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मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनमितंललाटे भर्तारं चरणकमले ताडयति ते । चिरादन्तःशल्यं दहनकृतमुन्मूलितवतातुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा | We tell our salutations,To thine two sparkling feet.Which are most beautiful to the eyes,And Painted by the juice of red cotton.We also know well ,That God of all animals, your consort,Is very jealous of the asoka trees in the garden ,Which yearn for kick by your feet. | saundarya | Adi Shankaracharya |
ज्ञाता मनोऽहंकृतिविक्रियाणां देहेन्द्रियप्राणकृतक्रियाणाम् । ोऽग्निवत्ताननुवर्तमानो न चेष्टते नो विकरोति किंचन | The Knower of the modifications of mind and egoism, and of the activities of the body, the organs and Prāṇas, apparently taking their forms, like the fire in a ball of iron; It neither acts nor is subject to change in the least. | vivekachudamani | Adi Shankaracharya |
दिग्देशकालाद्यनपेक्ष्य सर्वगंशीतादिहृन्नित्यसुखं निरञ्जनम्। यः स्वात्मतीर्थं भजते विनिष्क्रियःस सर्ववित्सर्वगतोऽमृतो भवेत्। | He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality. | atmabodha | Adi Shankaracharya |
य एषु मूढा विषयेषु बद्धा रागोरुपाशेन सुदुर्दमेन । ान्ति निर्यान्त्यध ऊर्ध्वमुच्चैः स्वकर्मदूतेन जवेन नीताः | Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of their past action. | vivekachudamani | Adi Shankaracharya |
तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् । कथं नु तद्विजानीयां किमु भाति विभाति वा | 14 The sages realise that indescribable Supreme Joy as “This is That.” How can I realise It? Is It self-luminous? Does It shine brightly, or not? | katha | Upanishad |
तदव्यक्तमाह हि . | That Brahman is unmanifest, for the Upanishad says so. | brahma sutra | Veda Vyasa |
अन्वयादिति चेत्स्यादवधारणात् | If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning). (Or) If it be argued that the rule about the conformity of the commencement and the conclusion leads to the idea that the Self is not meant, then we say that it must be so because of the definite statement. | brahma sutra | Veda Vyasa |
कामस्याप्तिं जगतः प्रतिष्ठांक्रतोरानन्त्यमभयस्य पारम् । स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वाधृत्या धीरो नचिकेतोऽत्यस्राक्षीः | 11 The fulfilment of desires, the foundation of the universe, the rewards of sacrifices, the shore where there is no fear, that which adorable and great, the wide abode and the goal-all this you have seen; and being wise, you have with firm resolve discarded everything. | katha | Upanishad |
तत्र ध्यानजमनाशयम् | Among the various Chittas, that which is attained by Samadhi is desireless.
