Guest guest Posted February 17, 2001 Report Share Posted February 17, 2001 "Jaldhar H. Vyas" wrote: > Tatpurusha - That personified > > ..... Once Shankaracharya was in > Kashi and he awoke one morning to take his snana in the Ganga. As he > approached the ghata his way was barred by a dom, one of the untouchable > caste whose job is to cremate the dead in that city. Angrily, he ordered > him out of the way. whereupon the dom replied, "How can a person who > claims to shun the false world of names and forms talk about 'you' or > 'me'?" Whereupon Shankaracharya instantly realized this was none > other than Shiva Bhagawan come to teach him a lesson. He spontaneously > composed a stotra of 10 verses (hence its' name dashashloki) where every > verse ends with the refrain "chidanandarupam shivo'ham shivo'ham". Swami > Madhusudana Saraswati has written a very important commentary on this > stotra called siddhantabindu. Shivo'ham means the same as tattvamasi. > "that" expressed in a personal way is Shiva Bhagawan I beg your pardon, Jaladharji. There seems to be some mix up here. Soon after the incident of the candaala in kaashi, shankara composed the stotra called maniishhaa pancakam . (five stanza-s) The refrain cidaananda ruupaH shivoham shivoham occurs in his nirvaaNa shhatkam (six stanza-s). The dasha-shlokii stuti (ten stanza-s) is yet another of shankara's compositions , in which each stanza ends with the refrain : tasmin me hR^dayam sukhena ramataam saambe parabrahmaNi [may my mind be absorbed in that supreme reality accompanied by Mother]. I do not know for which of these three stotra-s has Madhusuudana Saraswati written a commentary. Regards. V.M.Sundaram. > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 17, 2001 Report Share Posted February 17, 2001 Namaste Sundaramgaru, This seems to add more confusion! The legend of dashashlokii I have, is that Shankara composed it when he approached Govindapada for initiation, and when the latter asked him "Who are you?" Shankara said: The refrain of this dashashlokii is: [na bhuumirna kha.n na tejo na vaayuH..... ........................] tadeko.avashishhTaH shivaH kevalo.aham.h .. dhR^i.. Regards, s. advaitin, "V.M.Sundaram" <venkataraman@p...> wrote: > > > "Jaldhar H. Vyas" wrote: > > > Tatpurusha - That personified > > > > ..... Once Shankaracharya was in > > Kashi and he awoke one morning to take his snana in the Ganga. > > composed a stotra of 10 verses (hence its' name dashashloki) where every > > verse ends with the refrain "chidanandarupam shivo'ham shivo'ham> > I beg your pardon, Jaladharji. There seems to be some mix up here. > > Soon after the incident of the candaala in kaashi, shankara composed the > stotra called maniishhaa pancakam . (five stanza-s) > > The refrain cidaananda ruupaH shivoham shivoham occurs in his > nirvaaNa shhatkam (six stanza-s). > > The dasha-shlokii stuti (ten stanza-s) is yet another of shankara's > compositions , in which each stanza ends with the refrain : > tasmin me hR^dayam sukhena ramataam saambe parabrahmaNi > [may my mind be absorbed in that supreme reality accompanied by Mother]. > > > Regards. > V.M.Sundaram. > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 17, 2001 Report Share Posted February 17, 2001 sunderh wrote: > Namaste Sundaramgaru, > > This seems to add more confusion! > > The legend of dashashlokii I have, is that Shankara composed it when > he approached Govindapada for initiation, and when the latter asked > him "Who are you?" Shankara said: > > The refrain of this dashashlokii is: > > [na bhuumirna kha.n na tejo na vaayuH..... > > .......................] > > tadeko.avashishhTaH shivaH kevalo.aham.h .. dhR^i.. Dear Sunder, I have not heard of this incident. But there was another incident when a small child was asked by Shankaraacarya, "Who are you, my child ?". The child answered, "sa nitya-upalabdhi-svaruupo'ham-aatma" -- I am the Atmaa which is Eternal Awareness. The answer was elaborated in ten stanza-s. In the last stanza the child concluded by telling , " i am the same atma which you are" ! This child later became shankara's disciple, with the name of Hastaamalaka. The poem is called Hastaamalakiiyam. It presents the essence of advaita vedanta, as clearly as one sees an aamalaka fruit [gooseberry, anvlaa in Hindi, nellikkai in tamil] placed on one's hasta [ palm of the hand] . Regards. V.M.Sundaram. > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 18, 2001 Report Share Posted February 18, 2001 Namaste Sundaramgaru, The hastaamalakiiyam has 17 verses, and was composed by Hastamalaka. He was 'dumb', and the parents took him to Shankara to get him 'cured'. When he asked the question, "Who are you"? he composed that stotra. Tha dashashlokii is Shankara's composition. Regards, s. advaitin, "V.M.Sundaram" <venkataraman@p...