This is an index of every Sanskrit verse quoted anywhere on this site — 124 of them, drawn from 38 texts and discussed across 50 articles, chapters and journals. Each entry gives the verse in Devanagari, its transliteration where one exists, a plain English rendering where the article supplies one, and the reference: which text, and where in it.
It is worth being clear about what this is not. It is not a scripture library, and it is not a translation project. There is no attempt here to present the Ṛgveda or the Gītā whole. What you are looking at is narrower and, I hope, more useful: the verses this site actually leans on, each one carried back to the place where it is explained. A verse quoted without a source is an assertion. A verse with its address attached is something you can go and check — against the text, against a translator you trust, against me.
Where the editions disagree about a number, both are given rather than one chosen quietly. Where a verse belongs to a text this site has no reference page for yet, the citation stands without a link. Both of those are visible on purpose.
124 verses
इन्द्रं मित्रं वरुणमग्निमाहुरथो दिव्यः स सुपर्णो गरुत्मान् । एकं सद्विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ॥
indram mitraṃ varuṇam agnim āhur atho divyaḥ sa suparṇo garutmān | ekaṃ sad viprā bahudhā vadanty agniṃ yamam mātariśvānam āhuḥ
"They call him Indra, Mitra, Varuna, Agni... To what is One, sages give many a title." (RV 1.164.46, trans. Griffith, 1889)
उषसः पूर्वा अध यद्व्यूषुर्महद्वि जज्ञे अक्षरं पदे गोः । व्रता देवानामुप नु प्रभूषन्महद्देवानामसुरत्वमेकम् ॥
uṣasaḥ pūrvā adha yad vyūṣur mahad vi jajñe akṣaram pade goḥ vratā devānām upa nu prabhūṣan mahad devānām asuratvam ekam
"When the earlier dawns broke, the great imperishable was born in the track of the cow. The observances of the gods are upheld. Great and one is the asura-hood of the gods."
तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् ॥
tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat
तमु ष्टुहि यः स्विषुः सुधन्वा यो विश्वस्य क्षयति भेषजस्य । यक्ष्वा महे सौमनसाय रुद्रं नमोभिर्देवमसुरं दुवस्य ॥
tam u ṣṭuhi yaḥ sviṣuḥ sudhanvā yo viśvasya kṣayati bheṣajasya yakṣvā mahe saumanasāya rudraṃ namobhir devam asuraṃ duvasya
"Praise him of the sure arrow and the strong bow, who rules over every healing herb. Sacrifice to Rudra for great favour. Honour with obeisance the deva, the asura."
त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् । उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय मामृतात् ॥
Om tryambakam yajamahe sugandhim pushti-vardhanam, urvarukam iva bandhanan mrityor mukshiya mamritat.
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङ्गुलम् ॥
sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt sa bhūmiṃ viśvato vṛtvāty atiṣṭhad daśāṅgulam
"Puruṣa, who has a thousand heads, a thousand eyes, a thousand feet, investing the earth in all directions, exceeds it by a space measuring ten fingers." (H. H. Wilson's translation of Sāyaṇa's reading.)
अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणोभा बिभर्म्यहमिन्द्राग्नी अहमश्विनोभा ॥
ahaṃ rudrebhir vasubhiś carāmy aham ādityair uta viśvadevaiḥ | aham mitrāvaruṇobhā bibharmy aham indrāgnī aham aśvinobhā
"I travel with the Rudras and the Vasus, with the Adityas and All-Gods I wander." (Rigveda 10.125.1)
अहं राष्ट्री संगमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम् । तां मा देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयन्तीम् ॥
ahaṃ rāṣṭrī saṃgamanī vasūnāṃ cikituṣī prathamā yajñiyānām | tāṃ mā devā vy adadhuḥ purutrā bhūristhātrāṃ bhūry āveśayantīm
"I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship." (Rigveda 10.125.3)
अहमेव वात इव प्र वाम्यारभमाणा भुवनानि विश्वा । परो दिवा पर एना पृथिव्यैतावती महिना सं बभूव ॥
aham eva vāta iva pra vāmy ārabhamāṇā bhuvanāni viśvā | paro divā para enā pṛthivyaitāvatī mahinā saṃ babhūva
"I breathe a strong breath like the wind and tempest, the while I hold together all existence." (Rigveda 10.125.8)
नासदासीन्नो सदासीत्तदानीं नासीद्रजो नो व्योमा परो यत् । किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद्गहनं गभीरम् ॥
"Then was not non-existent nor existent: there was no realm of air, no sky beyond it. What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water?"
नासदासीन्नो सदासीत्तदानीं नासीद्रजो नो व्योमा परो यत् । किमावरीवः कुह कस्य शर्मन्नम्भः किमासीद्गहनं गभीरम् ॥
nāsad āsīn no sad āsīt tadānīṃ nāsīd rajo no vyomā paro yat | kim āvarīvaḥ kuha kasya śarmann ambhaḥ kim āsīd gahanaṃ gabhīram
"Then was not non-existent nor existent: there was no realm of air, no sky beyond it." (RV 10.129.1, trans. Griffith, 1889)
को अद्धा वेद क इह प्र वोचत्कुत आजाता कुत इयं विसृष्टिः । अर्वाग्देवा अस्य विसर्जनेनाथा को वेद यत आबभूव ॥ इयं विसृष्टिर्यत आबभूव यदि वा दधे यदि वा न । यो अस्याध्यक्षः परमे व्योमन्सो अङ्ग वेद यदि वा न वेद ॥
ko addhā veda ka iha pra vocat, kuta ājātā kuta iyaṃ visṛṣṭiḥ arvāg devā asya visarjanenāthā ko veda yata ābabhūva
"Who really knows, and who can here declare it, whence it was born, whence came this creation? The gods are later than this world's creation, so who truly knows from where it first arose. Whence this creation came to be, whether it was made or was not, the One who watches over it from the highest heaven, he alone knows, or perhaps even he does not know."