| Yogasutra | Patanjali |
वैश्वानरः साधारणशब्दविशेषात् . | Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically. | brahma sutra | Veda Vyasa |
प्राणवता शब्दात् | (The organs are) connected with the possessor of the organs, as is known from the Vedic texts. | brahma sutra | Veda Vyasa |
प्रकाशवच्चावैयर्थ्यम् . | And like light, Brahman can (be assumed to) have different appearances, so that the scriptures may not become purportless. | brahma sutra | Veda Vyasa |
देहस्यापि प्रपञ्चत्वात्प्रारब्धावस्थितिः कुतः। अज्ञानिजनबोधार्थं प्रारब्धं वक्ति वै श्रुतिः। | The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha. | aparokshanubhuti | Adi Shankaracharya |
आनन्दमयोऽभ्यासात् . | The Blissful One is the supreme Self on account of repetition. | brahma sutra | Veda Vyasa |
अहमाकाशवत्सर्वं बहिरन्तर्गतोऽच्युतः। सदा सर्वसमः सिद्धो निःसङ्गो निर्मलोऽचलः। | Like the space I fill all things within and without. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless. | atmabodha | Adi Shankaracharya |
मनः प्रसूते विषयानशेषान् स्थूलात्मना सूक्ष्मतया च भोक्तुः । ीरवर्णाश्रमजातिभेदान् गुणक्रियाहेतुफलानि नित्यम् | The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results. | vivekachudamani | Adi Shankaracharya |
बहूनामेमि प्रथमो बहूनामेमि मध्यमः । किँ स्विद्यमस्य कर्तव्यं यन्मयाऽद्य करिष्यति | 5 Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him? | katha | Upanishad |
अयमात्मा नित्यसिद्धः प्रमाणे सति भासते । देशं नापि कालं न शुद्धिं वाप्यपेक्षते | So this Ātman, which is an eternal verity, manifests Itself as soon as the right means of knowledge is present, and does not depend upon either place or time or (internal) purity. | vivekachudamani | Adi Shankaracharya |
मृत्कार्यभूतोऽपि मृदो न भिन्नः कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात् । कुम्भरूपं पृथगस्ति कुम्भः कुतो मृषा कल्पितनाममात्रः | A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call it a jar ? It is fictitious, a fancied name merely. | vivekachudamani | Adi Shankaracharya |
न नरेणावरेण प्रोक्त एषसुविज्ञेयो बहुधा चिन्त्यमानः । अनन्यप्रोक्ते गतिरत्र नास्तिअणीयान् ह्यतर्क्यमणुप्रमाणात् | 8 Atman, when taught by an inferior person, is not easily comprehended, because It is diversely regarded by disputants. But when It is taught by him who has become one with Atman, there can remain no more doubt about It. Atman is subtler than the subtlest and not to be known through argument. | katha | Upanishad |
या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि । या च मनसि सन्तता शिवां तां कुरु मोत्क्रमीः | 12 That form of thine which abides in speech, which abides in the ear, which abides in the eye and which pervades the mind, make propitious. Go not away! | Prashna | Upanishad |
शृणुष्वावहितो विद्वन्यन्मया समुदीर्यते । ेतच्छ्रवणात्सद्यो भवबन्धाद्विमोक्ष्यसे | Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsāra. | vivekachudamani | Adi Shankaracharya |
कनकं कुण्डलत्वेन तरङ्गत्वेन वै जलम्। विनिर्णीता विमूढेन देहत्वेन तथात्मता। | Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc., | aparokshanubhuti | Adi Shankaracharya |
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः | Sound, meaning, and resulting knowledge, being mixed up, is (called) Samadhi with question.
| Yogasutra | Patanjali |
अतस्मिंस्तद्बुद्धिः प्रभवति विमूढस्य तमसा विवेकाभावाद्वै स्फुरति भुजगे रज्जुधिषणा । ोऽनर्थव्रातो निपतति समादातुरधिकः ततो योऽसद्ग्राहः स हि भवति बन्धः शृणु सखे | One who is overpowered by ignorance mistakes a thing for what it is not; It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage. | vivekachudamani | Adi Shankaracharya |
शरीरस्यापि प्रारब्धकल्पना भ्रान्तिरेव हि । ्यस्तस्य कुतः सत्त्वमसत्यस्य कुतो जनिः अजातस्य कुतो नाशः प्रारब्धमसतः कुतः | The attributing of Prārabdha work to the body even is certainly an error. How can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth? And how can that which has not been born at all, die? So how can Prārabdha work exist for something that is unreal? | vivekachudamani | Adi Shankaracharya |
उपपद्यते चाप्युपलभ्यते च | Moreover, this is logical and (so) it is met with (in the scriptures). | brahma sutra | Veda Vyasa |
अयं स्वभावः स्वत एव यत्पर श्रमापनोदप्रवणं महात्मनाम् । धांशुरेष स्वयमर्ककर्कश प्रभाभितप्तामवति क्षितिं किल | It is the very nature of the magnanimous to move of their own accord towards removing others’ troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun. | vivekachudamani | Adi Shankaracharya |
