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किं हेयं किमुपादेयं किमन्यत्किं विलक्षणम् । ण्डानन्दपीयूषपूर्णे ब्रह्ममहार्णवे | In the ocean of Brahman filled with the nectar of Absolute Bliss, what is to be shunned and what accepted, what is other (than oneself) and what different? | vivekachudamani | Adi Shankaracharya |
वेदान्तवाक्येषु सदा रमन्तोभिक्षान्नमात्रेण च तुष्टिमन्तः । विशोकमन्तःकरणे चरन्तःकौपीनवन्तः खलु भाग्यवन्तः | Roaming ever in the insights of Vedanta,
Ever pleased with his beggar’s morsel,
Wandering onward, his heart free from sorrow,
Blest indeed is the wearer of the loin-cloth . (1) | kp | Adi Shankaracharya |
जलादिसंसर्गवशात्प्रभूत दुर्गन्धधूतागरुदिव्यवासना । घर्षणेनैव विभाति सम्यग् विधूयमाने सति बाह्यगन्धे | The lovely odour of the Agaru (agalochum) which is hidden by a powerful stench due to its contact with water etc., manifests itself as soon as the foreign smell has been fully removed by rubbing. | vivekachudamani | Adi Shankaracharya |
ततः प्रातिभश्रावण वेदनादर्शास्वादवार्ता जायन्ते | From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
| Yogasutra | Patanjali |
हेयत्वावचनाच्च . | (Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning). | brahma sutra | Veda Vyasa |
तरङ्गफेनभ्रमबुद्बुदादि सर्वं स्वरूपेण जलं यथा तथा । देव देहाद्यहमन्तमेतत् सर्वं चिदेवैकरसं विशुद्धम् | As the wave, the foam, the whirlpool, the bubble, etc., are all in essence but water, similarly the Chit (Knowledge Absolute) is all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure. | vivekachudamani | Adi Shankaracharya |
क्षितौ षट्पञ्चाशद् द्विसमधिकपञ्चाशदुदकेहुताशे द्वाषष्टिश्चतुरधिकपञ्चाशदनिले । दिवि द्विष्षट्त्रिंशन्मनसि च चतुष्षष्टिरिति येमयूखास्तेषामप्युपरि तव पादाम्बुजयुगम् | Your two holy feet are far above,The fifty six rays of the essence of earth of Mooladhara,The fifty two rays of the essence of water of Mani pooraka,The sixty two rays of the essence of fire of Swadhishtana,The fifty four rays of the essence of air of Anahatha,The seventy two rays of the essence of ether of Visuddhi,And the sixty four rays of the essence of mind of Agna chakra. | saundarya | Adi Shankaracharya |
स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः। न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने। | A lighted-lamp does not need another lamp to illumine its light. So too, Atman which is Knowledge itself needs no other knowledge to know it. | atmabodha | Adi Shankaracharya |
यथा सूर्य एकोऽप्स्वनेकश्चलासुस्थिरास्वप्यनन्यद्विभाव्यस्वरूपःचलासु प्रभिन्नः सुधीष्वेक एवस नित्योपलब्धिस्वरूपोऽहमात्मा | The one sun appears as many reflections in different containers of water, moving or still, but the sun remains unaffected by the nature of the water in which it is reflected. Similarly, the one Self, though reflected in different intellects that are ever-changing, remains changeless and untainted by the character of the intellects. | hastamalakiyam | Adi Shankaracharya |
तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीतितस्मात्तेऽहं ब्रवीमि | 2 To him the teacher replied: You are asking difficult questions; you must be exceedingly devoted to Brahman. Therefore I will answer you. | Prashna | Upanishad |
असङ्गोऽहमनङ्गोऽहमलिङ्गोऽहमभङ्गुरः । रशान्तोऽहमनन्तोऽहममलोऽहं चिरन्तनः | I am unattached, I am disembodied, I am free from the subtle body, and undecaying, I am serene, I am infinite, I am taintless and eternal. | vivekachudamani | Adi Shankaracharya |
अनारब्धकार्ये एव तु पूर्वे तदवधेः . | But only those past (virtues and vices) get destroyed which have not begun to bear fruit, for death is set as the limit of waiting for liberation. | brahma sutra | Veda Vyasa |