khila — an appendix hymn, not in the 1,028-hymn Śākala saṃhitā
हिरण्यवर्णां हरिणीं सुवर्णरजतस्रजाम् । चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आवह ॥
hiraṇyavarṇāṃ hariṇīṃ suvarṇarajatasrajām candrāṃ hiraṇmayīṃ lakṣmīṃ jātavedo ma āvaha
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥
isha vasyam idam sarvam yat kincha jagatyam jagat | tena tyaktena bhunjitha ma gridhah kasya svid dhanam
"All this, whatsoever moves on earth, is to be hidden in the Lord (the Self). When thou hast surrendered all this, then thou mayest enjoy. Do not covet the wealth of any man!" (Isha 1, tr. Müller)
तदेजति तन्नैजति तद्दूरे तद्वन्तिके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥
tad ejati tan naijati tad dūre tad v antike | tad antar asya sarvasya tad u sarvasyāsya bāhyataḥ
"It stirs and it stirs not; it is far, and likewise near. It is inside of all this, and it is outside of all this." (Isha 5, tr. Müller)
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः ॥
andhaṃ tamaḥ praviśanti ye ’vidyām upāsate | tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ
"All who worship what is not real knowledge (good works), enter into blind darkness: those who delight in real knowledge, enter, as it were, into greater darkness." (Isha 9, tr. Müller)
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥
hiraṇmayena pātreṇa satyasyāpihitaṃ mukham | tat tvaṃ pūṣann apāvṛṇu satyadharmāya dṛṣṭaye
"The door of the True is covered with a golden disk. Open that, O Pushan, that we may see the nature of the True." (Isha 15, tr. Müller)
श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः । चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥
śrotrasya śrotraṃ manaso mano yad | vāco ha vācaṃ sa u prāṇasya prāṇaḥ | cakṣuṣaś cakṣur atimucya dhīrāḥ | pretyāsmāl lokād amṛtā bhavanti
"It is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. When freed (from the senses) the wise, on departing from this world, become immortal." (Kena 1.2, tr. Müller)
यद्वाचानभ्युदितं येन वागभ्युद्यते । तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥
yad vācānabhyuditaṃ | yena vāg abhyudyate | tad eva brahma tvaṃ viddhi | nedaṃ yad idam upāsate
"That which is not expressed by speech and by which speech is expressed, that alone know as Brahman, not that which people here adore." (Kena 1.5, tr. Müller)
यस्यामतं तस्य मतं मतं यस्य न वेद सः । अविज्ञातं विजानतां विज्ञातमविजानताम् ॥
yasyāmataṃ tasya mataṃ | mataṃ yasya na veda saḥ | avijñātaṃ vijānatāṃ | vijñātam avijānatām
"He by whom it is not thought, by him it is thought; he by whom it is thought, knows it not. It is not understood by those who understand it, it is understood by those who do not understand it." (Kena 2.3, tr. Müller)
स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीं तां होवाच किमेतद्यक्षमिति ॥
sa tasminn evākāśe striyam ājagāma bahuśobhamānām umāṃ haimavatīm; tāṃ hovāca kim etad yakṣam iti
"In that very space he came upon a woman, greatly shining: Uma Haimavati. To her he said, what was that spirit?"
सा ब्रह्मेति होवाच ॥
sā brahmeti hovāca
"She said: that was Brahman."
येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके । एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥
yeyaṃ prete vicikitsā manuṣye astīty eke nāyam astīti caike | etad vidyām anuśiṣṭas tvayāhaṃ varāṇām eṣa varas tṛtīyaḥ
"There is that doubt, when a man is dead, — some saying, he is; others, he is not. This I should like to know, taught by thee." (Katha 1.1.20, tr. Müller)
श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेंद्रियाणां जरयन्ति तेजः । अपि सर्वं जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥ न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा । जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव ॥
śvobhāvā martyasya yad antakaitat sarvendriyāṇāṃ jarayanti tejaḥ | api sarvaṃ jīvitam alpam eva tavaiva vāhās tava nṛtyagīte || na vittena tarpaṇīyo manuṣyo lapsyāmahe vittam adrākṣma cet tvā | jīviṣyāmo yāvad īśiṣyasi tvaṃ varas tu me varaṇīyaḥ sa eva
"These things last till to-morrow, O Death, for they wear out this vigour of all the senses... Keep thou thy horses, keep dance and song for thyself... No man can be made happy by wealth. Shall we possess wealth, when we see thee? Shall we live, as long as thou rulest?" (Katha 1.1.26–27, tr. Müller)
न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ हन्ता चेन्मन्यते हन्तुँ हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतो नायँ हन्ति न हन्यते ॥
na jāyate mriyate vā vipaścin nāyaṃ kutaścin na babhūva kaścit | ajo nityaḥ śāśvato ’yaṃ purāṇo na hanyate hanyamāne śarīre || hantā cen manyate hantuṃ hataś cen manyate hatam | ubhau tau na vijānīto nāyaṃ hanti na hanyate
"The knowing (Self) is not born, it dies not... The Ancient is unborn, eternal, everlasting; he is not killed, though the body is killed. If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed." (Katha 1.2.18–19, tr. Müller)
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस् तस्यैष आत्मा विवृणुते तनूꣳ स्वाम् ॥
nāyam ātmā pravacanena labhyo | na medhayā na bahunā śrutena | yam evaiṣa vṛṇute tena labhyas | tasyaiṣa ātmā vivṛṇute tanūṃ svām
"That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained." (Katha 1.2.23, trans. Müller)
आत्मानँ रथिनं विद्धि शरीरँ रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥
ātmānaṃ rathinaṃ viddhi śarīraṃ ratham eva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragraham eva ca || indriyāṇi hayān āhur viṣayāṃs teṣu gocarān | ātmendriyamanoyuktaṃ bhoktety āhur manīṣiṇaḥ
"Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins. The senses they call the horses, the objects of the senses their roads." (Katha 1.3.3-4, trans. Müller)
आत्मानँ रथिनं विद्धि शरीरँ रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥
ātmānaṃ rathinaṃ viddhi śarīraṃ ratham eva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragraham eva ca || indriyāṇi hayān āhur viṣayāṃs teṣu gocarān | ātmendriyamanoyuktaṃ bhoktety āhur manīṣiṇaḥ
"Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins. The senses they call the horses, the objects of the senses their roads." (Katha 1.3.3–4, tr. Müller)
ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः । तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते । तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥
ūrdhvamūlo avākśākha eṣo ’śvatthaḥ sanātanaḥ | tad eva śukraṃ tad brahma tad evāmṛtam ucyate | tasmiṃl lokāḥ śritāḥ sarve tad u nātyeti kaścana || etad vai tat
"There is that ancient tree, whose roots grow upward and whose branches grow downward; — that indeed is called the Bright, that is called Brahman... All worlds are contained in it, and no one goes beyond. This is that." (Katha 2.6.1, tr. Müller)
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् । अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥
yadā pañcāvatiṣṭhante jñānāni manasā saha | buddhiś ca na viceṣṭati tām āhuḥ paramāṃ gatim || tāṃ yogam iti manyante sthirām indriyadhāraṇām | apramattas tadā bhavati yogo hi prabhavāpyayau
"When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state. This, the firm holding back of the senses, is what is called Yoga. He must be free from thoughtlessness then, for Yoga comes and goes." (Katha 2.6.10–11, tr. Müller)
तस्मै स होवाच । द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥
tasmai sa hovāca | dve vidye veditavye iti ha sma yad brahmavido vadanti parā caivāparā ca || tatrāparā ṛgvedo yajurvedaḥ sāmavedo ’tharvavedaḥ śikṣā kalpo vyākaraṇaṃ niruktaṃ chando jyotiṣam iti | atha parā yayā tad akṣaram adhigamyate
"The lower knowledge is the Rig-veda, Yagur-veda, Sama-veda, Atharva-veda, Siksha (phonetics), Kalpa (ceremonial), Vyakarana (grammar), Nirukta (etymology), Khandas (metre), Gyotisha (astronomy); but the higher knowledge is that by which the Indestructible (akshara) is apprehended." (Mundaka 1.1.4–5, tr. Müller)
यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात्केशलोमानि तथाऽक्षरात्संभवतीह विश्वम् ॥
yathorṇanābhiḥ sṛjate gṛhṇate ca | yathā pṛthivyām oṣadhayaḥ saṃbhavanti | yathā sataḥ puruṣāt keśalomāni | tathākṣarāt saṃbhavatīha viśvam
"As the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hairs spring forth on the head and the body, thus does everything arise here from the Indestructible." (Mundaka 1.1.7, tr. Müller)
प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म । एतच्छ्रेयो येऽभिनन्दन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति ॥
plavā hy ete adṛḍhā yajñarūpā | aṣṭādaśoktam avaraṃ yeṣu karma | etac chreyo ye ’bhinandanti mūḍhā | jarāmṛtyuṃ te punar evāpiyanti
"But frail, in truth, are those boats, the sacrifices, the eighteen, in which this lower ceremonial has been told. Fools who praise this as the highest good, are subject again and again to old age and death." (Mundaka 1.2.7, tr. Müller)
परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥
parīkṣya lokān karmacitān brāhmaṇo | nirvedam āyān nāsty akṛtaḥ kṛtena | tad vijñānārthaṃ sa gurum evābhigacchet | samitpāṇiḥ śrotriyaṃ brahmaniṣṭham
"Let a Brahmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman." (Mundaka 1.2.12, tr. Müller)
यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः । तथाऽक्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापियन्ति ॥
yathā sudīptāt pāvakād visphuliṅgāḥ | sahasraśaḥ prabhavante sarūpāḥ | tathākṣarād vividhāḥ somya bhāvāḥ | prajāyante tatra caivāpiyanti
"As from a blazing fire sparks, being like unto fire, fly forth a thousandfold, thus are various beings brought forth from the Imperishable, my friend, and return thither also." (Mundaka 2.1.1, tr. Müller)
धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं संधयीत । आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥
dhanur gṛhītvaupaniṣadaṃ mahāstraṃ | śaraṃ hy upāsāniśitaṃ saṃdhayīta | āyamya tad bhāvagatena cetasā | lakṣyaṃ tad evākṣaraṃ somya viddhi
"Having taken the Upanishad as the bow, as the great weapon, let him place on it the arrow, sharpened by devotion! Then having drawn it with a thought directed to that which is, hit the mark, O friend, viz. that which is the Indestructible!" (Mundaka 2.2.3, tr. Müller)
प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥
praṇavo dhanuḥ śaro hy ātmā brahma tal lakṣyam ucyate | apramattena veddhavyaṃ śaravat tanmayo bhavet
"Om is the bow, the Self is the arrow, Brahman is called its aim. It is to be hit by a man who is not thoughtless; and then, as the arrow (becomes one with the target), he will become one with Brahman." (Mundaka 2.2.4, tr. Müller)
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥
dvā suparṇā sayujā sakhāyā | samānaṃ vṛkṣaṃ pariṣasvajāte | tayor anyaḥ pippalaṃ svādv atti | anaśnann anyo ’bhicākaśīti
"Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating." (Mundaka 3.1.1, tr. Müller)
समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥
samāne vṛkṣe puruṣo nimagno | anīśayā śocati muhyamānaḥ | juṣṭaṃ yadā paśyaty anyam īśam | asya mahimānam iti vītaśokaḥ
"On the same tree man sits grieving, immersed, bewildered by his own impotence. But when he sees the other lord contented and knows his glory, then his grief passes away." (Mundaka 3.1.2, tr. Müller)
सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत्सत्यस्य परमं निधानम् ॥
satyam eva jayate nānṛtaṃ | satyena panthā vitato devayānaḥ | yenākramanty ṛṣayo hy āptakāmā | yatra tat satyasya paramaṃ nidhānam
"The true prevails, not the untrue; by the true the path is laid out, the way of the gods (devayanah), on which the old sages, satisfied in their desires, proceed to where there is that highest place of the True One." (Mundaka 3.1.6, tr. Müller)
यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान् नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥
yathā nadyaḥ syandamānāḥ samudre | astaṃ gacchanti nāmarūpe vihāya | tathā vidvān nāmarūpād vimuktaḥ | parāt paraṃ puruṣam upaiti divyam
"As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person who is greater than the great." (Mundaka 3.2.8, tr. Müller)
ओमित्येतदक्षरमिदꣳ सर्वं तस्योपव्याख्यानं भूतं भवद्भविष्यदिति सर्वमोङ्कार एव । यच्चान्यत्त्रिकालातीतं तदप्योङ्कार एव ॥
om ity etad akṣaram idaṃ sarvam | tasyopavyākhyānam | bhūtaṃ bhavad bhaviṣyad iti sarvam oṅkāra eva | yac cānyat trikālātītaṃ tad apy oṅkāra eva