तूष्णीमवस्था परमोपशान्तिः बुद्धेरसत्कल्पविकल्पहेतोः । रह्मात्मन ब्रह्मविदो महात्मनो यत्राद्वयानन्दसुखं निरन्तरम् | To the sage who has realised Brahman, the mind, which is the cause of unreal fancies, becomes perfectly tranquil. This verily is his state of quietude, in which, identified with Brahman, he has constant enjoyment of the Bliss Absolute, the One without a second. | vivekachudamani | Adi Shankaracharya |
आतिवाहिकस्तल्लिङ्गात् . | (Flame etc., are) conducting deities, owing to the indicative mark to that effect. | brahma sutra | Veda Vyasa |
चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये । ्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः | Work leads to purification of the mind, not to perception of the Reality. The realisation of Truth is brought about by discrimination and not in the least by ten million of acts. | vivekachudamani | Adi Shankaracharya |
यत्रैष जगदाभासो दर्पणान्तः पुरं यथा । ्ब्रह्माहमिति ज्ञात्वा कृतकृत्यो भविष्यसि | That in which there is this reflection of the universe, as of a city in a mirror – that Brahman art thou; knowing this thou wilt attain the consummation of thy life. | vivekachudamani | Adi Shankaracharya |
यथैव मृन्मयः कुम्भस्तद्वद्देहोऽपि चिन्मयः। आत्मानात्मविभागोऽयं मुधैव क्रियते बुधैः। | Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose. | aparokshanubhuti | Adi Shankaracharya |
इतरेतरप्रत्ययत्वादिति चेन्नौत्पत्तिमात्रनिमित्तत्वात् . | If it be argued that a combination becomes possible since (nescience and the rest) can be the causes of one another (in a successive series), then we say, no, (for nescience etc.,) can each merely be the cause of origin of another just succeeding. | brahma sutra | Veda Vyasa |
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । ेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् | All this-whatsoever moves in this universe (and those that move not) is covered (indwelt or pervaded or enveloped or clothed) by the Lord. That renounced, enjoy. Do not covet anybody’s wealth (Or – Do not covet, for whose is wealth?). | ishavasya | Upanishad |
निर्गुणं निष्कलं सूक्ष्मं निर्विकल्पं निरञ्जनम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन | There is only Brahman, the One without a second, beyond attributes, without parts, subtle, absolute and taintless; there is no duality whatsoever in It. | vivekachudamani | Adi Shankaracharya |
योगरतो वा भोगरतो वासङ्गरतो वा सङ्गविहीनः |यस्य ब्रह्मणि रमते चित्तंनन्दति नन्दति नन्दत्येव | One may take delight in yoga (union with god) or bhoga (worldly enjoyment); may be delighted by company or solitude; but he whose mind delights in brahman (the spiritual truth), only he enjoys real bliss and is satisfied, no one else. (Stanza attributed to ānandagiriḥ) | bhaja govindam | Adi Shankaracharya |
अन्तरा चापि तु तद्दृष्टेः . | As a matter of fact, a person standing in between two stages is also entitled, such cases being met with (in the Upanishads). | brahma sutra | Veda Vyasa |
यथा सम्रादेवाधिकृतान् विनियुङ्क्ते । तन् ग्रामानोतान्ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक्पृथगेव सन्निधत्ते | 4 As an emperor commands his officials, saying; “Rule these villages or those,” so this prana employs the other pranas, each in its separate place. | Prashna | Upanishad |
मायोपाधिर्जगद्योनिः सर्वज्ञत्वादिलक्षणः। पारोक्ष्यशबलः सत्याद्यात्मकस्तत्पदाभिधः। | “The Consciousness that is expressed through Maya, which then becomes the ‘cause of the Universe’, which is described as omnipresent, etc.; that which is known only indirectly (meditate); and which is having the nature of existence, etc., — that Eswara is the word-meaning of the term ‘That’.” | vakyavritti | Adi Shankaracharya |
अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च । यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति | 8 Beyond the Unmanifest is the Person, all-pervading and imperceptible. Having realised Him, the embodied self becomes liberated and attains Immortality. | katha | Upanishad |
कायाकाशयोः सम्बन्धसंयमाल्लघुतूल- समापत्तेश्चाकाशगमनम् | By making Samyama on the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the Yogi goes through the skies.
