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अतः समाधत्स्व यतेन्द्रियः सन् निरन्तरं शान्तमनाः प्रतीचि । ध्वंसय ध्वान्तमनाद्यविद्यया कृतं सदेकत्वविलोकनेन | Hence with the mind calm and the senses controlled always drown the mind in the Supreme Self that is within, and through the realisation of thy identity with that Reality destroy the darkness created by Nescience, which is without beginning. | vivekachudamani | Adi Shankaracharya |
विषयाशामहापाशाद्यो विमुक्तः सुदुस्त्यजात् । एव कल्पते मुक्त्यै नान्यः षट्शास्त्रवेद्यपि | He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else – even though he be versed in all the six Śastras. | vivekachudamani | Adi Shankaracharya |
मनोमयो नापि भवेत्परात्मा ह्याद्यन्तवत्त्वात्परिणामिभावात् । ःखात्मकत्वाद्विषयत्वहेतोः द्रष्टा हि दृश्यात्मतया न दृष्टः | Neither can the mental sheath be the Supreme Self, because it has a beginning and an end, is subject to modifications, is characterised by pain and suffering and is an object; whereas the subject can never be identified with the objects of knowledge. | vivekachudamani | Adi Shankaracharya |
श्रीगुरुवाच धन्योऽसि कृतकृत्योऽसि पावित ते कुलं त्वया । विद्याबन्धमुक्त्या ब्रह्मीभवितुमिच्छसि | The Guru replied: Blessed art thou! Thou hast achieved thy life’s end and hast sanctified thy family that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance! | vivekachudamani | Adi Shankaracharya |
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् | By giving up even these powers comes the destruction of the very seed of evil, which leads to Kaivalya.
| Yogasutra | Patanjali |
पञ्चकोशादियोगेन तत्तन्मय इव स्थितः। शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा। | In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,). | atmabodha | Adi Shankaracharya |
सति सक्तो नरो याति सद्भावं ह्येकनिष्ठया । टको भ्रमरं ध्यायन् भ्रमरत्वाय कल्पते | The man who is attached to the Real becomes Real, through his one-pointed devotion. Just as the cockroach thinking intently on the Bhramara is transformed into a Bhramara. | vivekachudamani | Adi Shankaracharya |
उपादानात् . | (The soul is an agent) because of its taking up (the organs). | brahma sutra | Veda Vyasa |
शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम् . | If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference. | brahma sutra | Veda Vyasa |
कुचौ सद्यःस्विद्यत्तटघटितकूर्पासभिदुरौकषन्तौ दोर्मूले कनककलशाभौ कलयता । तव त्रातुं भङ्गादलमिति वलग्नं तनुभुवात्रिधा नद्धं देवि त्रिवलि लवलीवल्लिभिरिव | Oh daughter of the mountain,You who is the greatest among women,Long live your pretty hips,Which look fragile,Which are by nature tiny,Which are strained by your heavy breasts,And hence slightly bent,And which look like the tree,In the eroded banks of a rushing river. | saundarya | Adi Shankaracharya |
अग्रे वह्निः पृष्ठे भानुःरात्रौ चुबुक समर्पित जानुः |करतल भिक्षस्-तरुतल वासःतदपि न मुञ्चत्याशा पाशः | The ascetic warms his body with fire in front and the sun at the back. At night he dwells under a tree with face huddled between the knees to keep out of the cold. In his hands he holds the beggar’s alms and yet he does not let go of the noose of attachment to desire and passion. (Stanza attributed to Subhodha.) | bhaja govindam | Adi Shankaracharya |
बुद्धिर्विनष्टा गलिता प्रवृत्तिः ब्रह्मात्मनोरेकतयाधिगत्या । ं न जानेऽप्यनिदं न जाने किं वा कियद्वा सुखमस्त्यपारम् | My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is! | vivekachudamani | Adi Shankaracharya |
निरस्तातिशयानन्दः सत्यः प्रज्ञानविग्रहः। सत्तास्वलक्षणः पूर्णः परमात्मेति गीयते। | “Having no greater Bliss than Itself, a pure embodiment of External Consciousness, and having ‘existence’ for its specific definition, is the All-Pervading Being – is the meaning indicated by the term ‘that’; so, the scriptures declare in their songs.” | vakyavritti | Adi Shankaracharya |
