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समाहितायां सति चित्तवृत्तौ परात्मनि ब्रह्मणि निर्विकल्पे । दृश्यते कश्चिदयं विकल्पः प्रजल्पमात्रः परिशिष्यते यतः | When the mind-functions are merged in the Paramātman, the Brahman, the Absolute, none of this phenomenal world is seen, whence it is reduced to mere talk. | vivekachudamani | Adi Shankaracharya |
सूर्यो यथा सर्वलोकस्य चक्षुःन लिप्यते चाक्षुषैर्बाह्यदोषैः । एकस्तथा सर्वभूतान्तरात्मान लिप्यते लोकदुःखेन बाह्यः | 11 As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it. | katha | Upanishad |
नमस्तस्मै सदैकस्मै कस्मैचिन्महसे नमः । ेतद्विश्वरूपेण राजते गुरुराज ते | Salutations to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same and dost manifest thyself as this universe – thee I salute. | vivekachudamani | Adi Shankaracharya |
प्र ते ब्रवीमि तदु मे निबोधस्वर्ग्यमग्निं नचिकेतः प्रजानन् । अनन्तलोकाप्तिमथो प्रतिष्ठांविद्धि त्वमेतं निहितं गुहायाम् | 14 Yama said: I know well the Fire-sacrifice, which leads to Heaven and I will explain it to you. Listen to me. Know this Fire to be the means of attaining Heaven. It is the support of the universe; it is hidden in the hearts of the wise. | katha | Upanishad |
श्रुतेस्तु शब्दमूलत्वात् | But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone. | brahma sutra | Veda Vyasa |
तीव्रसंवेगानामासन्नः | Success is speedy for the extremely energetic.
| Yogasutra | Patanjali |
पदार्थमेव जानामि नाद्यापि भगवन्स्फुटम्। अहं ब्रह्मेति वाक्यार्थं प्रतिपद्ये कथं वद। | The disciple said: Not even the word meaning do I fully grasp clearly; how can I then comprehend the significance of the sentence, “I am Brahman” ? | vakyavritti | Adi Shankaracharya |
सति मूले तद्विपाको जात्यायुर्भोगाः | The root being there, the fruition comes (in the form of) species, life, and experience of pleasure and pain.
| Yogasutra | Patanjali |
स्वरसवाही विदुषोऽपि तथारूढोऽभिनिवेशः | Flowing through its own nature, and established even in the learned, is the clinging to life.
| Yogasutra | Patanjali |
तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वाअहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति | 4 He (Agni) hastened (to the yaksha). (The yaksha) asked him who he was; (Agni) replied: “I am verily, Agni; I am also known as Jātaveda (near omniscient)”. | Kenopanishad | Upanishad |
कृत्स्नप्रसक्तिर्निरवयवत्वशब्दकोपो वा | (If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness. | brahma sutra | Veda Vyasa |
प्लवा ह्येते अदृढा यज्ञरूपाअष्टादशोक्तमवरं येषु कर्म । एतच्छ्रेयो येऽभिनन्दन्ति मूढाजरामृत्युं ते पुनरेवापि यन्ति | 7 But frail indeed are those rafts of sacrifices, conducted by eighteen persons, upon whom rests the inferior work; therefore they are destructible. Fools who rejoice in them as the Highest Good fall victims again and again to old age and death. | Mundaka | Upanishad |
तदभावो नाडीषु तच्छ्रुतेः आत्मनि च . | The absence of that dream (ie., dreamless sleep) takes place in the nerves and the Self, as it is known to be so from the Upanishads. | brahma sutra | Veda Vyasa |
यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः । आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति | 10 When, O Prana, thou showerest down rain, these creatures of thine are delighted, thinking there will be as much food as they desire. | Prashna | Upanishad |
प्रथमेऽश्रवणादिति चेन्न ता एव ह्युपपत्तेः . | If it be objected (that water does not come to be known as man), since it is not heard of in the first instance, then not so, for on logical grounds, water itself is meant. | brahma sutra | Veda Vyasa |
आत्मनस्तत्प्रकाशत्वं यत्पदार्थावभासनम्। नाग्न्यादिदीप्तिवद्दीप्तिर्भवत्यान्ध्यं यतो निशि। | The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other). | aparokshanubhuti | Adi Shankaracharya |