| Yogasutra | Patanjali |
आह च तन्मात्रम् . | The Upanishad also declares Brahman to be Consciousness alone. | brahma sutra | Veda Vyasa |
स्वमसङ्गमुदासीनं परिज्ञाय नभो यथा । श्लिष्यति च यत्किंचित्कदाचिद्भाविकर्मभिः | Realising the Ātman, which is unattached and indifferent like the sky, the aspirant is never touched in the least by actions yet to be done. | vivekachudamani | Adi Shankaracharya |
ॐ केनेषितं पतति प्रेषितं मनःकेन प्राणः प्रथमः प्रैति युक्तः । केनेषितां वाचमिमां वदन्तिचक्षुः श्रोत्रं क उ देवो युनक्ति | 1 The disciple asked: Om. By whose will directed does the mind proceed to its object? At whose command does the prana, the foremost, do its duty? At whose will do men utter speech? Who is the god that directs the eyes and ears? | Kenopanishad | Upanishad |
इतरव्यपदेशाद्धिताकरणादिदोषप्रसक्तिः | Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise. | brahma sutra | Veda Vyasa |
भुजाश्लेषान् नित्यं पुरदमयितुः कण्टकवतीतव ग्रीवा धत्ते मुखकमलनालश्रियमियम् । स्वतः श्वेता कालागुरुबहुलजम्बालमलिनामृणालीलालित्यम् वहति यदधो हारलतिका | Oh daughter of the mountain,How can we describe the beauty of your chin,Which was with affection caressed,By the tip of his fingers by your father Himavan:Which was oft lifted by the Lord of the mountain, Shiva,In a hurry to drink deeply from your lips;Which was so fit to be touched by his fingers;Which did not have anything comparable,And which is the handle of the mirror of your face. | saundarya | Adi Shankaracharya |
अथ ते संप्रवक्ष्यामि स्वरूपं परमात्मनः । ्विज्ञाय नरो बन्धान्मुक्तः कैवल्यमश्नुते | Now I am going to tell thee of the real nature of the supreme Self, realising which man is freed from bondage and attains Liberation. | vivekachudamani | Adi Shankaracharya |
परिणामत्रयसंयमाद् अतीतानागतज्ञानम् | By making Samyama on the three sorts of changes comes the knowledge of past and future.
