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निरस्ताशेषसंसारदोषोऽस्थूलादिलक्षणः। अदृश्यत्वादिगुणकः पराकृततमोमलः। | “’That’, which is free from all the impurities of the Samsara, ‘that’ which is defined by the Upanishads as: ‘Not large etc., having the qualities of imperceptible etc., that is beyond all darkness created by ignorance”. | vakyavritti | Adi Shankaracharya |
अहेयमनुपादेयमनादेयमनाश्रयम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन | There is only Brahman, the One without a second, which is neither to be shunned nor taken up nor accepted, and which is without any support, there is no duality whatsoever in It. | vivekachudamani | Adi Shankaracharya |
मांसादि भौमं यथाशब्दमितरयोश्च | Flesh etc., are produced from earth as it is shown in the Upanishads. From the other two as well (evolve other things). | brahma sutra | Veda Vyasa |
शब्दाच्च . | And (this is borne out) by Vedic texts. | brahma sutra | Veda Vyasa |
अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् | Ignorance is the productive field of all these that follow, whether they are dormant, attenuated, overpowered, or expanded.
| Yogasutra | Patanjali |
प्रवृत्त्यालोक न्यासात्सूक्ष्म व्यवहितविप्रकृष्टज्ञानम् | By making Samyama on the Effulgent Light (I.36), comes the knowledge of the fine, the obstructed, and the remote.
| Yogasutra | Patanjali |
तत्रापि च तद्व्यापारादविरोधः | Since Death’s control extends even there, no contradiction can arise. | brahma sutra | Veda Vyasa |
उदासीनानामपि चैवं सिद्धिः . | And (if something can come out of nothing, then) on the same ground, success should come even to the indifferent people. | brahma sutra | Veda Vyasa |
श्रुतिस्मृतिन्यायशतैर्निषिद्धे दृश्येऽत्र यः स्वात्ममतिं करोति । ैति दुःखोपरि दुःखजातं निषिद्धकर्ता स मलिम्लुचो यथा | He who identifies himself with the objective universe which has been denied by hundreds of Shrutis, Smritis and reasonings, experiences misery after misery, like a thief, for he does something forbidden. | vivekachudamani | Adi Shankaracharya |
अजरममरमस्ताभाववस्तुस्वरूपं स्तिमितसलिलराशिप्रख्यमाख्याविहीनम् । ितगुणविकारं शाश्वतं शान्तमेकं हृदि कलयति विद्वान् ब्रह्म पूर्णं समाधौ | The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive Entity which precludes all negations, which resembles the placid ocean and is without a name, in which there are neither merits nor demerits, and which is eternal, pacified and One. | vivekachudamani | Adi Shankaracharya |
ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति । मध्ये वामनमासीनं विश्वे देवा उपासते | 3 He it is who sends prana upward and who leads apana downward. All the devas worship that adorable One seated in the middle. | katha | Upanishad |
भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः | 3 From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run. | katha | Upanishad |
पटवच्च | And the effect is non-different from the cause on the analogy of a piece of cloth. | brahma sutra | Veda Vyasa |
गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतःशिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः । त्वदीयानां भासां प्रतिफलनरागारुणतयाशरीरी शृङ्गारो रस इव दृशां दोग्धि कुतुकम् | She who has a holy life,The swans in your house,Follow you without break,As if to learn ,Your gait which is like a celestial play.So thine lotus like feet,Taking recourse to the musical sound,Produced by gems in your anklets,Appears to teach them what they want. | saundarya | Adi Shankaracharya |
एतेन मातरिश्वा व्याख्यातः . | Hereby is explained air. | brahma sutra | Veda Vyasa |
ज्योतिषैकेषामसत्यन्ने | For the followers of some recension, the number five has to be made up with light in the absence of food. | brahma sutra | Veda Vyasa |
नानोपाधिवशादेव जातिनामाश्रमादयः। आत्मन्यारोपितास्तोये रसवर्णादिभेदवत्। | Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water. | atmabodha | Adi Shankaracharya |
जीवन्मुक्तस्तु तद्विद्वान्पूर्वोपाधिगुणांस्त्यजेत्। स सच्चिदादिधर्मत्वं भेजे भ्रमरकीटवत्। | A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp. | atmabodha | Adi Shankaracharya |
बृहच्च तद् दिव्यमचिन्त्यरूपंसूक्ष्माच्च तत् सूक्ष्मतरं विभाति । दूरात् सुदूरे तदिहान्तिके चपश्यन्त्विहैव निहितं गुहायाम् | 7 That Brahman shines forth, vast, self-luminous, inconceivable, subtler than the subtle. He is far beyond what is far and yet here very near at hand. Verily, He is seen here, dwelling in the cave of the heart of conscious beings. | Mundaka | Upanishad |
मन्दमध्यमरूपापि वैराग्येण शमादिना । रसादेन गुरोः सेयं प्रवृद्धा सूयते फलम् | Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairāgya (renunciation), Śama(calmness), and so on. | vivekachudamani | Adi Shankaracharya |
योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः | By the practice of the different parts of Yogas the impurities being destroyed, knowledge becomes effulgent up to discrimination.