व्याहृत्युपासनम्भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुहस्मै तां चतुर्थीम् । ाहाचमस्यः प्रवेदयते । मह इति । द्ब्रह्म । आत्मा । ङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । ुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः । मह इत्यादित्यः । दित्येन वाव सर्वेलोक महीयन्ते | Bhuh, Bhuvah, Suvah are three short utterances of mystical significance. In addition to these, there is of course the fourth one, Mahah, made known by seer Mahacamasya. That is Brahman. This Mahah is (compared to) body; other Gods are its limbs. Bhuh is this world. Bhuvah is the sky. Suvah is the next world. Mahah is the sun. It is by the sun that all worlds are nourished. | Taittiriya | Upanishad |
यतिरसदनुसन्धिं बन्धहेतुं विहाय स्वयमायामहमस्मीत्यात्मदृष्ट्यैव तिष्ठेत् । खयति ननु निष्ठा ब्रह्मणि स्वानुभूत्या हरति परमविद्याकार्यदुःखं प्रतीतम् | The Sannyasin should give up dwelling on the unreal, which causes bondage, and should always fix his thoughts on the Ātman as ‘I myself am This’. For the steadfastness in Brahman through the realisation of one’s identity with It gives rise to bliss and thoroughly removes the misery born of nescience, which one experiences (in the ignorant state). | vivekachudamani | Adi Shankaracharya |
साध्वी ते वचनव्यक्तिः प्रतिभाति वदामि ते। इदं तदिति विस्पष्टं सावधानमनाः श्रृणु। | The teacher said: “Your question is valid, and so very clearly expressed, I shall answer it exhaustively to make it as vivid to you as though you are seeing it near”. | vakyavritti | Adi Shankaracharya |
प्रत्यक्चैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः । शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः | I am the indwelling consciousness, I am calm (free from all agitation), I am beyond prakrti (Maya), I am of the nature of eternal bliss, I am the very Self, indestructible and changeless. | brahma jnanavali | Adi Shankaracharya |
य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतोभवति तदेषः श्लोकः | 11 The wise man who thus knows prana does not lose his offspring and becomes immortal. As to this there is the following verse: | Prashna | Upanishad |
प्रतिसङ्ख्याप्रतिसङ्ख्यानिरोधाप्राप्तिः अविच्छेदात् . | Neither pratisamkhya-nirodha (artificial annihilation) nor an apratisamkhya-nirodha (natural annihilation) is possible, for there can be no cessation (either of the current or of the individuals forming the current). | brahma sutra | Veda Vyasa |
यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः । मृत्युर्यस्योपसेचनं क इत्था वेद यत्र सः ति काठकोपनिषदि प्रथमाध्याये द्वितीया वल्ली | 25 Who, then, knows where He is-He to whom Brahmins and kshattriyas are mere food and death itself a condiment? | katha | Upanishad |
यदि सत्यं भवेद्विश्वं सुषुप्तामुपलभ्यताम् । ्नोपलभ्यते किंचिदतोऽसत्स्वप्नवन्मृषा | If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams. | vivekachudamani | Adi Shankaracharya |
छायेव पुंसः परिदृश्यमान् माभासरूपेण फलानुभूत्या । ीरमाराच्छववन्निरस्तं पुनर्न संधत्त इदं महात्मा | After the body has once been cast off to a distance like a corpse, the sage never more attaches himself to it, though it is visible as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds. | vivekachudamani | Adi Shankaracharya |
शब्दादेव प्रमितः . | From the term itself it follows that the measured One is the supreme Self. | brahma sutra | Veda Vyasa |
भुवनज्ञानं सूर्ये संयमात् | By making Samyama on the sun, (comes) the knowledge of the world.
| Yogasutra | Patanjali |
वृत्तिसारूप्यमितरत्र | At other times (other than that of concentration) the seer is identified with the modifications.
| Yogasutra | Patanjali |
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते | 8 That which cannot he heard by the ear, but by which the hearing is perceived-That alone know as Brahman and not that which people here worship. | Kenopanishad | Upanishad |
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः | The pain-bearing obstructions are — ignorance, egoism, attachment, aversion, and clinging to life.