| Yogasutra | Patanjali |
यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा । तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः | 5 If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer. | katha | Upanishad |
ब्रह्मानन्दमीमांसाभीषाऽस्माद्वातः पवते । ीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । ृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमाꣳसा भवति । युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो दृढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः । े ये शतं मानुषा आनन्दाः | Through fear of Him blows the wind. Through fear of Him rises the sun. Through fear of Him again Fire and Moon, and lastly the fifth, Death, proceeds to their respective duties. The following is the enquiry concerning the Bliss (Brahmananda Rasa). Suppose there be a youth, good, well-versed in the scriptures, well disciplined, resolute, and very strong. Suppose to him belongs all this earth full of wealth. This is one human bliss. | Taittiriya | Upanishad |
असौ स्वसाक्षिको भावो यतः स्वेनानुभूयते । ः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः | This Ātman is a self-cognised entity because It is cognised by Itself. Hence the individual soul is itself and directly the Supreme Brahman, and nothing else. | vivekachudamani | Adi Shankaracharya |
तद्वद्देहादिबन्धेभ्यो विमुक्तं ब्रह्मवित्तमम् । ्यन्ति देहिवन्मूढाः शरीराभासदर्शनात् | Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body etc., as possessed of the body, seeing but an appearance of it. | vivekachudamani | Adi Shankaracharya |
द्वादश मञ्जरिकाभिर शेषःकथितो वैया करणस्यैषः |उपदेशो भूद्-विद्या निपुणैःश्रीमच्छङ्कर भगवच्छरणैः | The bouquet of twelve verses was imparted to a grammarian by the all-knowing Śaṅkara, adored as bhagavat-pāda | bhaja govindam | Adi Shankaracharya |
उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा । अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुतेविज्ञायामृतमश्नुत इति इति प्रश्नोपनिषदि तृतीयः प्रश्नः | 12 He who knows the origin of prana, its entry, its place, its fivefold distribution, its internal aspect and also its external, obtains immortality; yea, he obtains immortality. | Prashna | Upanishad |
बाल स्तावत् क्रीडासक्तःतरुण स्तावत् तरुणीसक्तः |वृद्ध स्तावत्-चिन्तामग्नःपरमे ब्रह्मणि कोऽपि न लग्नः | The childhood is lost in attachment to games. The youth is lost in attachment to woman. Old age passes with worry and anxiety, thinking over many things. But there is hardly anyone who wants to be lost (attached) in para-braman, the Supreme Spirit. | bhaja govindam | Adi Shankaracharya |
आत्मा विनिष्कलो ह्येको देहो बहुभिरावृतः। तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्। | Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ? | aparokshanubhuti | Adi Shankaracharya |
सत्त्व पुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम् | Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter’s actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
| Yogasutra | Patanjali |
गुरुत्वं विस्तारं क्षितिधरपतिः पार्वति निजा-न्नितम्बादाच्छिद्य त्वयि हरणरूपेण निदधे । अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतींनितम्बप्राग्भारः स्थगयति लघुत्वं नयति च | Oh Goddess mine,Placed just below your shoulders,By Cupid , the God of love,Tearing your blouse which is attached ,To your body by the sweat,When you think of the greatness of your Lord,And resembling pots of Gold,Your breasts appear to be tied by him,Securely three times,By the three creeper like folds*. | saundarya | Adi Shankaracharya |
स यथा सोभ्य वयांसि वसोवृक्षं सम्प्रतिष्ठन्ते । वंह वै तत् सर्वं पर आत्मनि सम्प्रतिष्ठते | 7 As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported. | Prashna | Upanishad |
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च | From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
| Yogasutra | Patanjali |
सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिवृतेमणिद्वीपे नीपोपवनवति चिन्तामणिगृहे । शिवाकारे मञ्चे परमशिवपर्यङ्कनिलयांभजन्ति त्वां धन्याः कतिचन चिदानन्दलहरीम् | In the middle of the sea of nectar,In the isle of precious gems,Which is surrounded by wish giving Kalpaga trees,In the garden Kadamba trees,In the house of the gem of thought,On the all holy seat of the lap of the great God Shiva,Sits she who is like a tideIn the sea of happiness of ultimate truth,And is worshipped by only by few select holy men. | saundarya | Adi Shankaracharya |
स्थिरो गङ्गावर्तः स्तनमुकुलरोमावलिलता-कलावालं कुण्डं कुसुमशरतेजोहुतभुजः । रतेर्लीलागारं किमपि तव नाभिर्गिरिसुतेबिलद्वारं सिद्धेर्गिरिशनयनानां विजयते | The mother of universe who is Shiva and Shakthi,In the narrow part of the middle of your body.The learned men seem to see a line,Which is in the shape of a small wave of the river Yamuna,And which shines and glitters, and appears like the sky ,Made very thin by thine dense colliding breasts,Entering your cave like navel. | saundarya | Adi Shankaracharya |
अन्यार्थं तु जैमिनिः प्रश्नव्याख्यानाभ्यामपि चैवमेके | But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly. | brahma sutra | Veda Vyasa |
प्रकाशाश्रयवद्वा तेजस्त्वात् | Or they are like light and its source, both being but effulgence. | brahma sutra | Veda Vyasa |
चमसवदविशेषात् | (The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl. | brahma sutra | Veda Vyasa |
ॐ भद्रं कर्णेभिः शृणुयाम देवाभद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः स्वस्ति न इन्द्रो वृद्धश्रवाःस्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिःस्वस्ति नो बृहस्पतिर्दधातु ॐ शान्तिः शान्तिः शान्तिः |
Om. May we, O gods, hear with our ears what is auspicious! May we, O worshipful gods, see with our eyes what is good! May we, strong in limbs and body, sing your praise and enjoy the life allotted to us by Prajapati!