| Yogasutra | Patanjali |
केनापि मृद्भिन्नतया स्वरूपं घटस्य संदर्शयितुं न शक्यते । ो घटः कल्पित एव मोहान् मृदेव सत्यं परमार्थभूतम् | None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined (as separate) through delusion, and the component clay alone is the abiding reality in respect of it. | vivekachudamani | Adi Shankaracharya |
सर्वमात्मतया ज्ञातं जगत्स्थावरजङ्गमम्। अभावात्सर्वभावानां देहानां चात्मता कुतः। | When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman? | aparokshanubhuti | Adi Shankaracharya |
अनन्यत्वमधिष्ठानादारोप्यस्य निरीक्षितम् । ्डितै रज्जुसर्पादौ विकल्पो भ्रान्तिजीवनः | That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent difference depends solely on error. | vivekachudamani | Adi Shankaracharya |
भवानि त्वं दासे मयि वितर दृष्टिं सकरुणा-मिति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति यः । तदैव त्वं तस्मै दिशसि निजसायुज्यपदवींमुकुन्दब्रह्मेन्द्रस्फुटमकुटनीराजितपदाम् | Those souls great,Who have removed all the dirt from the mind,And meditate on you within their mind,Who is of the form of sun and moon,And living in the forest of lotus,And also above the six wheels of lotus,Enjoy waves after waves,Of happiness supreme. | saundarya | Adi Shankaracharya |
न चाधिकारिकमपि पतनानुमानात्तदयोगात् . | And even an expiation is not available for him, since his fall is known from the Smriti to be irremediable and he has no connection with it. | brahma sutra | Veda Vyasa |
स्थूलादिसंबन्धवतोऽभिमानिनः सुखं च दुःखं च शुभाशुभे च । ध्वस्तबन्धस्य सदात्मनो मुनेः कुतः शुभं वाप्यशुभं फलं वा | Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage? | vivekachudamani | Adi Shankaracharya |
अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेतितदभ्यद्रवत्तस्मात्तिरोदधे | 11 Then the gods addressed Indra: “O Maghavan, please ascertain who this yaksha is.” “Yes,” said Indra, and hastened to the yaksha. But the yaksha disappeared from his view. | Kenopanishad | Upanishad |
एवं मुक्तिफलानिय मस्तदवस्था वधृतेस्तदवस्था वधृतेः | There is no rule of this kind with regard to the result called liberation, because that state has been definitely determined (to be the same). | brahma sutra | Veda Vyasa |
पुरारातेरन्तःपुरमसि ततस्त्वच्चरणयोःसपर्यामर्यादा तरलकरणानामसुलभा । तथा ह्येते नीताः शतमखमुखाः सिद्धिमतुलांतव द्वारोपान्तस्थितिभिरणिमाद्याभिरमराः | The moon that we know is thine jewel box,Filled with water of incense,The blackness we see in the moon,The musk put for thy use in this box,And the crescents we see of the moonIs thy canister of emerald,Full of divine camphor.And for sure,Brahma the creator refills these daily,After your use,So that they are always full. | saundarya | Adi Shankaracharya |
स्वयं परिच्छेदमुपेत्य बुद्धेः तादात्म्यदोषेण परं मृषात्मनः । ्वात्मकः सन्नपि वीक्षते स्वयं स्वतः पृथक्त्वेन मृदो घटानिव | Though the Self of everything that exists, this Ātman, Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity, looks upon Itself as something different – like earthen jars from the clay of which they are made. | vivekachudamani | Adi Shankaracharya |