| Yogasutra | Patanjali |
विज्ञात आत्मनो यस्य ब्रह्मभावः श्रुतेर्बलात् । बन्धविनिर्मुक्तः स जीवन्मुक्तलक्षणः | He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life. | vivekachudamani | Adi Shankaracharya |
अत्रात्मबुद्धिं त्यज मूढबुद्धे त्वङ्मांसमेदोऽस्थिपुरीषराशौ । ्वात्मनि ब्रह्मणि निर्विकल्पे कुरुष्व शान्ति परमां भजस्व | O foolish person, cease to identify thyself with this bundle of skin, flesh, fat, bones and filth, and identify thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace. | vivekachudamani | Adi Shankaracharya |
प्रातिभाद्वा सर्वम् | Or by the power of Prātibha, all knowledge.
| Yogasutra | Patanjali |
देशबन्धश्चित्तस्य धारणा | Dhāranā is holding the mind on to some particular object.
| Yogasutra | Patanjali |
बुद्धिर्बुद्धीन्द्रियैः सार्धं सवृत्तिः कर्तृलक्षणः । ज्ञानमायाकोशः स्यात्पुंसः संसारकारणम् | The Buddhi with its modifications and the organs of knowledge, forms the VijñānaMāyā Kośa or knowledge sheath, of the agent, having the characteristics which is the cause of man’s transmigration. | vivekachudamani | Adi Shankaracharya |
निरस्तरागा विनिरस्तभोगाः शान्ताः सुदान्ता यतयो महान्तः । ज्ञाय तत्त्वं परमेतदन्ते प्राप्ताः परां निर्वृतिमात्मयोगात् | High-souled Sannyasins who have got rid of all attachment and discarded all sense- enjoyments, and who are serene and perfectly restrained, realise this Supreme Truth and at the end attain the Supreme Bliss through their Self-realisation. | vivekachudamani | Adi Shankaracharya |
वासनानुदयो भोग्ये वैरागस्य तदावधिः । ंभावोदयाभावो बोधस्य परमावधिः लीनवृत्तैरनुत्पत्तिर्मर्यादोपरतेस्तु सा | When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more. | vivekachudamani | Adi Shankaracharya |
यदर्चिमद्यदणुभ्योऽणु चयस्मिँल्लोका निहिता लोकिनश्च । तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनःतदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोम्य विद्धि | 2 That which is radiant, subtler than the subtle, That by which all the worlds and their inhabitants are supported-That, verily, is the indestructible Brahman; That is the prana, speech and the mind; That is the True and That is the Immortal. That alone is to be struck. Strike It, my good friend. | Mundaka | Upanishad |
हृदि ह्येष आत्मा । त्रैतदेकशतं नाडीनां तासां शतंशतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणिभवन्त्यासु व्यानश्चरति | 6 The atman dwells in the heart, where there are one hundred and one arteries (nadi); for each of these there are one hundred branches and for each of these branches, again, there are seventy two thousand subsidiary vessels. Vyana moves in these. | Prashna | Upanishad |
बुद्धौ गुहायां सदसद्विलक्षणं ब्रह्मास्ति सत्यं परमद्वितीयम् । ात्मना योऽत्र वसेद्गुहायां पुनर्न तस्याङ्गगुहाप्रवेशः | In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb. | vivekachudamani | Adi Shankaracharya |
सुषुप्त्युत्क्रान्त्योर्भेदेन . | Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching). | brahma sutra | Veda Vyasa |
युक्तेः शब्दान्तराच्च | (The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text. | brahma sutra | Veda Vyasa |
अनात्मवासनाजालैस्तिरोभूतात्मवासना । त्यात्मनिष्ठया तेषां नाशे भाति स्वयं स्फुटम् | The desire for Self-realisation is obscured by innumerable desires for things other than the Self. When they have been destroyed by the constant attachment to the Self, the Ātman clearly manifests Itself of Its own accord. | vivekachudamani | Adi Shankaracharya |
दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् । ुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः | There are three things which are rare indeed and are due to the grace of God –namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage. | vivekachudamani | Adi Shankaracharya |
मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसित्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् । त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषाचिदानन्दाकारं शिवयुवति भावेन बिभृषे | Oh goddess supreme,I always see in my minds eye,That your body with sun and moon,As busts is the body of Shiva,And his peerless body with nine surrounding motes,Is your body, my goddess.And so the relation of," that which has",And" he who has",Becomes the one perfect relation of happiness,And becomes equal in each of you. | saundarya | Adi Shankaracharya |