Om. Peace! Peace! Peace!Translation by Max Mueller
Adoration to the highest Rishis! Adoration to the highest Rishis! Tat sat. Harih, Om! | Prashna | Upanishad |
मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन । मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति | 11 By the mind alone is Brahman to be realised; then one does not see in It any multiplicity whatsoever. He goes from death to death who sees multiplicity in It. This, verily, is That. | katha | Upanishad |
तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । ुनर्भवमिन्द्रियैर्मनसिसम्पद्यमानैः | 9 Fire, verily, is udana; therefore he whose fire has been extinguished goes out for rebirth, with the senses absorbed in the mind. | Prashna | Upanishad |
दर्शनाच्च | And owing to the indicatory mark met with. | brahma sutra | Veda Vyasa |
देहतद्धर्मतत्कर्मतदवस्थादिसाक्षिणः । एव स्वतःसिद्धं तद्वैलक्षण्यमात्मनः | That the Ātman as the abiding Reality is different from the body, its characteristics, its activities, its states, etc., of which It is the witness, is self-evident. | vivekachudamani | Adi Shankaracharya |
आरूढशक्तेरहमो विनाशः कर्तुन्न शक्य सहसापि पण्डितैः । निर्विकल्पाख्यसमाधिनिश्चलाः तानन्तरानन्तभवा हि वासनाः | Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily the effect of innumerable births. | vivekachudamani | Adi Shankaracharya |
स्वप्नो भवत्यस्य विभक्त्यवस्था स्वमात्रशेषेण विभाति यत्र । वप्ने तु बुद्धिः स्वयमेव जाग्रत् कालीननानाविधवासनाभिः | 98- Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various desires of the waking state, while the supreme Ātman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform. | vivekachudamani | Adi Shankaracharya |
तत्त्वंपदाभ्यामभिधीयमानयोः ब्रह्मात्मनोः शोधितयोर्यदीत्थम् । रुत्या तयोस्तत्त्वमसीति सम्यग् एकत्वमेव प्रतिपाद्यते मुहुः | 241- If thus the Śruti, in the dictum ‘Thou art That’ (Tat-Tvam-Asi), repeatedly establishes the absolute identity of Brahman (or Ishwara) and Jīva, denoted by the terms That (Tat) and thou (Tvam) respectively, divesting these terms of their relative associations, then it is the identity of their implied, not literal, meanings which is sought to be inculcated; for they are of contradictory attributes to each other – like the sun and a glow-worm, the king and a servant, the ocean and a well, or Mount Meru and an atom. | vivekachudamani | Adi Shankaracharya |
अनापन्नविकारः सन्नयस्कान्तवदेव यः। बुद्ध्यादींश्चालयेत्प्रत्यक्सोऽहमित्यवधारय। | “’I am He’, the One changeless, Innermost Self that moves the intellect, etc., as a magnet does the iron filings.” | vakyavritti | Adi Shankaracharya |
तन्निर्धारणार्थनियमस्तद्दृष्टेर्पृथग्ध्यप्रतिबन्धःफलम् | There is no obligatory rule about that (ie., the meditations becoming connected always with rites), for that is obvious from the Upanishad, inasmuch as a meditation has a separate result, consisting in the elimination of hindrance to a rite. | brahma sutra | Veda Vyasa |
वेदशास्त्रपुराणानि भूतानि सकलान्यपि । नार्थवन्ति तं किन्नु विज्ञातारं प्रकाशयेत् | What, indeed, can illumine that Eternal Subject by which the Vedas and Puranas and other Scriptures, as well as all beings are endowed with a meaning? | vivekachudamani | Adi Shankaracharya |