"Om! This syllable is this whole world. Its further explanation is: The past, the present, the future, everything is just the word Om. And whatever else that transcends threefold time, that, too, is just the word Om." (Mandukya 1, tr. Hume)
एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥
eṣa sarveśvaraḥ | eṣa sarvajñaḥ | eṣo ’ntaryāmī | eṣa yoniḥ sarvasya | prabhavāpyayau hi bhūtānām
"This is the lord of all (sarveshvara). This is the all-knowing (sarva-jna). This is the inner controller (antar-yamin). This is the source (yoni) of all, for this is the origin and the end of beings." (Mandukya 6, tr. Hume)
नान्तःप्रज्ञं न बहिःप्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते । स आत्मा स विज्ञेयः ॥
nāntaḥprajñaṃ na bahiḥprajñaṃ nobhayataḥprajñaṃ na prajñānaghanaṃ na prajñaṃ nāprajñam | adṛṣṭam avyavahāryam agrāhyam alakṣaṇam acintyam avyapadeśyam ekātmapratyayasāraṃ prapañcopaśamaṃ śāntaṃ śivam advaitaṃ caturthaṃ manyante | sa ātmā | sa vijñeyaḥ
"Not inwardly cognitive, not outwardly cognitive, not both-wise cognitive, not a cognition-mass, not cognitive, not non-cognitive, unseen, with which there can be no dealing, ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the essence of the assurance of which is the state of being one with the Self, the cessation of development, tranquil, benign, without a second (a-dvaita), [such] they think is the fourth. He is the Self (Atman). He should be discerned." (Mandukya 7, tr. Hume)
अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैतः । एवमोङ्कार आत्मैव । संविशत्यात्मनात्मानं य एवं वेद ॥
amātraś caturtho ’vyavahāryaḥ prapañcopaśamaḥ śivo ’dvaitaḥ | evam oṅkāra ātmaiva | saṃviśaty ātmanātmānaṃ ya evaṃ veda
"The fourth is without an element, with which there can be no dealing, the cessation of development, benign, without a second. Thus Om is the Self (Atman) indeed. He who knows this, with his self enters the Self, yea, he who knows this." (Mandukya 12, tr. Hume)
स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य परिद्रष्टुरिमाः षोडश कलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति तदेष श्लोकः ॥
sa yathemā nadyaḥ syandamānāḥ samudrāyaṇāḥ samudraṃ prāpyāstaṃ gacchanti | bhidyete tāsāṃ nāmarūpe | samudra ity evaṃ procyate | evam evāsya paridraṣṭur imāḥ ṣoḍaśa kalāḥ puruṣāyaṇāḥ puruṣaṃ prāpyāstaṃ gacchanti | bhidyete cāsāṃ nāmarūpe | puruṣa ity evaṃ procyate | sa eṣo ’kalo ’mṛto bhavati | tad eṣa ślokaḥ
"As these flowing rivers that go towards the ocean, when they have reached the ocean, sink into it, their name and form are broken... exactly thus these sixteen parts... their name and form are broken... and he becomes without parts and immortal." (Prashna 6.5, tr. Müller)
प्रज्ञानं ब्रह्म
prajñānaṃ brahma
वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् ।
vedam anūcyācāryo ’ntevāsinam anuśāsti | satyaṃ vada | dharmaṃ cara | svādhyāyān mā pramadaḥ | satyān na pramaditavyam | dharmān na pramaditavyam
"After having taught the Veda, the teacher instructs the pupil: Say what is true! Do thy duty! Do not neglect the study of the Veda!... Do not swerve from the truth! Do not swerve from duty!" (Taittiriya 1.11, tr. Müller)
मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव ॥
mātṛdevo bhava | pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava
"Let thy mother be to thee like unto a god! Let thy father be to thee like unto a god! Let thy teacher be to thee like unto a god! Let thy guest be to thee like unto a god!" (1.11, tr. Müller)
सत्यं ज्ञानमनन्तं ब्रह्म ।
satyaṃ jñānam anantaṃ brahma
The real, knowledge, the infinite: Brahman. (Taittiriya 2.1, our rendering)
रसो वै सः । रसं ह्येवायं लब्ध्वाऽऽनन्दी भवति ॥
Raso vai sah. Rasam hy evayam labdhva anandi bhavati.
He, truly, is rasa. Obtaining this rasa, one becomes blissful.
हा३वु हा३वु हा३वु ॥ अहमन्नमहमन्नमहमन्नम् । अहमन्नादो३हमन्नादो३हमन्नादः । अहꣳश्लोककृदहꣳश्लोककृदहꣳश्लोककृत् । अहमस्मि प्रथमजा ऋता३स्य । पूर्वं देवेभ्यो अमृतस्य ना३भायि । यो मा ददाति स इदेव मा३ऽऽवाः । अहमन्नमन्नमदन्तमा३द्मि । अहं विश्वं भुवनमभ्यभवा३म् । सुवर्न ज्योतीः । य एवं वेद । इत्युपनिषत् ॥
hā3vu hā3vu hā3vu || aham annam aham annam aham annam | aham annādo3 ’ham annādo3 ’ham annādaḥ | ahaṃ ślokakṛd ahaṃ ślokakṛd ahaṃ ślokakṛt | aham asmi prathamajā ṛtā3sya | pūrvaṃ devebhyo ’mṛtasya nā3bhāyi | yo mā dadāti sa id eva mā3vāḥ | aham annam annam adantam ā3dmi | ahaṃ viśvaṃ bhuvanam abhyabhavā3m | suvar na jyotīḥ | ya evaṃ veda | ity upaniṣat
"Havu, havu, havu! I am food, I am food, I am food! I am the eater of food, I am the eater of food, I am the eater of food! I am the poet (who joins the two together), I am the poet, I am the poet!... He who gives me away, he alone preserves me: him who eats food, I eat as food. I overcome the whole world, I, endowed with golden light. He who knows this, (attains all this). This is the Upanishad." (Taittiriya 3.10, tr. Müller)
सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । … एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ॥
sarvaṃ khalv idaṃ brahma tajjalān iti śānta upāsīta … eṣa ma ātmā antarhṛdaye ’ṇīyān vrīher vā yavād vā sarṣapād vā śyāmākād vā śyāmākataṇḍulād vā | eṣa ma ātmā antarhṛdaye jyāyān pṛthivyā jyāyān antarikṣāj jyāyān divo jyāyān ebhyo lokebhyaḥ
"All this is Brahman. Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman)... He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds." (Chandogya 3.14.1-3, tr. Müller)
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥
sad eva somyedam agra āsīd ekam evādvitīyam | tad dhaika āhur asad evedam agra āsīd ekam evādvitīyam | tasmād asataḥ saj jāyata
"In the beginning there was that only which is, one only, without a second. Others say, in the beginning there was that only which is not, one only, without a second; and from that which is not, that which is was born. But how could it be thus?... How could that which is, be born of that which is not?" (Chandogya 6.2.1-2, tr. Müller)
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो ॥
sa ya eṣo ’ṇimaitadātmyam idaṃ sarvam | tat satyam | sa ātmā | tat tvam asi śvetaketo
"It is the True. It is the Self, and thou, O Svetaketu, art it." (Chandogya 6.8.7, trans. Müller)
स आत्मा तत्त्वमसि श्वेतकेतो
sa ātmā tat tvam asi śvetaketo
"That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it."
