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तद्युक्तमखिलं वस्तु व्यवहारश्चिदन्वितः। तस्मात्सर्वगतं ब्रह्म क्षीरे सर्पिरिवाखिले। | All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk. | atmabodha | Adi Shankaracharya |
नोत्पद्यते विना ज्ञानं विचारेणान्यसाधनैः। यथा पदार्थभानं हि प्रकाशेन विना क्वचित्। | Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light. | aparokshanubhuti | Adi Shankaracharya |
त्रयाणां देवानां त्रिगुणजनितानां तव शिवेभवेत् पूजा पूजा तव चरणयोर्या विरचिता । तथा हि त्वत्पादोद्वहनमणिपीठस्य निकटेस्थिता ह्येते शश्वन्मुकुलितकरोत्तंसमकुटाः | Brahma creates the world,Vishnu looks after it,Shiva destroys it,Easwara makes them disappear,And also disappears himself,And Sadshiva blesses them all,By your order given to him,By a momentary move of your eyebrows. | saundarya | Adi Shankaracharya |
अस्ति कश्चित्स्वयं नित्यमहंप्रत्ययलम्बनः । स्थात्रयसाक्षी संपञ्चकोशविलक्षणः | There is some Absolute Entity, the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths or coverings: | vivekachudamani | Adi Shankaracharya |
नायमात्मा बलहीनेन लभ्योन च प्रमादात् तपसो वाप्यलिङ्गात् । एतैरुपायैर्यतते यस्तु विद्वां-स्तस्यैष आत्मा विशते ब्रह्मधाम | 4 This Atman cannot be attained by one who is without strength or earnestness or who is without knowledge accompanied by renunciation. But if a wise man strives by means of these aids, his soul enters the Abode of Brahman. | Mundaka | Upanishad |
शान्तसंसारकलनः कलावानपि निष्कलः । ्य चित्तं विनिश्चिन्तं स जीवन्मुक्त इष्यते | He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life. | vivekachudamani | Adi Shankaracharya |
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम् | By perceiving the impressions, (comes) the knowledge of past life.
| Yogasutra | Patanjali |
तस्माच्च देवा बहुधा सम्प्रसूताःसाध्या मनुष्याः पशवो वयांसि । प्राणापानौ व्रीहियवौ तपश्चश्रद्धा सत्यं ब्रह्मचर्यं विधिश्च | 7 By Him are begotten the various devas, the sadhyas, men, cattle, birds and also prana and apana, rice and corn, penance, faith, truth, continence and law. | Mundaka | Upanishad |
लक्ष्ये ब्रह्मणि मानसं दृढतरं संस्थाप्य बाह्येन्द्रियं स्वस्थाने विनिवेश्य निश्चलतनुश्चोपेक्ष्य देहस्थितिम् । रह्मात्मैक्यमुपेत्य तन्मायातया चाखण्डवृत्त्यानिशं ब्रह्मानन्दरसं पिबात्मनि मुदा शून्यैः किमन्यैर्भृशम् | Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres; with the body held steady and taking no thought for its maintenance; attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow? | vivekachudamani | Adi Shankaracharya |
उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात् . | If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case. | brahma sutra | Veda Vyasa |
द्युभ्वाद्यायतनं स्वशब्दात् . | The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself. | brahma sutra | Veda Vyasa |
प्रणवो धनुः शारो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत् | 4 Om is the bow; the atman is the arrow; Brahman is said to be the mark. It is to be struck by an undistracted mind. Then the atman becomes one with Brahman, as the arrow with the target. | Mundaka | Upanishad |
अमू ते वक्षोजावमृतरसमाणिक्यकुतुपौन संदेहस्पन्दो नगपतिपताके मनसि नः । पिबन्तौ तौ यस्मादविदितवधूसङ्गरसिकौकुमारावद्यापि द्विरदवदनक्रौञ्चदलनौ | Our Goddess Devi,Let your two cool breasts,Which have faces that always,Give out milk,And are simultaneously drunk deeply.By Skanda and the elepahant faced Ganesha,,Destroy all our sorrows.Seeing them and getting confused,The Herambha* feels for his two frontal globes,To see whether they are there,Making you both laugh. | saundarya | Adi Shankaracharya |