> wrote: > > > sunderh@h... wrote: > > > Namaste Sundaramgaru, > > > > This seems to add more confusion! > > > > The legend of dashashlokii I have, is that Shankara composed it when > > he approached Govindapada for initiation, and when the latter asked > > him "Who are you?" Shankara said: > > > > The refrain of this dashashlokii is: > > > > [na bhuumirna kha.n na tejo na vaayuH..... > > > > .......................] > > > > tadeko.avashishhTaH shivaH kevalo.aham.h .. dhR^i.. > > Dear Sunder, > > I have not heard of this incident. But there was another incident when a small > child was asked by Shankaraacarya, "Who are you, my child ?". The child > answered, "sa nitya-upalabdhi-svaruupo'ham-aatma" -- I am the Atmaa > which is Eternal Awareness. The answer was elaborated in ten stanza-s. In the > last stanza the child concluded by telling , " i am the same atma which you are" ! > This child later became shankara's disciple, with the name of Hastaamalaka. > The poem is called Hastaamalakiiyam. It presents the essence of advaita vedanta, > as clearly as one sees an aamalaka fruit [gooseberry, anvlaa in Hindi, nellikkai in tamil] > placed on one's hasta [ palm of the hand] . > > Regards. > V.M.Sundaram. > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 18, 2001 Report Share Posted February 18, 2001 sunderh wrote: > Namaste Sundaramgaru, > > The hastaamalakiiyam has 17 verses, and was composed by > Hastamalaka. He was 'dumb', and the parents took him to Shankara to > get him 'cured'. When he asked the question, "Who are you"? he > composed that stotra. > > Tha dashashlokii is Shankara's composition. The version of Hastaamalakiiyam taught by Swami Paramaarthaananda had only 14 stanza-s including some introductory ones. Can you please post me a copy of the 17-stanza version , if you have it. Thank you. Also the Dashashlokii you refer to above. Regards. V.M.S. > > > Regards, > > s. > > advaitin, "V.M.Sundaram" <venkataraman@p...> wrote: > > > > > > sunderh@h... wrote: > > > > > Namaste Sundaramgaru, > > > > > > This seems to add more confusion! > > > > > > The legend of dashashlokii I have, is that Shankara composed it when > > > he approached Govindapada for initiation, and when the latter asked > > > him "Who are you?" Shankara said: > > > > > > The refrain of this dashashlokii is: > > > > > > [na bhuumirna kha.n na tejo na vaayuH..... > > > > > > .......................] > > > > > > tadeko.avashishhTaH shivaH kevalo.aham.h .. dhR^i.. > > > > Dear Sunder, > > > > I have not heard of this incident. But there was another incident > when a small > > child was asked by Shankaraacarya, "Who are you, my child ?". The > child > > answered, "sa nitya-upalabdhi-svaruupo'ham-aatma" -- I am the Atmaa > > which is Eternal Awareness. The answer was elaborated in ten > stanza-s. In the > > last stanza the child concluded by telling , " i am the same atma > which you are" ! > > This child later became shankara's disciple, with the name of > Hastaamalaka. > > The poem is called Hastaamalakiiyam. It presents the essence of > advaita vedanta, > > as clearly as one sees an aamalaka fruit [gooseberry, anvlaa in > Hindi, nellikkai in tamil] > > placed on one's hasta [ palm of the hand] . > > > > Regards. > > V.M.Sundaram. > > > > > > > > > > > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > Please Note the New Changes at the Mail Server > For details, visit: /local/news.html > Post message: advaitin > Subscribe: advaitin- > Un: advaitin > URL to Advaitin: advaitin > File folder: advaitin > Link Folder: advaitin/links > Messages Folder: advaitin/messages Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 18, 2001 Report Share Posted February 18, 2001 Namaste, You may be right about the 14 verse version. I cannot find my copy of the other version [i recalled the 17 no. from memory]. By the way, Sw. Yogananda Sarasvati is doing a commentary on the dashashlokii [based on Madhusudana Saravti's siddhantabindu] in Shringeri Matha's publication 'tattvaaloka'; Nov. 2000, and Jan. 2001 cover verses 1 & 2. Regards, s. ftp://jaguar.cs.utah.edu/private/sanskrit/allfilelist.html ________________________ \itxtitle{.. dashashlokii ..}##\endtitles ## ##Ten Stanzas (on Atman) by shriimad.h sha.nkaraachaarya Introduction: Shrii Shankara sums up the essence of Vedanta in dasashlokii . He states that Only Atman Is while the world of names, form and various manifestations are just maya . He goes on to say that Atman is same as the supreme Brahman . Shankara also emphasises, as do upanishhads that the man who realizes aatma ALONE transcends worldly sorrow (tarati shokaM aatmavit). After writing a wonderful commentary on Gaudapada's karika on maaNDukya upanishhad, and upadesahasri in my humble opinion, the best philosophical work of Shankara, many scholars consider dashashlokii to be the last pronouncement of Shankara on the non-dual nature of Atman . In a very simple way using just 10 verses, Shankara expounds on the nature of Atman -- the attributeless Truth, indestructible, and the very basis of supreme bliss and purity. The words of Swami Gambhirananda sums up the significance of the sloka, `This text deals with the nature of Atman in the clearest and simplest language . There is not a single word which is superflous, and the teacher [shankara] is at this best; the arrow of knowledge is aimed at ignorance and it hits the target directly, destroying the enemy.' The birth of this Dasasloki is an interesting event. Sri Sankara in imminent danger of death in the jaws of a crocodile in the river Purna in his village Kaladi, takes Sannyasa informally by pronouncing the prescrinebd formula. But when the crocodile immediately frees him from its grip, Sri Sankara is faced with the necessity of seeking a competent teacher who can regularise the Sannyasa and initiate him in the Upanishadic passages. He travelled north and ultimately found such a teacher in Sri Govindapadacharya, who was in deep meditation in a cave on the banks of the Narmada. When fervently implored by Sri Sankara, the Saint woke up and asked Sri Sankara who he was. It was in reponse to this simple question that Sri Sankara burst out in a set of ten pregnant stanzas explaining the real nature of the Self which alone he was. The Saint realising that Sri Sanakara was a realised soul, who had come to him for initiation only to conform to the normal method of entering the Sannyasa Order, immediately accepted him as a disciple. May Shrii Shankara leads us from ignorance to Truth by helping us realize the aatman. AUM tat sat. ## .. atha dashashlokii .. na bhuumirna toyaM na tejo na vaayuH na khaM nendriyaM vaa na teshhaaM samuuhaH . anekaantikatvaat.h sushhuptyekasiddaH tadeko.avashishhTaH shivaH kevalo.aham.h .. 