असति प्रतिज्ञोपरोधो यौगपद्यमन्यथा . | (If it be contended that the effect arises) even when there is no cause, then your assertion (of causation) will be stultified; else (if you contend that the entity of the earlier moment continues till the entity of the later moment emerges), the cause and effect will exist simultaneously. | brahma sutra | Veda Vyasa |
उपपन्नस्तल्लक्षणार्थोपलब्धेः लोकवत् | This (differentiation) is reasonable, for facts indicative of a soul’s journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life. | brahma sutra | Veda Vyasa |
अविद्यायं बहुधा वर्तमाना वयंकृतार्था इत्यभिमन्यन्ति बालाः । यत् कर्मिणो न प्रवेदयन्ति रागात्तेनातुराः क्षीणलोकाश्च्यवन्ते | 9 Children, immersed in ignorance in various ways, flatter themselves, saying: We have accomplished life’s purpose. Because these performers of karma do not know the Truth owing to their attachment, they fall from heaven, misery- stricken, when the fruit of their work is exhausted. | Mundaka | Upanishad |
अनिष्टादिकारिणामपि च श्रुतम् | It is known from the Vedic texts that (the moon is the goal) even for the performers of unholy acts etc., as well. | brahma sutra | Veda Vyasa |
तन्मनःशोधनं कार्यं प्रयत्नेन मुमुक्षुणा । शुद्धे सति चैतस्मिन्मुक्तिः करफलायते | Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a fruit on the palm of one’s hand. | vivekachudamani | Adi Shankaracharya |
मुग्धेऽर्थसम्पत्तिर्परिशेषात् . | In the case of one in swoon, there is only partial attainment (of the state of sleep), that being the last alternative. | brahma sutra | Veda Vyasa |
ततः साधननिर्मुक्तः सिद्धो भवति योगिराट्। तत्स्वरूपं न चैकस्य विषयो मनसो गिराम्। | Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech. | aparokshanubhuti | Adi Shankaracharya |
अनुपश्य यथा पूर्वे प्रतिपश्य तथाऽपरे । सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः | 6 Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us. A mortal ripens like corn and like corn he springs up again. | katha | Upanishad |
यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति । एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति | 14 As rainwater falling on a mountain peak runs down the rocks in all directions, even so he who sees the attributes as different from Brahman verily runs after them in all directions. | katha | Upanishad |
प्रारब्धसूत्रग्रथितं शरीरं प्रयातु वा तिष्ठतु गोरिव स्रक् । तत्पुनः पश्यति तत्त्ववेत्ता (आ)नन्दात्मनि ब्रह्मणि लीनवृत्तिः | The knower of Truth does no more care whether this body, spun out by the threads of Prārabdha work, falls or remains – like the garland on a cow – for his mind-functions are at rest in the Brahman, the Essence of Bliss. | vivekachudamani | Adi Shankaracharya |
आवरणस्य निवृत्तिर्भवति हि सम्यक्पदार्थदर्शनतः । थ्याज्ञानविनाशस्तद्विक्षेपजनितदुःखनिवृत्तिः | The veil that hides Truth vanishes only when the Reality is fully realised. (Thence follow) the destruction of false knowledge and the cessation of misery brought about by its distracting influence. | vivekachudamani | Adi Shankaracharya |
देहेन्द्रियादावसति भ्रमोदितां विद्वानहं तां न जहाति यावत् । वन्न तस्यास्ति विमुक्तिवार्ताप्य् अस्त्वेष वेदान्तनयान्तदर्शी | As long as the book-learned man does not give up his mistaken identification with the body, organs, etc., which are unreal, there is no talk of emancipation for him, even if he be ever so erudite in the Vedanta philosophy. | vivekachudamani | Adi Shankaracharya |
आविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम्। एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम्। | The body, etc., up to the “Causal Body” – Ignorance – which are objects perceived, are as perishable as bubbles. Realise through discrimination that I am the’Pure Brahman’ ever completely separate from all these. | atmabodha | Adi Shankaracharya |
हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् । तच्छुभ्रं ज्योतिषं ज्योतिस्तद् यदात्मविदो विदुः | 9 There the stainless and indivisible Brahman shines in the highest, golden sheath. It is pure; It is the Light of lights; It is That which they know who know the Self. | Mundaka | Upanishad |
उपलब्धिवदनियमः . | As in the case of perception (there is no uniformity), so also there is no uniformity (in the case of action). | brahma sutra | Veda Vyasa |