विहितत्वाच्चाश्रमकर्मापि . | At the same time the duties of the orders of life are to be performed (by one who does not want liberation), since these have been enjoined. | brahma sutra | Veda Vyasa |
स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते । तदेतदृचाऽभ्युक्तम् | 7 That sun rises every day the sun, which is the soul of all creatures, the soul of all forms, which is life and fire. This has been described by the following rik: The wise know him who is in all forms, full of rays, all knowing, non dual, the support of all life, the eye of all beings, the giver of heat. There rises the sun, the thousand rayed, existing in a hundred forms, the life of all creatures. | Prashna | Upanishad |
अरालं ते पालीयुगलमगराजन्यतनयेन केषामाधत्ते कुसुमशरकोदण्डकुतुकम् । तिरश्चीनो यत्र श्रवणपथमुल्लङ्घ्य विलस-न्नपाङ्गव्यासङ्गो दिशति शरसंधानधिषणाम् | She who is the consort of Lord Shiva,Please bathe me with your merciful look,From your eyes which are very long,And have the glitter of slightly opened,Blue lotus flower divine.By this look I will become rich with all that is known,And you do not loose anything whatsoever,For does not the moon shine alike,In the forest and palaces great. | saundarya | Adi Shankaracharya |
किरन्तीमङ्गेभ्यः किरणनिकुरम्बामृतरसंहृदि त्वामाधत्ते हिमकरशिलामूर्तिमिव यः । स सर्पाणां दर्पं शमयति शकुन्ताधिप इवज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया | Hey, Mother who is Goddess of all universe,He who meditates on you ,As the crescent of love of our lord great,,On the dot of the holy wheel,Your two busts just below,And you as the half of Shiva our lord,Not only Creates waves of emotion in ladies,But charms the world, which has moon and sun as busts. | saundarya | Adi Shankaracharya |
श्रुत्यादिबलीयस्त्वाच्च न बाधः | Moreover, the view (that the fires constitute a meditation) cannot be set aside owing to the greater authority of express statement etc., | brahma sutra | Veda Vyasa |
चितिमात्रेण तदात्मकत्वादित्यौडुलोमिः . | Audulomi says that the liberated soul becomes established in consciousness as consciousness itself, that being its true nature. | brahma sutra | Veda Vyasa |
द्रष्टुः श्रोतुर्वक्तुः कर्तुर्भोक्तुर्विभिन्न एवाहम् । त्यनिरन्तरनिष्क्रियनिःसीमासङ्गपूर्णबोधात्मा | I am indeed different from the seer, listener, speaker, doer and experiencer; I am the essence of Knowledge, eternal, without any break, beyond activity, limitless, unattached and infinite. | vivekachudamani | Adi Shankaracharya |
यथा च तक्षोभयथा . | And (rather) this is like the carpenter existing under both conditions. | brahma sutra | Veda Vyasa |
आध्यानाय प्रयोजनाभावात् | What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose. | brahma sutra | Veda Vyasa |
प्रकाशोऽर्कस्य तोयस्य शैत्यमग्नेर्यथोष्णता। स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः। | Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the nature of the Atman is Eternity, Purity, Reality, Consciousness and Bliss. | atmabodha | Adi Shankaracharya |
विजिज्ञास्यतया यच्च वेदान्तेषु मुमुक्षुभिः। समर्थ्यतेऽतियत्नेन तद्ब्रह्मेत्यवधारय। | “That which the Upanishads clearly establish as the sole object of deep contemplation for those who are sincere seekers of liberation – make sure of that Brahman in your understanding.” | vakyavritti | Adi Shankaracharya |
का ते कान्ता धन गत चिन्तावातुल किं तव नास्ति नियन्ता |त्रिजगति सज्जन सङ्गतिरेकाभवति भवार्णव तरणे नौका | O, mad man! Why this engrossment in thoughts of wealth and beloved? Is there no one to guide you? In these thee worlds, only the association with saintly people (satsaṅga) can serve as the boat that can steer cross the ocean of repeated birth and death. (Stanza attributed to Padmapāda.)< | bhaja govindam | Adi Shankaracharya |