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥
sa ya eṣo ’ṇimaitadātmyam idaṃ sarvam | tat satyam | sa ātmā | tat tvam asi śvetaketo iti | bhūya eva mā bhagavān vijñāpayatv iti | tathā somyeti hovāca
"Now that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it." (Chandogya 6.8.7, tr. Müller)
यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यꣳ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ॥
yatra nānyat paśyati nānyac chṛṇoti nānyad vijānāti sa bhūmā | atha yatrānyat paśyaty anyac chṛṇoty anyad vijānāti tad alpam | yo vai bhūmā tad amṛtam | atha yad alpaṃ tan martyam | sa bhagavaḥ kasmin pratiṣṭhita iti | sve mahimni yadi vā na mahimnīti
"Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal." (Chandogya 7.24.1, tr. Müller)
द्वया ह प्राजापत्या देवाश्चासुराश्च । ततः कानीयसा एव देवा ज्यायसा असुरास्त एषु लोकेष्वस्पर्धन्त ।
dvayā ha prājāpatyā devāś cāsurāś ca. tataḥ kānīyasā eva devā jyāyasā asurās ta eṣu lokeṣv aspardhanta
"Two were the offspring of Prajapati, the devas and the asuras. Of these the devas were the fewer, the asuras the greater; and they contended over these worlds."
अहं ब्रह्मास्मि
aham brahmāsmi
"Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self." (Brihadaranyaka 1.4.10, tr. Müller)
अथात आदेशो नेति नेति न ह्येतस्मादिति नेत्यन्यत्परमस्त्यथ नामधेयं सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम् ।
athāta ādeśo neti neti | na hy etasmād iti nety anyat param asti | atha nāmadheyaṃ satyasya satyam iti | prāṇā vai satyam | teṣām eṣa satyam
"Next follows the teaching (of Brahman) by No, no! for there is nothing else higher than this... Then comes the name 'the True of the True.'" (Brihadaranyaka 2.3.6, tr. Müller)
स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति ।
sa hovāca | na vā are patyuḥ kāmāya patiḥ priyo bhavaty ātmanas tu kāmāya patiḥ priyo bhavati
"Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear." (Brihadaranyaka 2.4.5, tr. Müller)
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायेव स्यात् । यतो यतस्त्वाददीत लवणमेवैवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव ।
sa yathā saindhavakhilya udake prāsta udakam evānuvilīyeta na hāsyodgrahaṇāyeva syāt | yato yatas tv ādadīta lavaṇam evaivaṃ vā ara idaṃ mahad bhūtam anantam apāraṃ vijñānaghana eva
"As a lump of salt, when thrown into water, becomes dissolved into water, and could not be taken out again, but wherever we taste the water it is salt, thus verily does this great Being, endless, unlimited, consisting of nothing but knowledge, rise from out these elements, and vanish again in them." (Brihadaranyaka 2.4.12, tr. Müller)
यथाकारी यथाचारी तथा भवति साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन । अथो खल्वाहुः काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसंपद्यते ।
yathākārī yathācārī tathā bhavati | sādhukārī sādhur bhavati | pāpakārī pāpo bhavati | puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpena | atho khalv āhuḥ kāmamaya evāyaṃ puruṣa iti | sa yathākāmo bhavati tatkratur bhavati | yatkratur bhavati tat karma kurute | yat karma kurute tad abhisaṃpadyate
"Now as a man is like this or like that, according as he acts and according as he behaves, so will he be: a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds. And here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap." (Brihadaranyaka 4.4.5, tr. Müller)
ईशकेनकठप्रश्नमुण्डमाण्डूक्यतित्तिरिः । ऐतरेयं च छान्दोग्यं बृहदारण्यकं तथा ॥
isha-kena-katha-prashna-munda-mandukya-tittirih | aitareyam cha chandogyam brihadaranyakam tatha
The Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, the Aitareya, the Chandogya, and likewise the Brihadaranyaka. (Muktika Upanishad 1.30)
अघोरेभ्योऽथ घोरेभ्यो घोरघोरतरेभ्यः । सर्वतः शर्व सर्वेभ्यो नमस्ते अस्तु रुद्ररूपेभ्यः ॥
aghorebhyo'tha ghorebhyo ghoraghoratarebhyaḥ · sarvataḥ śarva sarvebhyo namas te astu rudrarūpebhyaḥ
"Now, O Śarva, my salutations be at all times and all places to Thy Rudra forms, benign, terrific, more terrific and destructive." (tr. Swami Vimalananda)
अस्पर्शयोगो वै नाम दुर्दर्शः सर्वयोगिभिः । योगिनो बिभ्यति ह्यस्मादभये भयदर्शिनः ॥
asparśayogo vai nāma durdarśaḥ sarvayogibhiḥ | yogino bibhyati hy asmād abhaye bhayadarśinaḥ
That yoga which is not in touch with anything is hard for all yogins to see, for the yogins are afraid of it, seeing fear where there is no fear. (Karika 3.39)
ऋजुवक्रादिकाभासमलातस्पन्दितं यथा । ग्रहणग्राहकाभासं विज्ञानस्पन्दितं तथा ॥
ṛjuvakrādikābhāsam alātaspanditaṃ yathā | grahaṇagrāhakābhāsaṃ vijñānaspanditaṃ tathā
As a firebrand, when moved about, appears straight or crooked and the like, so consciousness, when it vibrates, appears as the perceiver and the perceived. (Karika 4.47)
सीदन्ति मम गात्राणि मुखं च परिशुष्यति । वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥
sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati | vepathuś ca śarīre me romaharṣaś ca jāyate || gāṇḍīvaṃ sraṃsate hastāt tvak caiva paridahyate | na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ
"...my hairs stand on end; the Gandiva (bow) slips from my hand; my skin burns intensely. I am unable, too, to stand up; my mind whirls..." (1.29–30, trans. Telang)
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
karmaṇy evādhikāras te mā phaleṣu kadācana | mā karmaphalahetur bhūr mā te saṅgo ’stv akarmaṇi
"Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction." (2.47, trans. Telang)
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya | siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
"...equability is called devotion." (2.48, trans. Telang)
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt | svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ
"...one's own duty, though defective, is better than another's duty well performed..." (3.35, trans. Telang)
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥
Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety.
परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥
paritranaya sadhunam vinashaya cha dushkritam / dharma-samsthapanarthaya sambhavami yuge yuge
सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः । रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥
sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ rātriṃ yuga-sahasrāntāṃ te 'ho-rātra-vido janāḥ
"Those who truly know the day and night of Brahmā know his one day to span a thousand yuga-cycles, and his night to last a thousand yuga-cycles too."
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः । ऋतेऽपि त्वा न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥
kālo ’smi lokakṣayakṛt pravṛddho | lokān samāhartum iha pravṛttaḥ | ṛte ’pi tvā na bhaviṣyanti sarve | ye ’vasthitāḥ pratyanīkeṣu yodhāḥ
"I am death, the destroyer of the worlds, fully developed, and I am now active about the overthrow of the worlds." (11.32, trans. Telang)
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्तः । ऋतेऽपि त्वां न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥
I am death, the destroyer of the worlds, fully developed, and I am now active about the overthrow of the worlds.
ऋतेऽपि त्वा न भविष्यन्ति सर्वे येऽवस्थिताः प्रत्यनीकेषु योधाः ॥ तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् । मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥
ṛte ’pi tvā na bhaviṣyanti sarve | ye ’vasthitāḥ pratyanīkeṣu yodhāḥ || tasmāt tvam uttiṣṭha yaśo labhasva | jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham | mayaivaite nihatāḥ pūrvam eva | nimittamātraṃ bhava savyasācin
"Even without you, all these warriors arrayed in the opposing ranks shall cease to be. Therefore arise. These men are already slain by me. Be you only the instrument." (11.32 to 11.33, following Ryder)
तस्मात्त्वमुत्तिष्ठ यशो लभस्व जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम् । मयैवैते निहताः पूर्वमेव निमित्तमात्रं भव सव्यसाचिन् ॥ द्रोणं च भीष्मं च जयद्रथं च कर्णं तथान्यानपि योधवीरान् । मया हतांस्त्वं जहि मा व्यथिष्ठा युध्यस्व जेतासि रणे सपत्नान् ॥
tasmāt tvam uttiṣṭha yaśo labhasva | jitvā śatrūn bhuṅkṣva rājyaṃ samṛddham | mayaivaite nihatāḥ pūrvam eva | nimittamātraṃ bhava savyasācin || droṇaṃ ca bhīṣmaṃ ca jayadrathaṃ ca | karṇaṃ tathānyān api yodhavīrān | mayā hatāṃs tvaṃ jahi mā vyathiṣṭhā | yudhyasva jetāsi raṇe sapatnān
"All these have been already killed by me. Be only the instrument, O Savyasakin!... do you kill. Be not alarmed. Do fight." (11.32–34, trans. Telang)
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥
Forsaking all duties, come to me as (your) sole refuge. I will release you from all sins. Be not grieved.
इदं च श्रूयते पार्थ युद्धे देवासुरे पुरा । असुरा भ्रातरो ज्येष्ठा देवाश्चापि यवीयसः ॥
idaṃ ca śrūyate pārtha yuddhe devāsure purā asurā bhrātaro jyeṣṭhā devāś cāpi yavīyasaḥ
"This too is heard, Partha, of the ancient war of devas and asuras: the asuras were the elder brothers, and the devas the younger."
अधर्मरूपो धर्मो हि कश्चिदस्ति नराधिप । धर्मश्चाधर्मरूपोऽस्ति तच्च ज्ञेयं विपश्चिता ॥
adharmarūpo dharmo hi kaś cid asti narādhipa dharmaś cādharmarūpo 'sti tac ca jñeyaṃ vipaścitā
"There is a dharma that wears the shape of adharma, O ruler of men, and an adharma that wears the shape of dharma. The discerning must know this."
रामो विग्रहवान् धर्मः ।
Rāmo vigrahavān dharmaḥ.
Rama is dharma given a body.
अनमिल आखर अरथ न जापू।
anamila ākhara aratha na jāpū
Ill-matched letters; no settled meaning, and no japa.
अनमिल आखर अरथ न जापू।
anamila ākhara aratha na jāpū
Ill-matched letters; no settled meaning, and no japa.
प्रगट प्रभाउ महेस प्रतापू॥
pragaṭa prabhāu mahesa pratāpū
Their power is manifest, by the majesty of Maheśa.
सपनेहुँ साचेहुँ मोहि पर जौं हर गौरि पसाउ। तौ फुर होउ जो कहेउँ सब भाषा भनिति प्रभाउ॥१५॥
sapanehũ sācehũ mohi para jauṁ hara gauri pasāu, tau phura hou jo kaheũ saba bhāṣā bhaniti prabhāu
If in dream and in waking Hara and Gaurī are gracious to me, then let all I have said of the power of a vernacular composition come true.
सपनेहुँ साचेहुँ मोहि पर जौं हर गौरि पसाउ। तौ फुर होउ जो कहेउँ सब भाषा भनिति प्रभाउ॥१५॥
sapanehũ sācehũ mohi para jauṁ hara gauri pasāu, tau phura hou jo kaheũ saba bhāṣā bhaniti prabhāu
If in dream and in waking Hara and Gaurī are gracious to me, then let all I have said of the power of a vernacular composition come true.
