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एतेन शिष्टापरिग्रहाऽपि व्याख्याताः | Hereby are explained all the (other) theories that are not accepted by the wise. | brahma sutra | Veda Vyasa |
मोक्षस्य कांक्षा यदि वै तवास्ति त्यजातिदूराद्विषयान्विषं यथा । यूषवत्तोषदयाक्षमार्जव प्रशान्तिदान्तीर्भज नित्यमादरात् | If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight-forwardness, calmness and self-control. | vivekachudamani | Adi Shankaracharya |
नैवायमानन्दमायाः परात्मा सोपाधिकत्वात्प्रकृतेर्विकारात् । र्यत्वहेतोः सुकृतक्रियाया विकारसङ्घातसमाहितत्वात् | Nor is the blissful sheath the Supreme Self, because it is endowed with the changeful attributes, is a modification of the Prakriti, is the effect of past good deeds, and imbedded in the other sheaths which are modifications. | vivekachudamani | Adi Shankaracharya |
सद्गनं चिद्घनं नित्यमानन्दघनमक्रियम् । मेवाद्वयं ब्रह्म नेह नानास्ति किंचन | There is only Brahman, the One without a second, the Essence of Existence, Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It. | vivekachudamani | Adi Shankaracharya |
त्वया हृत्वा वामं वपुरपरितृप्तेन मनसाशरीरार्धं शम्भोरपरमपि शङ्के हृतमभूत् । यदेतत्त्वद्रूपं सकलमरुणाभं त्रिनयनंकुचाभ्यामानम्रं कुटिलशशिचूडालमकुटम् | If any one has wish in his mind to pray."You , Bhavani , my mother,Please shower on me, a part of your merciful look",Even before he says, "You Bhavani",You my goddess,Would give to him the water,Falling from the crowns ,Of Vishnu, Rudra and Brahma,At your feet,And grant him, the eternal life in your world. | saundarya | Adi Shankaracharya |
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः | The seer is intelligence only, and though pure, sees through the colouring of the intellect.
| Yogasutra | Patanjali |
किमपि सततबोधं केवलानन्दरूपं निरुपममतिवेलं नित्यमुक्तं निरीहम् । रवधिगगनाभं निष्कलं निर्विकल्पं हृदि कलयति विद्वान् ब्रह्म पूर्णं समाधौ | The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which is like the limitless sky, indivisible and absolute. | vivekachudamani | Adi Shankaracharya |
तच्छैवालापनये सम्यक्सलिलं प्रतीयते शुद्धम् । ष्णासन्तापहरं सद्यः सौख्यप्रदं परं पुंसः | On the removal of that sedge the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man. | vivekachudamani | Adi Shankaracharya |
आवहन्ती वितन्वाना । ुर्वाणाऽचीरमात्मनः । ासाꣳसि मम गावश्च । अन्नपाने च सर्वदा । तो मे श्रियमावह । लोमशां पशुभिः सह स्वाहा । आमायन्तु ब्रह्मचारिणः स्वाहा । विमाऽऽयन्तु ब्रह्मचारिणः स्वाहा । प्रमाऽऽयन्तु ब्रह्मचारिणः स्वाहा । दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा | O Lord, afterwards let prosperity be mine, consisting in hairy animals along with cattle. May fortune produce for me without delay and for all time, bringing continuously and in ever multiplying proportions, food and drink, cloth and cattle. All along, may celibate students, thirsty to know, come to me. Svaha! May them come to me from distant places and from all directions. May the students anxious to gain the knowedge of Brahman, control their senses. May the students, anxious to live the knowedge of Brahman, be peaceful. Svaha! | Taittiriya | Upanishad |
अनुस्मृतेर्बादरिः . | According to Badari (God is spoken of as spatially limited) on account of being meditated on. | brahma sutra | Veda Vyasa |
उत्तराच्चेदाविर्भूतस्वरूपस्तु . | If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature. | brahma sutra | Veda Vyasa |
