the intellect, higher than the intellect is the Great Atman, higher than the Great Atman is the Unmanifest. | katha | Upanishad |
भ्रान्तिकल्पितजगत्कलाश्रयं स्वाश्रयं च सदसद्विलक्षणम् । ष्कलं निरुपमानवद्धि यद् ब्रह्म तत्त्वमसि भावयात्मनि | That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar – that Brahman art thou, meditate on this in thy mind. | vivekachudamani | Adi Shankaracharya |
भूमा सम्प्रसादादध्युपदेशात् . | Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force). | brahma sutra | Veda Vyasa |
। श्रीः। अपरोक्षानुभूतिः। श्रीहरिं परमानन्दमुपदेष्टारमीश्वरम्। व्यापकं सर्वलोकानां कारणं तं नमाम्यहम्। | I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe). | aparokshanubhuti | Adi Shankaracharya |
हेयं दुःखमनागतम् | The misery which is not yet come is to be avoided.
| Yogasutra | Patanjali |
स्थूल स्वरूपसूक्ष्मान्वयार्थ वत्त्वसंयमाद्भूतजयः | By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
| Yogasutra | Patanjali |
यस्याग्निहोत्रमदर्शमपौर्णमास-मचातुर्मास्यमनाग्रयणमतिथिवर्जितं च । अहुतमवैश्वदेवमविधिना हुत-मासप्तमांस्तस्य लोकान् हिनस्ति | 3 If a man’s Agnihotra sacrifice is not accompanied by the Darsa and the Paurnamasa sacrifice, by the Four Months’ sacrifice and the Autumnal sacrifice; if it is unattended by hospitality to guests or if the oblations are not offered at the right time; or if the sacrifice is unaccompanied by the Vaisvadeva ceremony or is improperly performed-then it destroys his seven worlds. | Mundaka | Upanishad |
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् | Then are finished the successive transformations of the qualities, they having attained the end.
| Yogasutra | Patanjali |
सर्वेषु भूतेष्वहमेव संस्थितो ज्ञानात्मनान्तर्बहिराश्रयः सन् । क्ता च भोग्यं स्वयमेव सर्वं यद्यत्पृथग्दृष्टमिदन्तया पुरा | I alone reside as knowledge in all beings, being their internal and external support. I myself am the experiencer and all that is experienced – whatever I looked upon as ‘this’ or the not-Self previously. | vivekachudamani | Adi Shankaracharya |
यन्मनसा न मनुते येनाहुर्मनो मतम् । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते | 6 That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended-That alone know as Brahman and not that which people here worship. | Kenopanishad | Upanishad |
अदृष्टानियमात् . | (Even the unseen potential results of works cannot regulate individual allocation), since the unseen potential results (themselves) cannot be allocated thus. | brahma sutra | Veda Vyasa |
सर्वधर्मोपपत्तेश्च | And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It). | brahma sutra | Veda Vyasa |
सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्वएवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । द्यथामक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते तस्मिंष्चप्रतिष्ठमाने सर्व एव प्रातिष्टन्त एवं वाङ्मनष्चक्षुः श्रोत्रंच ते प्रीताः प्राणं स्तुन्वन्ति | 4 Prana, out of pride, rose upward, as it were, from the body. Now, when it rose upward all the others rose upward also and when it settled down they all settled down with it. As bees go out when their queen goes out and return when she returns, even so did speech, mind, eye and ear. They, being satisfied, praised prana. | Prashna | Upanishad |
अन्यत्राभावाच्च न तृणादिवत् . | And Pradhana cannot change (automatically) like grass etc., (into milk in a cow) for such a change does not occur elsewhere (e.g. in a bull). | brahma sutra | Veda Vyasa |
