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स्वल्पमप्यन्तरं कृत्वा जीवात्मपरमात्मनोः। योऽवतिष्ठति मूढात्मा भयं तस्याभिभाषितम्। | Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman. | aparokshanubhuti | Adi Shankaracharya |
उत्क्रमिष्यत एवं भावादित्यौडुलोमिः | Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body. | brahma sutra | Veda Vyasa |
शिष्य उवाच कृपया श्रूयतां स्वामिन् प्रश्नोऽयं क्रियते मया । ुत्तरमहं श्रुत्वा कृतार्थः स्यां भवन्मुखात् | The Disciple said: Condescend to listen, O Master, to the question I am putting (to thee); I shall be gratified to hear a reply to the same from thy lips. | vivekachudamani | Adi Shankaracharya |
शल्यराशिर्मांसलिप्तो मलपूर्णोऽतिकश्मलः । ं भवेदयं वेत्ता स्वयमेतद्विलक्षणः | How can the body, being a pack of bones, covered with flesh, full of filth and highly impure, be the self-existent Ātman, the Knower, which is ever distinct from it? | vivekachudamani | Adi Shankaracharya |
तानि परे तथा ह्याह . | Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad. | brahma sutra | Veda Vyasa |
अभयप्रतिष्ठाअसद्वा इदमग्र आसीत् । तो वै सदजायत । तदात्मान स्वयमकुरुत । स्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् । सो वै सः । रसꣳह्येवायं लब्ध्वाऽऽनन्दी भवति । ो ह्येवान्यात्कःप्राण्यात् । देष आकाश आनन्दो न स्यात् । एष ह्येवाऽऽनन्दयाति । यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयंप्रतिष्ठां विन्दते । थ सोऽभयं गतो भवति । यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति इति सप्तमोऽनुवाकः | In the beginning was verily this Non-existence. From that the existent was born. That created Itself, by Itself. Therefore, It is called the Self-made, or the Well-made. This which was Self-made… that is taste (joy). Having obtained this taste man becomes blessed, for who can breathe out or breathe in, if this joy were not there in the cavity of the heart; and this Brahman himself brings us joy. When this Atman attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable, and unsupported, then he becomes free from fear. When however, this makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source fo fear for him who makes a difference, and who reflects not. To the same effect, there is the following verse. | Taittiriya | Upanishad |
यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् | 15 When all the ties of the heart are severed here on earth, then the mortal becomes immortal. This much alone is the teaching. | katha | Upanishad |
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । त्र को मोहः कः शोक एकत्वमनुपश्यतः | When to the knower, all Bhutas become one with his own Atman, what perplexity, what grief, is there when he sees this oneness. | ishavasya | Upanishad |
अपि चैवमेके . | Moreover, the followers of certain branches declare thus. | brahma sutra | Veda Vyasa |
पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयंप्रातिष्ठते मध्ये तु समानः । ष ह्येतद्धुतमन्नं समं नयतितस्मादेताः सप्तार्चिषो भवन्ति | 5 Prana engages apana in the organs of excretion and generation; he himself moves through the mouth and nose and dwells in the eye and ear. In the middle is samana; it distributes equally what has been offered as food in the fire in the stomach. From this prana fire arise the seven flames. | Prashna | Upanishad |
कामं क्रोधं लोभं मोहंत्यक्त्वाऽऽत्मानं पश्यति सोऽहम् |आत्मज्ञ्नान विहीना मूढाःते पच्यन्ते नरक निगूढाः | Give up lust, anger, greed and infatuation, try to know the true self and consider: who am I? Those fools covered by ignorance, who lack self-knowledge (ātma-jñāna) are tormented in hells. (Stanza attributed to Bhārativaṁśa.) | bhaja govindam | Adi Shankaracharya |
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे। बहुत्वं तन्निषेधार्थं श्रुत्या गीतं च वै स्फुटम्। | “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well. | aparokshanubhuti | Adi Shankaracharya |