अथ कबन्धी कात्यायन उपेत्य पप्रच्छ । भगवन् कुते ह वा इमाः प्रजाः प्रजायन्त इति | 3 Then Kabandhi, the son of Katya, came to him and asked: Sir, whence are these creatures born? | Prashna | Upanishad |
ततोऽहमादेर्विनिवर्त्य वृत्तिं संत्यक्तरागः परमार्थलाभात् । ष्णीं समास्स्वात्मसुखानुभूत्या पूर्णात्मना ब्रह्मणि निर्विकल्पः | Checking the activities of egoism etc., and giving up all attachment through the realisation of the Supreme Reality, be free from all duality through the enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast attained thy infinite nature. | vivekachudamani | Adi Shankaracharya |
महत्त्वे सर्ववस्तूनामणुत्वं ह्यतिदूरतः। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as all things that are really large appear to be very small owing to great distance, so does one, etc., | aparokshanubhuti | Adi Shankaracharya |
यं यं लोकं मनसा संविभातिविशुद्धसत्त्वः कामयते यांश्च कामान् । तं तं लोकं जयते तांश्च कामां-स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः इति मुण्डकोपनिषदि तृतीयमुण्डके प्रथमः खण्डः | 10 Whatever world a man of pure understanding envisages in his mind and whatever desires he cherishes, that world he conquers and those desires he obtains, Therefore let everyone who wants prosperity worship the man who knows the Self. | Mundaka | Upanishad |
अज्ञानयोगात्परमात्मनस्तव ह्यनात्मबन्धस्तत एव संसृतिः । ोर्विवेकोदितबोधवन्हिः अज्ञानकार्यं प्रदहेत्समूलम् | It is verily through the touch of Ignorance that thou who art the Supreme Self, findest thyself under the bondage of non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root. | vivekachudamani | Adi Shankaracharya |
तपसा चीयते ब्रह्म ततोऽन्नमभिजायते । अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम् | 8 Brahman expands by means of austerity and from It primal matter is produced; from matter, Prana; from Prana, mind; from mind, the elements; from the elements, the worlds; thence works and from the works, their immortal fruits. | Mundaka | Upanishad |
अतोऽन्यदपीत्येकेषामुभयोः . | Besides these, there is also another kind of (good) action with regard to which some people (make the assignment), according to both Jaimini and Badarayana. | brahma sutra | Veda Vyasa |
वृद्धिह्रासभाक्त्वमन्तर्भावात्उभयसामञ्जस्यादेवम् . | Since Brahman has entered into the limiting adjuncts, It seems to participate in their increase and decrease. The illustration is apt since the illustration and thing illustrated have propriety from this point of view. | brahma sutra | Veda Vyasa |
क्रियासमभिहारेण यत्र नान्यदिति श्रुतिः । रवीति द्वैतराहित्यं मिथ्याध्यासनिवृत्तये | The Śruti, in the passage, ‘Where one sees nothing else’, etc., declares by an accumulation of verbs the absence of duality, in order to remove the false superimpositions. | vivekachudamani | Adi Shankaracharya |
इयदामननात् | The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit. | brahma sutra | Veda Vyasa |
विवेकख्यातिरविप्लवा हानोपायः | The means of destruction of ignorance is unbroken practice of discrimination.
| Yogasutra | Patanjali |
यथोर्णनाभिः सृजते गृह्णते चयथा पृथिव्यामोषधयः सम्भवन्ति । यथा सतः पुरुषात् केशलोमानितथाऽक्षरात् सम्भवतीह विश्वम् | 7 As the spider sends forth and draws in its thread, as plants grow on the earth, as hair grows on the head and the body of a living man-so does everything in the universe arise from the Imperishable. | Mundaka | Upanishad |
प्रकाशादिवन्नैवं परः . | The Supreme Self is not so (touched by the suffering of the individual soul), even as light etc., are not (affected by the things that condition them). | brahma sutra | Veda Vyasa |
पयोऽम्बुवच्चेत्तत्रापि . | If it be claimed (that Pradhana acts spontaneously) like milk and water, then even there (intelligence is the guide). | brahma sutra | Veda Vyasa |
तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम् | The saving knowledge is that knowledge of discrimination which simultaneously covers all objects, in all their variations.