कार्यकारणता नित्यमास्ते घटमृदोर्यथा। तथैव श्रुतियुक्तिभ्यां प्रपञ्चब्रह्मणोरिह। | Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning. | aparokshanubhuti | Adi Shankaracharya |
दर्शयति चाथोऽपि स्मर्यते . | Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also. | brahma sutra | Veda Vyasa |
संसारकारागृहमोक्षमिच्छोर् अयोमायां पादनिबन्धशृङ्खलम् । न्ति तज्ज्ञाः पटु वासनात्रयं योऽस्माद्विमुक्तः समुपैति मुक्तिम् | For one who seeks deliverance from the prison of this world (Samsara), those three desires have been designated by the wise as strong iron fetters to shackle one’s feet. He who is free from them truly attains to Liberation. | vivekachudamani | Adi Shankaracharya |
न च स्मार्तं अतद्धर्माभिपालात् . | Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of. | brahma sutra | Veda Vyasa |
अग्निहोत्रादि तु तत्कार्यायैव तद्दर्शनात् . | But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads). | brahma sutra | Veda Vyasa |
श्रेयश्च प्रेयश्च मनुष्यमेतःतौ सम्परीत्य विविनक्ति धीरः । श्रेयो हि धीरोऽभि प्रेयसो वृणीतेप्रेयो मन्दो योगक्षेमाद्वृणीते | 2 Both the good and the pleasant present themselves to a man. The calm soul examines them well and discriminates. Yea, he prefers the good to the pleasant; but the fool chooses the pleasant out of greed and avarice. | katha | Upanishad |
न मे प्रवृत्तिर्न च मे निवृत्तिः सदैकरूपस्य निरंशकस्य । ात्मको यो निविडो निरन्तरो व्योमेव पूर्णः स कथं नु चेष्टते | There is neither engaging in work nor cessation from it, for me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that which is One, concentrated, without break and infinite like the sky, ever exert? | vivekachudamani | Adi Shankaracharya |
अपि स्मर्यते . | Moreover, the Smritis support this view. | brahma sutra | Veda Vyasa |
यदानन्त्यं प्रतिज्ञाय श्रुतिस्तत्सिद्धये जगौ। तत्कार्यत्वं प्रपञ्चस्य तद्ब्रह्मेत्यवधारय। | “That which the scriptures propose to prove as a limitless, and in order to support that proposition, called the World of Plurality as Its effects .. make sure of that Brahman in your understanding.” | vakyavritti | Adi Shankaracharya |
वायुशब्दादविशेषविशेषाभ्याम् . | The soul of the knower of the qualified Brahman goes from the year to air, on account of the absence and presence of specification. | brahma sutra | Veda Vyasa |
वैशेष्यात्तु तद्वादस्तद्वादः | But owing to the preponderance (of any one) occurs the corresponding designation, occurs the corresponding designation. | brahma sutra | Veda Vyasa |
अदृश्यं भावरूपं च सर्वमेतच्चिदात्मकम्। सावधानतया नित्यं स्वात्मानं भावयेद्बुधः। | The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself. | aparokshanubhuti | Adi Shankaracharya |
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् | Though destroyed for him whose goal has been gained, yet it is not destroyed, being common to others.
| Yogasutra | Patanjali |
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुःश्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदंमाऽहं ब्रह्म निराकुर्यां मा मा ब्रह्मनिराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु । तदात्मनि निरते यउपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु । ॐ शान्तिः शान्तिः शान्तिः | Om. May Brahman protect us both (the preceptor and the disciple)! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other!
