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विवक्षितगुणोपपत्तेश्च . | And this follows from the fact that the intended qualities are justifiable (in the case of Brahman). | brahma sutra | Veda Vyasa |
तदुपर्यपि बादरायणः संभवात् . | Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible. | brahma sutra | Veda Vyasa |
इति श्रीमत्परमहंसपरिव्राजकाचार्यस्यश्रीगोविन्दभगवत्पूज्यपादशिष्यस्यश्रीमच्छङ्करभगवतः कृतौ सौन्दर्यलहरी सम्पूर्णा तत्सत् | Oh Goddess who is the source of all words,This poem which is made of words,That you only made,Is like showing the camphor lamp to the Sun,Is like offering as ablation to the moon,The water got from the moon stone,And is like offering water worship,To the sea. | saundarya | Adi Shankaracharya |
प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीतिच भूयः . | The Upanishad certainly denies the limitation that is being dealt with and then speaks of something more. | brahma sutra | Veda Vyasa |
देहेन्द्रियप्राणमनोऽहमादिभिः स्वाज्ञानकॢप्तैरखिलैरुपाधिभिः । मुक्तमात्मानमखण्डरूपं पूर्णं महाकाशमिवावलोकयेत् | One should behold the Ātman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Prāṇas, Manas and egoism, which are creations of one’s own ignorance – like the infinite sky. | vivekachudamani | Adi Shankaracharya |
अनुबन्धदिभ्यह् प्रज्नन्तरप्रिथक्त्ववत् द्रिस्ह्तस्छ तदुक्तम् । | On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini. | brahma sutra | Veda Vyasa |
ये के चास्मच्छ्रेयाꣳसो ब्राह्मणाः । तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । ्रद्धया देयम् । अश्रद्धयाऽदेयम् । ्रिया देयम् । ्रिया देयम् । भिया देयम् । ंविदा देयम् | You must not even breathe a word when those who are more distinguished than you are in discussion on spiritual matters (or, you must offer a seat to superiors and worship them with acts of reverence and love). Gifts should be given with faith; it should never be given without faith; it should be given in plenty, with modesty and with sympathy. Let there be also agreement in opinion or friendly feelings when gifts are offered. | Taittiriya | Upanishad |
कर्माविभागादिति चेन्नानादित्वात् | If it be argued that it is not possible (to take Karma – merit and demerit – into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning. | brahma sutra | Veda Vyasa |
सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात् . | Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc. | brahma sutra | Veda Vyasa |
निष्कलोऽहं निष्क्रियोऽहं सर्वात्माद्यः सनातनः । अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः | I am devoid of parts. I am actionless. I am the self of all. I am the primordial one. I am the ancient, eternal one. I am the directly intuited self. I am the very Self, indestructible and changeless. | brahma jnanavali | Adi Shankaracharya |
अनुकृतेस्तस्य च . | Because of the fact of acting (ie., shining) in accordance and because of the use of the word “His”, (the Light mentioned in the Mundaka Upanishad must be Brahman). | brahma sutra | Veda Vyasa |
गताः कलाः पञ्चदश प्रतिष्ठादेवाश्च सर्वे प्रतिदेवतासु । कर्माणि विज्ञानमयश्च आत्मापरेऽव्यये सर्वे एकीभवन्ति | 7 The fifteen parts go back to their causes and all the senses to their deities; the actions and the Atman reflected in the buddhi, become one with the highest imperishable Brahman, which is the Self of all. | Mundaka | Upanishad |
अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः । अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति | 13 He is to be realised first as Existence limited by upadhis and then in His true transcendental nature. Of these two aspects, Atman realised as Existence leads the knower to the realisation of His true nature. | katha | Upanishad |
शब्दार्थप्रत्ययानामित रेतराध्यासात् सङ्करस्तत्प्रविभाग संयमात्सर्वभूतरुतज्ञानम् | By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
| Yogasutra | Patanjali |
यथा प्राणादिः | And this is so just as in the case of the outgoing breath etc. | brahma sutra | Veda Vyasa |
आत्मनो विक्रिया नास्ति बुद्धेर्बोधो न जात्विति। जीवः सर्वमलं ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति। | Atman never does anything and the intellect of its own accord has no capacity to experience’I know’. But the individuality in us delusorily thinks he is himself the seer and the knower. | atmabodha | Adi Shankaracharya |
अभिव्यक्तेरित्याश्मरथ्यः . | According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited). | brahma sutra | Veda Vyasa |
स एको मनुष्यगन्धर्वाणामानन्दः । ्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणामानन्दाः । स एको देवगन्धर्वाणामानन्दः । ्रोत्रियस्य चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दाः । स एकः पितृणां चिरलोकलोकानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं पितृणां चिरलोकलोकानामानन्दाः । स एक आजानजानां देवानामानन्दः | This unit of bliss of man multiplied hundred fold is the bliss of human Gandharvas and this is also the bliss of one, versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the human-Gandharvas is the unit of measure of the bliss of the celestial Gandharvas. This is the same as the bliss of one who is well versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the celestial-Gandharvas is the unit of measure of the joy of the Manes, whose world continues for long. the same is the joys expressed by one well-vesed in the vedas and who is free from desires. This joy of Manes whose worlds are relatively immortal, multiplied by a hundred-fold is one unit of trhe joy of the Ajanaja gods born in the Deva loka. And it is also the measure of the bliss of the Srotriya who has transcended all his desires.