| Yogasutra | Patanjali |
एष तेऽग्निर्नचिकेतः स्वर्ग्योयमवृणीथा द्वितीयेन वरेण । एतमग्निं तवैव प्रवक्ष्यन्ति जनासःतृतीयं वरं नचिकेतो वृणीष्व | 19 This, O Nachiketa, is your Fire-sacrifice, which leads to Heaven and which you have chosen as your second boon. People will call this Fire by your name. Now, O Nachiketa, choose the third boon. | katha | Upanishad |
यः साक्षिलक्षणो बोधस्त्वंपदार्थः स उच्यते। साक्षित्वमपि बोद्धृत्वमविकारितयात्मनः। | “The Consciousness, the Self, which appears as the Witness, is that which is meant by the word ‘thou’. Being free from all changes even the witnessing is nothing but the illumining-power of the Self.” | vakyavritti | Adi Shankaracharya |
कोशैरन्नमयाद्यैः पञ्चभिरात्मा न संवृतो भाति । जशक्तिसमुत्पन्नैः शैवालपटलैरिवाम्बु वापीस्थम् | Covered by the five sheaths – the material one and the rest – which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of sedge. | vivekachudamani | Adi Shankaracharya |
जातिलक्षण देशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः | Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
| Yogasutra | Patanjali |
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् | The finer objects end with the Pradhāna.
| Yogasutra | Patanjali |
तदभिध्यानादेव तु तल्लिङ्गात् सः . | It is He only, who through profound meditation on each thing (created it), as is known from His indicatory marks. | brahma sutra | Veda Vyasa |
अविद्यायामन्तरे वर्तमानाःस्वयं धीराः पण्डितं मन्यमानाः । जङ्घन्यमानाः परियन्ति मूढाअन्धेनैव नीयमाना यथान्धाः | 8 Fools, dwelling in darkness, but wise in their own conceit and puffed up with vain scholarship, wander about, being afflicted by many ills, like blind men led by the blind. | Mundaka | Upanishad |
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ति पतञ्जलि-विरचिते योग-सूत्रे तृतीयो विभूति-पादः | By the similarity of purity between the Sattva and the Purusha comes Kaivalya. | Yogasutra | Patanjali |
लयस्तमश्च विक्षेपो रसास्वादश्च शून्यता। एवं यद्विघ्नबाहुल्यं त्याज्यं ब्रह्मविदा शनैः। | 127- While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles. | aparokshanubhuti | Adi Shankaracharya |
अश्रुतत्वादिति चेन्नेष्टादिकारिणां प्रतीतेः . | If it be argued (that the soul does not depart enveloped by water) since it is not mentioned thus in the Upanishads, then not so, for it is perceived to be so in the case of those who perform sacrifices etc., (ie., it can be verified by what happens to the sacrificers). | brahma sutra | Veda Vyasa |
दहर उत्तरेभ्यः . | The small space (dahara akasa) is Brahman, on account of the subsequent reasons. | brahma sutra | Veda Vyasa |
ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारंतारयसीति । मः परमऋषिभ्यो नमः परमऋषिभ्यः इति प्रश्नोपनिषदि षष्ठः प्रश्नः | 8 And they, worshipping him, said: Thou, indeed, art our father thou who hast taken us across our ignorance to the other shore. Adoration to the supreme rishis! Adoration to the supreme rishis! | Prashna | Upanishad |
एवमिन्द्रियदृङ् नाहमिन्द्रियाणीति निश्चिनु। मनो बुद्धिस्तथा प्राणो नाहमित्यवधारय। | “Similarly be sure in yourself that you, the seer of the senses, are not the senses themselves, and ascertain that you are neither the mind, not the intellect, not the vital air (Prana).” | vakyavritti | Adi Shankaracharya |
तावत्सत्यं जगद्भाति शुक्तिकारजतं यथा। यावन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्। | The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of pearl. | atmabodha | Adi Shankaracharya |
सरस्वत्याः सूक्तीरमृतलहरीकौशलहरीःपिबन्त्याः शर्वाणि श्रवणचुलुकाभ्यामविरलम् । चमत्कारश्लाघाचलितशिरसः कुण्डलगणोझणत्कारैस्तारैः प्रतिवचनमाचष्ट इव ते | I feel that thine face,With the pair of ear studs,Reflected in thine two mirror like cheeks.Is the four wheeled Charriot,Of the God of love.Perhaps he thought he can win Lord Shiva,Who was riding in the chariot of earth,With Sun and moon as wheels,Because he was riding in this chariot. | saundarya | Adi Shankaracharya |
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा | His knowledge is of the sevenfold highest ground.