Om. Peace! Peace! Peace! | Kenopanishad | Upanishad |
अज्ञानमूलोऽयमनात्मबन्धो नैसर्गिकोऽनादिरनन्त ईरितः । ्माप्ययव्याधिजरादिदुःख प्रवाहपातं जनयत्यमुष्य | This bondage of the non-Self springs from ignorance, is self-caused, and is described as without beginning and end. It subjects one to the long train of miseries such as birth, death, disease and decrepitude. | vivekachudamani | Adi Shankaracharya |
नाहं मन्ये सुवेदेति नो न वेदेति वेद च । यो नस्तद्वेद तद्वेद नो न वेदेति वेद च | 2 The disciple said: I think I know Brahman. I do not think I know It well, nor do I think I do not know It. He among us who knows the meaning of “Neither do I not know, nor do I know”-knows Brahman. | Kenopanishad | Upanishad |
अव्यक्तनाम्नी परमेशशक्तिः अनाद्यविद्या त्रिगुणात्मिका परा । र्यानुमेया सुधियैव माया यया जगत्सर्वमिदं प्रसूयते | Avidya (Nescience) or Māyā, called also the Undifferentiated, is the power of the Lord. She is without beginning, is made up of the three Guṇas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe. | vivekachudamani | Adi Shankaracharya |
ईश्वरो वस्तुतत्त्वज्ञो न चाहं तेष्ववस्थितः । च मत्स्थानि भूतानीत्येवमेव व्यचीकॢपत् | The Lord, who knows the secret of all things has supported this view in the words: ‘But I am not in them’ … ‘nor are the beings in Me’. | vivekachudamani | Adi Shankaracharya |
प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् । मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति इति प्रश्नोपनिषदि द्वितीयः प्रश्नः | 13 All that exists here is under the control of prana and also what exists in heaven. Protect us as a mother her sons; bestow upon us prosperity and wisdom. | Prashna | Upanishad |
संकल्पं वर्जयेत्तस्मात्सर्वानर्थस्य कारणम् । वतो यस्य कैवल्यं विदेहे स च केवलः यत्किंचित्पश्यतो भेदं भयं ब्रूते यजुःश्रुतिः | Therefore one should give up reflecting on the sense-objects, which is the root of all mischief. He who is completely aloof even while living, is alone aloof after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees the least bit of distinction. | vivekachudamani | Adi Shankaracharya |
अविद्याकामकर्मादिपाशबन्धं विमोचितुम् । शक्नुयाद्विनात्मानं कल्पकोटिशतैरपि | Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye, even in a hundred crore of cycles? | vivekachudamani | Adi Shankaracharya |
तटितोऽधि वरुणः संबन्धात् . | Varuna is to be placed after lightning, because of their connection with water (ie., cloud). | brahma sutra | Veda Vyasa |
धारणासु च योग्यता मनसः | The mind becomes fit for Dharana.
| Yogasutra | Patanjali |
प्रज्ञानघन एवाहं विज्ञानघन एव च । अकर्ताहमभोक्ताहमहमेवाहमव्ययः | I am a mass of awareness and of consciousness. I am not a doer nor an experiencer. I am the very Self, indestructible and changeless. | brahma jnanavali | Adi Shankaracharya |
आदारादलोपः | There can be no omission (of the performance of the Agnihotra to Prana) on account of the respect shown (in the Upanishad). | brahma sutra | Veda Vyasa |
कः पण्डितः सन्सदसद्विवेकी श्रुतिप्रमाणः परमार्थदर्शी । नन्हि कुर्यादसतोऽवलम्बं स्वपातहेतोः शिशुवन्मुमुक्षुः | Where is the man who being learned, able to discriminate the real from the unreal, believing the Vedas as authority, fixing his gaze on the Ātman, the Supreme Reality, and being a seeker after Liberation, will, like a child, consciously have recourse to the unreal (the universe) which will cause his fall? | vivekachudamani | Adi Shankaracharya |
अज्ञानप्रभवं सर्वं ज्ञानेन प्रविलीयते। संकल्पो विविधः कर्ता विचारः सोऽयमीदृशः। | Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara. | aparokshanubhuti | Adi Shankaracharya |