देहोऽयमन्नभवनोऽन्नमायास्तु कोशः चान्नेन जीवति विनश्यति तद्विहीनः । वक्चर्ममांसरुधिरास्थिपुरीषराशिः नायं स्वयं भवितुमर्हति नित्यशुद्धः | This body of ours is the product of food and comprises the material sheath; it lives on food and dies without it; it is a mass of skin, flesh, blood, bones and filth, and can never be the eternally pure, self-existent Ātman. | vivekachudamani | Adi Shankaracharya |
देहेन्द्रियादौ कर्तव्ये ममाहंभाववर्जितः । दासीन्येन यस्तिष्ठेत्स जीवन्मुक्तलक्षणः | He who lives unconcerned, devoid of all ideas of ‘I’ and ‘mine’ with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life. | vivekachudamani | Adi Shankaracharya |
तदधीनत्वादर्थवत् . | (Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose. | brahma sutra | Veda Vyasa |
तस्मै स होवाचेहैवान्तःशरीरे सोम्य स पुरुषोयस्मिन्नताः षोडशकलाः प्रभवन्तीति | 2 Pippalada said to him: That Person He from whom these sixteen parts arise is verily here within the body. | Prashna | Upanishad |
न च कार्ये प्रतिपत्त्यभिसन्धिः . | Moreover, the firm resolution about attainment is not concerned with the conditioned Brahman. | brahma sutra | Veda Vyasa |
विद्यां चाविद्यां च यस्तद्वेदोभयं सह । विद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते | He who simultaneously knows both Vidya and Avidya gets over Death by Avidya and attains immortality by Vidya. | ishavasya | Upanishad |
अखण्डनित्याद्वयबोधशक्त्या स्फुरन्तमात्मानमनन्तवैभवम् । ावृणोत्यावृतिशक्तिरेषा तमोमयी राहुरिवार्कबिम्बम् | This veiling power (Avriti), which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal and one without a second – as Rāhu does the orb of the sun. | vivekachudamani | Adi Shankaracharya |
साक्षाच्चोभयाम्नानात् | And because both (origin and dissolution) are taught directly (from Brahman). | brahma sutra | Veda Vyasa |
यावत्-पवनो निवसति देहेतावत्-पृच्छति कुशलं गेहे |गतवति वायौ देहापायेभार्या बिभ्यति तस्मिन् काये | When one is alive, his family members enquire kindly about his welfare. But when the life-air stops and the soul departs from the body, even his wife runs away in fear of the corpse | bhaja govindam | Adi Shankaracharya |
त्रयमेकत्र संयमः | (These) three (when practised) in regard to one object is Samyama.
| Yogasutra | Patanjali |
अपि सप्त | And (they are mentioned as) seven (hells in the Puranas). | brahma sutra | Veda Vyasa |
सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् । विन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् | I bow to Govinda, whose nature is Bliss Supreme, who is the Satguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. | vivekachudamani | Adi Shankaracharya |
विशाला कल्याणी स्फुटरुचिरयोध्या कुवलयैःकृपाधाराधारा किमपि मधुराभोगवतिका । अवन्ती दृष्टिस्ते बहुनगरविस्तारविजयाध्रुवं तत्तन्नामव्यवहरणयोग्या विजयते | Right eye of yours is like the sun,And makes the day,Left eye of yours is like the moon,And creates the night,Thine middle eye,Which is like the golden lotus bud,Slightly opened in to a flower,Makes the dawn and the dusk. | saundarya | Adi Shankaracharya |
एवं देहद्वयादन्य आत्मा पुरुष ईश्वरः। सर्वात्मा सर्वरूपश्च सर्वातीतोऽहमव्ययः। | The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all. | aparokshanubhuti | Adi Shankaracharya |
तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वाअहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति | 8 (Vāyu) hastened (to the yaksha). (The yaksha) asked him who he was; Vāyu replied: “I am verily, Vāyu; I am also known as Mātarishvā (courser of the atmosphere)”. | Kenopanishad | Upanishad |
अभावप्रत्ययालम्बना वृत्तिर्निद्रा | Sleep is a Vritti which embraces the feeling of voidness.