| Yogasutra | Patanjali |
को जीवः कः परश्चात्मा तादात्म्यं वा कथं तयोः। तत्त्वमस्यादिवाक्यं वा कथं तत्प्रतिपादयेत्। | The disciple said: “What is the individualised Self ? What, then, is the Universal Self ? How can they both be identical ? And, how can statements like “That thou art” discuss and prove this identity ?” | vakyavritti | Adi Shankaracharya |
यथा तरङ्गकल्लोलैर्जलमेव स्फुरत्यलम्। पात्ररूपेण ताम्रं हि ब्रह्माण्डौघैस्तथात्मता। | Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe. | aparokshanubhuti | Adi Shankaracharya |
विशोका वा ज्योतिष्मती | Or (by the meditation on) the Effulgent Light, which is beyond all sorrow.
| Yogasutra | Patanjali |
सर्वगं सच्चिदानन्दं ज्ञानचक्षुर्निरीक्षते। अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत्। | Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun. | atmabodha | Adi Shankaracharya |
ऋणमोचनकर्तारः पितुः सन्ति सुतादयः । ्धमोचनकर्ता तु स्वस्मादन्यो न कश्चन | A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage. | vivekachudamani | Adi Shankaracharya |
विपञ्च्या गायन्ती विविधमपदानं पशुपतेःत्वयारब्धे वक्तुं चलितशिरसा साधुवचने । तदीयैर्माधुर्यैरपलपिततन्त्रीकलरवांनिजां वीणां वाणी निचुलयति चोलेन निभृतम् | Oh mother of the world,The lords subrahmanya, Vishnu and Indra,Returning and resting after the war with Asuras.Have removed their head gear,And wearing the iron jackets,Are not interested in the left over,After the worship of Shiva,Which belongs to Chandikeswara,And are swallowing with zest,The half chewed betel,From your holy mouth,Which has the camphor as white as the moon. | saundarya | Adi Shankaracharya |
रज्जुरूपे परिज्ञाते सर्पभ्रान्तिर्न तिष्ठति। अधिष्ठाने तथा ज्ञाते प्रपञ्चः शून्यतां व्रजेत्। | The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely. | aparokshanubhuti | Adi Shankaracharya |
यः सेतुरीजानानामक्षरं ब्रह्म यत् परम् । अभयं तितीर्षतां पारं नाचिकेतँ शकेमहि | 2 We know how to perform the Nachiketa sacrifice, which is the bridge for sacrificers; and we know also that supreme, imperishable Brahman, which is sought by those who wish to cross over to the shore where there is no fear. | katha | Upanishad |
गच्छंस्तिष्ठन्नुपविशञ्छयानो वान्यथापि वा । ेच्छया वेसेद्विद्वानात्नारामः सदा मुनिः | The illumined sage, whose only pleasure is in the Self, ever lives at ease, whether going or staying, sitting or lying, or in any other condition. | vivekachudamani | Adi Shankaracharya |
परिपक्वं मनो येषां केवलोऽयं च सिद्धिदः। गुरुदैवतभक्तानां सर्वेषां सुलभो जवात्। | For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity. | aparokshanubhuti | Adi Shankaracharya |
परीक्ष्य लोकान् कर्मचितान् ब्राह्मणोनिर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् | 12 Let a brahmin, after having examined all these worlds that are gained by works, acquire freedom from desires: nothing that is eternal can be produced by what is not eternal. In order that he may understand that Eternal, let him, fuel in hand, approach a guru who is well versed in the Vedas and always devoted to Brahman. | Mundaka | Upanishad |
विज्ञानं ब्रह्मेति व्यजानात् । िज्ञानाद्ध्येव खल्विमानिभूतानि जायन्ते । िज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति । द्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । ꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । पो ब्रह्मेति । स तपोऽतप्यत । तपस्तप्त्वा इति पञ्चमोऽनुवाकः | Bhrgu understood that Intelligence is Brahman; because it is from Intelligence that all these living beings are born; having been born from it, they live by it and (in the end) on departing they enter into Intelligence 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 |