अन्धन्तमः प्रविशन्ति येऽविद्यामुपासते । तो भूय इव ते तमोय उ विद्यायां रताः | They who worship Avidya alone fall into blind darkness; and they who worship Vidya alone fall into even greater darkness. | ishavasya | Upanishad |
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति । ईशानं भूतभव्यस्य न ततो विजुगुप्सते । तद्वै तत् | 12 The Purusha, of the size of a thumb, dwells in the body. He is the Lord of the past and the future. After knowing Him, one does not conceal oneself any more. This, verily, is That. | katha | Upanishad |
न शास्ता न शास्त्रं न शिष्यो न शिक्षान च त्वं न चाहं न चायं प्रपञ्चः। स्वरूपावबोधो विकल्पासहिष्णुस्तदेकोऽवशिष्टः शिवः केवलोऽहम्। | Neither the origin of knowledge,
Nor the books of knowledge,
Neither he disciple nor the teacher,
Neither you, nor me and nor this world am I,
For this is not tolerated by innate realization,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. | dasa shloki | Adi Shankaracharya |
अङ्गानां समतां विद्यात्समे ब्रह्मणि लीयते। नो चेन्नैव समानत्वमृजुत्वं शुष्कवृक्षवत्। | Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise. | aparokshanubhuti | Adi Shankaracharya |
अतीव सूक्ष्मं परमात्मतत्त्वं न स्थूलदृष्ट्या प्रतिपत्तुमर्हति । ाधिनात्यन्तसुसूक्ष्मवृत्या ज्ञातव्यमार्यैरतिशुद्धबुद्धिभिः | The truth of the Paramātman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state. | vivekachudamani | Adi Shankaracharya |
यः पश्यति स्वयं सर्वं यं न पश्यति कश्चन । ्चेतयति बुद्ध्यादि न तद्यं चेतयत्ययम् | Which Itself sees all, but which no one beholds, which illumines the intellect etc., but which they cannot illumine. – This is That. | vivekachudamani | Adi Shankaracharya |
अर्थमनर्थं भावय नित्यंनास्ति ततः सुख लेशः सत्यम् |पुत्रादपि धनभाजां भीतिःसर्वत्रैषा विहिता रीतिः | Remember always that wealth is the source of misfortune. The truth is that one cannot extract even a bit of happiness from it. For the rich, there is fear even from one’s own son. This is the established way with wealth everywhere. | bhaja govindam | Adi Shankaracharya |
तदेतत् सत्यंयथा सुदीप्तात् पावकाद्विस्फुलिङ्गाःसहस्रशः प्रभवन्ते सरूपाः । तथाऽक्षराद्विविधाः सोम्य भावाःप्रजायन्ते तत्र चैवापि यन्ति | 1 This is the Truth: As from a blazing fire, sparks essentially akin to it fly forth by the thousand, so also, my good friend, do various beings come forth from the imperishable Brahman and unto Him again return. | Mundaka | Upanishad |
तनोतु क्षेमं नस्तव वदनसौन्दर्यलहरी-परीवाहस्रोतःसरणिरिव सीमन्तसरणिः । वहन्ती सिन्दूरं प्रबलकबरीभारतिमिर-द्विषां बृन्दैर्बन्दीकृतमिव नवीनार्ककिरणम् | Oh, Goddess , who is the consort of Shiva,Let the darkness of our mind be destroyed,By the crowning glory on your head,Which is of like the forest of opened blue lotus flowers,And which is soft , dense and shines with luster.I believe my mother,That the pretty flowers of Indra’s Garden,Are all forever there,To get the natural scent of thine hair. | saundarya | Adi Shankaracharya |
कार्यप्रवर्धनाद्बीजप्रवृद्धिः परिदृश्यते । र्यनाशाद्बीजनाशस्तस्मात्कार्यं निरोधयेत् | When the effects are developed, the seed also is observed to be such, and when the effects are destroyed, the seed also is seen to be destroyed. Therefore one must subdue the effects. | vivekachudamani | Adi Shankaracharya |
