Section 1 2

Four types of Sadhanas, Need of the Guru

Summary (in English)

In this sequence of slokas, the spiritual journey is depicted through the means of *sādhana* (spiritual practice), emphasizing the role of a *guru* (teacher) in guiding the aspirant. The teachings define the necessary practices for attaining spiritual goals, starting with *viveka* (discrimination between the eternal and the non-eternal), leading to *vairāgya* (dispassion), and the cultivation of *ṣaṭka sampatti* (sixfold virtues). This is followed by the aspiration for *mokṣa* (liberation). Furthermore, the path of devotion (*bhakti*) is praised as the supreme means of liberation, involving profound dedication to understanding one's true nature. The texts stress the importance of a *guru* in providing guidance and knowledge, essential for dispelling ignorance and achieving self-realization. Through contemplation, *vicāra*, and discernment, the seeker moves towards *uttamam jñānam* (supreme knowledge), essential for overcoming the cycle of rebirth and experiencing *brahmānanda* (spiritual bliss). This continuous reflection upon Vedantic teachings facilitates the transition from bondage to liberation.

सारांश

इन श्लोकों की श्रृंखला में आध्यात्मिक यात्रा के लिए साधना के उपाय और गुरु के मार्गदर्शन को अत्यधिक महत्व दिया गया है। शिक्षाएं परम सत्य और असत्य के विवेक, वैराग्य, और छह गुणों के विकास के माध्यम से आध्यात्मिक लक्ष्यों को प्राप्त करने के लिए आवश्यक अभ्यासों को परिभाषित करती हैं। इनमें मोक्ष की तीव्र इच्छा का भी उल्लेख किया गया है। भक्ति के मार्ग को सर्वोच्च साधन के रूप में सराहा गया है, जो व्यक्ति के सच्चे स्वरूप की गहन समझ के रूप में परिभाषित की जाती है। ये ग्रंथ गुरु के ज्ञान को अज्ञानता दूर करने और आत्मज्ञान प्राप्त करने के लिए आवश्यक बताते हैं। विवेचना और विवेक के माध्यम से साधक परम ज्ञान की ओर बढ़ता है, जो पुनर्जन्म के चक्र और आध्यात्मिक आनंद तक पहुंचने के लिए आवश्यक है। वेदांत शिक्षाओं का यह लगातार चिंतन बंधन से मुक्ति की ओर संक्रमण को सुगम बनाता है।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

Topics

Spiritual practices and their importance
Role of Guru in spiritual enlightenment
Discrimination between eternal and non-eternal
Path to liberation: Detachment and virtues
Significance of devotion in self-realization
The journey from ignorance to knowledge

Categories (वर्गीकरण)

Teaching a method
Defining spiritual concepts
Roles of a teacher and disciple in spiritual growth
Journey from bondage to liberation
Concept of devotion and liberation

S-V-O Tuples or Propositions as Text

Subject-Verb-Object (S-V-O) Tuples
Subject	Verb	Object
The wise sages (manīṣibhiḥ)	have delineated	four essential practices (sādhanāni)
The seeker	achieves	liberation (mokṣa)
Devotion (bhakti)	is identified as	supreme means to liberation
Guru	imparts	knowledge of the self
Discernment (viveka)	leads to	the realization of the true self

Slokas & Translations

Sloka 1

साधनान्यत्र चत्वारि कथितानि मनीषिभिः ।
येषु सत्स्वेव सन्निष्ठा यदभावे न सिध्यति ॥ १८ ॥

Translation: The wise have mentioned four means here, upon which success rests solely; without them, it cannot be achieved.

Sloka 2

आदौ नित्यानित्यवस्तुविवेकः परिगम्यते । 
इहामुत्रफलभोगविरागस्तदनन्तरम्।
शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् ॥ १९ ॥

Translation: Initially, the discrimination between the eternal and non-eternal is understood, followed by dispassion for the fruits of actions here and hereafter; then the sixfold virtues like tranquility, and finally, the yearning for liberation clearly emerges.

Sloka 3

ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः ।
सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥ २० ॥

Translation: The discernment between the eternal and the transient is expressed as the knowledge that Brahman is true and the world is illusory.

Sloka 4

तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः ।
देहादिब्रह्मपर्यन्ते ह्यनित्ये भोगवस्तुनि ॥ २१ ॥

Translation: True dispassion is the desire to renounce transient objects of enjoyment, ranging from the body to Brahman, perceived through seeing, hearing, and other senses.

Sloka 5

विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः ।
स्वलक्ष्ये नियतावस्था मनसः शम उच्यते ॥ २२ ॥

Translation: Renunciation of sensory pleasures repeatedly with awareness of their faults and the steady focusing of the mind on its true purpose is called tranquility.