कलि बिलोकि जग हित हर गिरिजा। साबर मंत्र जाल जिन्ह सिरिजा॥ अनमिल आखर अरथ न जापू। प्रगट प्रभाउ महेस प्रतापू॥३॥
kali biloki jaga hita hara girijā, sābara mantra jāla jinha sirijā anamila ākhara aratha na jāpū, pragaṭa prabhāu mahesa pratāpū
Seeing the Kali age, for the good of the world, Hara and Girijā created the jāla of sābara mantras: ill-matched letters, no meaning and no japa, their power manifest by the majesty of Maheśa.
शिवेन कीलिता चेयं तदुत्कीलनमुच्यते ।
śivena kīlitā ceyaṃ tadutkīlanam ucyate
And this [vidyā] has been locked by Śiva; that [rite] is called its utkīlana.
सोऽयं ते विधिकर ईश विप्रशप्तस्तस्येदं निधनमनुग्रहाय विद्मः ॥
so 'yaṃ te vidhikara īśa vipra-śaptas tasyedaṃ nidhanam anugrahāya vidmaḥ
"He was your own servant, O Lord, cursed by the brahmins. This killing of his, we understand, was for his grace."
ओंकारपूर्विकास्तिस्रो महाव्याहृतयोऽव्ययाः । त्रिपदा चैव सावित्री विज्ञेयं ब्रह्मणो मुखम् ॥
oṃkārapūrvikās tisro mahāvyāhṛtayo ’vyayāḥ | tripadā caiva sāvitrī vijñeyaṃ brahmaṇo mukham
"The three imperishable Mahavyahritis preceded by the syllable 'om,' and the three-footed Savitri, these should be regarded as the 'Mouth of Brahman.'" (Manu 2.81, trans. Jha)
योगश्चित्तवृत्तिनिरोधः ॥
yogash citta-vritti-nirodhah.
Yoga is the stilling of the movements of the mind.
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥
klesha-karma-vipakashayair aparamrishtah purusha-vishesha ishvarah.
Ishvara is a special purusha, untouched by afflictions, by actions, by their ripenings and their residues. (1.24)
स्वाध्यायादिष्टदेवतासंप्रयोगः ॥
Svadhyayad ishtadevata-samprayogah.
अथातो धर्मजिज्ञासा ॥
athāto dharmajijñāsā
Now, therefore, the inquiry into dharma.
चोदनालक्षणोऽर्थो धर्मः ॥
codanālakṣaṇo ’rtho dharmaḥ
Dharma is that good which is indicated by the [Vedic] injunction.
अथातो ब्रह्मजिज्ञासा ॥
athāto brahmajijñāsā
Then therefore the inquiry into Brahman.
जन्माद्यस्य यतः ॥
janmādyasya yataḥ
[Brahman is that] from which the origin and so on — that is, the origin, subsistence, and dissolution — of this world proceed.
अथातो धर्मं व्याख्यास्यामः ॥ यतोऽभ्युदयनिःश्रेयससिद्धिः स धर्मः ॥
athāto dharmaṃ vyākhyāsyāmaḥ | yato ’bhyudayaniḥśreyasasiddhiḥ sa dharmaḥ
Now, therefore, we shall expound dharma. Dharma is that from which come worldly well-being and the highest good. (Vaisheshika Sutra 1.1.1-2, trans. Nandalal Sinha)
विभावानुभावव्यभिचारिसंयोगाद्रसनिष्पत्तिः ॥
Vibhava-anubhava-vyabhicari-samyogad rasa-nishpattih.
From the joining of the Determinants, the Consequents, and the Transient states, rasa is brought forth.
मुक्ताभिमानी मुक्तो हि बद्धो बद्धाभिमान्यपि । किंवदन्तीह सत्येयं या मतिः सा गतिर्भवेत् ॥
muktābhimānī mukto hi baddho baddhābhimāny api | kiṃvadantīha satyeyaṃ yā matiḥ sā gatir bhavet ||
"If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true: 'Thinking makes it so.'" (1.11)
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।
brahma satyam jagan mithya jivo brahmaiva naparah.
Brahman is real. The world is mithya. The self is none other than Brahman.
चितिः स्वतन्त्रा विश्वसिद्धिहेतुः ॥
citih svatantra vishva-siddhi-hetuh
शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
sivah saktya yukto yadi bhavati saktah prabhavitum / na ced evam devo na khalu kusalah spanditum api
शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
śivaḥ śaktyā yukto yadi bhavati śaktaḥ prabhavituṃ na ced evaṃ devo na khalu kuśalaḥ spanditum api
"Shiva, joined with Shakti, becomes able to create. Otherwise the god is not able even to stir."
चतुष्षष्ट्या तन्त्रैः सकलमतिसन्धाय भुवनं स्थितस्तत्तत्सिद्धिप्रसवपरतन्त्रैः पशुपतिः । पुनस्त्वन्निर्बन्धादखिलपुरुषार्थैकघटना- स्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम् ॥ ३१ ॥
catuṣṣaṣṭyā tantraiḥ sakalam atisandhāya bhuvanaṃ | sthitas tattatsiddhiprasavaparatantraiḥ paśupatiḥ | punas tvannirbandhād akhilapuruṣārthaikaghaṭanā-svatantraṃ te tantraṃ kṣititalam avātītarad idam
"Having worked upon the whole world with the sixty-four Tantras, each of them dependent on the production of its own particular siddhi, its own attainment, Paśupati, the Lord of Creatures, rested. Then, at your insistence, he brought down onto the earth this Tantra of yours, self-sufficient, alone able to accomplish every human aim."
या देवी सर्वभूतेषु शक्तिरूपेण संस्थिता । नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥
ya devi sarvabhuteshu shakti-rupena samsthita namas tasyai namas tasyai namas tasyai namo namah
विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया । यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥
The universe is like a city seen in a mirror, arising within oneself, yet appearing as if outside, the way things appear in a dream. He who, at the moment of awakening, directly realises his own non-dual Self, to him, the guru made form, to Sri Dakshinamurti, this salutation.
चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा । गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥
Chitram vata-taror mule vriddhah shishya gurur yuva
A wonder: under the banyan tree, the disciples are old and the guru is young. Guros tu maunam vyakhyanam shishyas tu chhinna-samshayah The guru's teaching is silence, and the disciples' doubts are cut.