एतावुपाधी परजीवयोस्तयोः सम्यङ्निरासे न परो न जीवः । ज्यं नरेन्द्रस्य भटस्य खेटक् तयोरपोहे न भटो न राजा | These two are the superimpositions of Ishwara and the Jiva respectively, and when these are perfectly eliminated, there is neither Ishwara nor Jiva. A kingdom is the symbol of a king, and a shield of the soldier, and when these are taken away, there is neither king nor soldier. | vivekachudamani | Adi Shankaracharya |
जगद्व्यापारवर्जम् . | The released soul gets all the divine powers except that of running the universe (with its creation, continuance and dissolution), as is known from the context (which deals with God) and from the non-proximity (of the individual soul). | brahma sutra | Veda Vyasa |
स्वप्नो जागरणेऽलीकः स्वप्नेऽपि न हि जागरः। द्वयमेव लये नास्ति लयोऽपि ह्युभयोर्न च। | The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either. | aparokshanubhuti | Adi Shankaracharya |
आदित्यादिमतयश्चाङ्ग उपपत्तेः . | And the ideas of the sun etc., are surely to be superimposed on the subsidiary parts of the rites, for that is reasonably maintainable. | brahma sutra | Veda Vyasa |
पुत्रवित्तादयो भावा यस्य शेषतया प्रियाः। द्रष्टा सर्वप्रियतमः सोऽहमित्यवधारय। | “Know yourself to be the One for whose sake beings and things such as children and wealth – are dear, who is the sole seer and dearest of all. ‘He am I’ – ascertain thus and realise, So’ham.” | vakyavritti | Adi Shankaracharya |
तत्त्वमस्यादिवाक्येषु लक्षणा भागलक्षणा। सोऽयमित्यादिवाक्यस्थपदयोरिव नापरा। | “In the statements like ‘that thou art’ etc., the reject-accept method is to be employed as in the sentence ‘He is this man’. No other method can be applied.” | vakyavritti | Adi Shankaracharya |
दर्शयति च | The scripture also indicates the same thing. | brahma sutra | Veda Vyasa |
भेदश्रुतेः | Because of the (mention of) difference in the Upanishads. | brahma sutra | Veda Vyasa |
नोपमर्देनातः . | For this (very) reason the subtle body is not destroyed even when the gross one is. | brahma sutra | Veda Vyasa |
पञ्चीकृतमहाभूतसंभवं कर्मसंचितम्। शरीरं सुखदुःखानां भोगायतनमुच्यते। | Determined for each individual by his own past actions and made up of the Five elements – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences. | atmabodha | Adi Shankaracharya |
निष्क्रियोऽस्म्यविकारोऽस्मि निष्कलोऽस्मि निराकृतिः । र्विकल्पोऽस्मि नित्योऽस्मि निरालम्बोऽस्मि निर्द्वयः | I am without activity, changeless, without parts, formless, absolute, eternal, without any other support, the One without a second. | vivekachudamani | Adi Shankaracharya |
भोगमात्रसाम्यलिङ्गाच्च | Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers). | brahma sutra | Veda Vyasa |
यथाभिमतध्यानाद्वा | Or by the meditation on anything that appeals to one as good.
| Yogasutra | Patanjali |
यथैव व्योम्नि नीलत्वं यथा नीरं मरुस्थले। पुरुषत्वं यथा स्थाणौ तद्वद्विश्वं चिदात्मनि। | Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman. | aparokshanubhuti | Adi Shankaracharya |
स्वात्मानं श्रृणु मूर्ख त्वं श्रुत्या युक्त्या च पूरुषम्। देहातीतं सदाकारं सुदुर्दर्शं भवादृशाम्। | O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize. | aparokshanubhuti | Adi Shankaracharya |
भावशब्दाच्च . | Moreover, (there must be injunctions) on account of the occurrence of words having an injunctional meaning. | brahma sutra | Veda Vyasa |
असङ्गः पुरुषः प्रोक्तो बृहदारण्यकेऽपि च। अनन्तमलसंसृष्टः कथं स्याद्देहकः पुमान्। | So also it is said in Brihadaranyaka that “The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ? | aparokshanubhuti | Adi Shankaracharya |
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् | Then, bent on discriminating, the mind attains the previous state of Kaivalya (isolation).