अनेन सर्वगतत्वमायामयशब्दादिभ्यः | Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic). | brahma sutra | Veda Vyasa |
उपपत्तेश्च | And because (such a position alone is) logically justifiable. | brahma sutra | Veda Vyasa |
रूपवर्णादिकं सर्वं विहाय परमार्थवित्। परिपूर्णचिदानन्दस्वरूपेणावतिष्ठते। | He who has realised the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self. | atmabodha | Adi Shankaracharya |
संज्ञातश्चेत्तदुक्तमस्ति तु तदपि | If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different). | brahma sutra | Veda Vyasa |
स्वप्नेऽर्थशून्ये सृजति स्वशक्त्या भोक्त्रादिविश्वं मन एव सर्वम् । ैव जाग्रत्यपि नो विशेषः तत्सर्वमेतन्मनसो विजृम्भणम् | In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind. | vivekachudamani | Adi Shankaracharya |
पञ्चकोशोविवरणम्अन्नाद्वै प्रजाः प्रजायन्ते । ाः काश्च पृथिवीꣳश्रिताः । अथो अन्नेनैव जीवन्ति । थैनदपि यन्त्यन्ततः । अन्नꣳहि भूतानां ज्येष्ठम् । स्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । ेऽन्नं ब्रह्मोपासते । अन्नꣳहि भूतानां ज्येष्ठम् । स्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । ातान्यन्नेन वर्धन्ते । अद्यतेऽत्ति च भूतानि । स्मादन्नं तदुच्यत इति । | From food indeed are (all) creatures born, whatever(creatures) dwell on earth; by food, again, surely they live; then again to the food they go at the end. Food, surely, is of beings the eldest; thence it is called the medicament of all. All food, verily, they obtain, who food as Brahman regard; for, food is the eldest of beings, and thence it is called the medicament of all. From food are beings born; when born, by food they grow. It is fed upon, and it feeds on beings; thence food it is called. | Taittiriya | Upanishad |
काचभूमौ जलत्वं वा जलभूमौ हि काचता। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as a surface of glass is mistaken for water, or vice versa, so does one, etc., | aparokshanubhuti | Adi Shankaracharya |
ब्रह्मानन्दरसानुभूतिकलितैः पूर्तैः सुशीतैर्युतैः युष्मद्वाक्कलशोज्झितैः श्रुतिसुखैर्वाक्यामृतैः सेचय । तप्तं भवतापदावदहनज्वालाभिरेनं प्रभो धन्यास्ते भवदीक्षणक्षणगतेः पात्रीकृताः स्वीकृताः | O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thine eye lights, accepting them as thine own. | vivekachudamani | Adi Shankaracharya |
सत्यमाह भवानत्र विगानं नैव विद्यते। हेतुः पदार्थबोधो हि वाक्यार्थावगतेरिह। | The teacher said: “You have said the truth when you complained that the knowledge and understanding of the meaning of the words employed in a sentence are indeed the cause of the understanding of the full significance of the sentence. And there are no two opinions about it.” | vakyavritti | Adi Shankaracharya |
न सङ्ख्योपसङ्ग्रहादपि नानाभावादतिरेकाच्च | Not even on the strength of the mention of number can Pradhana have Vedic sanction, because the entities are disparate and they involve an excess. | brahma sutra | Veda Vyasa |
आत्मकृतेः परिणामात् | (Brahman is the material cause) because of action related to Itself by way of change of form. | brahma sutra | Veda Vyasa |
विप्रतिषेधाच्चासमञ्जसम् . | And (the Samkhya doctrine is) incoherent because of the contradictions involved. | brahma sutra | Veda Vyasa |
आत्मानं सततं जानन्कालं नय महामते। प्रारब्धमखिलं भुञ्जन्नोद्वेगं कर्तुमर्हसि। | O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed. | aparokshanubhuti | Adi Shankaracharya |
लिङ्गं चानेकसंयुक्तं चलं दृश्यं विकारि च। अव्यापकमसद्रूपं तत्कथं स्यात्पुमानयम्। | Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha? | aparokshanubhuti | Adi Shankaracharya |
आत्मशब्दाच्च | And (this must be the conclusion) on account of the use of the word Self. | brahma sutra | Veda Vyasa |
कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः | (Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them. | brahma sutra | Veda Vyasa |
येन विश्वमिदं व्याप्तं यं न व्याप्नोति किंचन । ारूपमिदं सर्वं यं भान्त्यमनुभात्ययम् | By which this universe is pervaded, but which nothing pervades, which shining, all this (universe) shines as Its reflection. – This is That. | vivekachudamani | Adi Shankaracharya |