| Taittiriya | Upanishad |
सत्त्वं विशुद्धं जलवत्तथापि ताभ्यां मिलित्वा सरणाय कल्पते । ्रात्मबिम्बः प्रतिबिम्बितः सन् प्रकाशयत्यर्क इवाखिलं जडम् | Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Ātman becomes reflected in Sattva and like the sun reveals the entire world of matter. | vivekachudamani | Adi Shankaracharya |
अरूपवदेव हि तत्प्रधानत्वात् . | Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching). | brahma sutra | Veda Vyasa |
हिमानीहन्तव्यं हिमगिरिनिवासैकचतुरौनिशायां निद्राणं निशि चरमभागे च विशदौ । वरं लक्ष्मीपात्रं श्रियमतिसृजन्तौ समयिनांसरोजं त्वत्पादौ जननि जयतश्चित्रमिह किम् | In a playful mood,after teasing you,About you and your family,And at a loss to control your love tiff,When your consort does prostrations,Your lotus like feet touches his forehead,And the God of love , the enemy of your Lord, who was burnt,By the fire from his third eye,And was keeping the enmity with your lord,Like the ever hurting arrow,Makes sounds like Kili Kili*,From your belled anklets on the legs. | saundarya | Adi Shankaracharya |
वेदान्तसिद्धान्तनिरुक्तिरेषा ब्रह्मैव जीवः सकलं जगच्च । ण्डरूपस्थितिरेव मोक्षो ब्रह्माद्वितीये श्रुतयः प्रमाणम् | The verdict of all discussions on the Vedanta is that the Jīva and the whole universe are nothing but Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Śrutis themselves are authority (for the statement) that Brahman is One without a second. | vivekachudamani | Adi Shankaracharya |
प्रतीतिर्जीवजगतोः स्वप्नवद्भाति यावता । वन्निरन्तरं विद्वन्स्वाध्यासापनयं कुरु | So long as even a dream-like perception of the universe and souls persists, do away with thy superimposition, O learned man, without the least break. | vivekachudamani | Adi Shankaracharya |
क्रियान्तरासक्तिमपास्य कीटको ध्यायन्नलित्वं ह्यलिभावमृच्छति । ैव योगी परमात्मतत्त्वं ध्यात्वा समायाति तदेकनिष्ठया | Just as the cockroach, giving up the attachment to all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the Yogi, meditating on the truth of the Paramātman, attains to It through his one- pointed devotion to that. | vivekachudamani | Adi Shankaracharya |
असत्पदार्थानुभवेन किंचिन् न ह्यस्ति तृप्तिर्न च दुःखहानिः । द्वयानन्दरसानुभूत्या तृप्तः सुखं तिष्ठ सदात्मनिष्ठया | From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with that Reality. | vivekachudamani | Adi Shankaracharya |
देवानामसि वह्नितमः पितॄणां प्रथमा स्वधा । ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि | 8 Thou art the chief bearer of oblations to the gods and the first offering to the departed fathers; thou art the true activities of the rishis, of the Atharvangiras. | Prashna | Upanishad |
अभिमानिव्यपदेशस्तु विशेषानुगतिभ्याम् | But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them). | brahma sutra | Veda Vyasa |
यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण-मचक्षुःश्रोत्रं तदपाणिपादम् । नित्यं विभुं सर्वगतं सुसूक्ष्मंतदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः | 6 By means of the Higher Knowledge the wise behold everywhere Brahman, which otherwise cannot be seen or seized, which has no root or attributes, no eyes or ears, no hands or feet; which is eternal and omnipresent, all-pervading and extremely subtle; which is imperishable and the source of all beings. | Mundaka | Upanishad |
लिङ्गाच्च . | And (this is so) on account of the indicatory mark. | brahma sutra | Veda Vyasa |
ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् इति मुण्डकोपनिषदि द्वितीयमुण्डके द्वितीयः खण्डः | 11 That immortal Brahman alone is before, that Brahman is behind, that Brahman is to the right and left. Brahman alone pervades everything above and below; this universe is that Supreme Brahman alone. | Mundaka | Upanishad |
कामान्निष्कामरूपी संश्चरत्येकचारो मुनिः । वात्मनैव सदा तुष्टः स्वयं सर्वात्मना स्थितः | The sage, living alone, enjoys the sense-objects, being the very embodiment of desirelessness – always satisfied with his own Self, and himself present at the All. | vivekachudamani | Adi Shankaracharya |
तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा इतीन् न्यमीमिषदा इत्यधिदैवतम् | 4 This is the teaching regarding That (Brahman): It is like a flash of lightning; it is like a wink of the eye; this is with reference to the ādihidaivatam (Its aspect as cosmic manifestation). | Kenopanishad | Upanishad |
इतरस्याप्येवमसंश्लेषः पाते तु . | In the very same way there is no attachment of the other (ie., of virtue) as well. Liberation must follow as soon as the body falls. | brahma sutra | Veda Vyasa |
विशेषं च दर्शयति . | And the Upanishad reveals a speciality about the results (of meditations with symbols). | brahma sutra | Veda Vyasa |
एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते । दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः | 12 That Self hidden in all beings does not shine forth; but It is seen by subtle seers through their one-pointed and subtle intellects. | katha | Upanishad |
सर्वात्मसिद्धये भिक्षोः कृतश्रवणकर्मणः । ाधिं विदधात्येषा शान्तो दान्त इति श्रुतिः | To the Sannyasin who has gone through the act of hearing, the Shruti passage, ‘Calm, self-controlled.’ Etc., prescribes Samadhi for realising the identity of the universe with the Self. | vivekachudamani | Adi Shankaracharya |
समुन्मीलत् संवित् कमलमकरन्दैकरसिकंभजे हंसद्वन्द्वं किमपि महतां मानसचरम् । यदालापादष्टादशगुणितविद्यापरिणति-र्यदादत्ते दोषाद् गुणमखिलमद्भ्यः पय इव | I bow before the Shiva ,Who is of the pure crystal form,In thine supremely pure wheelAnd who creates the principle of ether,And to you my mother,Who has same stream of thought as Him.I bow before you both,Whose moon like light,Forever removes the darkness of ignorance,Forever from the mind,And which shines like the Chakora* bird ,Playing in the full moon light. | saundarya | Adi Shankaracharya |
यथैव दिग्विपर्यासो मोहाद्भवति कस्यचित्। तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः। | Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc., | aparokshanubhuti | Adi Shankaracharya |
अन्तर उपपत्तेः . | The One inside (is God), for that is logical. | brahma sutra | Veda Vyasa |
आत्मगृहीतिरितरवदुत्तरात् | The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification. (Or) The Self is to be understood (in the Chandogya Upanishad), just as in the other (Brihadaranyaka) Upanishad, because of the subsequent (instruction about identity). | brahma sutra | Veda Vyasa |
कर्म जन्मान्तरकृतं प्रारब्धमिति कीर्तितम्। तत्तु जन्मान्तराभावात्पुंसो नैवास्ति कर्हिचित्। | That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego). | aparokshanubhuti | Adi Shankaracharya |
हित्वा द्वौ शबलौ वाच्यौ वाक्यं वाक्यार्थबोधने। यथा प्रवर्ततेऽस्माभिस्तथा व्याख्यातमादरात्। | “How great statement discards the two qualified-meanings, and reveals what it really means – this we have carefully commented upon already.” | vakyavritti | Adi Shankaracharya |