त्वमर्थमेवं निश्चित्य तदर्थं चिन्तयेत्पुनः। अतद्व्यावृत्तिरूपेण साक्षाद्विधिमुखेन च। | “Having thus ascertained the meaning of the term “thou” one should reflect upon what is meant by the word “that” – employing both the method of negation and also the direct method of scriptural assertion.” | vakyavritti | Adi Shankaracharya |
नित्याभ्यासादृते प्राप्तिर्न भवेत्सच्चिदात्मनः। तस्माद्ब्रह्म निदिध्यासेज्जिज्ञासुः श्रेयसे चिरम्। | The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal. | aparokshanubhuti | Adi Shankaracharya |
तस्मै स होवाच यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वाएतस्मिंस्तेजोमण्डल एकीभवन्ति ताः पुनः पुनरुदयतः प्रचरन्त्येवंह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो नशृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदतेनादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते | 2 To him Pippalada replied: O Gargya, as the rays of the sun, when it sets, are gathered in that luminous orb and again go forth when it rises, even so, verily, all these the objects and the senses become one in the superior god, the mind. Therefore at that time a man hears not, sees not, smells not, tastes not, touches not, speaks not, grasps not, enjoys not, emits not and does not move about. He sleeps that is what people say. | Prashna | Upanishad |
उपसंहारदर्शनान्नेति चेन्न क्षीरवद्धि | If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk. | brahma sutra | Veda Vyasa |
तस्मादहंकारमिमं स्वशत्रुं भोक्तुर्गले कण्टकवत्प्रतीतम् । च्छिद्य विज्ञानमहासिना स्फुटं भुङ्क्ष्वात्मसाम्राज्यसुखं यथेष्टम् | Therefore destroying this egoism, thy enemy – which appears like a thorn sticking in the throat of a man taking meal – with the great sword of realisation, enjoy directly and freely the bliss of thy own empire, the majesty of the Ātman. | vivekachudamani | Adi Shankaracharya |
अहः सूते सव्यं तव नयनमर्कात्मकतयात्रियामां वामं ते सृजति रजनीनायकतया । तृतीया ते दृष्टिर्दरदलितहेमाम्बुजरुचिःसमाधत्ते संध्यां दिवसनिशयोरन्तरचरीम् | Oh Goddess Uma,She who removes fear from the world,The slightly bent eye brows of yours,Tied by a hoard of honey bees forming the string,I feel Resembles the bow of the god of loveHeld by his left hand .And having hidden middle part*,Hid by the wrist, and folded fingers. | saundarya | Adi Shankaracharya |
अन्तरा विज्ञानमनसी क्रमेण तल्लिङ्गादितिचेन्नाविशेषात् . | If it be contended that the intellect and mind must find accommodation in some order in some intermediate stage, because indicatory marks of their existence are in evidence, then not so, because their presence creates no difference (ie., does not disturb the order of creation or dissolution). | brahma sutra | Veda Vyasa |
अंशो नानाव्यपदेशादन्यथा चापिदाशकितवादित्वमधीयत एके . | (The individual souls are) parts of God because of the mention that they are different, also because some read otherwise of (Brahman’s) identity with fishermen, slaves, gamblers and others. | brahma sutra | Veda Vyasa |
तेजसीव तमो यत्र प्रलीनं भ्रान्तिकारणम् । ्वितीये परे तत्त्वे निर्विशेषे भिदा कुतः | Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the One without a second, the Absolute – whence can there be any diversity? | vivekachudamani | Adi Shankaracharya |
कल्पार्णव इवात्यन्तपरिपूर्णैकवस्तुनि । र्विकारे निराकारे निर्विशेषे भिदा कुतः | In the One Entity which is changeless, formless and Absolute, and which is perfectly all-pervading and motionless like the ocean after the dissolution of the universe, whence can there be any diversity? | vivekachudamani | Adi Shankaracharya |
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । गवन् कत्येवदेवाः प्रजां विधारयन्ते कतर एतत् प्रकाशयन्ते कःपुनरेषां वरिष्ठ इति | 1 Then Vaidarbhi, belonging to the family of Bhrigu, asked him: Sir, how many gods support the body of the created being? How many of these manifest their power through it? And which one, furthermore, is paramount? | Prashna | Upanishad |
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः | To the discriminating, all is, as it were, painful on account of everything bringing pain either as consequence, or as anticipation of loss of happiness, or as fresh craving arising from impressions of happiness, and also as counteraction of qualities.