न तु दृष्टान्तभावात् | But that cannot be so on account of the existence of supporting illustration. | brahma sutra | Veda Vyasa |
एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ताविज्ञानात्मा पुरुषः । परेऽक्षर आत्मनि सम्प्रतिष्ठते | 9 He, verily, it is who sees, feels, hears, smells, tastes, thinks and knows. He is the doer, the intelligent self, the purusha. He is established in the Highest, the imperishable Atman. | Prashna | Upanishad |
पुण्यानि पापानि निरिन्द्रियस्य निश्चेतसो निर्विकृतेर्निराकृतेः । तो ममाखण्डसुखानुभूतेः ब्रूते ह्यनन्वागतमित्यपि श्रुतिः | How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage ‘Not touched’, etc. | vivekachudamani | Adi Shankaracharya |
दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ । दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः | There are two things which are different from each other. They are the seer and the seen. The seer is Brahman and the seen is Maya. This is what all Vedanta proclaims. | brahma jnanavali | Adi Shankaracharya |
आनर्थक्यमिति चेन्न तदपेक्षत्वात् | If it be objected that (in that case) conduct will cease to have any usefulness, then it is not so, because karma is dependent on that conduct. | brahma sutra | Veda Vyasa |
पाणिपादादिमान्देहो नात्मा व्यङ्गेऽपि जीवनात् । ्तच्छक्तेरनाशाच्च न नियम्यो नियामकः | The body, consisting of arms, legs, etc., cannot be the Ātman, for one continues to live even when particular limbs are gone, and the different functions of the organism also remain intact. The body which is subject to another’s rule cannot be the Self which is the Ruler of all. | vivekachudamani | Adi Shankaracharya |
मृणालीमृद्वीनां तव भुजलतानां चतसृणांचतुर्भिः सौन्दर्यं सरसिजभवः स्तौति वदनैः । नखेभ्यः सन्त्रस्यन् प्रथममथनादन्धकरिपो-श्चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया | She who is an expert in Gathi, Gamaka and GeethaThe three lucky lines on your neck,Perhaps remind one,Of the number of the well tied manifold thread,Tied during your marriage,And also remind of the place,In your pretty neck,Where originates the three musical notes,Of Shadja, Madhyama and Gandhara, | saundarya | Adi Shankaracharya |
कर्मेन्द्रियैः पञ्चभिरञ्चितोऽयं प्राणो भवेत्प्राणमायास्तु कोशः । नात्मवानन्नमयोऽनुपूर्णः प्रवर्ततेऽसौ सकलक्रियासु | The Prāṇa, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living. | vivekachudamani | Adi Shankaracharya |
स्थिरसुखम् आसनम् | Posture is that which is firm and pleasant.
| Yogasutra | Patanjali |
गेयं गीता नाम सहस्रंध्येयं श्रीपति रूपम्-अजस्रम् |नेयं सज्जन सङ्गे चित्तंदेयं दीनजनाय च वित्तम् | Regularly recite from the Gītā, meditate on Viṣṇu (śrīpati) in your heart, and chant his thousand glories names (viṣṇu-sahasranāma). Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. (Stanza attributed to Sumatir.) | bhaja govindam | Adi Shankaracharya |
अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एतेप्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौरत्या संयुज्यन्ते | 13 Day and night, verily, are Prajapati. Of these, day is the eater, prana and night, the food, rayi. Those who join in sexual enjoyment by day verily dissipate life; but to join in sexual enjoyment by night is, verily, chastity. | Prashna | Upanishad |
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम् | The knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small.
| Yogasutra | Patanjali |
ततस्तद्वृत्तिनैश्चल्यं कुम्भकः प्राणसंयमः। अयं चापि प्रबुद्धानामज्ञानां घ्राणपीडनम्। | 119- The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose. | aparokshanubhuti | Adi Shankaracharya |
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् | Works are neither black nor white for the Yogis; for others they are threefold — black, white, and mixed.