य एवं वेद । ्षेम इति वाचि । ोगक्षेम इति प्राणापानयोः । कर्मेति हस्तयोः । तिरिति पादयोः । िमुक्तिरिति पायौ । इति मानुषीः समाज्ञाः । थ दैवीः । ृप्तिरिति वृष्टौ । बलमिति विद्युति | The Supreme resides in speech as ‘well-being’; in Prana and Apana as acquirer and preserver; in the hands as actions, in the legs as movement, in the anus as the activity of excretion. Thus is the meditation of Brahman in respect of man. Now follows the meditation upon the Adhidivika; as satisfaction in the rain, as power in the lightning; | Taittiriya | Upanishad |
द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः । सर्वसाक्षिस्वरूपोऽहमहमेवाहमव्ययः | I am the witness of all pairs of opposites. I am immovable. I am eternal. I am the witness of everything. I am the very Self, indestructible and changeless. | brahma jnanavali | Adi Shankaracharya |
न तस्य मिथ्यार्थसमर्थनेच्छा न संग्रहस्तज्जगतोऽपि दृष्टः । ्रानुवृत्तिर्यदि चेन्मृषार्थे न निद्रया मुक्त इतीष्यते ध्रुवम् | He has no desire to substantiate the unreal objects, nor is he seen to maintain that dream-world. If he still clings to those unreal objects, he is emphatically declared to be not yet free from sleep. | vivekachudamani | Adi Shankaracharya |
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः | Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
| Yogasutra | Patanjali |
भावं तु बादरायणोऽस्ति हि . | But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them). | brahma sutra | Veda Vyasa |
। श्रीः। वाक्यवृत्तिः। सर्गस्थितिप्रलयहेतुमचिन्त्यशक्तिंविश्वेश्वरं विदितविश्वमनन्तमूर्तिम्। निर्मुक्तबन्धनमपारसुखाम्बुराशिंश्रीवल्लभं विमलबोधघनं नमामि। | I bow down to that Pure Consciousness Divine – a shoreless ocean of happiness, which is All-pervading (Vishnu), the Beloved of Shri, the all-knowing Lord of the Universe, assuming endless forms and yet ever-free, having an inscrutable power to become (apparently) the Cause of creation, maintenance, and dissolution of the universe. | vakyavritti | Adi Shankaracharya |
न जाग्रन्न मे स्वप्नको वा सुषुप्तिर्न विश्वो न वा तैजसः प्राज्ञको वा। अविद्यात्मकत्वात्त्रयाणां तुरीयस्तदेकोऽवशिष्टः शिवः केवलोऽहम्। | Neither the state of waking,
Nor the state of dream,
Nor the state of deep sleep is for me,
Neither the earthy feelings,
Nor the glorified feelings of dreams,
Nor the feeling of wakefulness in sleep am I,
For these are the souls of avidya,
And I am the fourth , the thureeya, which is beyond these,
So I am simply Shiva the self,
For this remains even in sleep,
After everything is taken out. | dasa shloki | Adi Shankaracharya |
विषयाभिमुखं दृष्ट्वा विद्वांसमपि विस्मृतिः । क्षेपयति धीदोषैर्योषा जारमिव प्रियम् | Finding even a wise man hankering after the sense-objects, oblivion torments him through the evil propensities of the Buddhi, as a woman does her doting paramour. | vivekachudamani | Adi Shankaracharya |
न वा विशेषात् | Rather they are not to be combined on account of a distinction. | brahma sutra | Veda Vyasa |
परेण च शब्दस्य ताद्विध्यं भूयस् त्वात्त्वनुबन्धः | From the subsequent Brahmana text also it is known that the scripture has that (prescription of a meditation) in view; but the connection with fire occurs because of the abundance of the attributes of fire that have to be imagined here. | brahma sutra | Veda Vyasa |
देहप्राणेन्द्रियमनोबुद्ध्यादिभिरुपाधिभिः । र्यैर्वृत्तेःसमायोगस्ततद्भावोऽस्य योगिनः | The body, Prāṇas, organs, manas, Buddhi and the rest – with whichever of these supervening adjuncts the mind is associated, the Yogi is transformed, as it were, into that. | vivekachudamani | Adi Shankaracharya |