नाहं भूतगणो देहो नाहं चाक्षगणस्तथा। एतद्विलक्षणः कश्चिद्विचारः सोऽयमीदृशः। | I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara. | aparokshanubhuti | Adi Shankaracharya |
विरोधः कर्मणीति चेदनेकप्रतिपत्तेर्दर्शनात् . | If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies. | brahma sutra | Veda Vyasa |
पुरमेकादशद्वारमजस्यावक्रचेतसः । अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । तद्वै तत् | 1 There is a city with eleven gates belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated from the bonds of ignorance, he becomes free. This, verily, is That. | katha | Upanishad |
तत्त्वज्ञानोदयादूर्ध्वं प्रारब्धं नैव विद्यते। देहादीनामसत्यत्वाद्यथा स्वप्नः प्रबोधतः। | After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking. | aparokshanubhuti | Adi Shankaracharya |
ज्ञेयत्वावचनाच्च . | And because (avyakta is) not mentioned as an entity to be known. | brahma sutra | Veda Vyasa |
तद्गुणसारत्वात्तु तद्व्यपदेशः प्राज्ञवत् . | But the soul comes to have such appellations because of the dominance of the modes of that intellect; this is just as in the case of the supreme Self. | brahma sutra | Veda Vyasa |
ब्रह्माकारतया सदा स्थिततया निर्मुक्तबाह्यार्थधीर् अन्यावेदितभोग्यभोगकलनो निद्रालुवद्बालवत् । वप्नालोकितलोकवज्जगदिदं पश्यन् क्वचिल्लब्धधीर् आस्ते कश्चिदनन्तपुण्यफलभुग्धन्यः स मान्यो भुवि | Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth. | vivekachudamani | Adi Shankaracharya |
सुकृतदुष्कृते एवेति तु बादरिः | But (the teacher) Badari thinks that good and bad works themselves are meant (by the word carana). | brahma sutra | Veda Vyasa |
स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेवजगत्यामभिसम्पद्यते । मृचो मनुष्यलोकमुपनयन्ते स तत्रतपसा ब्रह्मचर्येण श्रद्धया सम्पन्नो महिमानमनुभवति | 3 If he meditates on one letter (matra), then, being enlightened by that alone, he quickly comes back to earth after death. The rik verses lead him to the world of men. By practising austerity, chastity and faith he enjoys greatness. | Prashna | Upanishad |
कृतात्ययेऽनुशयवान् दृष्टस्मृतिभ्याम् . | After the actions are exhausted, the soul returns together with (the residual) karma, as is known from the Upanishads and Smritis, along the path followed (by it) while going as also differently. | brahma sutra | Veda Vyasa |
तनुच्छायाभिस्ते तरुणतरणिश्रीसरणिभिःदिवं सर्वामुर्वीमरुणिमनि मग्नां स्मरति यः । भवन्त्यस्य त्रस्यद्वनहरिणशालीननयनाःसहोर्वश्या वश्याः कति कति न गीर्वाणगणिकाः | Oh, mother holy,He who worships you,Along with the goddess like Vasini,Who are the prime source of words,And you who are having the great luster,Got by breaking the moon stone,Becomes the author of great epics,Which shine like those written by great ones,And which have the sweet scentOf the face of the goddess of knowledge | saundarya | Adi Shankaracharya |
सूक्ष्मं प्रमाणतश्च तथोपलब्धेः . | That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so. | brahma sutra | Veda Vyasa |
स्वपक्षदोषाच्च | And because the defects cling to your own point of view. | brahma sutra | Veda Vyasa |
स्वदेहं शोभनं त्यक्त्वा पुरुषाख्यं च संमतम्। किं मूर्ख शून्यमात्मानं देहातीतं करोषि भो। | O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ? | aparokshanubhuti | Adi Shankaracharya |
यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः । न स तत्पदमाप्नोति संसारं चाधिगच्छति | 7 If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the round of births. | katha | Upanishad |
आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत्सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः | 5 The sun is, indeed, prana, life; the moon is rayi, food. Food is, indeed, all this what has form and what is formless. Therefore everything having form is, indeed, food. | Prashna | Upanishad |
अर्चिरादिना तत्प्रथितेः . | The soul travels along the path starting from flame, that being well known. | brahma sutra | Veda Vyasa |
वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम् । नात्यन्तिकसंसारदुःखनाशो भवत्यनु | Reasoning on the meaning of the Vedanta leads to efficient knowledge, which is immediately followed by the total annihilation of the misery born of relative existence. | vivekachudamani | Adi Shankaracharya |
यथा वृक्षविपर्यासो जलाद्भवति कस्यचित्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body. | aparokshanubhuti | Adi Shankaracharya |
ततः श्रुतिस्तन्मननं सतत्त्व ध्यानं चिरं नित्यनिरन्तरं मुनेः । ोऽविकल्पं परमेत्य विद्वान् इहैव निर्वाणसुखं समृच्छति | Then come hearing, reflection on that, and long, constant and unbroken meditation on the Truth for the Muni. After that the learned seeker attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life. | vivekachudamani | Adi Shankaracharya |
भूरित्यग्नौ प्रतितिष्ठति । ुव इति वायौ । सुवरित्यादित्ये । ह इति ब्रह्मणि । प्नोति स्वाराज्यम् । आप्नोति मनसस्पतिम् । ाक्पतिश्चक्षुष्पतिः । श्रोत्रपतिर्विज्ञानपतिः । तत्ततो भवति । आकाशशरीरं ब्रह्म । सत्यात्म प्राणारामं मन आनन्दम् । शान्तिसमृद्धममृतम् । इति प्राचीन योग्योपास्व इति षष्ठोऽनुवाकः | With the word Bhuh, he stands in fire; in the air in the shape of Bhuvah; as Suvah in the sun; in the Brahman as Mahah. He obtains self-effulgence. He obtains lordship over minds; he becomes the Lord of Speeech, Lord of the eyes, Lord of the ears, the Lord of the Knowledge. Then he becomes this Brahman, whose body is space, whose nature is truth, who sports in dynamic life, prana whose mind is bliss, who is full of peace, who is immortal. Thus, O Descendant of ancient Yoga-culture, meditate. | Taittiriya | Upanishad |
अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः । देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । तद्वै तत् | 4 When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That? | katha | Upanishad |
मिश्रस्य सत्त्वस्य भवन्ति धर्माः त्वमानिताद्या नियमा यमाद्याः । रद्धा च भक्तिश्च मुमुक्षता च दैवी च सम्पत्तिरसन्निवृत्तिः | The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal. | vivekachudamani | Adi Shankaracharya |
नित्यशुद्धविमुक्तैकमखण्डानन्दमद्वयम्। सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत्। | I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, indivisible and non-dual and of the nature of Changeless-Knowledge-Infinite. | atmabodha | Adi Shankaracharya |
आदावन्ते च मध्ये च जनो यस्मिन्न विद्यते। येनेदं सततं व्याप्तं स देशो विजनः स्मृतः। | That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times. | aparokshanubhuti | Adi Shankaracharya |
द्रष्टृदर्शनदृश्यानां विरामो यत्र वा भवेत्। दृष्टिस्तत्रैव कर्तव्या न नासाग्रावलोकनी। | Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose. | aparokshanubhuti | Adi Shankaracharya |
धनुः पौष्पं मौर्वी मधुकरमयी पञ्च विशिखाःवसन्तः सामन्तो मलयमरुदायोधनरथः । तथाप्येकः सर्वं हिमगिरिसुते कामपि कृपाम्अपाङ्गात्ते लब्ध्वा जगदिद-मनङ्गो विजयते | Oh ,daughter of the mountain of ice,With a bow made of flowers,Bow string made of honey bees,Five arrows made of only tender flowers,With spring as his minister,And riding on the chariot of breeze from Malaya mountainsThe god of love who does not have a body,Gets the sideways glance of your holy eyes,And is able to win all the world alone. | saundarya | Adi Shankaracharya |