Sloka 6

विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके ।
उभयेषामिन्द्रियाणां स दमः परिकीर्तितः
बाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ॥ २३ ॥

Translation: Turning away from sense objects and establishing the senses in their respective spheres is renowned as self-control; the cessation of external reliance of the mind is considered supreme withdrawal.

Sloka 7

सहनं सर्वदुःखानामप्रतीकारपूर्वकम् ।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ॥ २४ ॥

Translation: Endurance of all sufferings without seeking remedies, free from anxiety and lamentation, is termed as patience.

Sloka 8

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥

Translation: Faith, as declared by the wise, is the firm conviction in the truth of scriptures and the teacher’s words, through which the ultimate reality is realized.

Sloka 9

सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा ।
तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥ २६ ॥

Translation: The establishment of the intellect always in the pure Brahman is termed as its true resolution, not as the pampering of the mind.

Sloka 10

अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान् ।
स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ॥ २७ ॥

Translation: The desire to liberate oneself from the bonds, created by ignorance, from ego to the body, through the realization of one's true nature is called "mumukshuta".

Sloka 11

मन्दमध्यमरूपापि वैराग्येण शमादिना ।
प्रसादेन गुरोः सेयं प्रवृद्धा सूयते फलम् ॥ २८ ॥

Translation: Even those with modest or moderate capacities, by detachment, peace, and the grace of the Guru, can produce significant fruit when matured.

Sloka 12

वैराग्यं च मुमुक्षुत्वं तीव्रं यस्य तु विद्यते ।
तस्मिन्नेवार्थवन्तः स्युः फलवन्तः शमादयः ॥ २९ ॥

Translation: The virtues like peace and others are meaningful and fruitful only in one who possesses intense dispassion and desire for liberation.

Sloka 13

एतयोर्मन्दता यत्र विरक्तत्वमुमुक्षयोः ।
मरौ सलीलवत्तत्र शमादेर्भानमात्रता ॥ ३० ॥

Translation: Where the dispassion and longing for liberation are weak, calmness and similar virtues hold mere superficial appearance like water in a mirage.

Sloka 14

मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी ।
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ॥ ३१ ॥

Translation: Among the means to liberation, devotion alone is the supreme; the contemplation on one's own true nature is called devotion.

Sloka 15

स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः ।
उक्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनः
उपसीदेद्गुरुं प्राज्ञ्यं यस्माद्बन्धविमोक्षणम् ॥ ३२ ॥

Translation: Some declare that true devotion is the inquiry into the nature of one's own self; a seeker of truth, endowed with prescribed means, should approach a wise guru for liberation from bondage.

Sloka 16

श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।
ब्रह्मण्युपरतः शान्तो निरिन्धन इवानलः
अहेतुकदयासिन्धुर्बन्धुरानमतां सताम् ॥ ३३ ॥

Translation: He who is learned in the scriptures, free from sin, unaffected by desires, supreme knower of Brahman, detached, peaceful, like a fire without fuel, is an uncaused ocean of compassion and a friend to the sincere surrenderers.

Sloka 17

तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः ।
प्रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ॥ ३४ ॥

Translation: By worshiping the Guru through devotion, humility, and service, and after acquiring his grace, one should ask about the knowledge of the self.

Sloka 18

स्वामिन्नमस्ते नतलोकबन्धो
कारुण्यसिन्धो पतितं भवाब्धौ ।
मामुद्धरात्मीयकटाक्षदृष्ट्या
ऋज्व्यातिकारुण्यसुधाभिवृष्ट्या ॥ ३५ ॥

Translation: O Lord, friend of the humble, ocean of compassion, raise me from the ocean of worldly existence with your glancing eyes that shower the nectar of profound grace.

Sloka 19

दुर्वारसंसारदवाग्नितप्तं
दोधूयमानं दुरदृष्टवातैः ।
भीतं प्रपन्नं परिपाहि मृत्योः
शरण्यमन्यद्यदहं न जाने ॥ ३६ ॥

Translation: Save me, terrified and suffering in the inescapable forest fire of worldly existence, being tossed by misfortune, for I know no other refuge than you from death.

Sloka 20

शान्ता महान्तो निवसन्ति सन्तो
वसन्तवल्लोकहितं चरन्तः ।
तीर्णाः स्वयं भीमभवार्णवं जनान्
अहेतुनान् यानपि तारयन्तः ॥ ३७ ॥

Translation: The peaceful and great saints reside like the spring, working for the welfare of the world, and help people cross the formidable ocean of existence selflessly.

Sloka 21

अयं स्वभावः स्वत एव यत्पर
श्रमापनोदप्रवणं महात्मनाम् ।
सुधांशुरेष स्वयमर्ककर्कश
प्रभाभितप्तामवति क्षितिं किल ॥ ३८ ॥

Translation: It is the nature of the great souls to naturally tend to the removal of others' suffering, just as the moon cools the earth scorched by the harsh rays of the sun.