| Yogasutra | Patanjali |
स्वाध्यायप्रशंसाऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च । शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च । मानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च । सत्यमिति सत्यवचा राथी तरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः इति नवमोऽनुवाकः | The practice of what is right and proper as fixed by the scriptural texts is to be done along with the reading the texts oneself and propagating the truths of the same. ‘Truth’, meaning practising in life of what is understood to be right and proper, is to be pursued along with regular studies and preaching. Penance, study and preaching; Control of the senses, study and preaching; tranquility study and preaching the ‘maintenance of fire’, study and preaching, offering of oblations in fire sacrifice, study and preaching of the Vedas; serving the guests, study and preaching; the performance of duties towards man, study and preaching; duties towards children, study and preaching; propagation of the race, study, and preaching – all these are things to be practiced sincerely. | Taittiriya | Upanishad |
ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्मानभिघातश्च | From that comes minuteness and the rest of the powers, “glorification of the body,” and indestructibleness of the bodily qualities.
| Yogasutra | Patanjali |
गृह्यमाणे घटे यद्वन्मृत्तिका भाति वै बलात्। वीक्ष्यमाणे प्रपञ्चेऽपि ब्रह्मैवाभाति भासुरम्। | Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world. | aparokshanubhuti | Adi Shankaracharya |
ईक्षतेर्नाशब्दम् . | The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking). | brahma sutra | Veda Vyasa |
दुःखानुशयी द्वेषः | Aversion is that which dwells on pain.
| Yogasutra | Patanjali |
यो विजानाति सकलं जाग्रत्स्वप्नसुषुप्तिषु । द्धितद्वृत्तिसद्भावमभावमहमित्ययम् | Which knows everything that happens in the waking state, in dream and in profound sleep; which is aware of the presence or absence of the mind and its functions; and which is the background of the notion of egoism. – This is That. | vivekachudamani | Adi Shankaracharya |
अहमेकोऽपि सूक्ष्मश्च ज्ञाता साक्षी सदव्ययः। तदहं नात्र संदेहो विचारः सोऽयमीदृशः। | As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry. | aparokshanubhuti | Adi Shankaracharya |
जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किंचन। ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका। | Brahman is other than this, the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage. | atmabodha | Adi Shankaracharya |
नैकस्मिन् दर्शयतो हि . | (The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise. | brahma sutra | Veda Vyasa |
तस्मादृचः साम यजूंषि दीक्षायज्ञाश्च सर्वे क्रतवो दक्षिणाश्च । संवत्सरश्च यजमानश्च लोकाःसोमो यत्र पवते यत्र सूर्यः | 6 From Him have come the Rik, the Saman, the Yajus, the Diksha, all sacrifices, the Kratus, gifts, the year, the sacrificer and the worlds which the moon sanctifies and the sun illumines. | Mundaka | Upanishad |
तस्य च नितयत्वात् | And on account of that soul’s constant relation (with the body). | brahma sutra | Veda Vyasa |
अनियमः सर्वेषामविरोधश्शब्दानुमानाभ्याम् | (The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts (lit. direct text and inference). | brahma sutra | Veda Vyasa |
भृगुर्वै वारुणिः । रुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । स्मा एतत्प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति । तꣳहोवाच । तो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । द्विजिज्ञासस्व । द्ब्रह्मेति । स तपोऽतप्यत । तपस्तप्त्वा इति प्रथमोऽनुवाकः | Bhrgu the well known son of Varuna approached his father, Varuna and requested: ‘O revered Sir, teach me Brahman.’ Varuna said, thus to him (Bhrgu): Food, Prana, the eyes, the ears, the mind and the speech are Brahman. To him (Bhrigu) he Varuna again said: ‘Crave to know well that from which these beings are born; that by which, having been born, these beings live and continue to exist; and that into which, when departing, they all enter. That is Brahman.’ He, Bhrgu performed penance; and after having done penance… | Taittiriya | Upanishad |
प्रथमा शीक्षावल्लीॐ शं नो मित्रः शं वरुणः । ं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । ं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । मस्ते वायो । ्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि । तं वदिष्यामि । सत्यं वदिष्यामि । न्मामवतु । द्वक्तारमवतु । अवतु माम् । वतु वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः इति प्रथमोऽनुवाकः | Translation by Swami Sivananda
Om. May Mitra be propitious to us, and Varuna propitious be; may Aryaman propitious be to us; propitious be Indra and Brihaspati to us; to us propitious may Vishnu of vast extent be. Bow to Brahman! Bow to Thee, Vayu! Thou art indeed Brahman perceptible. Thee indeed will I declare Brahman perceptible. The right will I declare; and I will declare the true. May That protect me; may That protect the teacher. Me may That protect; may It protect the teacher.