अग्निर्यथैको भुवनं प्रविष्टोरूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्तरात्मारूपं रूपं प्रतिरूपो बहिश्च | 9 As the same non-dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without. | katha | Upanishad |
यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि । ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि | 13 The wise man should merge his speech in his mind and his mind in his intellect. He should merge his intellect in the Cosmic Mind and the Cosmic Mind in the Tranquil Self. | katha | Upanishad |
तदात्मानात्मनोः सम्यग्विवेकेनैव सिध्यति । ो विवेकः कर्तव्यः प्रत्यगात्मसदात्मनोः | This realisation is attained by a perfect discrimination between the Self and the non-Self. Therefore one must strive for the discrimination between the individual soul and the eternal Self. | vivekachudamani | Adi Shankaracharya |
सर्वात्मना बन्धविमुक्तिहेतुः सर्वात्मभावान्न परोऽस्ति कश्चित् । श्याग्रहे सत्युपपद्यतेऽसौ सर्वात्मभावोऽस्य सदात्मनिष्ठया | To realise the whole universe as the Self is the means of getting rid of bondage. There is nothing higher than identifying the universe with the Self. One realises this state by excluding the objective world through steadfastness in the eternal Ātman. | vivekachudamani | Adi Shankaracharya |
समाध्यभावाछ . | And (the soul must be an agent) because (a contrary supposition will) lead to a negation of deep meditation (on God). | brahma sutra | Veda Vyasa |
निर्माणचित्तान्यस्मितामात्रात् | From egoism alone proceed the created minds.
| Yogasutra | Patanjali |
प्रत्यक्षानुमानागमाः प्रमाणानि | Direct perception, inference, and competent evidence are proofs.
| Yogasutra | Patanjali |
अध्यासदोषात्पुरुषस्य संसृतिः अध्यासबन्धस्त्वमुनैव कल्पितः । स्तमोदोषवतोऽविवेकिनो जन्मादिदुःखस्य निदानमेतत् | Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone. It is this that causes the misery of birth etc., for the man of non-discrimination who is tainted by Rajas and Tamas. | vivekachudamani | Adi Shankaracharya |
प्रतिज्ञाहानिरव्यतिरेकाच्छब्देभ्यः . | The (Vedic) assertion (that “all things become known when the one is known”) can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by Vedic texts. | brahma sutra | Veda Vyasa |
असम्भवस्तु सतोऽनुपपत्तेः . | But (origin) for Existence (Brahman) is impossible on account of illogicality. | brahma sutra | Veda Vyasa |
स्वप्नजागरिते सुप्ति भावाभावौ धियां तथा। यो वेत्त्यविक्रियः साक्षात्सोऽहमित्यवधारय। | “’He am I’, the One Consciousness which is the Changeless Self that is directly cognised, that illumines the three states of waking, dream, and deep-sleep, and that which illumines appearance and disappearance of the intellect and its functions – ‘He am I’ (So’ham).” | vakyavritti | Adi Shankaracharya |
श्रीगुरुरुवाच सम्यक्पृष्टं त्वया विद्वन्सावधानेन तच्छृणु । रामाणिकी न भवति भ्रान्त्या मोहितकल्पना | The Teacher said: Thou hast rightly questioned, O learned man! Listen therefore attentively: The imagination which has been conjured up by delusion can never be accepted as a fact. | vivekachudamani | Adi Shankaracharya |
दृष्टिं ज्ञानमयीं कृत्वा पश्येद्ब्रह्ममयं जगत्। सा दृष्टिः परमोदारा न नासाग्रावलोकनी। | Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose. | aparokshanubhuti | Adi Shankaracharya |
आनन्दलहरी ( - )शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुंन चेदेवं देवो न खलु कुशलः स्पन्दितुमपि । अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपिप्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति | Lord Shiva, only becomes able.
