Bṛhadāraṇyaka Upaniṣad

śrutau ca jīvo nāmāto’nyaḥ svayaṁ siddho nāsti

śrutau ca jīvo nāmāto’nyaḥ svayaṁ siddho nāsti, parantu tad-ātmaka evety arthaḥ |
(Bhagavat Sandarbha: 19)

“In the Śruti also [i.e., in the statement in Bṛhadāraṇyaka Upaniṣad: 3.7.23, ‘There is no seer other than him [i.e., than the Para-tattva]’ (nānyo’to’sti draṣṭā), it is shown that], the jīva definitively is not another [entity] self-existent (svayaṁ siddha) apart from him, and rather, is verily constituted of him. This is the meaning.”

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nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ

nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ
tvayi sudhiyo’bhave dadhati bhāvam anuprabhavam |
katham anuvartatāṁ bhava-bhayaṁ tava yad bhrū-kuṭiḥ
sṛjati muhus trinemir abhavac-charaṇeṣu bhayam ||
(Śrīmad Bhāgavatam: 10.87.32)

[Translated according to Śrī Śrīdhara Svāmīpāda’s commentary:] “Understanding the ignorance as a consequence of your māyā among these human beings wherefrom repeated birth ensues, the wise foster bhāva [i.e., render service] profusely for you, Non-existence [i.e., you who are the cause of liberation from material existence]. How could your followers have any distress on account of [material] existence, since the furrowing of your brows—time (trinemi)—creates distress perpetually for those who are not in your shelter?”

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tathāpi saṅgaḥ parivarjanīyo

tathāpi saṅgaḥ parivarjanīyo
guṇeṣu māyā-raciteṣu tāvat |
mad-bhakti-yogena dṛḍhena yāvad
rajo nirasyeta manaḥ-kaṣāyaḥ ||
yathāmayo’sādhu cikitsito nṛṇāṁ
punaḥ punaḥ santudati prarohan |
evaṁ mano’pakva-kaṣāya-karma
kuyoginaṁ vidhyati sarva-saṅgam ||
kuyogino ye vihitāntarāyair
manuṣya-bhūtais tridaśopasṛṣṭaiḥ |
te prāktanābhyāsa-balena bhūyo
yuñjanti yogaṁ na tu karma-tantram ||
(Śrīmad Bhāgavatam: 11.28.27–28)

“[Bhagavān Śrī Kṛṣṇa:] Nevertheless [i.e., even though brahman is not influenced by the guṇas or the ahaṅkāra], association with the guṇas [i.e., objects of the senses] fabricated by māyā is to be avoided so long as the impurity in the mind—passion (rajas)—is not removed by means of steadfast bhakti-yoga to me. As an improperly treated disease of people again and again crops up and causes trouble, so a mind with unburnt [i.e., undestroyed] impurities and actions that retains attachment to everything thwarts an immature yogī. One who remains an immature yogī [thwarted] because of ordained obstacles existent in the form of human beings sent by the devas, again [i.e., in another birth] by the strength of previous practice engages in yoga, and not rather, in a multitude of karma.”

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nātaḥ parataro loke puṁsaḥ svārtha-vyatikramaḥ

nātaḥ parataro loke puṁsaḥ svārtha-vyatikramaḥ |
yad-adhy anyasya preyastvam ātmanaḥ sva-vyatikramāt ||
(Śrīmad Bhāgatavatam: 4.22.32)

“There is no neglect of one’s own interest in this world greater than one’s own neglect of the self (ātmā) [i.e., of one’s true nature as an eternal spiritual entity distinct from the gross and subtle bodies], [the self solely] for the sake of which there is dearness of another [i.e., of any other thing, person, etc., e.g., one’s body gross and subtle bodies, family, wealth, etc.].”