1.. ## "I am not the Earth nor Water, neither Fire nor Air, I am not space. Neither am I any of the Faculties nor am I their aggregrate. [i am not any of these] as they are all uncertain. I am proved however in the sole experience of deep sleep. That One, the Residue, the Auspicious, the Only One, am I." ## na varNaa na varNaashramaachaaradharmaa na me dhaaraNaadhyaanayogaadayopi . anaatmaashrayaahaMmamaadhyaasahaanaat.h tadeko.avashishhTaH shivaH kevalo.aham.h .. 2.. ## "The castes are not for me, nor the observances and duties attached to the castes and the stages of life. Even the steadying of the mind, concentration, self-communion and other courses are not for me. For the mistaken senses of I and MINE which rested on the Non-Self have been abondoned. That One, the Residue, the Auspicious, the Alone, am I." ## na maataa pitaa vaa na devaa na lokaa na vedaa na yaGYA na tiirtha bruvanti . sushhaptau nirastaatishuunyaatmakatvaat.h tadeko.avashishhTaH shivaH kevalo.aham.h .. 3.. ## "There is no mother nor father; no gods nor regions of experience; no scriptures nor sacrifical sites; and no sacred place-so say the Sages. For, in the state of deep sleep, all these are negatived and that state is completely devoid(of any object of perception) That One, the Residue, the Auspicious, the Alone, am I." ## na saakhyaM na shaivaM na tatpaaJNcharaatraM na jainaM na miimaaMsakaadermataM vaa . vishishhTaanubhuutyaa vishuddhaatmakatvaat.h tadeko.avashishhTaH shivaH kevalo.aham.h .. 4.. ## "There is no Sankhya nor Saiva, nor that Pancharatra nor Jaina. The conception of the Mimamsaka and others does not exist. For, through the direct realisation of what is qualified, the Self is known as of the nature of the Absolutely Pure. That One, the Residue, the Auspicious, the Alone, am I." ## na chordhva na chaadho na chaantarna baahyaM na madhyaM na tirya.N na puurvaa.aparaa dik.h . viyad.hvyaapakatvaadakhaNDaikaruupaH tadeko.avashishhTaH shivaH kevalo.aham.h .. 5.. ## "There is neither above nor below, neither inside nor outside, no middle nor crosswise, no direction, east or west. For it is all-pervasive like space. It is partless and homogeneous in its nature. That One, the Residue, the Auspicious, the Alone, am I." ## na shuklaM na kR^ishhNaM na raktaM na piitaM na kubjaM na piinaM na hrasvaM na diirgham.h . aruupaM tathaa jyotiraakaarakatvaat.h tadeko.avashishhTaH shivaH kevalo.aham.h .. 6.. ## "It is neither white nor black, neither red nor yellow, neither dwarfish nor stout, neither short nor long. As it is of the nature of light, it is shapeless also. That One, the Residue, the Auspicious, the Alone, am I." ## na shaastaa na shaastraM na shishhyo na shikshaa na cha tvaM na chaahaM na chaayaM prapaJNchaH . svaruupaavabodho vikalpaasahishhNuH tadeko.avashishhTaH shivaH kevalo.aham.h .. 7.. ## "There is no ruler nor rule, no pupil nor training. There is no YOU nor I. This universe is not. For the realistion of the true nature of the Self does not tolerate any distincion. That One, the Residue, the Auspicious, the Alone, am I." ## na jaagran.h na me svapnako vaa sushhuptiH na vishvau na vaa taijasaH praaGYako vaa . avidyaatmakatvaat.h trayaaNaM turiiyaH tadeko.avashishhTaH shivaH kevalo.aham.h .. 8.. ## "There is no waking state for me nor dream or deep sleep. I am not Visva[the Self identified with the experiencer of the waking state], nor Taijasa[identified with dream state], nor Prajna[identified with deep sleep]. I am really the Fourth(Turiya). That One, the Residue, the Auspicious, the Alone, am I." ## api vyaapakatvaat.h hitatvaprayogaat.h svataH siddhabhaavaadananyaashrayatvaat.h . jagat.h tuchchhametat.h samastaM tadanyat.h tadeko.avashishhTaH shivaH kevalo.aham.h .. 9.. ## "All this universe which is other than the Self is worthless(having no existence of its own) for it is well known that the Self is all pervasive, recognised as the reality and that its existence is self-proven and does not depend upon anything else. That One, the Residue, the Auspicious, the Alone, am I." ## na chaikaM tadanyad.h dvitiiyaM kutaH syaat.h na kevalatvaM na chaa.akevalatvam.h . na shunyaM na chaashuunyamadvaitakatvaat.h kathaM sarvavedaantasiddhaM braviimi .. 10.. ## "It is not one, for how can there be a second distinct from it? Aloneness cannot be attributed to it nor even not-aloneness. It is neither a void nor a non-void. When it does not admit of a second entity, in what manner can I speak about it though it is established by all the Upanishads.?" ## ... iti shriimad.h sha.nkaraachaaryavirachitaM dashashlokii samaaptaM .. ## \hrule Encoding by M. Giridhar (giridhar) Translation from "Vaidya N. Sundaram" (sundaram) ============================================================================ % P. P. Narayanaswami (swami) ## \centerline{hastaamalaka stotram.h\footnote{Send corrections to P. P. Narayanaswami\\ at swami}} \medskip ## kastvaM shisho kasya kuto.asi gantaa kiM naama te tvaM kuta aagato.asi . etanmayoktaM vada chaarbhaka tvaM mat.h prItaye prIti vivardhano.asi .. 