To do creation in this world along with Shakthi
Without her, Even an inch he cannot move,
And so how can, one who does not do good deeds,
Or one who does not sing your praise,
Become adequate to worship you
Oh , goddess mine, Who is worshipped by the trinity. | saundarya | Adi Shankaracharya |
संबन्धादेवमन्यत्रापि | Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation). | brahma sutra | Veda Vyasa |
तपःश्रद्धे ये ह्युपवसन्त्यरण्येशान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः । सूर्यद्वारेण ते विरजाः प्रयान्तियत्रामृतः स पुरुषो ह्यव्ययात्मा | 11 But those wise men of tranquil minds who lives in the forest on alms, practising penances appropriate to their stations of life and contemplating such deities as Hiranyagarbha, depart, freed from impurities, by the Path of the Sun, to the place where that immortal Person dwells whose nature is imperishable. | Mundaka | Upanishad |
शिवे शृङ्गारार्द्रा तदितरजने कुत्सनपरासरोषा गङ्गायां गिरिशचरिते विस्मयवती । हराहिभ्यो भीता सरसिरुहसौभाग्यजयिनीसखीषु स्मेरा ते मयि जननी दृष्टिः सकरुणा | Thine two long eyes , Oh goddess,Are like the two little bees which want to drink the honey,And extend to the ends ,With a pretense of side glances,To thine two ears,Which are bent upon drinking the honey,From the flower bunch of poems.Presented by your devotees,And make thine third eye light purple,With jealousy and envy, | saundarya | Adi Shankaracharya |
नाणुरतत् श्रुतेरिति चेन्न इतराधिकारात् . | And the individual soul is atomic because of the direct Upanishadic use of the word as well as mention of infinitesimality. | brahma sutra | Veda Vyasa |
स्पष्टो ह्येकेषाम् . | This is not so, for in case of the followers of one recension there is a clear denial of the soul’s departure. | brahma sutra | Veda Vyasa |
वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् । तस्यैताँ शान्तिं कुर्वन्ति हर वैवस्वतोदकम् | 7 Verily, like fire a brahmin guest enters a house; the householder pacifies him by giving him water and a seat. Bring him water. O King of Death! | katha | Upanishad |
श्रुत्या निवारितं नूनं नानात्वं स्वमुखेन हि। कथं भासो भवेदन्यः स्थिते चाद्वयकारणे। | Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ? | aparokshanubhuti | Adi Shankaracharya |
वासनावृद्धितः कार्यं कार्यवृद्ध्या च वासना । ्धते सर्वथा पुंसः संसारो न निवर्तते | Through the increase of desires selfish work increases, and when there is an increase of selfish work, there is an increase of desire also. And man’s transmigration is never at an end. | vivekachudamani | Adi Shankaracharya |
ज्योतिश्चरणाभिधानात् . | Light is Brahman because of the mention of feet. | brahma sutra | Veda Vyasa |
दृश्यं प्रतीतं प्रविलापयन्सन् सन्मात्रमानन्दघनं विभावयन् । ाहितः सन्बहिरन्तरं वा कालं नयेथाः सति कर्मबन्धे | Causing the external and internal universe, which are now perceived, to vanish, and meditating on the Reality, the Bliss Embodied, one should pass one’s time watchfully, if there be any residue of Prārabdha work left. | vivekachudamani | Adi Shankaracharya |
विवेकिनो विरक्तस्य शमादिगुणशालिनः । मुक्षोरेव हि ब्रह्मजिज्ञासायोग्यता मता | The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to inquire after Brahman. | vivekachudamani | Adi Shankaracharya |
निशि न इति चेत्, न, सम्बन्धस्य यावद्देहभावित्वाद्, दर्शयति च . | If it be argued that the soul departing at night can have no progress along the rays, then it is not so, since the connection between the nerve and the rays continues as long as the body lasts; and this is revealed in the Upanishad. | brahma sutra | Veda Vyasa |
समवायाभ्युपगमाच्च साम्यादनवस्थितेः . | And (there can be no creation or dissolution) by reason of assuming inherence, for this leads to an infinite regress on a parity of reasoning. | brahma sutra | Veda Vyasa |