तवाधारे मूले सह समयया लास्यपरयानवात्मानं मन्ये नवरसमहाताण्डवनटम् । उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दययासनाथाभ्यां जज्ञे जनकजननीमज्जगदिदम् | I bow before that principle,Which is in your wheel of Manipooraka,Which as Parashakthi shines like the enemy of darkness,Which is with the streak of lightning,Which is with the shining jewels of precious stones of lightning,Which is also black as night,Which is burnt by Rudhra like the sun of the deluge,And which cools down the three worlds like a strange cloud. | saundarya | Adi Shankaracharya |
प्राणसंयमनं चैव प्रत्याहारश्च धारणा। आत्मध्यानं समाधिश्च प्रोक्तान्यङ्गानि वै क्रमात्। | 102- The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption. | aparokshanubhuti | Adi Shankaracharya |
तन्नम इत्युपासीत । म्यन्तेऽस्मै कामाः । तद्ब्रह्मेत्युपासीत । ्रह्मवान्भवति । तद्ब्रह्मणः परिमर इत्युपासीत । पर्येणं म्रियन्ते द्विषन्तः सपत्नाः । परि येऽप्रिया भ्रातृव्याः । स यश्चायं पुरुषे । श्चासावादित्ये । एकः | Let him worship That as Namah (obeisance); to him all desires shall come to pay homage. Let him meditate upon That as the Supreme; he comes to supremacy in life. Let him contemplate upon That as the ‘destructive aspect’ of Brahman; all those enemies who hate him and those rivals whom he does not like ‘die around him’. The reality in the core of man and the Reality which is in the Sun are one. | Taittiriya | Upanishad |
बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः | By making Samyama on the “real modifications” of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
| Yogasutra | Patanjali |
मूढ जहीहि धनागमतृष्णांकुरु सद्बुद्धिम् मनसि वितृष्णाम् |यल्लभसे निज कर्मोपात्तंवित्तं तेन विनोदय चित्तम् | O fool! Give up your thirst to amass wealth, devote your mind to dispassion and thoughts of the Real. Be content with what comes to you through actions performed by your own work. | bhaja govindam | Adi Shankaracharya |
तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानिसत्यमायतनम् | 8 Of the Upanishad, tapas (Concentration of the energies of the mind and the senses), damah (self-restraint), and karma (dedicated work) form the support; the Vedas (Knowledge) are its limbs; and Truth its abode. | Kenopanishad | Upanishad |
यद्युत्तरोत्तराभावः पूर्वपूर्वन्तु निष्फलम् । वृत्तिः परमा तृप्तिरानन्दोऽनुपमः स्वतः | If there is an absence of the succeeding stages, the preceding ones are futile. (When the series is perfect) the cessation of the objective world, extreme satisfaction, and matchless bliss follow as a matter of course. | vivekachudamani | Adi Shankaracharya |
असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पुनः पुनः । सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः | Unattached am I, unattached am I, ever free from attachment of any kind; I am of the nature of Existence-Consciousness-Bliss. I am the very Self, indestructible and ever unchanging. | brahma jnanavali | Adi Shankaracharya |
पुरुषत्वेन वै स्थाणुर्जलत्वेन मरीचिका। विनिर्णीता विमूढेन देहत्वेन तथात्मता। | Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc., | aparokshanubhuti | Adi Shankaracharya |
अन्तवत्त्वमसर्वज्ञता वा . | God will be subject to finitude or loss of omniscience. | brahma sutra | Veda Vyasa |
अङ्गेषु यथाश्रयभावः | In the case of the meditations based on the subsidiaries (of rites), their position is the same as of their bases. | brahma sutra | Veda Vyasa |
शुगस्य तदनादरश्रवणात्तदाद्रवणात्सूच्यते हि . | To him (ie., Janasruti) occurred grief on hearing his (ie., swan’s) disparaging utterance, as is evident from his (Janasruti’s) approaching him (Raikva), for this is hinted at (by Raikva by using the word Sudra). | brahma sutra | Veda Vyasa |
चक्षुरादिवत्तु तत्सहशिष्ट्यादिभ्यः | But Prana is not independent just like the organs of vision etc., because instruction is impared along with them and because of other reasons. | brahma sutra | Veda Vyasa |
तस्य भूमिषु विनियोगः | That should be employed in stages.