| Yogasutra | Patanjali |
जीवात्मना प्रवेशश्च नियन्तृत्वं च तान्प्रति। श्रूयते यस्य वेदेषु तद्ब्रह्मेत्यवधारय। | “That which is heard of in the Vedas ‘as having entered each creature as its individualised self’, and which is known, from the same sources, to be their controller – make sure of that Brahman in your understanding.” | vakyavritti | Adi Shankaracharya |
नाभाव उपलब्धेः . | (External objects are) not non-existent, for they are perceived. | brahma sutra | Veda Vyasa |
स यो ह वै तत् परमं ब्रह्म वेदब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति । तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्योविमुक्तोऽमृतो भवति | 9 He who knows the Supreme Brahman verily becomes Brahman. In his family no one is born ignorant of Brahman. He overcomes grief; he overcomes evil; free from the fetters of the heart, he becomes immortal. | Mundaka | Upanishad |
समाहारात् | (The meditations are to be combined) because of the (indicatory mark of the) rectification (of one with the help of another). | brahma sutra | Veda Vyasa |
प्रदीपवदावेशः तथा हि दर्शयति . | The released soul can animate different bodies like a lamp, for the scripture shows this to be so. | brahma sutra | Veda Vyasa |
समं देवि स्कन्दद्विपवदनपीतं स्तनयुगंतवेदं नः खेदं हरतु सततं प्रस्नुतमुखम् । यदालोक्याशङ्काकुलितहृदयो हासजनकःस्वकुम्भौ हेरम्बः परिमृशति हस्तेन झडिति | Oh Goddess Uma,You only tell us ,how,How we can describe,The shining of your hands,By the light of your nails,Which tease the redness of freshly opened lotus?Perhaps if the red lotus mixes,With the liquid lac adorning,The feet of Lakshmi,Some resemblance can be seen. | saundarya | Adi Shankaracharya |
उभयथा च दोषात् . | And (the Buddhist view is untenable) owing to defect arising from either point of view. | brahma sutra | Veda Vyasa |
शास्त्रयोनित्वात् . | (Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge. | brahma sutra | Veda Vyasa |
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य | By throwing out and restraining the Breath.
| Yogasutra | Patanjali |
ज्ञोऽत एव . | The soul is eternally a cognizer for this very reason (of being free from origin and dissolution). | brahma sutra | Veda Vyasa |
आपातवैराग्यवतो मुमुक्षून् भवाब्धिपारं प्रतियातुमुद्यतान् । ाग्रहो मज्जयतेऽन्तराले निगृह्य कण्ठे विनिवर्त्य वेगात् | Those seekers after liberation who have got only an apparent dispassion (Vairāgya) and are trying to cross the ocean of Samsāra (relative existence), the shark of hankering catches by the throat and violently snatching away drowns them half-way. | vivekachudamani | Adi Shankaracharya |
अनुज्ञापरिहारौ देहसम्बन्धाज्ज्योतिरादिवत् . | Injunction and prohibition become effective owing to physical association, just as it is in the case of light etc. | brahma sutra | Veda Vyasa |
यावद्वा यत्किंचिद्विषदोषस्फूर्तिरस्ति चेद्देहे । मारोग्याय भवेत्तद्वदहन्तापि योगिनो मुक्त्यै | As long as there is a trace of poisoning left in the body, how can one hope for recovery? Similar is the effect of egoism on the Yogi’s Liberation. | vivekachudamani | Adi Shankaracharya |
द्वितीया ब्रह्मानन्दवल्लीॐ सह नाववतु । ह नौ भुनक्तु । ह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः | May Brahman protect us both! May He give us both to enjoy! Efficiency may we both attain! Effective may our study prove! Hate may we not (each other) at all! Om! Peace! Peace! Peace! | Taittiriya | Upanishad |
अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः । ज्योतिर्ज्योतिः स्वयंज्योतिरात्मज्योतिः शिवोऽस्म्यहम् | I am the auspicious one, the inner light and the outer light, the indwelling light, higher than the highest, the light of all lights, self-luminous, the light that is the Self. | brahma jnanavali | Adi Shankaracharya |
एवमात्मारणौ ध्यानमथने सततं कृते। उदितावगतिज्वाला सर्वाज्ञानेन्धनं दहेत्। | When this the lower and the higher aspects of the Self are well churned together, the fire of knowledge is born from it, which in its mighty conflagration shall burn down all the fuel of ignorance in us. | atmabodha | Adi Shankaracharya |
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः | There is another Samadhi which is attained by the constant practice of cessation of all mental activity, in which the Chitta retains only the unmanifested impressions.