Om! Peace! Peace! Peace! | Taittiriya | Upanishad |
सदैव वासनात्यागः शमोऽयमिति शब्दितः। निग्रहो बाह्यवृत्तीनां दम इत्यभिधीयते। | Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama. | aparokshanubhuti | Adi Shankaracharya |
यद्वन्मृदि घटभ्रान्तिं शुक्तौ वा रजतस्थितिम्। तद्वद्ब्रह्मणि जीवत्वं भ्रान्त्या पश्यति न स्वतः। | Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self). | aparokshanubhuti | Adi Shankaracharya |
न किंचिदत्र पश्यामि न शृणोमि न वेद्म्यहम् । वात्मनैव सदानन्दरूपेणास्मि विलक्षणः | I neither see nor hear nor know anything in this. I simply exist as the Self, the eternal Bliss, distinct from everything else. | vivekachudamani | Adi Shankaracharya |
नानुमानमतच्छब्दात् . | No inferential entity (is the repository), for there is no word of that import. | brahma sutra | Veda Vyasa |
विकरणत्वान्नेतिचेत्तदुक्तम् | If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier. | brahma sutra | Veda Vyasa |
समूलकृत्तोऽपि महानहं पुनः व्युल्लेखितः स्याद्यदि चेतसा क्षणम् । जीव्य विक्षेपशतं करोति नभस्वता प्रावृषि वारिदो यथा | Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season. | vivekachudamani | Adi Shankaracharya |
अनावृत्तिः शब्दादनावृत्तिः शब्दात् | There is no return for the released souls on the strength of the Upanishadic declaration; there is no return for the released souls on the strength of the Upanishadic declaration. | brahma sutra | Veda Vyasa |
अवस्थितिवैशेष्यादिति चेन्नाभ्युपगमाद्धृद्धि हि . | Or on the analogy of what is seen in the world, (the soul may pervade the whole body) through its attribute (of sentience). | brahma sutra | Veda Vyasa |
सर्वाधारं सर्ववस्तुप्रकाशं सर्वाकारं सर्वगं सर्वशून्यम् । त्यं शुद्धं निश्चलं निर्विकल्पं ब्रह्माद्वैतं यत्तदेवाहमस्मि | I am verily that Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute. | vivekachudamani | Adi Shankaracharya |
अज्ञानसर्पदष्टस्य ब्रह्मज्ञानौषधं विना । मु वेदैश्च शास्त्रैश्च किमु मन्त्रैः किमौषधैः | For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and Scriptures, Mantras and medicines to such a one? | vivekachudamani | Adi Shankaracharya |
निगृह्य शत्रोरहमोऽवकाशः क्वचिन्न देयो विषयानुचिन्तया । एव संजीवनहेतुरस्य प्रक्षीणजम्बीरतरोरिवाम्बु | Overpowering this enemy, egoism, not a moment’s respite should be given to it by thinking on the sense-objects. That is verily the cause of its coming back to life, like water to a citron tree that has almost dried up. | vivekachudamani | Adi Shankaracharya |
प्राणाग्नय एवैतस्मिन् पुरे जाग्रति । ार्हपत्यो ह वा एषोऽपानोव्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयःप्राणः | 3 The prana fires remain awake in this city. Apana is the Garhapatya Fire and vyana, the Anvaharyapachana Fire. And prana is the Ahavaniya Fire, so called from being taken since it is taken from the Garhapatya Fire. | Prashna | Upanishad |
स्वप्नदेहो यथाध्यस्तस्तथैवायं हि देहकः। अध्यस्तस्य कुतो जन्म जन्माभावे स्थितिः कुतः। | Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ? | aparokshanubhuti | Adi Shankaracharya |
अङ्गावबद्धास्तु न शाखासु हि प्रतिवेदम् | But the meditations connected with the accessories of rites are not to be confined to the branches of the Vedas in which they obtain, for they are to be adopted in all the (branches of the) Vedas. | brahma sutra | Veda Vyasa |
