Published by

International Vedanta Mission

www.vmission.org.in / vmission@gmail.com

Laghu Vakya Vrittiof Shri Adi Shankaracharya

(with meaning in Hindi and English)

3

y?kq okD; o`fRr

Laghu Vakya Vritti

1-1-1-1-1- LFkwyks ekale;ks nsg%LFkwyks ekale;ks nsg%LFkwyks ekale;ks nsg%LFkwyks ekale;ks nsg%LFkwyks ekale;ks nsg%lw{e% L;k}kluke;%Alw{e% L;k}kluke;%Alw{e% L;k}kluke;%Alw{e% L;k}kluke;%Alw{e% L;k}kluke;%A

KkudesZfUnz;S% lk/kZaKkudesZfUnz;S% lk/kZaKkudesZfUnz;S% lk/kZaKkudesZfUnz;S% lk/kZaKkudesZfUnz;S% lk/kZa/khizk.kks rPNjhjxksSAA/khizk.kks rPNjhjxksSAA/khizk.kks rPNjhjxksSAA/khizk.kks rPNjhjxksSAA/khizk.kks rPNjhjxksSAA

;g LFkwy'kjhj ekal dk cuk gqvk gS] rFkklw{e'kjhj tks fd KkusfUnz;] desZfUnz;] izk.k ,oacqf) ls ;qDr gS&og okluke; gSA

The fleshy body is the gross adjunct ofthe Atman and the one made up of desirestogether with the organs of perception andaction, the pranas , the intellect and the mind

constitutes the subtle adjunct.

2-2-2-2-2- vKkua dkj.ka lk{khvKkua dkj.ka lk{khvKkua dkj.ka lk{khvKkua dkj.ka lk{khvKkua dkj.ka lk{khcks/kLrs"kka foHkkld%Acks/kLrs"kka foHkkld%Acks/kLrs"kka foHkkld%Acks/kLrs"kka foHkkld%Acks/kLrs"kka foHkkld%A

cks/kkHkklks cqf)xr%cks/kkHkklks cqf)xr%cks/kkHkklks cqf)xr%cks/kkHkklks cqf)xr%cks/kkHkklks cqf)xr%drkZL;kRiq.;iki;ks%AAdrkZL;kRiq.;iki;ks%AAdrkZL;kRiq.;iki;ks%AAdrkZL;kRiq.;iki;ks%AAdrkZL;kRiq.;iki;ks%AA

vKku gekjs bu nks 'kjhjksa dk dkj.k gS]lk{kh budk izdk'kd gSA cqf) esa izfrfcfEcrpsrurk gh iki&iq.; Qyksa dk drkZ tho gSA

Ignorance makes the causal adjunct. Pureconsciousness stands behind them all the threeadjuncts as the witness and the illuminator. Thereflection of the pure Consciousness on theintellect (acquiring the sense of individualitydue to ignorance) becomes the Jiva, the agentof good and evil.

y?kq okD; o`fRry?kq okD; o`fRry?kq okD; o`fRry?kq okD; o`fRry?kq okD; o`fRr

4

y?kq okD; o`fRr

Laghu Vakya Vritti

3-3-3-3-3- l ,o laljsRdeZl ,o laljsRdeZl ,o laljsRdeZl ,o laljsRdeZl ,o laljsRdeZo'kkYyksd};s lnkAo'kkYyksd};s lnkAo'kkYyksd};s lnkAo'kkYyksd};s lnkAo'kkYyksd};s lnkA

cks/kkHkklkPNq)cks/kacks/kkHkklkPNq)cks/kacks/kkHkklkPNq)cks/kacks/kkHkklkPNq)cks/kacks/kkHkklkPNq)cks/kafofoP;knfr;Rur%AAfofoP;knfr;Rur%AAfofoP;knfr;Rur%AAfofoP;knfr;Rur%AAfofoP;knfr;Rur%AA

og gh tho vius deZo'kkr~ bg vkSjijyksd esa lalj.k dks izkIr gksrk gSA vr% foosd&cqf)ls bl fpnkHkkl rFkk psrurk dks iz;RuiwoZdi`Fkd~ ns[kuk pkfg,A

It is the jeeva that is incessantly migratingin the two worlds (here and thereafter) due tothe resultant force of its own actions (in theform of good and evil). Therefore the supremeproblem of life lies in the effort to discriminatethe pure Consciousness from its reflection.