अहमन्नमहमन्नमहमन्नम् । अहमन्नादोऽ हमन्नादोऽ अहमन्नादः । अहꣳश्लोककृदहꣳश्लोककृदहꣳश्लोककृत् । अहमस्मि प्रथमजा ऋता स्य । पूर्वं देवेभ्योऽमृतस्य ना भाइ । यो मा ददाति स इदेव मा अऽवाः । अहमन्नमन्नमदन्तमा द्मि । अहं विश्वं भुवनमभ्यभवा म् । सुवर्न ज्योतीः एवं वेद । त्युपनिषत् । इति दशमोऽनुवाकः ि भृगुवल्ली समाप्ता | I am the food, I am the food, I am the food. I am the eater of food, I am the eater of food, I am the eater of food. I am the author of the Shloka. I am the author of the Shloka. I am the author of the Shloka. I am the first born (Hiranyagarbha) of the True (of the Eternal and the immortal). I am the center of immortality, prior to the Gods. whoever gives me, he surely does save thus. I am the food that eats him who eats food. I have conquered all, in this world. I am luminous like the sun. He who knows thus (also attains the aforesaid results).This is the Upanishad. Here ends the Bhrgu chapter. | Taittiriya | Upanishad |
अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धयाविद्ययाऽऽत्मानमन्विष्यादित्यमभिजयन्ते । तद्वैप्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्तइत्येष निरोधस्तदेष श्लोकः | 10 But those who seek the Self through austerity, chastity, faith and knowledge travel by the Northern Path and win the Sun. The Sun, verily, is the support of all lives. He is immortal and fearless; He is the final goal. Thence they do not return. This path is blocked for the ignorant. Concerning it there is the following verse: | Prashna | Upanishad |
प्रणवोपासनम्ओमिति ब्रह्म । मितीदꣳसर्वम् । ओमित्येतदनुकृतिर्हस्म वा अप्योश्रावयेत्याश्रावयन्ति । ओमिति सामानि गायन्ति । ꣳशोमिति शस्त्राणि शꣳसन्ति । ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । मित्यग्निहोत्रमनुजानाति । ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति । ब्रह्मैवोपाप्नोति इत्यष्टमोऽनुवाकः | The sacred ‘Om’ sound is Brahman. All this is the syllable ‘Om’. ‘Om’ – This verily is compliance and with the chanting of Om they start their singing of the Sama verses; and with ‘Om Som’ they recite the Shastras. The Adhvaryu answers with syllable ‘Om’. With ‘Om’ the chief priest Brahma expresses his assent. One permits the offering of oblation to the fire with ‘Om’. May I obtain the Brahman – with this determination the brahmana says ‘Om’ before he begins to recite the Veda; and he does obtain the Brahman. | Taittiriya | Upanishad |
त्वयि मयि सर्वत्रैको विष्णुःव्यर्थं कुप्यसि मय्यसहिष्णुः |भव समचित्तः सर्वत्र त्वंवाञ्छस्यचिराद्-यदि विष्णुत्वम् | In me, in you and in everything else, none but the same (All-Pervading) Lord Viṣṇu dwells. Your anger and impatience is meaningless. If you wish to attain the Supreme Viṣṇu soon, be equal-minded in all circumstances, have samabhāva, equanimity, always. (Stanza attributed to Medhātithira.) | bhaja govindam | Adi Shankaracharya |
मा कुरु धनजन यौवन गर्वंहरति निमेषात्-कालः सर्वम् |मायामयमिदम्-अखिलं हित्वाब्रह्मपदं त्वं प्रविश विदित्वा | Do not take pride in wealth, friends and youth. Each one of these is destroyed within an instant by Time. Free yourself from the illusion of the world of māyā and attain the realm of brahman, timeless truth | bhaja govindam | Adi Shankaracharya |
अन्यथात्वं च शब्दादिति चेन्नाविशेषात् | If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference. | brahma sutra | Veda Vyasa |
स्फुरद्गण्डाभोगप्रतिफलितताटङ्कयुगलंचतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् । यमारुह्य द्रुह्यत्यवनिरथमर्केन्दुचरणंमहावीरो मारः प्रमथपतये सज्जितवते | Oh goddess, who is the daughter of king of mountains,Who will not but believe,That the two arched ridges between your eyes and ears,Are the flower bow of the God of Love,?Side glances of your eyes,Piercing through these spaces,Makes one wonder as if the arrows have been ,Sent through thine ears. | saundarya | Adi Shankaracharya |