इष्टापूर्तं मन्यमाना वरिष्ठंनान्यच्छ्रेयो वेदयन्ते प्रमूढाः । नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमंलोकं हीनतरं वा विशन्ति | 10 Ignorant fools, regarding sacrifices and humanitarian works as the highest, do not know any higher good. Having enjoyed their reward on the heights of heaven, gained by good works, they enter again this world or a lower one. | Mundaka | Upanishad |
दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः | 2 He is the self-luminous and formless Purusha, uncreated and existing both within and without. He is devoid of prana, devoid of mind, pure and higher than the supreme Imperishable. | Mundaka | Upanishad |
स यश्चायं पुरुषे । श्चासावादित्ये । एकः । स य एवंवित् । स्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रामति । एतं प्राणमयमात्मानमुपसङ्क्रामति । एतं मनोमयमात्मानमुपसङ्क्रामति । एतं विज्ञानमयमात्मानमुपसङ्क्रामति । एतमानन्दमयमात्मानमुपसङ्क्रामति । तदप्येष श्लोको भवति इत्यष्टमोऽनुवाकः | The Reality in the core of the man and the Reality which is the Sun, are one. He who knows this, on leaving from this world, first attains the Atman made of food, next attains this Atman made of Prana, next attains this Atman made of Buddhi and lastly attains the Atman made of Bliss… Regarding this there is the following verse: | Taittiriya | Upanishad |
अप्रतीकालम्बनान्नयतीति बादरायणरुभयथा चदोषात् तत्क्रतुश्च . | Badarayana says that the superhuman being leads to Brahman only those who do not use symbols (in their meditation), since this twofold division involves no contradiction and one becomes what one resolves to be. | brahma sutra | Veda Vyasa |
अपरिग्रहस्थैर्ये जन्मकथंतासम्बोधः | When he is fixed in non-receiving, he gets the memory of past life.
| Yogasutra | Patanjali |
बहिस्तु विषयैः सङ्गं तथान्तरहमादिभिः । रक्त एव शक्नोति त्यक्तुं ब्रह्मणि निष्ठितः | It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment to the sense-objects and the internal attachment for egoism etc. | vivekachudamani | Adi Shankaracharya |
मुखाभासको दर्पणे दृश्यमानोमुखत्वात् पृथक्त्वेन नैवास्ति वस्तु । चिदाभासको धीषु जीवोऽपि तद्वत्स नित्योपलब्धिस्वरूपोऽहमात्मा | The reflection of a face in a mirror has no real existence apart from the reflected face. So also, the Jiva, who is only the reflection of the Self or Pure Consciousness in the intellect (or mind) has really no separate existence apart from the Self. That Self, which is of the nature of eternal consciousness, I am.
| hastamalakiyam | Adi Shankaracharya |
निद्राया लोकवार्तायाः शब्दादेरपि विस्मृतेः । वचिन्नावसरं दत्त्वा चिन्तयात्मानमात्मनि | Without giving the slightest chance to oblivion on account of sleep, concern in secular matters or the sense-objects, reflect on the Self in thy mind. | vivekachudamani | Adi Shankaracharya |
निमेषार्धं न तिष्ठन्ति वृत्तिं ब्रह्ममयीं विना। यथा तिष्ठन्ति ब्रह्माद्याः सनकाद्याः शुकादयः। | The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others. | aparokshanubhuti | Adi Shankaracharya |
स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः | The drawing in of the organs is by their giving up their own objects and taking the form of the mind-stuff, as it were.