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mahābhūtāny ahaṅkāro buddhir avyaktam eva ca |

mahābhūtāny ahaṁkāro buddhir avyaktam eva ca |
indriyāṇi daśaikaṁ ca pañca cendriya-gocarāḥ ||
icchā dveṣaḥ sukhaṁ duḥkhaṁ saṁghātaś cetanā dhṛtiḥ |
etat kṣetraṁ samāsena sa-vikāram udāhṛtam ||
(Śrīmad Bhagavad-gītā: 13.5-6)

“The [five] gross elements (mahābhūtas), the ego (ahaṅkāra), the intellect (buddhi), the unmanifested [i.e., prakṛti], the ten senses and the one [additional one], the five objects of the senses, desire, aversion, happiness, suffering, the aggregate [i.e., the body], consciousness, and resolution—this in sum is said to be the field (kṣetra) along with its transformations.”

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tad evaṁ tat-kratu-nyāyena ca śuddha-bhaktānām anyā gatir nāsty eva

tad evaṁ tat-kratu-nyāyena ca śuddha-bhaktānām anyā gatir nāsty eva | śrutiś ca—‘yathā kratur asmin loke puruṣo bhavati, tathetaḥ pretya bhavati’ iti, kratur atra saṅkalpa iti bhāṣyakārāḥ | śruty-antaraṁ ca—‘sa yathā-kāmo bhavati, tat kratur bhavati | yat-kratur bhavati, tat karma kurute | yat karma kurute, tad abhisampadyate’ iti | anyac ca ‘yad yathā yathopāsate tad eva bhavanti’ iti | śrī-bhagavat-pratijñā ca—‘ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham’ iti | tathaiva brahma-vaivarte—‘yadi māṁ prāptum icchanti prāpnuvanty eva nānyathā’ iti | … tāḥ prati svayam abhyupagacchati—‘saṅkalpo viditaḥ sādhvyo …’ |
(Prīti Sandarbha: 51)

“Thus, in this way, by the ‘principle of like intention’ (tat-kratu-nyāya) [i.e., the principle that the result of a sacrifice will manifest in accord with the performer’s intention], pure bhaktas verily have no other attainment (gati) [i.e., they verily attain the prīti for Bhagavān that they aspire for along with a form, paraphernalia, service, and entrance into an abode of Bhagavān that are suited to that particular type of prīti]. The Śruti also [states this in Chāndogya Upaniṣad 3.14.1], ‘As is a living being’s intention (kratu) in this world, so the living being becomes upon departing from here.’ Here, [the word] ‘intention’ (kratu) means ‘resolve’ (saṅkalpa) according to the commentator [i.e., Śrī Śaṅkarācāryapāda]. Another Śruti [i.e., Bṛhadārayaṇka Upaniṣad 4.4.5] also [states this], ‘As is one’s desire, so is one’s intention. As is one’s intention, so is the action one performs, and as is the action one performs, so is that which one attains [i.e., the result].’ Elsewhere also [in Śatapatha Brāhmaṇa, 10.5.2.20], ‘As one worships [him], so indeed one becomes.’ Śrī Bhagavān’s vow as well [is stated in BG 4.11], ‘‘As they approach me, so exactly I reciprocate with them.’ Similarly in Brahma-vaivarta Purāṇa [it is also stated by Śrī Bhagavān], ‘If they desire to attain me, they certain attain [me] and not otherwise.‘ … Śrī Bhagavān himself affirms [this principle] before them [i.e., before the gopīs] in saṅkalpo viditaḥ sādhvyo … [i.e., SB 10.22.25–26].”

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tad evaṁ tasya raśmi-paramāṇu-sthānīyāṁśatve siddhe tadvat sarvasyām api daśāyāṁ kartṛtva-bhoktṛtvādi-svarūpa-dharmā api sidhyanti