4-4-4-4-4- tkxjLoIu;ksjsoatkxjLoIu;ksjsoatkxjLoIu;ksjsoatkxjLoIu;ksjsoatkxjLoIu;ksjsoacks/kkHkklfoMEcukAcks/kkHkklfoMEcukAcks/kkHkklfoMEcukAcks/kkHkklfoMEcukAcks/kkHkklfoMEcukA

lqIrkS rq rYy;s 'kq)lqIrkS rq rYy;s 'kq)lqIrkS rq rYy;s 'kq)lqIrkS rq rYy;s 'kq)lqIrkS rq rYy;s 'kq)&cks/kks tkM~;a izdk'k;sr~AA&cks/kks tkM~;a izdk'k;sr~AA&cks/kks tkM~;a izdk'k;sr~AA&cks/kks tkM~;a izdk'k;sr~AA&cks/kks tkM~;a izdk'k;sr~AA

tkxzr vkSj LoIu voLFkk esa gh cks/kkHkkldk [ksy gksrk gSA lq"kqfIr esa cks/kkHkkl ds y; gkstkus ij 'kq) psrurk vKku dks izdkf'kr djrh gSA

The relational activities of the reflectedconsciousness-the jeeva are restricted to thetwo states of waking and dreaming; whereas indeep sleep the reflected consciousness itselftogether with the reflector, the intellect, beingabsorbed in ignorance, the pure consciousnessshines upon ignorance only.

5

y?kq okD; o`fRr

Laghu Vakya Vritti

5-5-5-5-5- tkxjs·fi f/k;Lrw".khatkxjs·fi f/k;Lrw".khatkxjs·fi f/k;Lrw".khatkxjs·fi f/k;Lrw".khatkxjs·fi f/k;Lrw".khaHkko% 'kq)su Hkkl;sr~AHkko% 'kq)su Hkkl;sr~AHkko% 'kq)su Hkkl;sr~AHkko% 'kq)su Hkkl;sr~AHkko% 'kq)su Hkkl;sr~A

/khO;kikjk'p rn~HkkL;k%/khO;kikjk'p rn~HkkL;k%/khO;kikjk'p rn~HkkL;k%/khO;kikjk'p rn~HkkL;k%/khO;kikjk'p rn~HkkL;k%fpnkHkklsu la;qrk%AAfpnkHkklsu la;qrk%AAfpnkHkklsu la;qrk%AAfpnkHkklsu la;qrk%AAfpnkHkklsu la;qrk%AA

tkxzr esa Hkh 'kkUr cqf) dks ;g psrurkizdkf'kr djrh gS] fpnkHkkl ds lkjs O;kikj 'kq)psrurk ds }kjk gh izdkf'kr gksrs gSA

Even in the wakefulness, the calm of the

intellect is lit up by the pure Consciousness. So

also the activities of the intellect together with

the reflected-consciousness are subject to

manifestation by the pure consciousness.

6-6-6-6-6- ofg~urIrtya rkiofg~urIrtya rkiofg~urIrtya rkiofg~urIrtya rkiofg~urIrtya rki;qDra nsgL; rkide~A;qDra nsgL; rkide~A;qDra nsgL; rkide~A;qDra nsgL; rkide~A;qDra nsgL; rkide~A

fffffpn~HkkL;k /khLrnkHkklpn~HkkL;k /khLrnkHkklpn~HkkL;k /khLrnkHkklpn~HkkL;k /khLrnkHkklpn~HkkL;k /khLrnkHkkl;qDrkU;a Hkkl;sr~ rFkkAA;qDrkU;a Hkkl;sr~ rFkkAA;qDrkU;a Hkkl;sr~ rFkkAA;qDrkU;a Hkkl;sr~ rFkkAA;qDrkU;a Hkkl;sr~ rFkkAA

tSls vfXu ds la;ksx ls xje gqvk ty'kjhj dks tykus esa l{ke gks tkrk gS] oSls ghpsru rRo ls izdkf'kr gqbZ cqf) Hkh lc o`fRr;ksadks izdkf'kr djus esa l{ke gks tkrh gSA

Water heated on fire acquires heat and so

becomes capable of heating the body; in like

manner, the intellect illumined by pure

consciousness acquires its luster and thereby

illumines all other external objects.