| Yogasutra | Patanjali |
तदेतत् सत्यमृषिरङ्गिराःपुरोवाच नैतदचीर्णव्रतोऽधीते । नमः परमऋषिभ्यो नमः परमऋषिभ्यः इति मुण्डकोपनिषदि तृतीयमुण्डके द्वितीयः खण्डः ्यथर्ववेदीय मुण्डकोपनिषत्समाप्ता | 11 Thus the seer Angiras declared this truth in olden times. A man who has not performed the vow should not read it. Salutation to the great seers! Salutation to the great seers! | Mundaka | Upanishad |
निसर्गक्षीणस्य स्तनतटभरेण क्लमजुषोनमन्मूर्तेर्नारीतिलक शनकैस्त्रुट्यत इव । चिरं ते मध्यस्य त्रुटिततटिनीतीरतरुणासमावस्थास्थेम्नो भवतु कुशलं शैलतनये | Oh daughter of the mountain,Is your navel a whirl pool in river Ganga,Which looks very stable!Or is it the root of the climber,Of the stream of your hair line,Which has two breasts of yours as buds,Or is it the Homa fire,Where the fire is the light from cupid,Or is it the play house of Rathi, the wife of God of love,Or is it the opening to the cave,In which Shiva’s tapas gets fulfilled,I am not able to make up my mind! | saundarya | Adi Shankaracharya |
नित्योऽहं निरवद्योऽहं निराकारोऽहमुच्यते । परमानन्दरूपोऽहमहमेवाहमव्ययः | I am eternal, I am free from blemish, I am formless, I am indestructible and changeless. I am of the nature of supreme bliss. I am the very Self, indestructible and changeless. | brahma jnanavali | Adi Shankaracharya |
ब्रह्मानन्दनिधिर्महाबलवताहंकारघोराहिना संवेष्ट्यात्मनि रक्ष्यते गुणमायाइश्चण्डेस्त्रिभिर्मस्तकैः । ज्ञानाख्यमहासिना श्रुतिमता विच्छिद्य शीर्षत्रयं निर्मूल्याहिमिमं निधिं सुखकरं धीरोऽनुभोक्तुंक्षमः | The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and guarded for its own use by means of its three fierce hoods consisting of the three Guṇas. Only the wise man, destroying it by severing its three hoods with the great sword of realisation in accordance with the teachings of the Śrutis, can enjoy this treasure which confers bliss. | vivekachudamani | Adi Shankaracharya |
निर्गुणो निष्क्रियो नित्यो नित्यमुक्तोऽहमच्युतः। नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः। | I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc., | aparokshanubhuti | Adi Shankaracharya |
न ह्यस्ति विश्वं परतत्त्वबोधात् सदात्मनि ब्रह्मणि निर्विकल्पे । लत्रये नाप्यहिरीक्षितो गुणे न ह्यम्बुबिन्दुर्मृगतृष्णिकायाम् | Even before the realisation of the highest Truth, the universe does not exist in the Absolute Brahman, the Essence of Existence. In none of the three states of time is the snake ever observed in the rope, nor a drop of water in the mirage. | vivekachudamani | Adi Shankaracharya |
महद्दीर्घवद्धा ह्रस्वपरिमण्डलाभ्याम् . | Rather (the universe may originate from Brahman) even as the great and long (triads etc.,) originate from the short (dyad) or the inextensive (atom). | brahma sutra | Veda Vyasa |
सत्त्वशुद्धि सौमनस्यैकाग्र्येन्द्रिय जयात्मदर्शन-योग्यत्वानि च | There also arises purification of the Sattva, cheerfulness of the mind, concentration, conquest of the organs, and fitness for the realisation of the Self.
| Yogasutra | Patanjali |
दर्शनाच्च | And (there is no obligation about combination) since the Upanishad shows (contrariwise). | brahma sutra | Veda Vyasa |
अथात आदेश इति श्रुतिः स्वयं निषेधति ब्रह्मणि कल्पितं द्वयम् । रुतिप्रमाणानुगृहीतबोधात् तयोर्निरासः करणीय एव | The Vedas themselves in the words ‘now then is the injunction’ etc., repudiate the duality imagined in Brahman. One must needs eliminate those two superimpositions by means of realisation supported by the authority of the Vedas. | vivekachudamani | Adi Shankaracharya |
अवस्थितेरिति काशकृत्स्नः | Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul. | brahma sutra | Veda Vyasa |
भूम्नः क्रतुवज्ज्यायस्त्वं तथा च दर्शयति | The meditation on the whole is of greater importance just as in the case of sacrifices. For so the Upanishad shows. | brahma sutra | Veda Vyasa |
ब्रह्मादिस्थावरान्तेषु वैराग्यं विषयेष्वनु। यथैव काकविष्ठायां वैराग्यं तद्धि निर्मलम्। | The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya. | aparokshanubhuti | Adi Shankaracharya |
कार्ये कारणतायाता कारणे न हि कार्यता। कारणत्वं स्वतो गच्छेत्कार्याभावे विचारतः। | The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears. | aparokshanubhuti | Adi Shankaracharya |