tad evaṁ tasya raśmi-paramāṇu-sthānīyāṁśatve siddhe tadvat sarvasyām api daśāyāṁ kartṛtva-bhoktṛtvādi-svarūpa-dharmā api sidhyanti | tadvad eva ca parameśvara-śakty-anugraheṇaiva te kārya-kṣamā bhavanti | tatra teṣāṁ prakṛti-vikāra-maya-kartṛtvādikaṁ tadīya-māyā-śakti-mayānugraheṇa | ata eva tat-sambandhāt teṣāṁ saṁsāraḥ | svānubhava-brahmānubhava-bhagavad-anubhava-kartṛtvādikaṁ tu tadīya-svarūpa-śakty-anugraheṇa | ‘yatra tv asya sarvam ātmaivābhūt tat kena kaṁ paśyet’ iti śrutiś ca tat-svarūpa-śaktiṁ vinā tad-darśanāsāmārthyaṁ dyotayati ‘yam evaiṣa vṛṇute tena labhyaḥ’ ity ādi śruteḥ | ata eva svarūpa-śakti-sambandhān māyāntardhāne teṣāṁ saṁsāra-nāśaḥ |
(Prīti Sandarbha: 5)

“Thus, in this way, with the establishment of [the jīva’s] being a part (aṁśa) of it [i.e., of the Supreme Entity] comparable to a particle in a ray [of the sun], the inherent characteristics (svarūpa-dharmas) of doership (kartṛtva), perceivership (bhokṛtva), and so forth [i.e., and knowership (jñātṛtva)] too are similarly established [to exist in the jīva] even in all states [i.e., even in the states of being conditioned (baddha), being liberated while living (jīvan-mukta), and liberated completely (mukta)]. Similarly also, these are capable of functioning [to the very limited extent that the jīva’s minute nature allows] only by the favor of Parameśvara’s śakti. In that regard, their [i.e., jīvas’] doership (kartṛtva) and so forth [i.e., perceivership (bhoktṛtva), and knowership (jñātṛtva)] based on transformations prakṛti exist by the favor of his [i.e., Parameśvara’s] māyā potency. Thus, their saṁsāra [i.e., condition of transmigrating throughout material existence] occurs because of [their] relation with that [i.e., māyā], whereas [their] doership (kartṛtva) and so forth in the form of experience of self (svānubhava), experience of Brahman (Brahmānubhava), and experience of Bhagavān (Bhagavad-anubhava) exist by the favor of his [i.e., Parameśvara’s] inherent potency (svarūpa-śakti). Also, the Śruti [i.e., the statement in BAU 2.4.14], ‘When everything has become [i.e., is perceived to be] only the Self (Ātmā) for him [i.e., for a realized person], then who shall see what by what means?’ illuminates the inability of seeing him [i.e., Parameśvara] without [the favor of] his inherent potency (svarūpa-śakti) because of the Śruti [i.e., the statement in Kaṭha Upaniṣad 1.2.23], ‘He is attainable only by one whom he chooses.‘ Therefore, the termination of their [i.e., jīvas’] saṁsāra occurs upon the withdrawal of māyā because of a relation with the inherent potency (svarūpa-śakti) [of Parameśvara].”

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kāmamaya evāyaṁ puruṣa iti

kāmamaya evāyaṁ puruṣa iti | sa yathā-kāmo bhavati tat-kratur bhavati | yat-kratur bhavati tat karma kurute | yat karma kurute tad abhisampadyate |
(Bṛhadāraṇyaka Upaniṣad: 4.4.5)

“The living being is indeed made of desire. As is his desire, so is his intention. As is his intention, so is the action he performs, and as is the action he performs, so is that which he attains.”

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sā ca bhaktiḥ śāstra-jñāna-pūrvikaivānuṣṭheyā

sā ca bhaktiḥ śāstra-jñāna-pūrvikaivānuṣṭheyā tam eva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ iti śravaṇāt |
(Vedānta-syamantaka: 3.13)

“That bhakti [i.e., the bhakti learned from śrī-guru by which one attains the fulfillment of life (puruṣārtha)] is to be performed preceded by [i.e., after having properly acquired] knowledge of śāstra, since it is heard [in Bṛhadārayaṇka Upaniṣad: 4.4.21], ‘After verily understanding that [i.e., the Ātmā], a sagacious seeker of Brahman should engage in contemplation [of the Ātmā].”

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