1.. \medskip hastaamalaka uvaacha . \smallskip naahaM manushhyo na cha deva yakshau na braahmaNa kshatriya vaishya shUdraH . na brahmachaarI na gR^ihI vanastho bhikshurna chaahaM nijabodha rUpaH .. 2.. \medskip nimittaM manashchakshuraadi pravR^ittau nirastaakhilopaadhiraakaashakalpaH . ravirlokacheshhTaanimittaM yathaa yaH sa nityopalabdhisvarUpo.ahamaatmaa .. 3.. \medskip yamagnyushhNavannityabodha svarUpaM manashchakshuraadInyabodhaatmakaani . pravartanta aashritya nishhkampamekaM sa nityopalabdhisvarUpo.ahamaatmaa .. 4.. \medskip mukhaabhaasako darpaNe dR^ishyamaano mukhatvaat.h pR^ithaktvena naivaastu vastu . chidaabhaasako dhIshhu jIvo.api tadvat.h sa nityopalabdhisvarUpo.ahamaatmaa .. 5.. \medskip yathaa darpaNaabhaava aabhaasahaanau mukhaM vidyate kalpanaahInamekam.h . tathaa dhI viyoge niraabhasako yaH sa nityopalabdhisvarUpo.ahamaatmaa .. 6.. \medskip manashchakshuraaderviyuktaH svayaM yo manashchakshuraadermanashchakshuraadiH . manashchakshuraaderagamyasvarUpaH sa nityopalabdhisvarUpo.ahamaatmaa .. 7.. \medskip \newpage ya eko vibhaati svataH shuddhachetaaH prakaashasvarUp.a opi naaneva dhIshhu sharaavodakastho yathaa bhaanurekaH sa nityopalabdhisvarUpo.ahamaatmaa .. 8.. \medskip yathaa.anekachakshuH prakaasho ravirna krameNa prakaashIkaroti prakaashyam.h . anekaa dhiyo yastathaikaH prabodhaH sa nityopalabdhisvarUpo.ahamaatmaa .. 9.. \medskip vivasvat.h prabhaataM yathaa rUpamakshaM pragR^ihNaati naabhaatasevaM vivasvaan.h . yadaabhaata aabhaasayatyakshamekaH sa nityopalabdhisvarUpo.ahamaatmaa.. 10.. \medskip yathaa sUrya eko.apsvanekashchalaasu sthiraasvapyananyadvibhaavyasvarUpaH chalaasu prabhinnaH sudhIshhveka eva sa nityopalabdhisvarUpo.ahamaatmaa .. 11.. \medskip ghanachchhannadhR^ishhTiH ghanachchhannamarkkam.h yathaa nishhprabhaM manyate chaatimUDhaH . tathaa baddhavadbhaati yo mUDha dhR^ishhTeH sa nityopalabdhisvarUpo.ahamaatmaa .. 12.. \medskip samasteshhu vastushhvanusyUtamekaM samastaani vastUni yanna spR^ishanti . viyadvadsadaa shuddhamachchha svarUpaM sa nityopalabdhisvarUpo.ahamaatmaa .. 13.. \medskip upaadhau yathaa bhedataa sanmaNInaaM tathaa bhedataa buddhibhedeshhu te.api . yathaa chandrikaaNaaM jale chaJNchalatvaM tathaa chaJNchalatvaM tavaapIha vishhNo .. 14.. \bigskip ... iti shrImad.h shaN^karaachaaryakR^ita hastaamalakasa.nvaadastotraM saMpUrNam.h .. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 18, 2001 Report Share Posted February 18, 2001 Thanks a ton, Sunderji, for posting the Shatashloki text. I have the other shatashloki by shankaraacarya , in a book published under the auspices of the Sringeri MaTHa - jagadguru grantha-maalaa. It is printed in devanagari along with meaning in tamil. I an not sufficiently skilled with computers. I do no know how I can pass it on to you. I can type out one verse and post it here, if that will help in locating it amongst your vast resources. Regards V.M.S. sunderh wrote: > Namaste, > > You may be right about the 14 verse version. I cannot find my > copy of the other version [i recalled the 17 no. from memory]. > > By the way, Sw. Yogananda Sarasvati is doing a commentary on the > dashashlokii [based on Madhusudana Saravti's siddhantabindu] in > Shringeri Matha's publication 'tattvaaloka'; Nov. 2000, and Jan. 2001 > cover verses 1 & 2. > > Regards, > > s. > > ftp://jaguar.cs.utah.edu/private/sanskrit/allfilelist.html > > ________________________ > > \itxtitle{.. dashashlokii ..}##\endtitles ## > ##Ten Stanzas (on Atman) > by shriimad.h sha.nkaraachaarya > > Introduction: > > Shrii Shankara sums up the essence of Vedanta in dasashlokii . He > states that Only Atman Is while the world of names, form and various > manifestations are just maya . He goes on to say that Atman is same as the > supreme Brahman . Shankara also emphasises, as do upanishhads that the man > who realizes aatma ALONE transcends worldly sorrow (tarati shokaM > aatmavit). > > After writing a wonderful commentary on Gaudapada's karika on > maaNDukya upanishhad, and upadesahasri in my humble opinion, the best > philosophical work of Shankara, many scholars consider dashashlokii to be > the last pronouncement of Shankara on the non-dual nature of Atman . In a > very simple way using just 10 verses, Shankara expounds on the nature of > Atman -- the attributeless Truth, indestructible, and the very basis of > supreme bliss and purity. > > The words of Swami Gambhirananda sums up the significance of the > sloka, `This text deals with the nature of Atman in the clearest and > simplest language . There is not a single word which is superflous, > and the > teacher [shankara] is at this best; the arrow of knowledge is aimed at > ignorance and it hits the target directly, destroying the enemy.' > > The birth of this Dasasloki is an interesting event. Sri > Sankara in imminent danger of death in the jaws of a crocodile > in the river Purna in his village Kaladi, takes Sannyasa > informally by pronouncing the prescrinebd formula. But when the > crocodile immediately frees him from its grip, Sri Sankara is > faced with the necessity of seeking a competent teacher who can > regularise the Sannyasa and initiate him in the Upanishadic > passages. He travelled north and ultimately found such a teacher > in Sri Govindapadacharya, who was in deep meditation in a cave > on the banks of the Narmada. When fervently implored by Sri > Sankara, the Saint woke up and asked Sri Sankara who he was. It > was in reponse to this simple question that Sri Sankara burst > out in a set of ten pregnant stanzas explaining the real nature > of the Self which alone he was. The Saint realising that Sri > Sanakara was a realised soul, who had come to him for initiation > only to conform to the normal method of entering the Sannyasa Order, > immediately accepted him as a disciple. > > May Shrii Shankara leads us from ignorance to Truth by helping > us realize the aatman. > > AUM tat sat. > ## > .. atha dashashlokii .. > > na bhuumirna toyaM na tejo na vaayuH > na khaM nendriyaM vaa na teshhaaM samuuhaH . > anekaantikatvaat.h sushhuptyekasiddaH > tadeko.avashishhTaH shivaH kevalo.aham.h .. 