समाधिनानेन समस्तवासना ग्रन्थेर्विनाशोऽखिलकर्मनाशः । ्तर्बहिः सर्वत एव सर्वदा स्वरूपविस्फूर्तिरयत्नतः स्यात् | By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature. | vivekachudamani | Adi Shankaracharya |
सन्नाप्यसन्नाप्युभयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो । ङ्गाप्यनङ्गा ह्युभयात्मिका नो महाद्भुतानिर्वचनीयरूपा | She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words. | vivekachudamani | Adi Shankaracharya |
हरक्रोधज्वालावलिभिरवलीढेन वपुषागभीरे ते नाभीसरसि कृतसङ्गो मनसिजः । समुत्तस्थौ तस्मादचलतनये धूमलतिकाजनस्तां जानीते तव जननि रोमावलिरिति | Oh daughter of the king of mountains,I feel in my mind,That the milk that flows from your breast,Is really the goddess of learning, Sarswathi,In the form of a tidal wave of nectar.For , milk given by you ,who is full of mercy,Made the child of Dravida*,The king among those great poets,Whose works stole one’s mind. | saundarya | Adi Shankaracharya |
आत्मार्थत्वेन हि प्रेयान्विषयो न स्वतः प्रियः । वत एव हि सर्वेषामात्मा प्रियतमो यतः तत आत्मा सदानन्दो नास्य दुःखं कदाचन | Sense-objects are pleasurable only as dependent on the Ātman manifesting through them, and not independently, because the Ātman is by Its very nature the most beloved of all. Therefore the Ātman is ever blissful, and never suffers misery. | vivekachudamani | Adi Shankaracharya |
चैतन्यस्यैकरूपत्वाद्भेदो युक्तो न कर्हिचित्। जीवत्वं च मृषा ज्ञेयं रज्ज्वां सर्पग्रहो यथा। | No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope. | aparokshanubhuti | Adi Shankaracharya |
अथ वायुमब्रुवन्वायवेतद्विजानीहिकिमेतद्यक्षमिति तथेति | 7 Then they addressed Vāyu: “O Vāyu, please ascertain this, who this yaksha is.” “Yes”, said Vāyu. | Kenopanishad | Upanishad |
अत्रैष देवः स्वप्ने महिमानमनुभवति । द्दृष्टंदृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोतिदेशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टंचादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं चसच्चासच्च सर्वं पश्यति सर्वः पश्यति | 5 There, in dreams, that god, the mind, experiences glory. Whatever has been seen he sees again; whatever has been heard he hears again; whatever has been experienced in different countries and quarters, he experiences again. Whatever has been seen or not seen, heard or not heard and whatever is real or not real he sees it all. He sees all, himself being all. | Prashna | Upanishad |
संबन्धानुपपत्तेश्च . | And (the incongruity arises) because of the impossibility of a relationship. | brahma sutra | Veda Vyasa |
समाहिता ये प्रविलाप्य बाह्यं श्रोत्रादि चेतः स्वमहं चिदात्मनि । एव मुक्ता भवपाशबन्धैः नान्ये तु पारोक्ष्यकथाभिधायिनः | Those alone are free from the bondage of transmigration who, attaining Samadhi, have merged the objective world, the sense-organs, the mind, nay, the very ego, in the Ātman, the Knowledge Absolute – and none else, who but dabble in second-hand talks. | vivekachudamani | Adi Shankaracharya |
समाननामरूपत्वाच्चावृत्तावप्यविरोधोदर्शनात्स्मृतेश्च . | And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti. | brahma sutra | Veda Vyasa |