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे | 8 The fetters of the heart are broken, all doubts are resolved and all works cease to bear fruit, when He is beheld who is both high and low. | Mundaka | Upanishad |
उत्पत्त्यसम्भवात् . | (The Bhagavata view that Samkarsana and others originate successively from Vasudeva and others is wrong), since any origin (for the soul) is impossible. | brahma sutra | Veda Vyasa |
तत्त्वंपदार्थौ निर्णीतौ वाक्यार्थश्चिन्त्यतेऽधुना। तादात्म्यमत्र वाक्यार्थस्तयोरेव पदार्थयोः। | “The meaning of the terms ‘that’ and ‘thou’ have been discussed and finally determined. Now we shall discuss the meaning of the commandment (Mahavakya) ‘That thou art’. In this, the total identity of the meanings of ‘that’ and ‘thou’ alone is shown.” | vakyavritti | Adi Shankaracharya |
तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतंतमीडे संवर्तं जननि महतीं तां च समयाम् । यदालोके लोकान् दहति महति क्रोधकलितेदयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति | I pray before the swan couple,Who only enjoy the honey ,From the fully open,Lotus flowers of knowledge,And who swim in the lake ,Which is the mind of great ones,And also who can never be described.From them come the eighteen arts,And they differentiate the good from the bad,Like the milk from water. | saundarya | Adi Shankaracharya |
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् । ्सर्वं ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् | All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought. | vivekachudamani | Adi Shankaracharya |
अविश्रान्तं पत्युर्गुणगणकथाम्रेडनजपाजपापुष्पच्छाया तव जननि जिह्वा जयति सा । यदग्रासीनायाः स्फटिकदृषदच्छच्छविमयीसरस्वत्या मूर्तिः परिणमति माणिक्यवपुषा | The Chakora* birds,Feel that their tongues have been numbed,By forever drinking,The sweet nectar like light emanating,From your moon like face,And for a change wanted to taste,The sour rice gruel during the night,And have started drinking,The white rays of the full moon in the sky. | saundarya | Adi Shankaracharya |
जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम् । ्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थितिः मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते | For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brahmin-hood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman – these come next in order. (This kind of) Mukti (Liberation) is not to be attained except through the well-earned merits of a hundred crore of births. | vivekachudamani | Adi Shankaracharya |
तदपि बहिरङ्गं निर्बीजस्य | But even they are external to the seedless (Samadhi).
| Yogasutra | Patanjali |
श्रवणायापि बहुभिर्यो न लभ्यःशृण्वन्तोऽपि बहवो यं न विद्युः । आश्चर्यो वक्ता कुशलोऽस्य लब्धाआश्चर्यो ज्ञाता कुशलानुशिष्टः | 7 Many there are who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor. | katha | Upanishad |
स्मरन्ति च . | Moreover, they mention (this) in the Smritis. | brahma sutra | Veda Vyasa |
रचनानुपपत्तेश्च नानुमानम् . | The inferred one (Pradhana) is not (the cause) owing to the impossibility of explaining the design, as also for other reasons. | brahma sutra | Veda Vyasa |
तस्मै तृणं निदधावेतदादत्स्वेतितदुपप्रेयाय सर्वजवेन तन्न शशाकादातुं स तत एवनिववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति | 10 The yaksha placed a straw before him and said; “blow this away!” Vāyu approached it with all speed; he was however, unable to blow it away. So he withdrew from there (and returned to the gods) saying, “I could not ascertain who the yaksha was.” | Kenopanishad | Upanishad |
अथ चतुर्थोऽध्यायः आवृत्तिः असकृदुपदेशात् . | Repetition is necessary, since the Upanishads instruct repeatedly. | brahma sutra | Veda Vyasa |
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् | To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.