1.. > ## > "I am not the Earth nor Water, neither Fire nor Air, I > am not space. Neither am I any of the Faculties nor am I their > aggregrate. [i am not any of these] as they are all uncertain. I > am proved however in the sole experience of deep sleep. That > One, the Residue, the Auspicious, the Only One, am I." > ## > na varNaa na varNaashramaachaaradharmaa > na me dhaaraNaadhyaanayogaadayopi . > anaatmaashrayaahaMmamaadhyaasahaanaat.h > tadeko.avashishhTaH shivaH kevalo.aham.h .. 2.. > ## > "The castes are not for me, nor the observances and > duties attached to the castes and the stages of life. Even the > steadying of the mind, concentration, self-communion and other > courses are not for me. For the mistaken senses of I and MINE > which rested on the Non-Self have been abondoned. That One, the > Residue, the Auspicious, the Alone, am I." > ## > na maataa pitaa vaa na devaa na lokaa > na vedaa na yaGYA na tiirtha bruvanti . > sushhaptau nirastaatishuunyaatmakatvaat.h > tadeko.avashishhTaH shivaH kevalo.aham.h .. 3.. > ## > "There is no mother nor father; no gods nor regions of > experience; no scriptures nor sacrifical sites; and no sacred > place-so say the Sages. For, in the state of deep sleep, all > these are negatived and that state is completely devoid(of any > object of perception) That One, the Residue, the Auspicious, the > Alone, am I." > ## > na saakhyaM na shaivaM na tatpaaJNcharaatraM > na jainaM na miimaaMsakaadermataM vaa . > vishishhTaanubhuutyaa vishuddhaatmakatvaat.h > tadeko.avashishhTaH shivaH kevalo.aham.h .. 4.. > ## > "There is no Sankhya nor Saiva, nor that Pancharatra > nor Jaina. The conception of the Mimamsaka and others does not > exist. For, through the direct realisation of what is qualified, > the Self is known as of the nature of the Absolutely Pure. That > One, the Residue, the Auspicious, the Alone, am I." > ## > na chordhva na chaadho na chaantarna baahyaM > na madhyaM na tirya.N na puurvaa.aparaa dik.h . > viyad.hvyaapakatvaadakhaNDaikaruupaH > tadeko.avashishhTaH shivaH kevalo.aham.h .. 5.. > ## > "There is neither above nor below, neither inside nor > outside, no middle nor crosswise, no direction, east or west. > For it is all-pervasive like space. It is partless and > homogeneous in its nature. That One, the Residue, the > Auspicious, the Alone, am I." > ## > na shuklaM na kR^ishhNaM na raktaM na piitaM > na kubjaM na piinaM na hrasvaM na diirgham.h . > aruupaM tathaa jyotiraakaarakatvaat.h > tadeko.avashishhTaH shivaH kevalo.aham.h .. 6.. > ## > "It is neither white nor black, neither red nor yellow, > neither dwarfish nor stout, neither short nor long. As it is of > the nature of light, it is shapeless also. That One, the > Residue, the Auspicious, the Alone, am I." > ## > na shaastaa na shaastraM na shishhyo na shikshaa > na cha tvaM na chaahaM na chaayaM prapaJNchaH . > svaruupaavabodho vikalpaasahishhNuH > tadeko.avashishhTaH shivaH kevalo.aham.h .. 7.. > ## > "There is no ruler nor rule, no pupil nor training. > There is no YOU nor I. This universe is not. For the realistion > of the true nature of the Self does not tolerate any distincion. > That One, the Residue, the Auspicious, the Alone, am I." > ## > na jaagran.h na me svapnako vaa sushhuptiH > na vishvau na vaa taijasaH praaGYako vaa . > avidyaatmakatvaat.h trayaaNaM turiiyaH > tadeko.avashishhTaH shivaH kevalo.aham.h .. 8.. > ## > "There is no waking state for me nor dream or deep > sleep. I am not Visva[the Self identified with the experiencer > of the waking state], nor Taijasa[identified with dream state], > nor Prajna[identified with deep sleep]. I am really the > Fourth(Turiya). That One, the Residue, the Auspicious, the Alone, > am I." > ## > api vyaapakatvaat.h hitatvaprayogaat.h > svataH siddhabhaavaadananyaashrayatvaat.h . > jagat.h tuchchhametat.h samastaM tadanyat.h > tadeko.avashishhTaH shivaH kevalo.aham.h .. 9.. > ## > "All this universe which is other than the Self is > worthless(having no existence of its own) for it is well known > that the Self is all pervasive, recognised as the reality and > that its existence is self-proven and does not depend upon > anything else. That One, the Residue, the Auspicious, the Alone, > am I." > ## > na chaikaM tadanyad.h dvitiiyaM kutaH syaat.h > na kevalatvaM na chaa.akevalatvam.h . > na shunyaM na chaashuunyamadvaitakatvaat.h > kathaM sarvavedaantasiddhaM braviimi .. 