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः | The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
| Yogasutra | Patanjali |
अनवस्थितेरसंभवाच्च नेतरः . | None other can be the Person in the eye on account of impermanence and impossibility. | brahma sutra | Veda Vyasa |
शिष्य उवाच मिथ्यात्वेन निषिद्धेषु कोशेष्वेतेषु पञ्चसु । ्वाभावं विना किंचिन्न पश्याम्यत्र हे गुरो विज्ञेयं किमु वस्त्वस्ति स्वात्मनात्मविपश्चिता | The disciple questioned: After these five sheaths have been eliminated as unreal, I find nothing, O Master, in this universe but a Void, the absence of everything. What entity is there left forsooth with which the wise knower of the Self should realise his identity. | vivekachudamani | Adi Shankaracharya |
सर्वापि बाह्यसंसारः पुरुषस्य यदाश्रयः । द्धि देहमिदं स्थूलं गृहवद्गृहमेधिनः | Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world. | vivekachudamani | Adi Shankaracharya |
समन्वारम्भणात् . | (This is so), because both knowledge and work follow the Self (when it transmigrates). | brahma sutra | Veda Vyasa |
अपीतौ तद्वत्प्रसङ्गादसमञ्जसम् | Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous. | brahma sutra | Veda Vyasa |
गुरुरेव सदानन्दसिन्धौ निर्मग्नमानसः । वयन्वसुधां सर्वाण्विचचार निरन्तरः | And the Guru, with his mind steeped in the ocean of Existence and Bliss Absolute, roamed, verily purifying the whole world – all differentiating ideas banished from his mind. | vivekachudamani | Adi Shankaracharya |
दृश्यते तु | But it is seen. | brahma sutra | Veda Vyasa |
विनिवृत्तिर्भवेत्तस्य सम्यग्ज्ञानेन नान्यथा । रह्मात्मैकत्वविज्ञानं सम्यग्ज्ञानं श्रुतेर्मतम् | The cessation of that superimposition takes place through perfect knowledge, and by no other means. Perfect knowledge, according to the Śrutis, consists in the realisation of the identity of the individual soul and Brahman. | vivekachudamani | Adi Shankaracharya |
इति गुरुवचनाच्छ्रुतिप्रमाणात् परमवगम्य सतत्त्वमात्मयुक्त्या । रशमितकरणः समाहितात्मा क्वचिदचलाकृतिरात्मनिष्ठतोऽभूत् | Realising, at a blessed moment, the Supreme Truth through the above instructions of the Guru, the authority of the Scriptures and his own reasoning, with his senses quieted and the mind concentrated, (the disciple) became immovable in form and perfectly established in the Ātman. | vivekachudamani | Adi Shankaracharya |
विक्षेपशक्ती रजसः क्रियात्मिका यतः प्रवृत्तिः प्रसृता पुराणी । गादयोऽस्याः प्रभवन्ति नित्यं दुःखादयो ये मनसो विकाराः | Rajas has its vikṣepa-Shakti or projecting power, which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced. | vivekachudamani | Adi Shankaracharya |
अस्तभेदमनपास्तलक्षणं निस्तरङ्गजलराशिनिश्चलम् । त्यमुक्तमविभक्तमूर्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि | That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever-free; of indivisible Form – that Brahman art thou, meditate on this in thy mind. | vivekachudamani | Adi Shankaracharya |
अनाद्यविद्यानिर्वाच्या कारणोपाधिरुच्यते। उपाधित्रितयादन्यमात्मानमवधारयेत्। | Avidya which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis). | atmabodha | Adi Shankaracharya |