निधये सर्वविद्यानां भिषजे भवरोगिणाम् । गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ॥
To the treasure-house of all knowledge, the physician for those sick with becoming, the guru of all the worlds, to Dakshinamurti, salutation.
केशव धृतमीनशरीर जय जगदीश हरे ।
keshava dhrta-mina-sharira jaya jagadisa hare.
O Keshava, who took the form of a fish, O Lord of the universe, O Hari, glory to you.
सौराष्ट्रे सोमनाथं च श्रीशैले मल्लिकार्जुनम् । उज्जयिन्यां महाकालम् ॐकारममलेश्वरम् ॥१॥
Saurashtre Somanatham ca Shrishaile Mallikarjunam, Ujjayinyam Mahakalam Omkaram Amaleshvaram.
परल्यां वैद्यनाथं च डाकिन्यां भीमाशंकरम् । सेतुबंधे तु रामेशं नागेशं दारुकावने ॥२॥
Paralyam Vaidyanatham ca Dakinyam Bhimashankaram, Setubandhe tu Ramesham Nagesham Darukavane.
वाराणस्यां तु विश्वेशं त्र्यंबकं गौतमीतटे । हिमालये तु केदारं घुश्मेशं च शिवालये ॥३॥
Varanasyam tu Vishvesham Tryambakam Gautamitate, Himalaye tu Kedaram Ghushmesham ca Shivalaye.
एतानि ज्योतिर्लिङ्गानि सायं प्रातः पठेन्नरः । सप्तजन्मकृतं पापं स्मरणेन विनश्यति ॥४॥
Etani Jyotirlingani sayam pratah pathen-narah, Sapta-janma-kritam papam smaranena vinashyati.
Whoever recites these jyotirlingas evening and morning, the sins of seven births are destroyed by the very remembrance.
भक्त्योपसन्नं स्थिरभक्तिगम्यः पद्मासनं दारुवनेतिरम्ये । विधाय यज्ञं विधिना विधिज्ञः किलानुजग्राह पुरा पुरारिः ॥ ६
bhaktyopasannaṃ sthirabhaktigamyaḥ padmāsanaṃ dāruvane 'tiramye | vidhāya yajñaṃ vidhinā vidhijñaḥ kilānujagrāha purā purāriḥ
Purari, knower of the rite, attainable through steadfast devotion, having performed a sacrifice according to rule in the exceedingly delightful Daruvana, formerly showed favour to the Lotus-seated one, who had approached him with devotion.
पश्चादर्घः प्रदातव्यः सुरया सुसुगन्धया । मुद्रां प्रदर्शयेत्पश्चात्त्रिधा त्रैकाल्यकर्मणि ॥१३६॥
paścād arghaḥ pradātavyaḥ surayā susugandhayā | mudrāṃ pradarśayet paścāt tridhā traikālyakarmaṇi
"Afterwards the guest-offering is to be given, with sweetly fragrant liquor; then one should show the hand-gesture three times, in the rite of the three daily junctures."
ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्चान्येऽथवा प्रिये । सर्वे ते समधर्माणः शिवधर्मे नियोजिताः ॥५४०॥
brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāś cānye 'thavā priye | sarve te samadharmāṇaḥ śivadharme niyojitāḥ
"Brahmins, kshatriyas, vaishyas, shudras, or others besides, my dear: all of them have the same duties, being yoked to the observance of Shiva."
एकैव सा स्मृता जातिर्भैरवीया शिवाव्यया । तन्त्रमेतत्समाश्रित्य प्राग्जातिं न ह्युदीरयेत् ॥५४३॥
ekaiva sā smṛtā jātir bhairavīyā śivāvyayā | tantram etat samāśritya prāgjātiṃ na hy udīrayet
"That caste is taught to be one alone: Bhairava's, auspicious, imperishable. Having taken one's stand on this tantra, one must not utter anyone's former caste."
कर्णरन्ध्रकृताङ्गुष्ठो घोषं न शृणुते यदा । मरणं तस्य देवेशि षण्मासेन विनिर्दिशेत् ॥१८७॥
karṇarandhrakṛtāṅguṣṭho ghoṣaṃ na śṛṇute yadā | maraṇaṃ tasya deveśi ṣaṇmāsena vinirdiśet
"When a man has put his thumb into the opening of his ear and does not hear the roar, one should declare his death within six months, O mistress of the gods."
गतानुगतिकप्रोक्तभेदव्याख्यातमोऽपनुत् । तेनाद्वैतामृतस्फीतः स्वच्छन्दोद्द्योत उम्भितः ॥
gatānugatika-prokta-bheda-vyākhyā-tamo 'panut | tenādvaitāmṛta-sphītaḥ svacchandoddyota umbhitaḥ
"Therefore this Svacchandoddyota, dispeller of the darkness of the dualist commentary uttered by mere followers of the beaten track, swollen with the nectar of non-duality, has been put together."
सुराया आनन्दहेतुत्वादेवमुक्तम् । ये तु जात्युद्धारपरभैरवरूपत्वोन्मीलकेऽप्यस्मिन् भैरवनये सुराशब्दं जलवाचिनमपि व्याचक्षते ते जातिग्रहग्रस्ताः ‘मद्यं मांसं तथा मत्स्यानन्यानि च वरानने । साचारांश्च निराचारांल्लिङ्गिनो न जुगुप्सयेत् ॥’ (५।४५) इति भाविसमयोल्लङ्घिनः पशव एव ॥
surāyā ānandahetutvād evam uktam | ye tu jātyuddhāraparabhairavarūpatvonmīlake 'py asmin bhairavanaye surāśabdaṃ jalavācinam api vyācakṣate te jātigrahagrastāḥ | "madyaṃ māṃsaṃ tathā matsyān anyāni ca varānane | sācārāṃśca nirācārāṃl liṅgino na jugupsayet ||" iti bhāvisamayollaṅghinaḥ paśava eva ||
"It is put that way because liquor is a cause of bliss. But as for those who, even in this Bhairava system, which reveals a man's identity with the supreme Bhairava by the extraction of caste, explain the word surā as denoting water as well: they are seized by the demon of caste. 'Wine, meat, and likewise fish, and other things too, O fair-faced one; and one should not feel disgust at those who wear the emblem, whether they keep the rules of conduct or keep none' (5.45). Transgressors of that rule, which is taught further on, are simply beasts."
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