| Yogasutra | Patanjali |
यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान् नामरूपाद्विमुक्तःपरात्परं पुरुषमुपैति दिव्यम् | 8 As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great. | Mundaka | Upanishad |
सद्वासनास्फूर्तिविजृम्भणे सति ह्यसौ विलीनाप्यहमादिवासना । िप्रकृष्टाप्यरुणप्रभायां विलीयते साधु यथा तमिस्रा | When the desire for realising Brahman has a marked manifestation, the egoistic desires readily vanish, as the most intense darkness effectively vanishes before the glow of the rising sun. | vivekachudamani | Adi Shankaracharya |
तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः । काशाद्वायुः । वायोरग्निः । ग्नेरापः । द्भ्यः पृथिवी । पृथिव्या ओषधयः । षधीभ्योन्नम् । न्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमयः । स्येदमेव शिरः । अयं दक्षिणः पक्षः । यमुत्तरः पक्षः । अयमात्मा । दं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति इति प्रथमोऽनुवाकः | From That, verily,—from This Self—is ākāśa (ether) born; from ākāśa, the air; from the air, fire; from fire, water; from water, earth; from earth, plants; from plants, food: from food, man.He, verily, is this man, formed of food-essence. This itself is his head; this is the right wing, this is the left wing, this is the self, this is the tail, the support. On that, too, there is this verse: | Taittiriya | Upanishad |
पदं ते कीर्तीनां प्रपदमपदं देवि विपदांकथं नीतं सद्भिः कठिनकमठीकर्परतुलाम् । कथं वा बाहुभ्यामुपयमनकाले पुरभिदायदादाय न्यस्तं दृषदि दयमानेन मनसा | Oh mother mine,The lotus flower rots in snow,But your feet are aces in being in snow,The lotus flower sleeps at night,But your feet are wakeful night and after night,The lotus makes the goddess of wealth Lakshmi live in it,But your feet gives Lakshmi* to its devotees,And so your two feet always wins over the lotus,What is so surprising in this? | saundarya | Adi Shankaracharya |
वेधाद्यर्थभेदात् | Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport. | brahma sutra | Veda Vyasa |
कामकारेण चैके . | Moreover, some refrain from (religious) work according to personal predilection. | brahma sutra | Veda Vyasa |
ॐ सह नाववतु । ह नौ भुनक्तु । हवीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै शान्तिः शान्तिः शान्तिः इति काठकोपनिषदि द्वितीयाध्याये तृतीया वल्ली |
19 Peace Chant:
Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!
Om. Peace! Peace! Peace!
| katha | Upanishad |
वैष्यम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति | No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show. | brahma sutra | Veda Vyasa |
न तत्र सूर्यो भाति न चन्द्रतारकंनेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वंतस्य भासा सर्वमिदं विभाति | 10 The sun does not shine there, nor the moon and the stars, nor these lightnings, not to speak of this fire. When He shines, everything shines after Him; by His light everything is lighted. | Mundaka | Upanishad |
उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव तउपनिषदमब्रूमेति | 7 “Sir teach me Upanishad.” “The Upanishad has been imparted to you; we have, verily, imparted to you the Upanishad relating to Brahman.” | Kenopanishad | Upanishad |
विकारिणां सर्वविकारवेत्ता नित्याविकारो भवितुं समर्हति । ोरथस्वप्नसुषुप्तिषु स्फुटं पुनः पुनर्दृष्टमसत्त्वमेतयोः | The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination, dream and profound sleep. | vivekachudamani | Adi Shankaracharya |
घटावभासको दीपो घटादन्यो यथेष्यते। देहावभासको देही तथाहं बोधविग्रहः। | “Know yourself to be the One Self, a homogenous mass of Consciousness, which is the illuminator of the body and therefore quite distinct from it – just as a lamp that illumines a pot is always different from the pot illumined. ‘I am a mass of Consciousness’ (Aham bodhavigraha).” | vakyavritti | Adi Shankaracharya |
पूर्ववद्वा | Or (the relationship between the individual and the supreme Self is) as already shown. | brahma sutra | Veda Vyasa |