10.. > ## > "It is not one, for how can there be a second distinct > from it? Aloneness cannot be attributed to it nor even > not-aloneness. It is neither a void nor a non-void. When it does > not admit of a second entity, in what manner can I speak about > it though it is established by all the Upanishads.?" > ## > .. iti shriimad.h sha.nkaraachaaryavirachitaM dashashlokii samaaptaM .. > ## > \hrule > Encoding by M. Giridhar (giridhar) > Translation from "Vaidya N. Sundaram" (sundaram) > > ============================================================================ > > % P. P. Narayanaswami (swami) > ## > \centerline{hastaamalaka stotram.h\footnote{Send corrections to P. P. > Narayanaswami\\ at swami}} > \medskip > ## > > kastvaM shisho kasya kuto.asi gantaa > kiM naama te tvaM kuta aagato.asi . > etanmayoktaM vada chaarbhaka tvaM > mat.h prItaye prIti vivardhano.asi .. 1.. > \medskip > > hastaamalaka uvaacha . > \smallskip > > naahaM manushhyo na cha deva yakshau > na braahmaNa kshatriya vaishya shUdraH . > na brahmachaarI na gR^ihI vanastho > bhikshurna chaahaM nijabodha rUpaH .. 2.. > \medskip > > nimittaM manashchakshuraadi pravR^ittau > nirastaakhilopaadhiraakaashakalpaH . > ravirlokacheshhTaanimittaM yathaa yaH > sa nityopalabdhisvarUpo.ahamaatmaa .. 3.. > \medskip > > yamagnyushhNavannityabodha svarUpaM > manashchakshuraadInyabodhaatmakaani . > pravartanta aashritya nishhkampamekaM > sa nityopalabdhisvarUpo.ahamaatmaa .. 4.. > \medskip > > mukhaabhaasako darpaNe dR^ishyamaano > mukhatvaat.h pR^ithaktvena naivaastu vastu . > chidaabhaasako dhIshhu jIvo.api tadvat.h > sa nityopalabdhisvarUpo.ahamaatmaa .. 5.. > \medskip > > yathaa darpaNaabhaava aabhaasahaanau > mukhaM vidyate kalpanaahInamekam.h . > tathaa dhI viyoge niraabhasako yaH > sa nityopalabdhisvarUpo.ahamaatmaa .. 6.. > \medskip > > manashchakshuraaderviyuktaH svayaM yo > manashchakshuraadermanashchakshuraadiH . > manashchakshuraaderagamyasvarUpaH > sa nityopalabdhisvarUpo.ahamaatmaa .. 7.. > \medskip > \newpage > > ya eko vibhaati svataH shuddhachetaaH > prakaashasvarUp.a opi naaneva dhIshhu > sharaavodakastho yathaa bhaanurekaH > sa nityopalabdhisvarUpo.ahamaatmaa .. 8.. > \medskip > > yathaa.anekachakshuH prakaasho ravirna > krameNa prakaashIkaroti prakaashyam.h . > anekaa dhiyo yastathaikaH prabodhaH > sa nityopalabdhisvarUpo.ahamaatmaa .. 9.. > \medskip > > vivasvat.h prabhaataM yathaa rUpamakshaM > pragR^ihNaati naabhaatasevaM vivasvaan.h . > yadaabhaata aabhaasayatyakshamekaH > sa nityopalabdhisvarUpo.ahamaatmaa.. 10.. > \medskip > > yathaa sUrya eko.apsvanekashchalaasu > sthiraasvapyananyadvibhaavyasvarUpaH > chalaasu prabhinnaH sudhIshhveka eva > sa nityopalabdhisvarUpo.ahamaatmaa .. 11.. > \medskip > > ghanachchhannadhR^ishhTiH ghanachchhannamarkkam.h > yathaa nishhprabhaM manyate chaatimUDhaH . > tathaa baddhavadbhaati yo mUDha dhR^ishhTeH > sa nityopalabdhisvarUpo.ahamaatmaa .. 12.. > \medskip > > samasteshhu vastushhvanusyUtamekaM > samastaani vastUni yanna spR^ishanti . > viyadvadsadaa shuddhamachchha svarUpaM > sa nityopalabdhisvarUpo.ahamaatmaa .. 13.. > \medskip > > upaadhau yathaa bhedataa sanmaNInaaM > tathaa bhedataa buddhibhedeshhu te.api . > yathaa chandrikaaNaaM jale chaJNchalatvaM > tathaa chaJNchalatvaM tavaapIha vishhNo .. 14.. > \bigskip > > .. iti shrImad.h shaN^karaachaaryakR^ita > hastaamalakasa.nvaadastotraM saMpUrNam.h .. > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > Please Note the New Changes at the Mail Server > For details, visit: /local/news.html > Post message: advaitin > Subscribe: advaitin- > Un: advaitin > URL to Advaitin: advaitin > File folder: advaitin > Link Folder: advaitin/links > Messages Folder: advaitin/messages Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 19, 2001 Report Share Posted February 19, 2001 Namaste Sundaramgaru, You are welcome! You meant 'dashashlokii' which I posted! If you have the 'shatashlokii', or another version of 'dashashlokii', please post it in installments in Itrans, and translation from Tamil to English, at whatever pace you wish. Thank you. Regards, s. advaitin, "V.M.Sundaram" <venkataraman@p...> wrote: > Thanks a ton, Sunderji, for posting the Shatashloki text. > I have the other shatashloki by shankaraacarya , in a book > published under the auspices of the Sringeri MaTHa - > jagadguru grantha-maalaa. It is printed in devanagari along with > meaning in tamil. I an not sufficiently skilled with computers. I > do no know how I can pass it on to you. I can type out one verse > and post it here, if that will help in locating it amongst your vast resources. > > Regards > V.M.S. > > sunderh wrote: > > > Namaste, > > > > You may be right about the 14 verse version. I cannot find my > > copy of the other version [i recalled the 17 no. from memory]. > > > > By the way, Sw. Yogananda Sarasvati is doing a commentary on the > > dashashlokii [based on Madhusudana Saravti's siddhantabindu] in > > Shringeri Matha's publication 'tattvaaloka'; Nov. 2000, and Jan. 2001 > > cover verses 1 & 2. > > > > Regards, > > > > s. > > > > ftp://jaguar.cs.utah.edu/private/sanskrit/allfilelist.html > > > > ____________________ ____ > > > > \itxtitle{.. dashashlokii ..