6

y?kq okD; o`fRr

Laghu Vakya Vritti

7-7-7-7-7- :iknkS xq.knks"kkfn:iknkS xq.knks"kkfn:iknkS xq.knks"kkfn:iknkS xq.knks"kkfn:iknkS xq.knks"kkfnfodYik cqf)xk% fØ;k%AfodYik cqf)xk% fØ;k%AfodYik cqf)xk% fØ;k%AfodYik cqf)xk% fØ;k%AfodYik cqf)xk% fØ;k%A

rk% fØ;k fo"k;S% lk/kZark% fØ;k fo"k;S% lk/kZark% fØ;k fo"k;S% lk/kZark% fØ;k fo"k;S% lk/kZark% fØ;k fo"k;S% lk/kZaHkkl;Urh fpfreZrkAAHkkl;Urh fpfreZrkAAHkkl;Urh fpfreZrkAAHkkl;Urh fpfreZrkAAHkkl;Urh fpfreZrkAA

:ikfn esa xq.k&nks"kkfn ds fodYiksa dh dYiukcqf) ds }kjk gh gksrh gSA :ikfn fo"k;ks ds lkFkcqf) ds bu leLr O;ogkj dks 'kq) psrurk ghizdkf'kr djrh jgrh gSA

Notions of the good and evil in respect ofthe senses-objects are the creations of theintellect. The pure Consciousness, howeversimply reveals those activities of the intellecttogether with the external objects.

8-8-8-8-8- :ikPp xq.knks"kkH;ka:ikPp xq.knks"kkH;ka:ikPp xq.knks"kkH;ka:ikPp xq.knks"kkH;ka:ikPp xq.knks"kkH;kafofoDrk dsoyk fpfr%AfofoDrk dsoyk fpfr%AfofoDrk dsoyk fpfr%AfofoDrk dsoyk fpfr%AfofoDrk dsoyk fpfr%A

lSokuqorZrs :i&lSokuqorZrs :i&lSokuqorZrs :i&lSokuqorZrs :i&lSokuqorZrs :i&jlknhuka fodYiusAAjlknhuka fodYiusAAjlknhuka fodYiusAAjlknhuka fodYiusAAjlknhuka fodYiusAA

:ikfn fo"k; ,oa tho }kjk mu ij dfYirxq.k nks"k :ih v/;kjksi dks vf/k"Bku :ih psrurkls foosd }kjk i`Fkd~ dj ns[kksaA ;g psrurk lc:ikfn dks vkReoku djus ds dkj.k lHkh fodYiksadk vuqorZu djrh lh nh[krh gSA

The absolute pure consciousness isdistinct from the objects of senses as well asfrom the notions of good and evil attributed tothem by the intellect, yet she ( pure conscious-ness) is that stands behind the cognition of themall is the sole illuminator.

7

y?kq okD; o`fRr

Laghu Vakya Vritti

9-9-9-9-9- {k.ks {k.ks·U;FkkHkwrk{k.ks {k.ks·U;FkkHkwrk{k.ks {k.ks·U;FkkHkwrk{k.ks {k.ks·U;FkkHkwrk{k.ks {k.ks·U;FkkHkwrk/khfodYikf'pfruZ rqA/khfodYikf'pfruZ rqA/khfodYikf'pfruZ rqA/khfodYikf'pfruZ rqA/khfodYikf'pfruZ rqA

eqDrklq lw=on~cqf)eqDrklq lw=on~cqf)eqDrklq lw=on~cqf)eqDrklq lw=on~cqf)eqDrklq lw=on~cqf)fodYis"kq fpfr% fLFkrkAAfodYis"kq fpfr% fLFkrkAAfodYis"kq fpfr% fLFkrkAAfodYis"kq fpfr% fLFkrkAAfodYis"kq fpfr% fLFkrkAA

cqf) dh o`fRr;ka izfr{k.k cnyrh jgrh gS]fdUrq mudh lk{kh psrurk ughaA tSls eksfr;ksa dhekyk ds izR;sd eksfr;ksa esa lw= vuqL;wr gS] oSlsgh ;g psrurk leLr cqf)o`fRrdks O;kr djrh gSA

The modifications of the intellect arechanging from moment to moment, never sothe pure consciousness though it permeatesthrough all those modifications like the threadin a string of pearls.