अनुस्मृतेश्च . | And (a permanent soul has to be admitted) because of the fact of remembrance (ie., memory). | brahma sutra | Veda Vyasa |
अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । तद्वै तत् | 13 The Purusha, of the size of a thumb, is like a flame without smoke. The Lord of the past and the future, He is the same today and tomorrow. This, verily, is That. | katha | Upanishad |
उपस्थितेस्तद्वचनात् | The Agnihotra is to be performed from that (food) itself when it is present, for such is the declaration (of the Upanishad). | brahma sutra | Veda Vyasa |
ब्रह्मानन्दरसास्वादासक्तचित्ततया यतेः । ्तर्बहिरविज्ञानं जीवन्मुक्तस्य लक्षणम् | The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life. | vivekachudamani | Adi Shankaracharya |
प्रतिषेधाच्च | And on account of the denial. | brahma sutra | Veda Vyasa |
कलत्रं वैधात्रं कतिकति भजन्ते न कवयःश्रियो देव्याः को वा न भवति पतिः कैरपि धनैः । महादेवं हित्वा तव सति सतीनामचरमेकुचाभ्यामासङ्गः कुरवकतरोरप्यसुलभः | You are Leading light of the home of Lord Shiva,Who destroyed the three cities,And so coming near you and worshipping at thine feet,Are not for those with weak mind.,Who do not have control of their senses.And that is why perhaps,Indra and other Gods,Stay outside your gates,And attain your sweet self,By practice of siddhis like Anima. | saundarya | Adi Shankaracharya |
पृथिव्याद्युपाधिकपञ्चब्रह्मोपासनम्पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा । त्यधिभूतम् । अथाध्यात्मम् । ्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्ममाꣳस स्नावास्थि मज्जा । एतदधिविधाय ऋषिरवोचत् । पाङ्क्तं वा इदꣳसर्वम् । पाङ्क्तेनैव पाङ्क्तग् स्पृणोतीति इति सप्तमोऽनुवाकः | The earth, the sky, the interspace (antariksham), the heaven, the main quarter, the intermediate quarters; the fire, the air, the sun, the moon and the stars; the waters, the herbs, the forest trees, the space and Atman – So far, regarding all living creatures. Then come those respecting the Soul (adhyatmam) – the Prana, the Vyana, the Apana, the Udana and the Samana; the eyes, the ears, the mind, the speech and the touch; the skin, the flesh, the muscles, the bones and the marrow. After analysis and determining these, the seer said: ‘All this is Paanktam or five-fold or pentadic. The one set of fivefold grouping sustains the other pentadic grouping.’ | Taittiriya | Upanishad |
इदं शरीरं शृणु सूक्ष्मसंज्ञितं लिङ्गं त्वपञ्चीकृतसंभवम् । ासनं कर्मफलानुभावकं स्वाज्ञानतोऽनादिरुपाधिरात्मनः | Listen – this subtle body, called also Liṅga body, is produced out of the elements before their subdividing and combining with each other, is possessed of desires and causes the soul to experience the fruits of its actions. It is a beginningless superimposition on the soul brought on by its own ignorance. | vivekachudamani | Adi Shankaracharya |
तत्र स्थितौ यत्नोऽभ्यासः | Continuous struggle to keep them (the Vrittis) perfectly restrained is practice.
| Yogasutra | Patanjali |
एतेन योगः प्रत्युक्तः . | Hereby is refuted Yoga. | brahma sutra | Veda Vyasa |
गौणश्चेन्नात्मशब्दात् . | If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self. | brahma sutra | Veda Vyasa |
स्थाणौ पुरुषवद्भ्रान्त्या कृता ब्रह्मणि जीवता। जीवस्य तात्त्विके रूपे तस्मिन्दृष्टे निवर्तते। | Brahman appears to be a’Jiva’ because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the’Jiva’ is realised as the Self. | atmabodha | Adi Shankaracharya |
नेदं नेदं कल्पितत्वान्न सत्यं रज्जुदृष्टव्यालवत्स्वप्नवच्च । ्थं दृश्यं साधुयुक्त्या व्यपोह्य ज्ञेयः पश्चादेकभावस्तयोर्यः | Neither this gross nor this subtle universe (is the Ātman). Being imagined, they are not real – like the snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next realise the oneness that underlies Ishwara and the Jiva. | vivekachudamani | Adi Shankaracharya |
ध्रुवे तद्गतिज्ञानम् | On the pole-star, (comes) the knowledge of the motions of the stars.