}##\endtitles ## > > ##Ten Stanzas (on Atman) > > by shriimad.h sha.nkaraachaarya > > > > Introduction: > > > > Shrii Shankara sums up the essence of Vedanta in dasashlokii . He > > states that Only Atman Is while the world of names, form and various > > manifestations are just maya . He goes on to say that Atman is same as the > > supreme Brahman . Shankara also emphasises, as do upanishhads that the man > > who realizes aatma ALONE transcends worldly sorrow (tarati shokaM > > aatmavit). > > > > After writing a wonderful commentary on Gaudapada's karika on > > maaNDukya upanishhad, and upadesahasri in my humble opinion, the best > > philosophical work of Shankara, many scholars consider dashashlokii to be > > the last pronouncement of Shankara on the non-dual nature of Atman . In a > > very simple way using just 10 verses, Shankara expounds on the nature of > > Atman -- the attributeless Truth, indestructible, and the very basis of > > supreme bliss and purity. > > > > The words of Swami Gambhirananda sums up the significance of the > > sloka, `This text deals with the nature of Atman in the clearest and > > simplest language . There is not a single word which is superflous, > > and the > > teacher [shankara] is at this best; the arrow of knowledge is aimed at > > ignorance and it hits the target directly, destroying the enemy.' > > > > The birth of this Dasasloki is an interesting event. Sri > > Sankara in imminent danger of death in the jaws of a crocodile > > in the river Purna in his village Kaladi, takes Sannyasa > > informally by pronouncing the prescrinebd formula. But when the > > crocodile immediately frees him from its grip, Sri Sankara is > > faced with the necessity of seeking a competent teacher who can > > regularise the Sannyasa and initiate him in the Upanishadic > > passages. He travelled north and ultimately found such a teacher > > in Sri Govindapadacharya, who was in deep meditation in a cave > > on the banks of the Narmada. When fervently implored by Sri > > Sankara, the Saint woke up and asked Sri Sankara who he was. It > > was in reponse to this simple question that Sri Sankara burst > > out in a set of ten pregnant stanzas explaining the real nature > > of the Self which alone he was. The Saint realising that Sri > > Sanakara was a realised soul, who had come to him for initiation > > only to conform to the normal method of entering the Sannyasa Order, > > immediately accepted him as a disciple. > > > > May Shrii Shankara leads us from ignorance to Truth by helping > > us realize the aatman. > > > > AUM tat sat. > > ## > > .. atha dashashlokii .. > > > > na bhuumirna toyaM na tejo na vaayuH > > na khaM nendriyaM vaa na teshhaaM samuuhaH . > > anekaantikatvaat.h sushhuptyekasiddaH > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 1.. > > ## > > "I am not the Earth nor Water, neither Fire nor Air, I > > am not space. Neither am I any of the Faculties nor am I their > > aggregrate. [i am not any of these] as they are all uncertain. I > > am proved however in the sole experience of deep sleep. That > > One, the Residue, the Auspicious, the Only One, am I." > > ## > > na varNaa na varNaashramaachaaradharmaa > > na me dhaaraNaadhyaanayogaadayopi . > > anaatmaashrayaahaMmamaadhyaasahaanaat.h > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 2.. > > ## > > "The castes are not for me, nor the observances and > > duties attached to the castes and the stages of life. Even the > > steadying of the mind, concentration, self-communion and other > > courses are not for me. For the mistaken senses of I and MINE > > which rested on the Non-Self have been abondoned. That One, the > > Residue, the Auspicious, the Alone, am I." > > ## > > na maataa pitaa vaa na devaa na lokaa > > na vedaa na yaGYA na tiirtha bruvanti . > > sushhaptau nirastaatishuunyaatmakatvaat.h > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 3.. > > ## > > "There is no mother nor father; no gods nor regions of > > experience; no scriptures nor sacrifical sites; and no sacred > > place-so say the Sages. For, in the state of deep sleep, all > > these are negatived and that state is completely devoid(of any > > object of perception) That One, the Residue, the Auspicious, the > > Alone, am I." > > ## > > na saakhyaM na shaivaM na tatpaaJNcharaatraM > > na jainaM na miimaaMsakaadermataM vaa . > > vishishhTaanubhuutyaa vishuddhaatmakatvaat.h > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 4.. > > ## > > "There is no Sankhya nor Saiva, nor that Pancharatra > > nor Jaina. The conception of the Mimamsaka and others does not > > exist. For, through the direct realisation of what is qualified, > > the Self is known as of the nature of the Absolutely Pure. That > > One, the Residue, the Auspicious, the Alone, am I." > > ## > > na chordhva na chaadho na chaantarna baahyaM > > na madhyaM na tirya.N na puurvaa.aparaa dik.h . > > viyad.hvyaapakatvaadakhaNDaikaruupaH > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 5.. > > ## > > "There is neither above nor below, neither inside nor > > outside, no middle nor crosswise, no direction, east or west. > > For it is all-pervasive like space. It is partless and > > homogeneous in its nature. That One, the Residue, the > > Auspicious, the Alone, am I." > > ## > > na shuklaM na kR^ishhNaM na raktaM na piitaM > > na kubjaM na piinaM na hrasvaM na diirgham.h . > > aruupaM tathaa jyotiraakaarakatvaat.h > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 6.. > > ## > > "It is neither white nor black, neither red nor yellow, > > neither dwarfish nor stout, neither short nor long. As it is of > > the nature of light, it is shapeless also. That One, the > > Residue, the Auspicious, the Alone, am I." > > ## > > na shaastaa na shaastraM na shishhyo na shikshaa > > na cha tvaM na chaahaM na chaayaM prapaJNchaH . > > svaruupaavabodho vikalpaasahishhNuH > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 7.. > > ## > > "There is no ruler nor rule, no pupil nor training. > > There is no YOU nor I. This universe is not. For the realistion > > of the true nature of the Self does not tolerate any distincion. > > That One, the Residue, the Auspicious, the Alone, am I." > > ## > > na jaagran.h na me svapnako vaa sushhuptiH > > na vishvau na vaa taijasaH praaGYako vaa . > > avidyaatmakatvaat.h trayaaNaM turiiyaH > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 8.. > > ## > > "There is no waking state for me nor dream or deep > > sleep. I am not Visva[the Self identified with the experiencer > > of the waking state], nor Taijasa[identified with dream state], > > nor Prajna[identified with deep sleep]. I am really the > > Fourth(Turiya). That One, the Residue, the Auspicious, the Alone, > > am I." > > ## > > api vyaapakatvaat.h hitatvaprayogaat.h > > svataH siddhabhaavaadananyaashrayatvaat.h . > > jagat.h tuchchhametat.h samastaM tadanyat.h > > tadeko.avashishhTaH shivaH kevalo.aham.h .. 