10-10-10-10-10- eqDrkfHkjko`ra lw=aeqDrkfHkjko`ra lw=aeqDrkfHkjko`ra lw=aeqDrkfHkjko`ra lw=aeqDrkfHkjko`ra lw=aeqDr;kseZ/; bZ{krsAeqDr;kseZ/; bZ{krsAeqDr;kseZ/; bZ{krsAeqDr;kseZ/; bZ{krsAeqDr;kseZ/; bZ{krsA

rFkko`rk fodYiS&f'pr~rFkko`rk fodYiS&f'pr~rFkko`rk fodYiS&f'pr~rFkko`rk fodYiS&f'pr~rFkko`rk fodYiS&f'pr~Li"Vk e/;s fodYi;ks%AALi"Vk e/;s fodYi;ks%AALi"Vk e/;s fodYi;ks%AALi"Vk e/;s fodYi;ks%AALi"Vk e/;s fodYi;ks%AA

tSls eksfr;ksa ls vko`Rr lw= nks eksfr;ksa dschp esa fujko`Rr nh[krk gS] oSls gh cqf) dhleLr o`fRr;ksa ls O;kIr psrurk nks o`fRr ds e/; esa fufoZ?u nh[kkbZ nsrh gSA

The thread covered over by the pearls ina string can be seen in between the two pearls.Similarly the pure consciousness also thoughhidden by the modifications of the intellect canbe clearly perceived in between any twomodifications.

8

y?kq okD; o`fRr

Laghu Vakya Vritti

11-11-11-11-11- u"Vs iwoZfodYis rqu"Vs iwoZfodYis rqu"Vs iwoZfodYis rqu"Vs iwoZfodYis rqu"Vs iwoZfodYis rq;konU;L; uksn;%A;konU;L; uksn;%A;konU;L; uksn;%A;konU;L; uksn;%A;konU;L; uksn;%A

fufoZdYid pSrU;afufoZdYid pSrU;afufoZdYid pSrU;afufoZdYid pSrU;afufoZdYid pSrU;aLi"Va rkof}HkklrsAALi"Va rkof}HkklrsAALi"Va rkof}HkklrsAALi"Va rkof}HkklrsAALi"Va rkof}HkklrsAA

tc iwoZ o`fRr u"V gks pwdh gks] rFkk nwljho`fRr vHkh mRiUu ugha gqbZ gks] ml le; bunksuksa o`fRr;ksa ds e/; esa fufoZdYi pSrU; Li"V:ils Hkkflr gksrk gSA

The pure undifferentiated Consciousnessshines forth clearly by itself in the interval oftwo modifications of the intellect, when thepreceding one has died down and another is yetto appear.

12-12-12-12-12- ,df}f=&{k.ksuSoa,df}f=&{k.ksuSoa,df}f=&{k.ksuSoa,df}f=&{k.ksuSoa,df}f=&{k.ksuSoafodYiL; fujks/kue~AfodYiL; fujks/kue~AfodYiL; fujks/kue~AfodYiL; fujks/kue~AfodYiL; fujks/kue~A

Øes.kkH;L;rka ;Rukn~Øes.kkH;L;rka ;Rukn~Øes.kkH;L;rka ;Rukn~Øes.kkH;L;rka ;Rukn~Øes.kkH;L;rka ;Rukn~czãkuqHkodkaf{kfHk%AAczãkuqHkodkaf{kfHk%AAczãkuqHkodkaf{kfHk%AAczãkuqHkodkaf{kfHk%AAczãkuqHkodkaf{kfHk%AA

czãkuqHko ds bPNqd yksxksa dks cgqr lko/kkuhiwoZd igys ,d] nks] rhu {k.kksa rd vFkkZr~dze'k% vof/k dks c<krs gq, cqf) o`fRr;ksa dsfujks/k dk vH;kl djuk pkfg,A

Persons aspiring to the experience ofBrahman should, therefore practice by slowdegrees this restraint of modifications startingwith one moment and then extending it to two,three and so on.