अतः प्रमादान्न परोऽस्ति मृत्युः विवेकिनो ब्रह्मविदः समाधौ । ाहितः सिद्धिमुपैति सम्यक् समाहितात्मा भव सावधानः | Hence to the discriminating knower of Brahman there is no worse death than inadvertence with regard to concentration. But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman). | vivekachudamani | Adi Shankaracharya |
शक्तिविपर्ययात् . | (The soul must be an agent), for (if the intellect be so), it will lead to a reversal of power. | brahma sutra | Veda Vyasa |
देहेन्द्रियमनःप्राणाहंकृतिभ्यो विलक्षणः। प्रोज्झिताशेषषड्भावविकारस्त्वंपदाभिधः। | “Totally distinct from body, senses, mind, Prana and Ego is that which is the Self; therefore, It is absolutely free from the six-modifications, which all material things must necessarily undergo. This Self is the indicative meaning of the term “thou”. | vakyavritti | Adi Shankaracharya |
य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि । प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते । तदानन्त्याय कल्पत इति ति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली | 17 And he who, practising self-control, recites the supreme secret in an assembly of Brahmins or at a after-death ceremony obtains thereby infinite rewards. Yea, he obtains infinite rewards. | katha | Upanishad |
न वित्तेन तर्पणीयो मनुष्योलप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वंवरस्तु मे वरणीयः स एव | 27 Wealth can never make a man happy. Moreover, since I have beheld you, I shall certainly obtain wealth; I shall also live as long as you rule. Therefore no boon will be accepted by me but the one that I have asked. | katha | Upanishad |
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः | Junction is the cause of the realisation of the nature of both the powers, the experienced and its Lord.
| Yogasutra | Patanjali |
दर्शनात् | But (the Self is referred to as an embankment) on account of similarity. | brahma sutra | Veda Vyasa |
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः | Grief, mental distress, tremor of the body, irregular breathing, accompany non-retention of concentration.
| Yogasutra | Patanjali |
व्यपदेशाच्च क्रियायां न चेन्निर्देशविपर्ययः . | And the soul is an agent because of the mention (as such) in respect of action; were it not so, there would have been a contrary indication. | brahma sutra | Veda Vyasa |
देवैरत्रापि विचिकित्सितं पुरान हि सुविज्ञेयमणुरेष धर्मः । अन्यं वरं नचिकेतो वृणीष्वमा मोपरोत्सीरति मा सृजैनम् | 21 Yama said: On this subject even the gods formerly had their doubts. It is not easy to understand: the nature of Atman is subtle. Choose another boon, O Nachiketa! Do not press me. Release me from that boon. | katha | Upanishad |
ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणोविजये देवा अमहीयन्त | 1 Brahman, according to the story, obtained a victory for the gods; and by that victory of Brahman the gods became elated. They said to themselves: “Verily, this victory is ours; verily, this glory is ours only.” | Kenopanishad | Upanishad |
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् | 10 When the five instruments of knowledge stand still, together with the mind and when the intellect does not move, that is called the Supreme State. | katha | Upanishad |
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः | Verbal delusion follows from words having no (corresponding) reality.