विषयेष्वात्मतां दृष्ट्वा मनसश्चिति मज्जनम्। प्रत्याहारः स विज्ञेयोऽभ्यसनीयो मुमुक्षुभिः। | The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation. | aparokshanubhuti | Adi Shankaracharya |
बीजं संसृतिभूमिजस्य तु तमो देहात्मधीरङ्कुरो रागः पल्लवमम्बु कर्म तु वपुः स्कन्धोओऽसवः शाखिकाः । ्राणीन्द्रियसंहतिश्च विषयाः पुष्पाणि दुःखं फलं नानाकर्मसमुद्भवं बहुविधं भोक्तात्र जीवः खगः | Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soul is the bird on it. | vivekachudamani | Adi Shankaracharya |
अज्ञानमालस्यजडत्वनिद्रा प्रमादमूढत्वमुखास्तमोगुणाः । ैः प्रयुक्तो नहि वेत्ति किंचिन् निद्रालुवत्स्तम्भवदेव तिष्ठति | Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone. | vivekachudamani | Adi Shankaracharya |
ललाटं लावण्यद्युतिविमलमाभाति तव य-द्द्वितीयं तन्मन्ये मकुटघटितं चन्द्रशकलम् । विपर्यासन्यासादुभयमपि संभूय च मिथःसुधालेपस्यूतिः परिणमति राकाहिमकरः | By nature slightly curled,And shining like the young honey beesYour golden thread like hairs,Surround your golden face.Your face makes fun of the beauty of the lotus.And adorned with slightly parted smile,Showing the tiers of your teeth,Which are like the white tendrils,And which are sweetly scented.Bewitches the eyes of God,Who burnt the god of love. | saundarya | Adi Shankaracharya |
यदेवेह तदमुत्र यदमुत्र तदन्विह । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति | 10 What is here, the same is there and what is there, the same is here. He goes from death to death who sees any difference here. | katha | Upanishad |
भेदान्नेति चेदेकस्यामपि . | If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana. | brahma sutra | Veda Vyasa |
तीर्त्वा मोहार्णवं हत्वा रागद्वेषादिराक्षसान्। योगी शान्तिसमायुक्त आत्मा रामो विराजते। | After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram. | atmabodha | Adi Shankaracharya |
कस्त्वं कोऽहं कुत आयातःका मे जननी को मे तातः |इति परिभावय निज संसारंसर्वं त्यक्त्वा स्वप्न विचारम् | Having abandoned this world, knowing it to be without essence, comparable to the reflection of a dream, consider well and reflect: Who am I? Who are you? Where have I come from? Who is my mother, and who is my father? (Stanza attributed to Surendra.) | bhaja govindam | Adi Shankaracharya |
विविक्तदेश आसीनो विरागो विजितेन्द्रियः। भावयेदेकमात्मानं तमनन्तमनन्यधीः। | Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second. | atmabodha | Adi Shankaracharya |
अधिष्ठानानुपपत्तेश्च . | And (the position is untenable) because of the impossibility of (Nature) coming under (His) direction. (Or) And (God cannot be proved), since no physical support (adhisthana) is possible for Him. | brahma sutra | Veda Vyasa |
यस्य प्रसादादहमेव विष्णुर्मय्येव सर्वं परिकल्पितं च। इत्थं विजानामि सदात्मरूपंतस्याङ्घ्रिपद्मं प्रणतोऽस्मि नित्यम्। | Again and again I Prostrate at the feet of my Guru, by whose grace I have come to realise, “I alone am the All-pervading Essence (Vishnu)”, and that “the world of multiplicity is all a super-imposition upon myself.” | vakyavritti | Adi Shankaracharya |
क्षुधां देहव्यथां त्यक्त्वा बालः क्रीडति वस्तुनिः । ैव विद्वान् रमते निर्ममो निरहं सुखी | A child plays with its toys forgetting hunger and bodily pains; exactly so does the man of realisation take pleasure in the Reality, without ideas of ‘I’ or ‘mine’, and is happy. | vivekachudamani | Adi Shankaracharya |
ततः परमा वश्यतेन्द्रियाणाम् ति पतञ्जलि-विरचिते योग-सूत्रे द्वितीयः साधन-पादः | Thence arises supreme control of the organs. | Yogasutra | Patanjali |
सत्यं यदि स्याज्जगदेतदात्मनो ऽनन्तत्त्वहानिर्निगमाप्रमाणता । त्यवादित्वमपीशितुः स्यान् नैतत्त्रयं साधु हितं महात्मनाम् | If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble- minded. | vivekachudamani | Adi Shankaracharya |
ततो द्वन्द्वानभिघातः | Seat being conquered, the dualities do not obstruct.