Sloka 22

ब्रह्मानन्दरसानुभूतिकलितैः पूर्तैः सुशीतैर्युतैः<br />युष्मद्वाक्कलशोज्झितैः श्रुतिसुखैर्वाक्यामृतैः सेचय । <br />संतप्तं भवतापदावदहनज्वालाभिरेनं प्रभो<br />धन्यास्ते भवदीक्षणक्षणगतेः पात्रीकृताः स्वीकृताः ॥ ३९ ॥

Translation: O Lord, shower upon me the nectarine words, enriched with the experience of bliss, fulfilling and refreshing, to quench the burning heat of worldly suffering. Blessed are those who become worthy of your glance, even for a moment.

Sloka 23

कथं तरेयं भवसिन्धुमेतं
का वा गतिर्मे कतमोऽस्त्युपायः ।
जाने न किञ्ज्चित्कृपयाव मां प्रभो
संसारदुःखक्षतिमातनुष्व ॥ ४0 ॥

Translation: O Lord, how can I cross this ocean of existence? What means or path is available to me? I know nothing; please, out of compassion, alleviate the suffering of worldly existence.

Sloka 24

तथा वदन्तं शरणागतं स्वं
संसारदावानलतापतप्तम् ।
निरीक्ष्य कारुण्यरसार्द्रदृष्ट्या
दद्यादभीतिं सहसा महात्मा ॥ ४१ ॥

Translation: The great soul bestows fearlessness upon the suffering seeker with a compassionate gaze.

Sloka 25

विद्वान् स तस्मा उपसत्तिमीयुषे
मुमुक्षवे साधु यथोक्तकारिणे ।
प्रशान्तचित्ताय शमान्विताय
तत्त्वोपदेशं कृपयैव कुर्यात् ॥ ४२ ॥

Translation: The wise one should compassionately impart knowledge of the truth to the seeker who approaches, desires liberation, acts rightly, is peaceful, and self-controlled.

Sloka 26

मा भैष्ट विद्वंस्तव नास्त्यपायः
संसारसिन्धोस्तरणेऽस्त्युपायः ।
येनैव याता यतयोऽस्य पारं
तमेव मार्गं तव निर्दिशामि ॥ ४३ ॥

Translation: Do not fear, learned one; there is no danger to you. There exists a means to cross the ocean of worldly existence. I direct you to the very path that the sages have traversed to reach the other shore.

Sloka 27

अस्त्युपायो महान् कश्चित्संसारभयनाशनः ।
तेन तीर्त्वा भवाम्भोधिं परमानन्दमाप्स्यसि ॥ ४४ ॥

Translation: There exists a great means that destroys the fear of worldly existence; by that, crossing the ocean of becoming, you shall attain supreme bliss.

Sloka 28

वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम् ।
तेनात्यन्तिकसंसारदुःखनाशो भवत्यनु ॥ ४५ ॥

Translation: Through contemplation of Vedantic truths, supreme knowledge arises, resulting in the destruction of the absolute sorrow of worldly existence thereafter.

Sloka 29

श्रद्धाभक्तिध्यानयोगाम्मुमुक्षोः
मुक्तेर्हेतून्वक्ति साक्षाच्छ्रुतेर्गीः ।
यो वा एतेष्वेव तिष्ठत्यमुष्य
मोक्षोऽविद्याकल्पिताद्देहबन्धात् ॥ ४६ ॥

Translation: The teachings of the Vedas declare that faith, devotion, meditation, and yoga lead the seeker to liberation. Whosoever abides in these virtues gains liberation from the bondage of the body imagined by ignorance.

Sloka 30

अज्ञानयोगात्परमात्मनस्तव
ह्यनात्मबन्धस्तत एव संसृतिः ।
तयोर्विवेकोदितबोधवन्हिः
अज्ञानकार्यं प्रदहेत्समूलम् ॥ ४७ ॥

Translation: Due to the union with ignorance, one's bondage to the non-self arises, and this alone is the cause of worldly existence. The fire of wisdom kindled by discernment can completely burn the effects of ignorance.

Sloka 31

शिष्य उवाच<br />कृपया श्रूयतां स्वामिन् प्रश्नोऽयं क्रियते मया । <br />यदुत्तरमहं श्रुत्वा कृतार्थः स्यां भवन्मुखात् ॥ ४८ ॥

Translation: The disciple said, "Please listen, O Master. I am posing a question, and by hearing your answer, I shall be fulfilled."

Sloka 32

को नाम बन्धः कथमेष आगतः
कथं प्रतिष्ठास्य कथं विमोक्षः ।
कोऽसावनात्मा परमः क आत्मा
तयोर्विवेकः कथमेतदुच्यताम् ॥ ४९ ॥

Translation: What is bondage, how has it arisen, how does it continue, and how is liberation achieved? What is the non-self, what is the supreme self, and how is discrimination between them to be understood?