यदा पश्यः पश्यते रुक्मवर्णंकर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूयनिरञ्जनः परमं साम्यमुपैति | 3 When the seer beholds the self-luminous Creator, the Lord, the Purusha, the progenitor of Brahma, then he, the wise seer, shakes off good and evil, becomes stainless and reaches the supreme unity. | Mundaka | Upanishad |
उपादानेऽखिलाधारे जगन्ति परमेश्वरे। सर्गस्थितिलयान्यान्ति बुद्बुदानीव वारिणि। | Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything. | atmabodha | Adi Shankaracharya |
नाहं जीवः परं ब्रह्मेत्यतद्व्यावृत्तिपूर्वकम् । सनावेगतः प्राप्तस्वाध्यासापनयं कुरु | ‘I am not the individual soul, but the Supreme Brahman’ – eliminating thus all that is not-Self, do away with thy superimposition, which has come through the momentum of (past) impressions. | vivekachudamani | Adi Shankaracharya |
अन्धत्वमन्दत्वपटुत्वधर्माः सौगुण्यवैगुण्यवशाद्धि चक्षुषः । धिर्यमूकत्वमुखास्तथैव श्रोत्रादिधर्मा न तु वेत्तुरात्मनः | Blindness, weakness and sharpness are conditions of the eye, due to its fitness or defectiveness merely; so are deafness, dumbness, etc., of the ear and so forth – but never of the Ātman, the Knower. | vivekachudamani | Adi Shankaracharya |
यावद्भ्रान्तिस्तावदेवास्य सत्ता मिथ्याज्ञानोज्जृम्भितस्य प्रमादात् । ्ज्वां सर्पो भ्रान्तिकालीन एव भ्रान्तेर्नाशे नैव सर्पोऽपि तद्वत् | It exists only so long as the delusion lasts, being caused by indiscrimination due to an illusion. The rope is supposed to be the snake only so long as the mistake lasts, and there is no more snake when the illusion has vanished. Similar is the case here. | vivekachudamani | Adi Shankaracharya |
कर्मणां फलदातृत्वं यस्यैव श्रूयते श्रुतौ। जीवानां हेतुकर्तृत्वं तद्ब्रह्मेत्यवधारय। | “That which the Upanishads declare as the sole paymaster for all action, and as the very agent (prompter) in all actions, performed by each individualised ego – make sure of that Brahman in your understanding.” | vakyavritti | Adi Shankaracharya |
देहं धियं चित्प्रतिबिम्बमेवं विसृज्य बुद्धौ निहितं गुहायाम् । रष्टारमात्मानमखण्डबोधं सर्वप्रकाशं सदसद्विलक्षणम् | 220- Similarly, discarding the body, the Buddhi and the reflection of the Chit in it, and realising the Witness, the Self, the Knowledge Absolute, the cause of the manifestation of everything, which is hidden in the recesses of the Buddhi, is distinct from the gross and subtle, eternal, omnipresent, all-pervading and extremely subtle, and which has neither interior nor exterior and is identical with one self – fully realising this true nature of oneself, one becomes free from sin, taint, death and grief, and becomes the embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after Liberation there is no other way to the breaking of the bonds of transmigration than the realisation of the truth of one’s own Self. | vivekachudamani | Adi Shankaracharya |
निर्विकल्पकसमाधिना स्फुटं ब्रह्मतत्त्वमवगम्यते ध्रुवम् । न्यथा चलतया मनोगतेः प्रत्ययान्तरविमिश्रितं भवेत् | By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions. | vivekachudamani | Adi Shankaracharya |
अत एव चानन्याधिपतिः . | And for that very reason (a man of knowledge has) no other lord (to rule over him). | brahma sutra | Veda Vyasa |
विशेषणानुग्रहं च . | And (in their case) there can be the favour of special factors (like Japa etc.,). | brahma sutra | Veda Vyasa |
त्रिपञ्चाङ्गान्यथो वक्ष्ये पूर्वोक्तस्यैव सिद्धये। तैश्च सर्वैः सदा कार्यं निदिध्यासनमेव तु। | Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times. | aparokshanubhuti | Adi Shankaracharya |
अतः प्रबोधोऽस्मात् . | For the same reason, the soul’s waking up is from this supreme Self. | brahma sutra | Veda Vyasa |