मायामात्रमिदं द्वैतमद्वैतं परमार्थतः । ि ब्रूते श्रुतिः साक्षात्सुषुप्तावनुभूयते | The Śrutis themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also experienced in the state of dreamless sleep. | vivekachudamani | Adi Shankaracharya |
गले रेखास्तिस्रो गतिगमकगीतैकनिपुणेविवाहव्यानद्धप्रगुणगुणसंख्याप्रतिभुवः । विराजन्ते नानाविधमधुररागाकरभुवांत्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते | Your neck appears full of thorns always,Due to the hairs standing out,By the frequent embrace of thy Lord,Who destroyed the three cities.And looks like the beauty of the stalk,Of your lotus like face.The chain of white pearls worn below,Is dulled by the incense and myrrh,And the paste of sandal applied there,And is like the tender stalk,Dirtied by the bed of mud. | saundarya | Adi Shankaracharya |
हरिस्त्वामाराध्य प्रणतजनसौभाग्यजननींपुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत् । स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषामुनीनामप्यन्तः प्रभवति हि मोहाय महताम् | You who grant all the good things,To those who bow at your feet,Was worshipped by the Lord Vishnu,Who took the pretty lovable feminine form,And could move the mind of he who burnt the cities,And make him fall in love with him.And the God of love , Manmatha,Took the form which is like nectar,Drunk by the eyes by Rathi his wife,After venerating you,Was able to create passion ,Even in the mind of Sages the great. | saundarya | Adi Shankaracharya |
उक्तमर्थमिममात्मनि स्वयं भावयेत्प्रथितयुक्तिभिर्धिया । शयादिरहितं कराम्बुवत् तेन तत्त्वनिगमो भविष्यति | On the Truth, inculcated above, one must oneself meditate in one’s mind, through the intellect, by means of the recognised arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand. | vivekachudamani | Adi Shankaracharya |
अन्यत्र धर्मादन्यत्राधर्मा-दन्यत्रास्मात्कृताकृतात् । अन्यत्र भूताच्च भव्याच्चयत्तत्पश्यसि तद्वद | 14 Nachiketa said: That which you see as other than righteousness and unrighteousness, other than all this cause and effect, other than what has been and what is to be-tell me That. | katha | Upanishad |
न तृतीये तथोपलब्धेः | (The specification about the number of oblations) is not applicable in the case of the third state, this being noticeable (in the Upanishad). | brahma sutra | Veda Vyasa |
नियमाच्च . | And (this follows) from the restrictive texts. | brahma sutra | Veda Vyasa |
पराजेतुं रुद्रं द्विगुणशरगर्भौ गिरिसुतेनिषङ्गौ जङ्घे ते विषमविशिखो बाढमकृत । यदग्रे दृश्यन्ते दशशरफलाः पादयुगली-नखाग्रच्छद्मानः सुरमकुटशाणैकनिशिताः | Oh daughter of the mountain,Who knows the rules of the Vedas,Using your two thighs,You have achieved victory over,The trunks of the elephant,And the Golden pseudo stem of group of Banana plants,And achieved victory over frontal globes,Of Iravatha* the divine elephant,By your holy round knees,Which have become hard,By repeated prostrations to your lord. | saundarya | Adi Shankaracharya |
इतरे त्वर्थसामान्यात् | But the other characteristics are to be understood everywhere on account of identity of purport. | brahma sutra | Veda Vyasa |
अणुश्च | And the chief Prana is atomic (ie., subtle and limited in size). | brahma sutra | Veda Vyasa |
अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् । ऋचो यजूꣳषि सामानि यज्ञः क्षत्रं ब्रह्म च | 6 As spokes in the hub of a wheel, all are fixed in prana, including the Rig Veda, the Yajur Veda, the Sama Veda, the kshattriyas and the brahmins. | Prashna | Upanishad |
जटिलो मुण्डी लुञ्जित केशःकाषायान्बर बहुकृत वेषः |पश्यन्नपि च न पश्यति मूढःउदर निमित्तं बहुकृत वेषः | There are many (ascetics) with matted hair, many with clean shaven heads, many whose hair have been plucked out; some are clothed in orange, yet others parading in various colors -Indeed, these different disguises or apparels are only for their belly’s sake. Seeing the truth revealed before them, still the foolish ones can not see through these many disguises. (Stanza attributed to Totakācārya.) | bhaja govindam | Adi Shankaracharya |
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता | By this process, (the concentrations) with discrimination and without discrimination, whose objects are finer, are (also) explained.