| Yogasutra | Patanjali |
यद्दृष्ट्वा नापरं दृश्यं यद्भूत्वा न पुनर्भवः। यज्ज्ञात्वा नापरं ज्ञेयं तद्ब्रह्मेत्यवधारयेत्। | Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known. | atmabodha | Adi Shankaracharya |
इष्टानिष्टार्थसम्प्राप्तौ समदर्शितयात्मनि । यत्राविकारित्वं जीवन्मुक्तस्य लक्षणम् | When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life. | vivekachudamani | Adi Shankaracharya |
आत्मन एष प्राणो जायते । थैषा पुरुषेछायैतस्मिन्नेतदाततंमनोकृतेनायात्यस्मिञ्शरीरे | 3 This prana is born of Atman. As a shadow is cast by a person, so this prana is, by Atman. Through the activity of the mind it comes into this body. | Prashna | Upanishad |
अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः । तं वेद्यं पुरुषं वेद यथ मा वो मृत्युः परिव्यथा इति | 6 Know Him, the Purusha, who alone is to he known and in whom the parts rest firm, like the spokes in the nave of a wheel, that death may not affect you. | Prashna | Upanishad |
एभिरङ्गैः समायुक्तो राजयोग उदाहृतः। किंचित्पक्वकषायाणां हठयोगेन संयुतः। | Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated. | aparokshanubhuti | Adi Shankaracharya |
तन्वभावे सन्ध्यवदुपपत्तेः . | In the absence of a body, the fulfilment of desires is reasonably possible as in dreams. | brahma sutra | Veda Vyasa |
स्थित्यदनाभ्यां च . | And on account of the facts of staying on and eating. | brahma sutra | Veda Vyasa |
उपाधिविलयाद्विष्णौ निर्विशेषं विशेन्मुनिः। जले जलं वियद्व्योम्नि तेजस्तेजसि वा यथा। | On the destruction of the Upadhis, the contemplative one is totally absorbed in’Vishnu’, the All-pervading Spirit, like water into water, space into space and light into light. | atmabodha | Adi Shankaracharya |
आसीनो दूरं व्रजति शयानो याति सर्वतः । कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति | 21 Though sitting still, It travels far; though lying down, It goes everywhere. Who but myself can know that luminous Atman who rejoices and rejoices not? | katha | Upanishad |
किरीटं वैरिञ्चं परिहर पुरः कैटभभिदःकठोरे कोटीरे स्खलसि जहि जम्भारिमुकुटम् । प्रणम्रेष्वेतेषु प्रसभमुपयातस्य भवनंभवस्याभ्युत्थाने तव परिजनोक्तिर्विजयते | Oh, mother mine,Gods like Indra and brahma,Who have drunk deep the nectar divine,Which removes the cruel aging and death,Do die and disappear.But Shambu thy consort,Who swallowed poison that is potent,Does never die,Because of the greatness ,Of thine ear studs. | saundarya | Adi Shankaracharya |
वितर्कबाधने प्रतिपक्षभावनम् | To obstruct thoughts which are inimical to Yoga, contrary thoughts should be brought.
| Yogasutra | Patanjali |
रज्जुसर्पवदात्मानं जीवं ज्ञात्वा भयं वहेत्। नाहं जीवः परात्मेति ज्ञातश्चेन्निर्भयो भवेत्। | Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Soul. | atmabodha | Adi Shankaracharya |
जातिनीतिकुलगोत्रदूरगं नामरूपगुणदोषवर्जितम् । शकालविषयातिवर्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि | That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time and sense-object – that Brahman art thou, meditate on this in thy mind. | vivekachudamani | Adi Shankaracharya |
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । गवन् हिरण्यनाभःकौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । ोडशकलंभारद्वाज पुरुषं वेत्थ । महं कुमारमब्रुवं नाहमिमं वेद । यद्यहमिममवेदिषं कथं ते नावक्ष्यमिति । मूलो वा एषपरिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् । तूष्णीं रथमारुह्य प्रवव्राज । ं त्वा पृच्छामि क्वासौ पुरुषइति | 1 Then Sukesa, the son of Bharadvaja, said to Pippalada: Sir, Hiranyabha, the prince of Kosala, once came to me and asked this question: “O son of Bharadvaja, do you know the Person with sixteen parts?” I said to the prince: “I do not know Him; if I knew Him, why should I not tell you? Surely he who speaks what is not true withers away to the very root; therefore I should not speak untruth.” Then he silently mounted his chariot and went away. Now I ask you: Where does that Person dwell? | Prashna | Upanishad |