| Yogasutra | Patanjali |
ग्रहण स्वरूपा स्मितान्वयार्थवत्त्व संयमादिन्द्रियजयः | By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
| Yogasutra | Patanjali |
प्रदेशादिति चेन्नान्तर्भावात् . | If it be said that this (individual allocation of pleasure and pain) can be possible in accordance with the separate part (of each soul in each body), then it cannot be so, because of all (the omnipresent souls) getting included in all (the bodies). | brahma sutra | Veda Vyasa |
कृत्स्नभावात्तु गृहिणोपसंहारः . | But the conclusion is made (in the Chandogya Upanishad) with the householder, since he has an all-inclusive life. | brahma sutra | Veda Vyasa |
स्वर्गे लोके न भयं किंचनास्तिन तत्र त्वं न जरया बिभेति । उभे तीर्त्वाऽशनायापिपासेशोकातिगो मोदते स्वर्गलोके | 12-13 Nachiketa said: In the Heavenly World there is no fear whatsoever. You, O Death, are not there and no one is afraid of old age. Leaving behind both hunger and thirst and out of the reach of sorrow, all rejoice in Heaven. You know, O Death, the Fire-sacrifice, which leads to Heaven. Explain it to me, for I am full of faith. The inhabitants of Heaven attain immortality. This I ask as my second boon. | katha | Upanishad |
उदानजयाज्जल पङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च | By conquering the current called Udāna the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can die at will.
| Yogasutra | Patanjali |
अतोऽनन्तेन तथा हि लिङ्गम् . | Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad). | brahma sutra | Veda Vyasa |
अविरोधश्चन्दनवत् . | If it be objected that (the argument holds good in the case of sandal paste) owing to its peculiarity of position, (but that is not evident in the case of the soul), then we say, no, (a peculiar location) for the soul is admitted in the Upanishads, for it exists in the heart. | brahma sutra | Veda Vyasa |
युक्तेश्च . | (The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there). | brahma sutra | Veda Vyasa |
विषयाणामानुकूल्ये सुखी दुःखी विपर्यये । खं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः | When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are characteristics of Egoism, and not of the ever-blissful Ātman. | vivekachudamani | Adi Shankaracharya |
व्यतिरेको गन्धवत् तथा च दर्शयति . | And the Upanishad also show this. | brahma sutra | Veda Vyasa |
कुशला ब्रह्मवार्तायां वृत्तिहीनाः सुरागिणः। तेऽप्यज्ञानितमा नूनं पुनरायान्ति यान्ति च। | Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance. | aparokshanubhuti | Adi Shankaracharya |
न हि प्रबुद्धः प्रतिभासदेहे देहोपयोगिन्यपि च प्रपञ्चे । ोत्यहन्तां ममतानिदन्तां किन्तु स्वयं तिष्ठति जागरेण | The man who has awakened from sleep never has any idea of ‘I’ or ‘mine’ with regard to his dream-body and the dream-objects that ministered to that body, but lives quite awake, as his own Self. | vivekachudamani | Adi Shankaracharya |
सूचकश्च हि श्रुतेः आचक्षते च तद्विदः . | A dream is also an omen, for so it is known from the Upanishads and experts say so. | brahma sutra | Veda Vyasa |
को नाम बन्धः कथमेष आगतः कथं प्रतिष्ठास्य कथं विमोक्षः । ऽसावनात्मा परमः क आत्मा तयोर्विवेकः कथमेतदुच्यताम् | What is bondage, forsooth? How has it come (upon the Self)? How does it continue to exist? How is one freed from it? What is this non-Self? And who is the Supreme Self? And how can one discriminate between them? — Do tell me about all these. | vivekachudamani | Adi Shankaracharya |
अत्रानात्मन्यहमिति मतिर्बन्ध एषोऽस्य पुंसः प्राप्तोऽज्ञानाज्जननमरणक्लेशसंपातहेतुः । नैवायं वपुरिदमसत्सत्यमित्यात्मबुद्ध्या पुष्यत्युक्षत्यवति विषयैस्तन्तुभिः कोशकृद्वत् | Identifying the Self with this non-Self – this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes, and preserves it by means of (agreeable) sense-objects, by which he becomes bound as the caterpillar by the threads of its cocoon. | vivekachudamani | Adi Shankaracharya |
यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति । एवं मुनेर्विजानत आत्मा भवति गौतम ति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली | 15 As pure water poured into pure water becomes one with it, so also, O Gautama, does the Self of the sage who knows. | katha | Upanishad |
भेदव्यपदेशाच्च . | And because of the assertion of the difference (between the individual soul and the supreme Self). | brahma sutra | Veda Vyasa |