| Yogasutra | Patanjali |
प्राणो ब्रह्मेति व्यजानात् । ्राणाद्ध्येव खल्विमानिभूतानि जायन्ते । ्राणेन जातानि जीवन्ति । प्राणं प्रयन्त्यभिसंविशन्तीति । द्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । ꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । पो ब्रह्मेति । स तपोऽतप्यत । तपस्तप्त्वा इति तृतीयोऽनुवाकः | Bhrgu understood that Prana is Brahman; because it is from Prana alone that all these living beings are born; having been born from it, they live by it and (in the end) on departing they go towards Prana and become one with it. Having known that he approached his father again saying: ‘Revered Sir, instruct me about Brahman.’ Varuna told him: ‘Desire to know Brahman by Tapas. Tapas is Brahman.’ He performed Tapas and having performed Tapas… | Taittiriya | Upanishad |
प्रमादो ब्रह्मनिष्ठायां न कर्तव्यः कदाचन । रमादो मृत्युरित्याह भगवान्ब्रह्मणः सुतः | One should never be careless in one’s steadfastness to Brahman. Bhagavan Sanatkumāra, who is Brahma’s son, has called inadvertence to be death itself. | vivekachudamani | Adi Shankaracharya |
कार्ये हि कारणं पश्येत्पश्चात्कार्यं विसर्जयेत्। कारणत्वं स्वतो नश्येदवशिष्टं भवेन्मुनिः। | One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes. | aparokshanubhuti | Adi Shankaracharya |
वदन्तु शास्त्राणि यजन्तु देवान् कुर्वन्तु कर्माणि भजन्तु देवताः । ्मैक्यबोधेन विनापि मुक्तिः न सिध्यति ब्रह्मशतान्तरेऽपि | Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Ātman, no, not even in the lifetime of a hundred Brahmas put together. | vivekachudamani | Adi Shankaracharya |
आविः संनिहितं गुहाचरं नाममहत्पदमत्रैतत् समर्पितम् । एजत्प्राणन्निमिषच्च यदेतज्जानथसदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् | 1 The Luminous Brahman dwells in the cave of the heart and is known to move there. It is the great support of all; for in It is centred everything that moves, breathes and blinks. O disciples, know that to be your Self-that which is both gross and subtle, which is adorable, supreme and beyond the understanding of creatures. | Mundaka | Upanishad |
संबोधमात्रं परिशुद्धतत्त्वं विज्ञाय सङ्घे नृपवच्च सैन्ये । ाश्रयः स्वात्मनि सर्वदा स्थितो विलापय ब्रह्मणि विश्वजातम् | Realising in this body the Knowledge Absolute free from Nescience and its effects – like the king in an army – and being ever established in thy own Self by resting on that Knowledge, merge the universe in Brahman. | vivekachudamani | Adi Shankaracharya |
तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभिहैनꣳ सर्वाणि भूतानि संवाञ्छन्ति | 6 That Brahman is called Tadvana, the Adorable of all; It should be worshipped by the name of Tadvana. All beings love Him who knows Brahman as such. | Kenopanishad | Upanishad |
अग्न्यादिगतिश्रुतेरिति चेन्न भाक्तत्वात् . | If it be objected (that the organs do not accompany the soul at the time of death) since the Upanishadic texts mention their entry into the (deities) Fire and others, then we say, not so, for that is said in a secondary sense. | brahma sutra | Veda Vyasa |
Subsets and Splits