भूतेषु तच्छ्रुतेः . | The soul comes to stay among the elements, it being so declared by the Upanishads. | brahma sutra | Veda Vyasa |
न प्रमादादनर्थोऽन्यो ज्ञानिनः स्वस्वरूपतः । ो मोहस्ततोऽहंधीस्ततो बन्धस्ततो व्यथा | There is no greater danger for the Jñānin than carelessness about his own real nature. From this comes delusion, thence egoism, this is followed by bondage, and then comes misery. | vivekachudamani | Adi Shankaracharya |
अशरीरं सदा सन्तमिमं ब्रह्मविदं क्वचित् । रियाप्रिये न स्पृशतस्तथैव च शुभाशुभे | Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea. | vivekachudamani | Adi Shankaracharya |
अन्यथा भेदानुपपत्तिरितिचेन्नोपदेशवत् | If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind. | brahma sutra | Veda Vyasa |
बुद्धीन्द्रियाणि श्रवणं त्वगक्षि घ्राणं च जिव्हा विषयावबोधनात् । क्पाणिपादा गुदमप्युपस्थः कर्मेन्द्रियाणि प्रवणेन कर्मसु | The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work. | vivekachudamani | Adi Shankaracharya |
अधिकं तु भेदनिर्देशात् | But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two). | brahma sutra | Veda Vyasa |
लोकवासनया जन्तोः शास्त्रवासनयापि च । हवासनया ज्ञानं यथावन्नैव जायते | Owing to the desire to run after society, the passion for too much study of the Scriptures and the desire to keep the body in good trim, people cannot attain to proper Realisation. | vivekachudamani | Adi Shankaracharya |
ज्योतिराद्यधिष्ठानं तु तदामननात् | But there is the (fact of) presiding over by (the deities) Fire and others, for so it is taught in the scriptures. | brahma sutra | Veda Vyasa |
नात्मा अश्रुतेर्नित्यत्वाच्च ताभ्यः . | The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons). | brahma sutra | Veda Vyasa |
यमग्न्युष्णवन्नित्यबोध स्वरूपंमनश्चक्षुरादीन्यबोधात्मकानि । प्रवर्तन्त आश्रित्य निष्कम्पमेकंस नित्योपलब्धिस्वरूपोऽहमात्मा | I am the Self which is of the nature of eternal consciousness, which is changeless and one only (non-dual), whose very nature is eternal consciousness, in the same manner as heat is the very nature of fire, and depending on which the mind, eye and other organs, which are all insentient, function. | hastamalakiyam | Adi Shankaracharya |
अजीर्यताममृतानामुपेत्यजीर्यन्मर्त्यः क्वधःस्थः प्रजानन् । अभिध्यायन् वर्णरतिप्रमोदान्अतिदीर्घे जीविते को रमेत | 28 Who among decaying mortals here below, having approached the undecaying immortals and coming to know that his higher needs may be fulfilled by them, would exult in a life over long,after he had pondered on the pleasures arising from beauty and song? | katha | Upanishad |
रूपादिमत्त्वाच्च विपर्ययो दर्शनात् . | And on account of the possession of colour etc., there will be a reversal (of the nature of the atoms), for this accords with experience. | brahma sutra | Veda Vyasa |
यदा कदा वापि विपश्चिदेष ब्रह्मण्यनन्तेऽप्यणुमात्रभेदम् । ्यत्यथामुष्य भयं तदैव यद्वीक्षितं भिन्नतया प्रमादात् | Whenever the wise man sees the least difference in the infinite Brahman, at once that which he sees as different through mistake, becomes a source of terror to him. | vivekachudamani | Adi Shankaracharya |
एकात्मके परे तत्त्वे भेदवार्ता कथं वसेत् । षुप्तौ सुखमात्रायां भेदः केनावलोकितः | How can the talk of diversity apply to the Supreme Reality which is one and homogeneous? Who has ever observed diversity in the unmixed bliss of the state of profound sleep? | vivekachudamani | Adi Shankaracharya |
सूक्ष्मं तु तदर्हत्वात् . | Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet. | brahma sutra | Veda Vyasa |