| Yogasutra | Patanjali |
। श्रीः। आत्मबोधः। तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम्। मुमुक्षूणामपेक्ष्योऽयमात्मबोधो विधीयते। | I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation. | atmabodha | Adi Shankaracharya |
वर्तमानेऽपि देहेऽस्मिञ्छायावदनुवर्तिनि । न्ताममताभावो जीवन्मुक्तस्य लक्षणम् | The absence of the ideas of ‘I’ and ‘mine’ even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life. | vivekachudamani | Adi Shankaracharya |
प्राणादयो वाक्यशेषात् | The vital force and the rest (are the panchajanah), (as is known) from the complementary passage. | brahma sutra | Veda Vyasa |
अतः पृथङ्नास्ति जगत्परात्मनः पृथक्प्रतीतिस्तु मृषा गुणादिवत् । ोपितस्यास्ति किमर्थवत्ताद् धिष्ठानमाभाति तथा भ्रमेण | Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualities (of blueness etc., in the sky). Has a superimposed attribute any meaning apart from its substratum ? It is the substratum which appears like that through delusion. | vivekachudamani | Adi Shankaracharya |
अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि । मित्यभिमानेन तिष्ठत्याभासतेजसा | The inner organ (mind) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued with a reflection of the Ātman. | vivekachudamani | Adi Shankaracharya |
आ प्रायणात्तत्रापि हि दृष्टम् . | (Meditation is to be repeated) up till the moment of death, for it is noticed in the scriptures that it is done so even then. | brahma sutra | Veda Vyasa |
अङ्गित्वानुपपत्तेः . | Besides, Pradhana cannot act on account of the impossibility of (the existence of) any relationship of the principal and its subordinates (among the gunas constituting Pradhana). | brahma sutra | Veda Vyasa |
अत एव चोपमा सूर्यकादिवत् . | Hence also are the illustrations of the sun’s reflection etc. | brahma sutra | Veda Vyasa |
तदेतदृचाऽभ्युक्तम् । क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाःस्वयं जुह्वत एकर्षिं श्रद्धयन्तः । तेषामेवैतां ब्रह्मविद्यां वदेतशिरोव्रतं विधिवद् यैस्तु चीर्णम् | 10 A Rik-verse declares: This Knowledge of Brahman should he told to those only who have performed the necessary duties, who are versed in the Vedas and devoted to Brahman and who, full of faith, have offered oblations in the Ekarshi Fire and performed, according to rule, the rite of carrying fire on the head. | Mundaka | Upanishad |
आत्मा प्रकाशकः स्वच्छो देहस्तामस उच्यते। तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्। | Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc., | aparokshanubhuti | Adi Shankaracharya |
प्रसिद्धेश्च . | And because of familiar use. | brahma sutra | Veda Vyasa |
योगस्य प्रथमद्वारं वाङ्निरोधोऽपरिग्रहः । राशा च निरीहा च नित्यमेकान्तशीलता | The first steps to Yoga are control of speech, non-receiving of gifts, entertaining of no expectations, freedom from activity, and always living in a retired place. | vivekachudamani | Adi Shankaracharya |
योनिश्च हि गीयते | And because Brahman is declared to be the source (yoni). | brahma sutra | Veda Vyasa |
अयमात्मा हि ब्रह्मैव सर्वात्मकतया स्थितः। इति निर्धारितं श्रुत्या बृहदारण्यसंस्थया। | The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman. | aparokshanubhuti | Adi Shankaracharya |
तत्पूर्वकत्वाद्वाचः | (Pranas must have originated from Brahman) since speech is preceded by them. | brahma sutra | Veda Vyasa |
तान् वरिष्ठः प्राण उवाच । ा मोहमापद्यथ अहमेवैतत्पञ्चधाऽऽत्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीतितेऽश्रद्दधाना बभूवुः | 3 To them prana, the chiefmost said: “Do not fall into delusion. I alone, dividing myself into five parts, support this body and uphold it.” But they were incredulous. | Prashna | Upanishad |
न साक्षिणं साक्ष्यधर्माः संस्पृशन्ति विलक्षणम् । िकारमुदासीनं गृहधर्माः प्रदीपवत् | The properties of things observed do not affect the Witness, which is distinct from them, changeless and indifferent – as the properties of a room (do not affect) the lamp (that illumines it). | vivekachudamani | Adi Shankaracharya |
सर्वोऽपि व्यवहारस्तु ब्रह्मणा क्रियते जनैः। अज्ञानान्न विजानन्ति मृदेव हि घटादिकम्। | People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth. | aparokshanubhuti | Adi Shankaracharya |