| Yogasutra | Patanjali |
अबाधाच्च . | And (this should be the interpretation) so that the scriptures (about permissible and forbidden food) may not be contradicted. | brahma sutra | Veda Vyasa |
चलत्युपाधौ प्रतिबिम्बलौल्यम् अउपाधिकं मूढधियो नयन्ति । वबिम्बभूतं रविवद्विनिष्क्रियं कर्तास्मि भोक्तास्मि हतोऽस्मि हेति | When the supervening adjunct (Upādhi) is moving, the resulting movement of the reflection is ascribed by fools to the object reflected, such as the sun, which is free from activity – (and they think) ‘I am the doer’, ‘I am the experiencer’, ‘I am killed, oh, alas!’ | vivekachudamani | Adi Shankaracharya |
यतो वाचो निवर्तन्ते । प्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कुतश्चनेति । एतꣳह वाव न तपति । किमहꣳसाधु नाकरवम् । िमहं पापमकरवमिति । स य एवं विद्वानेते आत्मान स्पृणुते । उभे ह्येवैष एते आत्मान स्पृणुते । एवं वेद । इत्युपनिषत् इति नवमोऽनुवाकः ि ब्रह्मानन्दवल्ली समाप्ता | He who knows the Bliss of Brahman from which all words return without reaching, It, together with the mind, is no more afraid of anything. Such thoughts ‘Why have I not done what is good? Why have I committed a sin,’ do not certainly come to distress a man of experience of the Truth. He who knows thus, regards both these as the Atman. Verily, both these are regarded by him who knows thus as only Atman. This is the Upanisad. Here ends the Brahmananda chapter. | Taittiriya | Upanishad |
मन्त्रादिवद्वाऽविरोधः | Or rather (they are to be adopted in other branches) like the mantas; (and thus) there is no contradiction. | brahma sutra | Veda Vyasa |
प्रतिषेधादिति चेन्न शारीरात् . | If it be contended that the organs of the man of knowledge do not depart from the body because of the denial in the scripture, then (according to the opponent) it is not so, for the denial is about the departure from the individual soul. | brahma sutra | Veda Vyasa |
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् | From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)
| Yogasutra | Patanjali |
अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । गवन्नेतस्मिन् पुरुषेकानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यतिकस्यैतत् सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति | 1 Next Sauryayani, belonging to the family of Garga, asked: Sir, what are they that sleep in man and what are they that remain awake in him? Which deity is it that sees dreams? Whose is the happiness? In whom, again, are all these gathered together? | Prashna | Upanishad |
प्राणस्तथानुगमात् . | Prana is Brahman, because it is comprehended thus. | brahma sutra | Veda Vyasa |
गौण्यसम्भवात् . | (The Upanishadic passage about creation of space has) a secondary sense, for real creation is impossible. | brahma sutra | Veda Vyasa |
भाक्तं वाऽनात्मवित्त्वात् तथा हि दर्शयति . | Or rather the statement (that the souls become the food of gods) is made in a metaphorical sense on account of their non-realization of the Self. For the Upanishad shows the same. | brahma sutra | Veda Vyasa |
अनादित्वमविद्यायाः कार्यस्यापि तथेष्यते । ्पन्नायां तु विद्यायामाविद्यकमनाद्यपि | 198- Avidya or Nescience and its effects are likewise considered as beginningless. But with the rise of Vidyā or realisation, the entire effects of Avidya, even though beginningless, are destroyed together with their root – like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without beginning, is not eternal – like previous non-existence. | vivekachudamani | Adi Shankaracharya |
सजातीयप्रवाहश्च विजातीयतिरस्कृतिः। नियमो हि परानन्दो नियमात्क्रियते बुधैः। | The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise. | aparokshanubhuti | Adi Shankaracharya |