सदेवेदं सर्वं जगदवगतं वाङ्मनसयोः सतोऽन्यन्नास्त्येव प्रकृतिपरसीम्नि स्थितवतः । थक्किं मृत्स्नायाः कलशघटकुम्भाद्यवगतं वदत्येष भ्रान्तस्त्वमहमिति मायामदिरया | All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists beyond the utmost range of the Prakriti. Are the pitcher, jug, jar, etc., known to be distinct from the clay of which they are composed? It is the deluded man who talks of ‘thou’ and ‘I’, as an effect of the wine of Māyā. | vivekachudamani | Adi Shankaracharya |
अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया । ति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे | One result is predicated of Vidya and another of Avidya. We have so heard from wise men who taught us both Vidya and Avidya. | ishavasya | Upanishad |
तस्मै स विद्वानुपसन्नाय सम्यक्प्रशान्तचित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोवाचतां तत्त्वतो ब्रह्मविद्याम् इति मुण्डकोपनिषदि प्रथममुण्डके द्वितीयः खण्डः | 13 To that pupil who has duly approached him, whose mind is completely serene and whose senses are controlled, the wise teacher should indeed rightly impart the Knowledge of Brahman, through which one knows the immutable and the true Purusha. | Mundaka | Upanishad |
देहोऽहमित्ययं मूढो मत्वा तिष्ठत्यहो जनः। ममायमित्यपि ज्ञात्वा घटद्रष्टेव सर्वदा। | How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) ! | aparokshanubhuti | Adi Shankaracharya |
एषोऽन्तरात्मा पुरुषः पुराणो निरन्तराखण्डसुखानुभूतिः । ैकरूपः प्रतिबोधमात्रो येनेषिता वागसवश्चरन्ति | This is the innermost Self, the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, which is ever the same, yet reflecting through the different mental modifications, and commanded by which the organs and Prāṇas perform their functions. | vivekachudamani | Adi Shankaracharya |
व्याप्यव्यापकता मिथ्या सर्वमात्मेति शासनात्। इति ज्ञाते परे तत्त्वे भेदस्यावसरः कुतः। | From such declaration (of the Shruti) as “All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ? | aparokshanubhuti | Adi Shankaracharya |
पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह । ेजः यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि | O Sun, sole traveller of the Heavens, controller of all, Surya, son of Prajapati remove thy rays and gather up thy burning light. I behold thy glorious form; 1 am he, the Purusha within thee. | ishavasya | Upanishad |
विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः । वलक्ष्ये नियतावस्था मनसः शम उच्यते | The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense-objects by continually observing their defects, is called Śama or calmness. | vivekachudamani | Adi Shankaracharya |
न च कर्तुः करणम् . | And (this view is wrong because) an implement cannot originate from its agent (who wields it). | brahma sutra | Veda Vyasa |
अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषत् . | The ultimate size attainable (by the soul) being permanent, the other two sizes also must be so; and hence there will be no distinction (among the sizes). | brahma sutra | Veda Vyasa |
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः | Internal and external cleanliness being established, there arises disgust for one’s own body, and non-intercourse with others.