9

y?kq okD; o`fRr

Laghu Vakya Vritti

13-13-13-13-13- lfodYidthoks·;alfodYidthoks·;alfodYidthoks·;alfodYidthoks·;alfodYidthoks·;aczã L;kféfoZdYide~Aczã L;kféfoZdYide~Aczã L;kféfoZdYide~Aczã L;kféfoZdYide~Aczã L;kféfoZdYide~A

vga czãsfr okD;suvga czãsfr okD;suvga czãsfr okD;suvga czãsfr okD;suvga czãsfr okD;sulks·;eFkksZ·fHk/kh;rsAAlks·;eFkksZ·fHk/kh;rsAAlks·;eFkksZ·fHk/kh;rsAAlks·;eFkksZ·fHk/kh;rsAAlks·;eFkksZ·fHk/kh;rsAA

tks tho bl le; lksikf/kd :i dh rjg fn[kjgk gS] og gh oLrqr% fu:ikf/kd czg~e gS] ;g ghjgL; ^vga czãkfLe* egkokD; ds }kjk izfrikfnrfd;k x;k gSA

This individual self, which is now affectedby modifications of the intellect, will in timebecome one with the undifferentiated Brahmanby realising the truth of the Vedantic teaching-'Iam Brahman'. That is the idea sought to be

conveyed here, in the treatise.

14-14-14-14-14- lfodYidfp|ks·galfodYidfp|ks·galfodYidfp|ks·galfodYidfp|ks·galfodYidfp|ks·gaczãSda fufoZdYide~AAczãSda fufoZdYide~AAczãSda fufoZdYide~AAczãSda fufoZdYide~AAczãSda fufoZdYide~AA

Lor% fl)k fodYikLrsLor% fl)k fodYikLrsLor% fl)k fodYikLrsLor% fl)k fodYikLrsLor% fl)k fodYikLrsfujks)O;k iz;Rur%AAfujks)O;k iz;Rur%AAfujks)O;k iz;Rur%AAfujks)O;k iz;Rur%AAfujks)O;k iz;Rur%AA

tks ;g lfodYid psrurk gS] og vga in dkokP;kFkZ tho gS] vkSj tks ;g fufoZdYid psrurk gS]oks vga in dk y{;kFkZ czg~e gSA ml fufoZdYi czg~eds lk{kkRdkj gsrq bu Lor%fl) fodYiksa ds izokg dkscyiwoZd jksduk pkfg,A

The reflected consciousness, thoughinvolved in the modifications of the intellect,that I am now, is really one with theundifferentiated Brahman. The apparentmodifications, which are self-evident, have only

to be suppressed by all efforts.

10

y?kq okD; o`fRr

Laghu Vakya Vritti

15-15-15-15-15- 'kD;% loZfujks/k'psr~'kD;% loZfujks/k'psr~'kD;% loZfujks/k'psr~'kD;% loZfujks/k'psr~'kD;% loZfujks/k'psr~lekf/kKkZfuuka fiz;%Alekf/kKkZfuuka fiz;%Alekf/kKkZfuuka fiz;%Alekf/kKkZfuuka fiz;%Alekf/kKkZfuuka fiz;%A

rn'kDrkS {k.ka #)~okrn'kDrkS {k.ka #)~okrn'kDrkS {k.ka #)~okrn'kDrkS {k.ka #)~okrn'kDrkS {k.ka #)~okJ)s;k czãrkReu%AAJ)s;k czãrkReu%AAJ)s;k czãrkReu%AAJ)s;k czãrkReu%AAJ)s;k czãrkReu%AA

Kkfu;ksa dh fiz; lekf/k leLr fodYiksa dsfujks/k ls gh gks ldrh gS] ;fn lc fodYiksa dk lnkds fy, fujks/k ugha dj ldrs rks {k.k Hkj ds fy, HkhJ)kyq dks jksd dj viuh czãLo:irk dk fu'p;vo'; dj ysuk pkfg,A

If one is able to effect completesuppression of all modifications once for all,then one becomes blessed with the concentration(Samadhi) which is lovingly cherished by allsages. If however, that is not possible, oneshould pursue with faith the effort to realize hisown Brahmanhood by controlling themodifications for a moment even.