| Yogasutra | Patanjali |
संहितोपासनम्सह नौ यशः । ह नौ ब्रह्मवर्चसम् । अथातः सꣳहिताया उपनिषदम् व्याख्यास्यामः । पञ्चस्वधिकरणेषु । अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् । ता महासꣳहिता इत्याचक्षते । थाधिलोकम् । पृथिवी पूर्वरूपम् । ्यौरुत्तररूपम् । आकाशः सन्धिः वायुः सन्धानम् । त्यधिलोकम् | The pupils say: ‘May we both, teacher and disciple, have the glory and effulgence born of holy life and scriptural study.’ The teacher says ‘now we shall explain the secret of teaching of conjunction.’ This teaching is based on five perceptible objects: a) Universe, b) Luminaries, c) Learning, d) Progeny, e) Body. These they call ‘the great combinations (or blendings)’. The teachings concerning the universe is this: The earth is the prior form, the heaven (firmament) is the posterior form. Atmosphere is the junction. Air is the junction. Thus one should meditate upon the Universe. | Taittiriya | Upanishad |
विभक्तत्रैवर्ण्यं व्यतिकरितलीलाञ्जनतयाविभाति त्वन्नेत्रत्रितयमिदमीशानदयिते । पुनः स्रष्टुं देवान् द्रुहिणहरिरुद्रानुपरतान्रजः सत्त्वं बिभ्रत्तम इति गुणानां त्रयमिव | Oh , flower bud,Who is the head gear ,Of the king of mountains,Wearing black eye brows above,Resembling the feathers of eagle,And determined to destroy peace,From the mind of he who destroyed the three cities,Your two eyes elongated up to thine ears,Enact the arrows of the God of love. | saundarya | Adi Shankaracharya |
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः | The result of mortification is bringing powers to the organs and body, by destroying the impurity.
| Yogasutra | Patanjali |
पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ . | From the meditation on the supreme Lord, however, becomes manifest that which remains obscured; because the soul’s bondage and freedom are derived from Him. | brahma sutra | Veda Vyasa |
देहोऽहमित्येव जडस्य बुद्धिः देहे च जीवे विदुषस्त्वहंधीः । वेकविज्ञानवतो महात्मनो ब्रह्माहमित्येव मतिः सदात्मनि | The stupid man thinks he is the body, the book-learned man identifies himself with the mixture of body and soul, while the sage possessed of realisation due to discrimination looks upon the eternal Ātman as his Self, and thinks, ‘I am Brahman’. | vivekachudamani | Adi Shankaracharya |
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः | By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
| Yogasutra | Patanjali |
स ईक्षाचक्रे । स्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामिकस्मिन्वा प्रतिष्ठिते प्रतिष्ठास्यामीति | 3 The Purusha reflected: “What is it by whose departure I shall depart and by whose staying I shall stay?” | Prashna | Upanishad |
उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ । गारूढत्वमासाद्य सम्यग्दर्शननिष्ठया | Having attained the Yogārūḍha state, one should recover oneself, immersed in the sea of birth and death by means of devotion to right discrimination. | vivekachudamani | Adi Shankaracharya |
घटनाम्ना यथा पृथ्वी पटनाम्ना हि तन्तवः। जगन्नाम्ना चिदाभाति ज्ञेयं तत्तदभावतः। | Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names. | aparokshanubhuti | Adi Shankaracharya |
अनुपपत्तेस्तु न शारीरः . | And the embodied individual soul is not surely meant, because the qualities do not fit in with it. | brahma sutra | Veda Vyasa |
अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् । द्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति | It is motionless, one, faster than mind; and the Devas (the senses) could not overtake it which ran before. Sitting, it goes faster than those who run after it. By it, the all-pervading air (Sutratman) supports the activity of all living beings. | ishavasya | Upanishad |
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी | Those forms of concentration that bring extraordinary sense-perceptions cause perseverance of the mind.
| Yogasutra | Patanjali |
शत्रौ मित्रे पुत्रे बन्धौमा कुरु यत्नं विग्रह सन्धौ |सर्वस्मिन्नपि पश्यात्मानंसर्वत्रोत्-सृज भेदाज्ञानम् | Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See the true self in everyone and give up all feelings of duality completely. (Stanza attributed to Medhātithira.) | bhaja govindam | Adi Shankaracharya |
पञ्चानामपि कोशानां निषेधे युक्तितः श्रुतेः । ्निषेधावधि साक्षी बोधरूपोऽवशिष्यते | When all the five sheaths have been eliminated by the reasoning on Shruti passages, what remains as the culminating point of the process, is the Witness, the Knowledge Absolute – the Ātman. | vivekachudamani | Adi Shankaracharya |
सिद्धं यत्सर्वभूतादि विश्वाधिष्ठानमव्ययम्। यस्मिन्सिद्धाः समाविष्टास्तद्वै सिद्धासनं विदुः। | That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged � that alone is known as Siddhasana (eternal Brahman). | aparokshanubhuti | Adi Shankaracharya |
अभावं बादरिराह ह्येवम् . | Badari asserts the absence of body and organs (for one who reaches the Brahma-loka – the world of Brahman), for the Upanishad says so. | brahma sutra | Veda Vyasa |
Subsets and Splits