| Yogasutra | Patanjali |
मूलं तरोः केवलमाश्रयन्तःपाणिद्वयं भोक्तुममन्त्रयन्तः । कन्थामिव श्रीमपि कुत्सयन्तःकौपीनवन्तः खलु भाग्यवन्तः | Sitting at the foot of a tree for shelter,
Eating from his hands his meagre portion,
Spurning wealth like a torn piece of cloth,
Blest indeed is the wearer of the loin-cloth . (2) | kp | Adi Shankaracharya |
येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् । एतेनैव विजानाति किमत्र परिशिष्यते । तद्वै तत् | 3 It is through Atman that one knows form, taste, smell, sounds, touches and carnal pleasures. Is there anything that remains unknown to Atman? This, verily, is That. | katha | Upanishad |
स्मरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनो-र्निधायैके नित्ये निरवधिमहाभोगरसिकाः । भजन्ति त्वां चिन्तामणिगुननिबद्धाक्षवलयाःशिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः | She who is mother of us all,The seed letter "ka" of my lord Shiva,The seed letter "a" of goddess Shakthi,The seed letter "ee" of the god of love,The seed letter "la" of earth,The seed letter "ha" of the sun god,The seed letter "sa" of the moon with cool rays,The seed letter "ka" of again the god of love,The seed letter "ha" of the sky,The seed letter "la" of Indra , the king of devas,The seed letter "sa" of Para,The seed letter "ka" of the God of love,The seed letter "la" of the Lord Vishnu,Along with your seed letters "Hrim",Which joins at the end of each of the three holy wheels,Become the holy word to worship you. | saundarya | Adi Shankaracharya |
ज्ञातृज्ञानज्ञेयभेदः परे नात्मनि विद्यते। चिदानन्दैकरूपत्वाद्दीप्यते स्वयमेव हि। | There are no distinctions such as “Knower”, the “Knowledge” and the “Object of Knowledge” in the Supreme Self. On account of Its being of the nature of endless Bliss, It does not admit of such distinctions within Itself. It alone shines by Itself. | atmabodha | Adi Shankaracharya |
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् | These, unbroken by time, place, purpose, and caste – rules, are (universal) great vows.
| Yogasutra | Patanjali |
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् | Though the activities of the different created minds are various, the one original mind is the controller of them all.
| Yogasutra | Patanjali |
तद्वतो विधानात् . | (And this is so) because rites are enjoined for one who is possessed of that (knowledge of the Vedas). | brahma sutra | Veda Vyasa |
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् | The past and future exist in their own nature, qualities having different ways.
| Yogasutra | Patanjali |
प्राणापानव्यानोदानसमाना भवत्यसौ प्राणः । वयमेव वृत्तिभेदाद्विकृतिभेदात्सुवर्णसलिलादिवत् | One and the same Prāṇa (vital force) becomes Prāṇa, Apāna, Vyāna, Udāna and Samāna according to their diversity of functions and modifications, like gold and water, etc. | vivekachudamani | Adi Shankaracharya |
अपि स्मर्यते . | Moreover, the Smritis also mention this fact. | brahma sutra | Veda Vyasa |
विवेकवैराग्यगुणातिरेकाच् छुद्धत्वमासाद्य मनो विमुक्त्यै । त्यतो बुद्धिमतो मुमुक्षोस् ताभ्यां दृढाभ्यां भवितव्यमग्रे | Attaining purity through a preponderance of discrimination and renunciation, the mind makes for Liberation. Hence the wise seeker after Liberation must first strengthen these two. | vivekachudamani | Adi Shankaracharya |
धर्मं जैमिनिः अत एव | For these very reasons Jaimini considers virtuous deeds to be the yielder of results. | brahma sutra | Veda Vyasa |
बन्ध कारणशैथिल्यात्प्रचार संवेदनाच्च चित्तस्य परशरीरावेशः | When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another’s body.