विशुद्धमन्तःकरणं स्वरूपे निवेश्य साक्षिण्यवबोधमात्रे । ैः शनैर्निश्चलतामुपानयन् पूर्णं स्वमेवानुविलोकयेत्ततः | Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise one’s own infinite Self. | vivekachudamani | Adi Shankaracharya |
मुक्तोपसृप्यव्यपदेशात् . | Because there is the instruction about (Its) attainment by the free. | brahma sutra | Veda Vyasa |
अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते । तो भूय इव ते तमो य उ संभूत्यां रताः | They fall into blind darkness who worship the unborn Prakriti. They fall into greater darkness who are bent upon the Karya Brahman Hiranyagarbha. (12). | ishavasya | Upanishad |
नाचिकेतमुपाख्यानं मृत्युप्रोक्तँ सनातनम् । उक्त्वा श्रुत्वा च मेधावी ब्रह्मलोके महीयते | 16 The wise man who has heard and related the eternal story of Nachiketa, told by Death, is adored in the world of Brahman. | katha | Upanishad |
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च | From that is gained (the knowledge of) introspection, and the destruction of obstacles.
| Yogasutra | Patanjali |
अत एव च सर्वाण्यनु . | And for the same reason all the functions of all the organs get merged in the mind. | brahma sutra | Veda Vyasa |
अतो विचारः कर्तव्यो जिज्ञासोरात्मवस्तुनः । ासाद्य दयासिन्धुं गुरुं ब्रह्मविदुत्तमम् | Hence the seeker after the Reality of the Ātman should take to reasoning, after duly approaching the Guru – who should be the best of the knowers of Brahman, and an ocean of mercy. | vivekachudamani | Adi Shankaracharya |
तं दुर्दर्शं गूढमनुप्रविष्टंगुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्मयोगाधिगमेन देवंमत्वा धीरो हर्षशोकौ जहाति | 12 The wise man who, by means of concentration on the Self, realises that ancient, effulgent One, who is hard to be seen, unmanifest, hidden and who dwells in the buddhi and rests in the body-he, indeed, leaves joy and sorrow far behind. | katha | Upanishad |
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् | The knowledge that is gained from testimony and inference is about common objects. That from the Samadhi just mentioned is of a much higher order, being able to penetrate where inference and testimony cannot go.
| Yogasutra | Patanjali |
तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यंप्रतिष्ठितम् | 15 Those, therefore, who practise this rule of Prajapati beget a pair. But Brahmaloka belongs to those who observe austerity and chastity and in whom truth is firmly established. | Prashna | Upanishad |
भानुप्रभासंजनिताभ्रपङ्क्तिः भानुं तिरोधाय विजृम्भते यथा । ्मोदिताहंकृतिरात्मतत्त्वं तथा तिरोधाय विजृम्भते स्वयम् | As layers of clouds generated by the sun’s rays cover the sun and alone appear (in the sky), so egoism generated by the Self, covers the reality of the Self and appears by itself. | vivekachudamani | Adi Shankaracharya |
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् | Things are known or unknown to the mind, being dependent on the colouring which they give to the mind.
| Yogasutra | Patanjali |
जन्माद्यस्य यतः . | That (is Brahman) from which (are derived) the birth etc., of this (universe). | brahma sutra | Veda Vyasa |
परमाणु परममहत्त्वान्तोऽस्य वशीकारः | The Yogi’s mind thus meditating, becomes unobstructed from the atomic to the infinite.
| Yogasutra | Patanjali |
उत्क्रान्तिगत्यागतीनाम् . | (The soul’s atomicity stands confirmed) owing to the relation of one’s own soul with the latter two facts (viz., following of a course and coming back). | brahma sutra | Veda Vyasa |
तान्ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धयासंवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदिविज्ञास्यामः सर्वं ह वो वक्ष्याम इति | 2 The rishi said to them: Stay with me a year more, practising austerities, chastity and faith. Then you may ask questions according to your desire. If we know we shall tell you all. | Prashna | Upanishad |
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