| Yogasutra | Patanjali |
तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् | The mind, though variegated by innumerable desires, acts for another (the Purusha), because it acts in combination.
| Yogasutra | Patanjali |
बहिस्तूभयथापि स्मृतेराचाराच्च . | (Whether their transgression constitutes a major or a minor sin), they are to be kept outside in either case in accordance with Smriti texts and behaviour of good people. | brahma sutra | Veda Vyasa |
अरालैः स्वाभाव्यादलिकलभसश्रीभिरलकैःपरीतं ते वक्त्रं परिहसति पङ्केरुहरुचिम् । दरस्मेरे यस्मिन् दशनरुचिकिञ्जल्करुचिरेसुगन्धौ माद्यन्ति स्मरदहनचक्षुर्मधुलिहः | Oh mother, let the line parting thine hairs,Which looks like a canal,Through which the rushing waves of your beauty ebbs,And which on both sides imprisons,Your Vermillion , which is like a rising sunBy using your hair which is dark like,The platoon of soldiers of the enemy,Protect us and give us peace. | saundarya | Adi Shankaracharya |
सुषुप्तिकाले मनसि प्रलीने नैवास्ति किंचित्सकलप्रसिद्धेः । ो मनःकल्पितेव पुंसः संसार एतस्य न वस्तुतोऽस्ति | In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality. | vivekachudamani | Adi Shankaracharya |
ऋग्भिरेतं यजुर्भिरन्तरिक्षंसामभिर्यत् तत् कवयो वेदयन्ते । तमोङ्कारेणैवायतनेनान्वेति विद्वान्यत्तच्छान्तमजरममृतमभयं परं चेति इति प्रश्नोपनिषदि पञ्चमः प्रश्नः | 7 The wise man, meditating on AUM, attains this world by means of the rik verses; the intermediate world by means of the yajur verses; and that which is known to the seers by means of the sama verses. And also through the syllable AUM he realises that which is tranquil, free from decay, death and fear and which is the Highest. | Prashna | Upanishad |
ये ये कामा दुर्लभा मर्त्यलोकेसर्वान् कामाँश्छन्दतः प्रार्थयस्व । इमा रामाः सरथाः सतूर्यान हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्वनचिकेतो मरणं माऽनुप्राक्षीः | 25 Whatever desires are difficult to satisfy in this world of mortals, choose them as you wish: these fair maidens, with their chariots and musical instruments – men cannot obtain them. I give them to you and they shall wait upon you. But do not ask me about death. | katha | Upanishad |
। श्रीः। दशश्लोकी। न भूमिर्न तोयं न तेजो न वायुर्न खं नेन्द्रियं वा न तेषां समूहः। अनेकान्तिकत्वात्सुषुप्त्येकसिद्धस्तदेकोऽवशिष्टः शिवः केवलोऽहम्। | I am not earth, I am not water.
I am not light, I am not wind,
I am not ether, I am not sense organs,
Nor am I a combination of these,
Because they don’t always exist.