| Yogasutra | Patanjali |
अहिर्निर्ल्वयनीं वायं मुक्त्वा देहं तु तिष्ठति । स्ततश्चाल्यमानो यत्किंचित्प्राणवायुना | In reality, however, he rests discarding the body, like the snake its slough; and the body is moved hither and thither by the force of the Prāṇa, just as it listeth. | vivekachudamani | Adi Shankaracharya |
अन्तःकरणतद्वृत्तिसाक्षी चैतन्यविग्रहः। आनन्दरूपः सत्यः सन्किं नात्मानं प्रपद्यसे। | “Why do you not recognise your own Self, which is an embodiment of Eternal Bliss-Essence, the Witnessing Light that illumines the inner equipments and their functions ?” | vakyavritti | Adi Shankaracharya |
हृदाकाशोदितो ह्यात्माबोधभानुस्तमोपहृत्। सर्वव्यापी सर्वधारीभाति भासयतेऽखिलम्। | The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine. | atmabodha | Adi Shankaracharya |
क्षणिकत्वाच्च . | And (the ego-consciousness cannot be the abode), for it is momentary. | brahma sutra | Veda Vyasa |
स्वाप्ययसम्पत्त्योरन्यतरापेक्षमाविष्कृतं हि . | (The declaration of the absence of particularized knowledge is made) from either of the two points of view, viz., deep sleep and absolute union; for this is made clear in the Upanishad. | brahma sutra | Veda Vyasa |
इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः | 4 The senses, they say, are the horses; the objects, the roads. The wise call the atman-united with the body, the senses and the mind-the enjoyer. | katha | Upanishad |
उत्तिष्ठत जाग्रतप्राप्य वरान्निबोधत । क्षुरस्य धारा निशिता दुरत्ययादुर्गं पथस्तत्कवयो वदन्ति | 14 Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is that path, so the wise say-hard to tread and difficult to cross. | katha | Upanishad |
स्त्रोतसा नीयते दारु यथा निम्नोन्नतस्थलम् । वेन नीयते देहो यथाकालोपभुक्तिषु | As a piece of wood is drifted on to a high or low ground by the current, so is his body carried on by the momentum of past actions to the varied experience of their fruits, as these present themselves in due course. | vivekachudamani | Adi Shankaracharya |
न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः । न विद्मो न विजानीमो यथैतदनुशिष्यात् | 3 The eye does not go thither, nor speech, nor the mind. We do not know It; we do not understand how anyone can teach It. | Kenopanishad | Upanishad |
इति वा तद्भवेन्मौनं सतां सहजसंज्ञितम्। गिरा मौनं तु बालानां प्रयुक्तं ब्रह्मवादिभिः। | 108- Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant. | aparokshanubhuti | Adi Shankaracharya |
पुरुषार्थोऽतः शब्दादिति बादरायणः . | Badarayana thinks that liberation results from this (knowledge of the Self), (as presented in the Upanishads), because the Vedic texts declare so. | brahma sutra | Veda Vyasa |
ॐ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यःकौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैतेब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वंवक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः | 1 Om. Sukesa, the Son of Bharadvajaand Satyakama, the son of Sibiand Sauryayani, belonging to the family of Gargaand Kausalya, the son of Asvalaand Vaidarbhi, belonging to the family of Bhriguand Kahandhi, the Son of Katya all these, devoted to Brahman and firm in Brahman and seeking the Supreme Brahman, approached, fuel in hand, the venerable Pippalada with the thought that he would tell them everything about Brahman. | Prashna | Upanishad |
स्ववर्णाश्रमधर्मेण तपसा हरितोषणात्। साधनं प्रभवेत्पुंसां वैराग्यादिचतुष्टयम्। | The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life. | aparokshanubhuti | Adi Shankaracharya |
त्रयाणामेव चैवमुपन्यासः प्रश्नश्च | And thus there is the presentation of three things alone and the question also is concerned with them. | brahma sutra | Veda Vyasa |
अथ तृतीयोऽध्यायः तदन्तरप्रतिपत्तौ रंहति सम्परिष्वक्तःप्रश्ननिरूपणाभ्याम् . | In the matter of obtaining the next one (ie., body), the individual soul moves out enveloped (by the subtle elements), for so it is known from the question and its solution. | brahma sutra | Veda Vyasa |
विषयेष्वाविशच्चेतः संकल्पयति तद्गुणान् । ्यक्संकल्पनात्कामः कामात्पुंसः प्रवर्तनम् | The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring a man sets about having that thing. | vivekachudamani | Adi Shankaracharya |
शान्ता महान्तो निवसन्ति सन्तो वसन्तवल्लोकहितं चरन्तः । र्णाः स्वयं भीमभवार्णवं जनान् अहेतुनान् यानपि तारयन्तः | There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever. | vivekachudamani | Adi Shankaracharya |
यावत्स्यात्स्वस्य संबन्धोऽहंकारेण दुरात्मना । वन्न लेशमात्रापि मुक्तिवार्ता विलक्षणा | So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique. | vivekachudamani | Adi Shankaracharya |