9.. > > ## > > "All this universe which is other than the Self is > > worthless(having no existence of its own) for it is well known > > that the Self is all pervasive, recognised as the reality and > > that its existence is self-proven and does not depend upon > > anything else. That One, the Residue, the Auspicious, the Alone, > > am I." > > ## > > na chaikaM tadanyad.h dvitiiyaM kutaH syaat.h > > na kevalatvaM na chaa.akevalatvam.h . > > na shunyaM na chaashuunyamadvaitakatvaat.h > > kathaM sarvavedaantasiddhaM braviimi .. 10.. > > ## > > "It is not one, for how can there be a second distinct > > from it? Aloneness cannot be attributed to it nor even > > not-aloneness. It is neither a void nor a non-void. When it does > > not admit of a second entity, in what manner can I speak about > > it though it is established by all the Upanishads.?" > > ## > > .. iti shriimad.h sha.nkaraachaaryavirachitaM dashashlokii samaaptaM .. > > ## > > \hrule > > Encoding by M. Giridhar (giridhar@c...) > > Translation from "Vaidya N. Sundaram" (sundaram@E...) > > > > ====================================================================== ====== > > > > % P. P. Narayanaswami (swami@m...) > > ## > > \centerline{hastaamalaka stotram.h\footnote{Send corrections to P. P. > > Narayanaswami\\ at swami@m...}} > > \medskip > > ## > > > > kastvaM shisho kasya kuto.asi gantaa > > kiM naama te tvaM kuta aagato.asi . > > etanmayoktaM vada chaarbhaka tvaM > > mat.h prItaye prIti vivardhano.asi .. 1.. > > \medskip > > > > hastaamalaka uvaacha . > > \smallskip > > > > naahaM manushhyo na cha deva yakshau > > na braahmaNa kshatriya vaishya shUdraH . > > na brahmachaarI na gR^ihI vanastho > > bhikshurna chaahaM nijabodha rUpaH .. 2.. > > \medskip > > > > nimittaM manashchakshuraadi pravR^ittau > > nirastaakhilopaadhiraakaashakalpaH . > > ravirlokacheshhTaanimittaM yathaa yaH > > sa nityopalabdhisvarUpo.ahamaatmaa .. 3.. > > \medskip > > > > yamagnyushhNavannityabodha svarUpaM > > manashchakshuraadInyabodhaatmakaani . > > pravartanta aashritya nishhkampamekaM > > sa nityopalabdhisvarUpo.ahamaatmaa .. 4.. > > \medskip > > > > mukhaabhaasako darpaNe dR^ishyamaano > > mukhatvaat.h pR^ithaktvena naivaastu vastu . > > chidaabhaasako dhIshhu jIvo.api tadvat.h > > sa nityopalabdhisvarUpo.ahamaatmaa .. 5.. > > \medskip > > > > yathaa darpaNaabhaava aabhaasahaanau > > mukhaM vidyate kalpanaahInamekam.h . > > tathaa dhI viyoge niraabhasako yaH > > sa nityopalabdhisvarUpo.ahamaatmaa .. 6.. > > \medskip > > > > manashchakshuraaderviyuktaH svayaM yo > > manashchakshuraadermanashchakshuraadiH . > > manashchakshuraaderagamyasvarUpaH > > sa nityopalabdhisvarUpo.ahamaatmaa .. 7.. > > \medskip > > \newpage > > > > ya eko vibhaati svataH shuddhachetaaH > > prakaashasvarUp.a opi naaneva dhIshhu > > sharaavodakastho yathaa bhaanurekaH > > sa nityopalabdhisvarUpo.ahamaatmaa .. 8.. > > \medskip > > > > yathaa.anekachakshuH prakaasho ravirna > > krameNa prakaashIkaroti prakaashyam.h . > > anekaa dhiyo yastathaikaH prabodhaH > > sa nityopalabdhisvarUpo.ahamaatmaa .. 9.. > > \medskip > > > > vivasvat.h prabhaataM yathaa rUpamakshaM > > pragR^ihNaati naabhaatasevaM vivasvaan.h . > > yadaabhaata aabhaasayatyakshamekaH > > sa nityopalabdhisvarUpo.ahamaatmaa.. 10.. > > \medskip > > > > yathaa sUrya eko.apsvanekashchalaasu > > sthiraasvapyananyadvibhaavyasvarUpaH > > chalaasu prabhinnaH sudhIshhveka eva > > sa nityopalabdhisvarUpo.ahamaatmaa .. 11.. > > \medskip > > > > ghanachchhannadhR^ishhTiH ghanachchhannamarkkam.h > > yathaa nishhprabhaM manyate chaatimUDhaH . > > tathaa baddhavadbhaati yo mUDha dhR^ishhTeH > > sa nityopalabdhisvarUpo.ahamaatmaa .. 12.. > > \medskip > > > > samasteshhu vastushhvanusyUtamekaM > > samastaani vastUni yanna spR^ishanti . > > viyadvadsadaa shuddhamachchha svarUpaM > > sa nityopalabdhisvarUpo.ahamaatmaa .. 13.. > > \medskip > > > > upaadhau yathaa bhedataa sanmaNInaaM > > tathaa bhedataa buddhibhedeshhu te.api . > > yathaa chandrikaaNaaM jale chaJNchalatvaM > > tathaa chaJNchalatvaM tavaapIha vishhNo .. 14.. > > \bigskip > > > > .. iti shrImad.h shaN^karaachaaryakR^ita > > hastaamalakasa.nvaadastotraM saMpUrNam.h .. > > > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > > Please Note the New Changes at the Mail Server > > For details, visit: /local/news.html > > Post message: advaitin > > Subscribe: advaitin- > > Un: advaitin- > > URL to Advaitin: advaitin > > File folder: advaitin > > Link Folder: advaitin/links > > Messages Folder: advaitin/messages Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 19, 2001 Report Share Posted February 19, 2001 sunderh wrote: > Namaste Sundaramgaru, > > You are welcome! You meant 'dashashlokii' which I posted! Sorry for the slip. I meant dashashlokii and not shatashlokii. Thanks for pointing it out. V.M.S. > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.