| Yogasutra | Patanjali |
स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितोनिषेव्ये नित्ये त्वामहमिति सदा भावयति यः । किमाश्चर्यं तस्य त्रिनयनसमृद्धिं तृणयतोमहासंवर्ताग्निर्विरचयति निराजनविधिम् | Yours escorts divine,Shout with concern at thee."Avoid the crown of Brahma,You may hit your feet,At the hard crown of Vishnu,Who killed the ogre Kaidaba,Avoid the crown of Indra",When you get up and rush in a hurry,To receive thine lord who comes to your place. | saundarya | Adi Shankaracharya |
शब्दश्चातोऽकामचारे . | Hence also occur the scriptural texts prohibiting license. | brahma sutra | Veda Vyasa |
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् | The states of the mind are always known, because the lord of the mind, the Purusha, is unchangeable.
| Yogasutra | Patanjali |
विज्ञातब्रह्मतत्त्वस्य यथापूर्वं न संसृतिः । ्ति चेन्न स विज्ञातब्रह्मभावो बहिर्मुखः | For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency. | vivekachudamani | Adi Shankaracharya |
ब्रह्माभिन्नत्वविज्ञानं भवमोक्षस्य कारणम् । नाद्वितीयमानन्दं ब्रह्म सम्पद्यते बुधैः | The realisation of one’s identity with Brahman is the cause of Liberation from the bonds of Samsara, by means of which the wise man attains Brahman, the One without a second, the Bliss Absolute. | vivekachudamani | Adi Shankaracharya |
मोहं जहि महामृत्युं देहदारसुतादिषु । जित्वा मुनयो यान्ति तद्विष्णोः परमं पदम् | Conquer the dire death of infatuation over thy body, wife, children etc., — conquering which the sages reaches that Supreme State of Vishnu. | vivekachudamani | Adi Shankaracharya |
अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम् । परमात्मस्वरूपोऽहमहमेवाहमव्ययः | I am the inner controller, I am immutable, I am all-pervading. I am myself the supreme Self. I am the very Self, indestructible and changeless. | brahma jnanavali | Adi Shankaracharya |
अणोरणीयान्महतो महीया-नात्माऽस्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोकोधातुप्रसादान्महिमानमात्मनः | 20 Atman, smaller than the small, greater than the great, is hidden in the hearts of all living creatures. A man who is free from desires beholds the majesty of the Self through tranquillity of the senses and the mind and becomes free from grief. | katha | Upanishad |
सत्यं ज्ञानमनन्तं ब्रह्म विशुद्धं परं स्वतःसिद्धम् । त्यानन्दैकरसं प्रत्यगभिन्नं निरन्तरं जयति | Brahman is Existence, Knowledge, Infinity, pure, supreme, self-existent, eternal and indivisible Bliss, not different (in reality) from the individual soul, and devoid of interior or exterior. It is (ever) triumphant. | vivekachudamani | Adi Shankaracharya |
जगद्वाचित्वात् | Because (the word “work” is) indicative of the universe, (He of whom this is the work must be Brahman). | brahma sutra | Veda Vyasa |
सुरमन्दिर तरु मूल निवासःशय्या भूतलम्-अजिनं वासः |सर्व परिग्रह भोगत्यागःकस्य सुखं न करोति विरागः | One who lives in temples or dwells at the foot of trees, whose bed is the surface of the earth, whose garment is a deer-skin, who has thus renounced all enjoyment of worldly possessions – to whom will such dispassion (vairāgya) not bring happiness? (Stanza attributed to Nityānanda.) | bhaja govindam | Adi Shankaracharya |
सत्समृद्धं स्वतःसिद्धं शुद्धं बुद्धमनीदृशम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन | There is only Brahman, the One without a second, the Reality, the One without a second, the Reality, effulgent, self-existent, pure, intelligent, and unlike anything finite; there is no duality whatsoever in It. | vivekachudamani | Adi Shankaracharya |
स्वप्ननिद्राज्ञानालम्बनं वा | Or by meditating on the knowledge that comes in sleep.