16-16-16-16-16- J)kyqczZãrka LoL;J)kyqczZãrka LoL;J)kyqczZãrka LoL;J)kyqczZãrka LoL;J)kyqczZãrka LoL;fpUr;sn~ cqf)o`fÙkfHk%AfpUr;sn~ cqf)o`fÙkfHk%AfpUr;sn~ cqf)o`fÙkfHk%AfpUr;sn~ cqf)o`fÙkfHk%AfpUr;sn~ cqf)o`fÙkfHk%A

okD;o`Ù;k ;Fkk'kfDr%okD;o`Ù;k ;Fkk'kfDr%okD;o`Ù;k ;Fkk'kfDr%okD;o`Ù;k ;Fkk'kfDr%okD;o`Ù;k ;Fkk'kfDr%KkRok áH;L;rka lnkAAKkRok áH;L;rka lnkAAKkRok áH;L;rka lnkAAKkRok áH;L;rka lnkAAKkRok áH;L;rka lnkAA

J)kyq O;fDr viuh czãLo:irk ds ckjs esaviuh cqf) }kjk fpUru djs] rFkk bl okD;o`fRr xzUFkds }kjk Kku izkIr djds ;Fkk'kfDr lnk vH;kl djsaA

Having comprehended the real implicationof the teaching ‘I am Brahman’, a person imbuedwith faith should meditate unremittingly uponhis identity with Brahman to the fullest extentof his capacity, by means of all the faculties of

the intellect attuned to that idea.

11

y?kq okD; o`fRr

Laghu Vakya Vritti

17-17-17-17-17- rfPpUrua rRdFkuarfPpUrua rRdFkuarfPpUrua rRdFkuarfPpUrua rRdFkuarfPpUrua rRdFkuarRijLijcks/kue~ArRijLijcks/kue~ArRijLijcks/kue~ArRijLijcks/kue~ArRijLijcks/kue~A

,rnsdijRoa p,rnsdijRoa p,rnsdijRoa p,rnsdijRoa p,rnsdijRoa pczãkH;kla fonqcqZ/kkAAczãkH;kla fonqcqZ/kkAAczãkH;kla fonqcqZ/kkAAczãkH;kla fonqcqZ/kkAAczãkH;kla fonqcqZ/kkAA

czãkH;kl dk vfHkizk; ;g gS fd czã dk ghfpUru gks] mlh dh ppkZ gks] vU;ksU; ppkZ ,oa fpUruls Kku esa fu"Bk esa je.k gksA

“Meditating upon that, talking on That,enlightening on That and in a way gettingoneself absorbed in That-all these together havebeen known and taught by the wise ones asconstituting the practice of Brahman.”

18-18-18-18-18- nsgkRe/khon~ czãkRe&nsgkRe/khon~ czãkRe&nsgkRe/khon~ czãkRe&nsgkRe/khon~ czãkRe&nsgkRe/khon~ czãkRe&/kh nk<+;sZ ÑrÑR;rkAA/kh nk<+;sZ ÑrÑR;rkAA/kh nk<+;sZ ÑrÑR;rkAA/kh nk<+;sZ ÑrÑR;rkAA/kh nk<+;sZ ÑrÑR;rkAA

;nk rnk;a fez;rka;nk rnk;a fez;rka;nk rnk;a fez;rka;nk rnk;a fez;rka;nk rnk;a fez;rkaeqDrks·lkS uk= la'k;%AAeqDrks·lkS uk= la'k;%AAeqDrks·lkS uk= la'k;%AAeqDrks·lkS uk= la'k;%AAeqDrks·lkS uk= la'k;%AA

tc vKkudky dh nsgkRecqf) dh gh rjgczãkRecqf) lgt gks tk,] rc ;g euq"; thoUeqDrgks ÑrÑR; gks tkrk gSA tc Hkh mlds izkjC/k lekIrgksrs gS] og fonsgeqDr gks czã esa yhu gks tkrk gSA

'Consummation of this practice lies in thefirm conviction of one’s identity with Brahman,like what conviction is normally there in thesense of identity of the Self with the body. Once,who has realized this, is liberated, without adoubt; his body may then drop off, any time,

anywhere'.