न तत्र सूर्यो भाति न चन्द्रतारकंनेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वंतस्य भासा सर्वमिदं विभाति ति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली | 15 The sun does not shine there, nor the moon and the stars, nor these lightnings-not to speak of this fire. He shining, everything shines after Him. By His light all this is lighted. | katha | Upanishad |
अनादिकालोऽयमहंस्वभावो जीवः समस्तव्यवहारवोढा । ोति कर्माण्यपि पूर्ववासनः पुण्यान्यपुण्यानि च तत्फलानि | 186- It is without beginning, characterised by egoism, is called the Jiva, and carries on all the activities on the relative plane. Through previous desires it performs good and evil actions and experiences their results. Being born in various bodies, it comes and goes, up and down. It is this knowledge sheath that has the waking, dream and other states, and experiences joy and grief. | vivekachudamani | Adi Shankaracharya |
गतेरर्थवत्त्वमुभयथाऽन्यथा हि विरोधः | The soul’s course after death must have purposefulness in two ways, for else it will lead to contradiction. | brahma sutra | Veda Vyasa |
तस्मिँस्त्वयि किं वीर्यमित्यपीदँसर्वमाददीय यदिदं पृथिव्यामिति | 9 “What energy do you possess—you of such fame?” (asked the yaksha). I can verily blow away everything, whatever there on this earth,” replied Vāyu. | Kenopanishad | Upanishad |
अपरोक्षानुभूतिर्वै प्रोच्यते मोक्षसिद्धये। सद्भिरेषा प्रयत्नेन वीक्षणीया मुहुर्मुहुः। | Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught. | aparokshanubhuti | Adi Shankaracharya |
कामान् यः कामयते मन्यमानःस कामभिर्जायते तत्र तत्र । पर्याप्तकामस्य कृतात्मनस्तुइहैव सर्वे प्रविलीयन्ति कामाः | 2 He who, cherishing objects, desires them, is born again here or there through his desires, But for him whose desires are satisfied and who is established in the Self, all desires vanish even here on earth. | Mundaka | Upanishad |
सुखाद्यनुभवो यावत्तावत्प्रारब्धमिष्यते । ोदयः क्रियापूर्वो निष्क्रियो न हि कुत्रचित् | Prārabdha work is acknowledged to persist so long as there is the perception of happiness and the like. Every result is preceded by an action, and nowhere is it seen to accrue independently of action. | vivekachudamani | Adi Shankaracharya |
यन्मूलं सर्वभूतानां यन्मूलं चित्तबन्धनम्। मूलबन्धः सदा सेव्यो योगोऽसौ राजयोगिनाम्। | That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins. | aparokshanubhuti | Adi Shankaracharya |
येयं प्रेते विचिकित्सा मनुष्ये-ऽस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहंवराणामेष वरस्तृतीयः | 20 Nachiketa said: There is this doubt about a man when he is dead: Some say that he exists; others, that he does not. This I should like to know, taught by you. This is the third of my boons. | katha | Upanishad |
इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः । मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः | 10-11 Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal. | katha | Upanishad |
तृतीये शब्दावरोधः संशोकजस्य | Life springing from moisture is included in the third term (plant life). | brahma sutra | Veda Vyasa |
यद्वदग्नौ मणित्वं हि मणौ वा वह्निता पुमान्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as a person imagines a jewel in fire or vice versa, so does one, etc., | aparokshanubhuti | Adi Shankaracharya |
महतः परमव्यक्तमव्यक्तात्पुरुषः परः । पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः | 10-11 Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, the intellect; beyond the intellect, the Great Atman; beyond the Great Atman, the Unmanifest; beyond the Unmanifest, the Purusha. Beyond the Purusha there is nothing: this is the end, the Supreme Goal. | katha | Upanishad |
भूरिति वै प्राणः । ुव इत्यपानः । ुवरिति व्यानः । मह इत्यन्नम् । न्नेन वाव सर्वे प्राण महीयन्ते । ता वा एताश्चतस्रश्चतुर्ध । तस्रश्चतस्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म । र्वेऽस्मैदेवा बलिमावहन्ति ति पञ्चमोऽनुवाकः | Bhuh is Prana. Bhuvah is Apana. Savah is Vyana. Mahah is food. Indeed it is by food that the Pranas thrive. | Taittiriya | Upanishad |
सर्वे वेदा यत्पदमामनन्तितपाꣳसि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्यं चरन्तितत्ते पदꣳ संग्रहेण ब्रवीम्योमित्येतत् | 15 Yama said: The goal which all the Vedas declare, which all austerities aim at and which men desire when they lead the life of continence, I will tell you briefly: it is Om. | katha | Upanishad |