| Yogasutra | Patanjali |
पृथगुपदेशात् . | (The soul and its intelligence are separate), since they are taught separately (in the Upanishads). | brahma sutra | Veda Vyasa |
प्राणगतेश्च . | And from the going out of the organs (it follows that the elements also move out). | brahma sutra | Veda Vyasa |
कलङ्कः कस्तूरी रजनिकरबिम्बं जलमयंकलाभिः कर्पूरैर्मरकतकरण्डं निबिडितम् । अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरंविधिर्भूयो भूयो निबिडयति नूनं तव कृते | Her mercy which is beyond.The mind and words of Our Lord Shiva,Is forever victorious in the form of Aruna,So as to save this world.That spirit of mercy is in the form of,Curves in her hairs,In the form of natural sweetness in her smile.In the form of pretty tenderness of a flower in her mind,In the form of firmness of a ruby stone in her breasts,In the form of thin seductiveness in her hips,In the form of voluptuousness in her breasts and back. | saundarya | Adi Shankaracharya |
अतीताननुसन्धानं भविष्यदविचारणम् । दासीन्यमपि प्राप्तं जीवन्मुक्तस्य लक्षणम् | Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life. | vivekachudamani | Adi Shankaracharya |
शान्तो दान्तः परमुपरतः क्षान्तियुक्तः समाधिं कुर्वन्नित्यं कलयति यतिः स्वस्य सर्वात्मभावम् । नाविद्यातिमिरजनितान्साधु दग्ध्वा विकल्पान् ब्रह्माकृत्या निवसति सुखं निष्क्रियो निर्विकल्पः | The Sannyasin, calm, self-controlled, perfectly retiring from the sense-world, forbearing, and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action and the oscillations of the mind. | vivekachudamani | Adi Shankaracharya |
यमो हि नियमस्त्यागो मौनं देशश्च कालतः। आसनं मूलबन्धश्च देहसाम्यं च दृक्स्थितिः। | 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 |
प्रतिज्ञासिद्धेर्लिङ्गमाश्मरथ्यः | Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfilment of the declaration. | brahma sutra | Veda Vyasa |
सत्त्वाच्चावरस्य | And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause). | brahma sutra | Veda Vyasa |
पत्यादिशब्देभ्यः . | (The Being referred to in Sutra 42 is Brahman) because of the words ‘Lord’ etc., being applied to Him. | brahma sutra | Veda Vyasa |
अन्नं बहु कुर्वीत । द्व्रतम् । ृथिवी वा अन्नम् । आकाशोऽन्नादः । ृथिव्यामाकाशः प्रतिष्ठितः । आकाशे पृथिवी प्रतिष्ठिता । तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । हान्भवति प्रजयापशुभिर्ब्रह्मवर्चसेन । हान् कीर्त्या ति नवमोऽनुवाकः | Accumulate plenty of food, that shall be your vow. The Earth is food. Akasha is the food-eater. In the Earth is fixed the Akasha. In the Akasha is fixed the Earth. So food is fixed in food. He who knows that food is fixed in food, stands forever, established well. He becomes the possessor of food and he becomes the eater of food. He becomes great in progency, in cattle wealth and in the splendor of Brahmana-hood. He becomes great in fame. | Taittiriya | Upanishad |
हस्तादयस्तु स्थितेऽतो नैवम् | But the hands etc., are there; since (an excess is) established thus, therefore it is not so. | brahma sutra | Veda Vyasa |
निदिध्यासनशीलस्य बाह्यप्रत्यय ईक्ष्यते । रवीति श्रुतिरेतस्य प्रारब्धं फलदर्शनात् | One who is constantly practising meditation is observed to have external perceptions. The Śrutis mention Prārabdha work in the case of such a man, and we can infer this from results actually seen. | vivekachudamani | Adi Shankaracharya |
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः | The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified egoism.
| Yogasutra | Patanjali |
ज्ञातृज्ञेयज्ञानशून्यमनन्तं निर्विकल्पकम् । वलाखण्डचिन्मात्रं परं तत्त्वं विदुर्बुधाः | Sages realise the Supreme Truth, Brahman, in which there is no differentiation of knower, knowledge and known, which is infinite, transcendent, and the Essence of Knowledge Absolute. | vivekachudamani | Adi Shankaracharya |
माया मायाकार्यं सर्वं महदादिदेहपर्यन्तम् । दिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् | From Mahat down to the gross body everything is the effect of Māyā: These and Māyā itself know thou to be the non-Self, and therefore unreal like the mirage in a desert. | vivekachudamani | Adi Shankaracharya |
अकरणत्वाच्च न दोषस्तथा हि दर्शयति | No fault accrues, because Prana is not a sense-organ. For thus it is shown in the Upanishads. | brahma sutra | Veda Vyasa |
ईक्षतिकर्मव्यपदेशात् सः . | From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean. | brahma sutra | Veda Vyasa |
Subsets and Splits