I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. | dasa shloki | Adi Shankaracharya |
आत्मानँ रथितं विद्धि शरीरँ रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च | 3 Know the atman to be the master of the chariot; the body, chariot; the intellect, the charioteer; and the mind, the reins. | katha | Upanishad |
दर्शनाच्च . | And (this is so) because the Upanishad reveals (this fact). | brahma sutra | Veda Vyasa |
उच्छ्वासनिःश्वासविजृम्भणक्षुत् प्रस्यन्दनाद्युत्क्रमणादिकाः क्रियाः । राणादिकर्माणि वदन्ति तज्ञाः प्राणस्य धर्मावशनापिपासे | Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prāṇa and the rest, while hunger and thirst are characteristics of Prāṇa proper. | vivekachudamani | Adi Shankaracharya |
तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहिकिमिदं यक्षमिति तथेति | 3 They addressed Agni; “O Jātaveda, please find out who this yaksha is”; “Yes” said Agni. | Kenopanishad | Upanishad |
सदाचारप्रदर्शनम् । ्रह्मानन्दानुभवःन कञ्चन वसतौ प्रत्याचक्षीत । द्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते । एतद्वै मुखतोऽन्नꣳराद्धम् । मुखतोऽस्मा अन्नꣳराध्यते । एतद्वै मध्यतोऽन्नꣳराद्धम् । मध्यतोऽस्मा अन्नꣳराध्यते । एदद्वा अन्ततोऽन्नꣳराद्धम् । अन्ततोऽस्मा अन्न राध्यते | Do not turn away anyone who seeks shelter and stay. This is the vow. Let one therefore, acquire plenty of food by any means whatsoever. They should say: ‘Food is ready.’ If the food is prepared in the best manner, the food is givn to him (the guest) also in the best manner. If the food is prepared in the medium manner, food is also given to him in the medium manner. If food is prepared in the lowest manner, the same food is also given to him in the lower manner. he who knows thus, will obtain all the rewards as mentioned above. | Taittiriya | Upanishad |
त्यागः प्रपञ्चरूपस्य चिदात्मत्वावलोकनात्। त्यागो हि महतां पूज्यः सद्यो मोक्षमयो यतः। | The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation. | aparokshanubhuti | Adi Shankaracharya |
प्रकरणात् . | On account of the context. | brahma sutra | Veda Vyasa |
भाववृत्त्या हि भावत्वं शून्यवृत्त्या हि शून्यता। ब्रह्मवृत्त्या हि पूर्णत्वं तथा पूर्णत्वमभ्यसेत्। | While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection. | aparokshanubhuti | Adi Shankaracharya |
देहादिनिष्ठाश्रमधर्मकर्म गुणाभिमानः सततं ममेति । ज्ञानकोशोऽयमतिप्रकाशः प्रकृष्टसान्निध्यवशात्परात्मनः । ो भवत्येष उपाधिरस्य यदात्मधीः संसरति भ्रमेण | It always mistakes the duties, functions and attributes of the orders of life which belong to the body, as its own. The knowledge sheath is exceedingly effulgent, owing to its close proximity to the Supreme Self, which identifying Itself with it suffers transmigration through delusion. It is therefore a superimposition on the Self. | vivekachudamani | Adi Shankaracharya |
स देवदत्तोऽयमितीह चैकता विरुद्धधर्मांशमपास्य कथ्यते । ा तथा तत्त्वमसीतिवाक्ये विरुद्धधर्मानुभयत्र हित्वा | 248- Just as in the sentence, ‘This is that Devadatta’, the identity is spoken of, eliminating the contradictory portions, so in the sentence ‘Thou art That’, the wise man must give up the contradictory elements on both sides and recognise the identity of Ishwara and Jīva, noticing carefully the essence of both, which is Chit, Knowledge Absolute. Thus hundreds of scriptural texts inculcate the oneness and identity of Brahman and Jīva. | vivekachudamani | Adi Shankaracharya |
आत्मा नित्यो हि सद्रूपो देहोऽनित्यो ह्यसन्मयः। तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्। | Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc., | aparokshanubhuti | Adi Shankaracharya |
देहेन्द्रियेष्वहंभाव इदंभावस्तदन्यके । ्य नो भवतः क्वापि स जीवन्मुक्त इष्यते | He who never has the idea of ‘I’ with regard to the body, organs, etc., nor that of ‘it’ in respect of things other than these, is accepted as one liberated-in-life. | vivekachudamani | Adi Shankaracharya |
प्राणायामं प्रत्याहारंनित्यानित्य विवेक विचारम् |जाप्यसमेत समाधि विधानंकुर्व वधानं महद्-अवधानम् | Practice control of breath (prāṇā-yāma) and withdrawal of the senses from their respective sense objects (pratyāhāra); deliberate on the distinction between the permanent and the transitory; perform meditation along with chanting the holy names of god; perform these with great attention and extreme care! | bhaja govindam | Adi Shankaracharya |
सुवर्णाज्जायमानस्य सुवर्णत्वं च शाश्वतम्। ब्रह्मणो जायमानस्य ब्रह्मत्वं च तथा भवेत्। | Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman. | aparokshanubhuti | Adi Shankaracharya |
एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च । खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी | 3 From Him are born prana, mind, all the sense-organs, Akasa, air, fire, water and earth, which supports all. | Mundaka | Upanishad |