ब्रह्मज्ञानावलीमाला
Brahmajñānāvalīmālā
Garland of Self Knowledge
Brahmajñānāvalīmālā (Brahma Jnanavali Mala) or “Garland of Self Knowledge” is a hymn (stotram) composed by Adi Shankara. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief commentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
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Sanskrit Text, English Transliteration and English Translation
Sanskrit Text, English Transliteration and English Translation
सकृच्छ्रवणमात्रेण ब्रह्मज्ञानं यतो भवेत् ।
ब्रह्मज्ञानावलीमाला सर्वेषां मोक्षसिद्धये ॥१॥
sakṛcchravaṇamātreṇa brahmajñānaṃ yato bhavet |
brahmajñānāvalīmālā sarveṣāṃ mokṣasiddhaye ||1||
1. That from which the knowledge of Brahman may be obtained by listening just one time, (this) Brahma Jananavali Mala (is being composed), for the accomplishment of the everyone’s liberation.
असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पुनः पुनः । सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः ॥२॥
asaṅgo’hamasaṅgo’hamasaṅgo’haṃ punaḥ punaḥ | saccidānandarūpo’hamahamevāhamavyayaḥ ||2||
2. I am unattached, I am unattached, I am unattached - again and again. I am that “I” alone, that is in the form of Existence-Conscience-Bliss. I am immutable.
नित्यशुद्धविमुक्तोऽहं निराकारोऽहमव्ययः । भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः॥३॥
nityaśuddhavimukto’haṃ nirākāro’hamavyayaḥ | bhūmānandasvarūpo’hamahamevāhamavyayaḥ||3||
3. I am eternal, pure and liberated. I am formless and immutable. I am that “I” alone, that is of the nature of abundant bliss. I am immutable.
नित्योऽहं निरवद्योऽहं निराकारोऽहमुच्यते । परमानन्दरूपोऽहमहमेवाहमव्ययः ॥४॥
nityo’haṃ niravadyo’haṃ nirākāro’hamucyate | paramānandarūpo’hamahamevāhamavyayaḥ ||4||
4. I am eternal. I am blemishless. I am that “I” alone, that is in the form of the highest bliss. I am immutable.
शुद्धचैतन्यरूपोऽहमात्मारामोऽहमेव च ।
अखण्डानन्दरूपोऽहमहमेवाहमव्ययः ॥५॥
śuddhacaitanyarūpo’hamātmārāmo’hameva ca |
akhaṇḍānandarūpo’hamahamevāhamavyayaḥ ||5||
5. I am of the form of pure consciousness, and I am none other than one who revels in the self. I am that “I” alone, that is in the form of undivided bliss. I am immutable.
प्रत्यक्चैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः । शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः ॥६॥
pratyakcaitanyarūpo’haṃ śānto’haṃ prakṛteḥ paraḥ | śāśvatānandarūpo’hamahamevāhamavyayaḥ ||6||
6. I am of the nature of inner consciousness. I am peaceful, and beyond the primordial cause. I am that “I” alone, that is of the form of eternal bliss I am immutable.
तत्त्वातीतः परात्माऽहं मध्यातीतः परः शिवः ।
मायातीतः परञ्ज्योतिरहमेवाहमव्ययः ॥७॥
tattvātītaḥ parātmā’haṃ madhyātītaḥ paraḥ śivaḥ |
māyātītaḥ parañjyotirahamevāhamavyayaḥ ||7||
7. I am the higher self that transcends the elementary entities. I am that higher auspiciousness that transcends all intermediate entities. I am that higher light alone that transcends Maya (Illusion). I am immutable.
नानारूपव्यतीतोऽहं चिदाकारोऽहमच्युतः । सुखरूपस्वरूपोऽहमहमेवाहमव्ययः ॥८॥
nānārūpavyatīto’haṃ cidākāro’hamacyutaḥ | sukharūpasvarūpo’hamahamevāhamavyayaḥ ||8||
8. I transcend the variety of forms. I am the imperishable that is in the form of awareness. I am that “I” alone, that is of the nature of joyousness. I am immutable.
मायातत्कार्यदेहादि मम नास्त्येव सर्वदा ।
स्वप्रकाशैकरूपोऽहमहमेवाहमव्ययः ॥९॥
māyātatkāryadehādi mama nāstyeva sarvadā |
svaprakāśaikarūpo’hamahamevāhamavyayaḥ ||9||
9. Maya (Illusion) and its creations such as the body, etc. never exist at all for me. I am that “I” alone, that is in the unitary form of self-luminosity. I am immutable.
गुणत्रयव्यतीतोऽहं ब्रह्मादीनां च साक्ष्यहम् । अनन्तानन्दरूपोऽहमहमेवाहमव्ययः ॥१०॥
guṇatrayavyatīto’haṃ brahmādīnāṃ ca sākṣyaham | anantānandarūpo’hamahamevāhamavyayaḥ ||10||
10. I transcend the three gunas*. I am also the witness of (Lord) Brahma, etc. I am that “I” alone, that is of the form of endless bliss. I am immutable.
* the three primordial qualities (aspects) of Maya (Illusion) - namely (1) sattva (purity or peace-oriented), (2) rajas (dynamism or action-oriented), and, (3) tamas (dullness or inertia-oriented)
अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम् । परमात्मस्वरूपोऽहमहमेवाहमव्ययः ॥११॥
antaryāmisvarūpo’haṃ kūṭasthaḥ sarvago’smyaham | paramātmasvarūpo’hamahamevāhamavyayaḥ ||11||
11. I am of the nature of the in-dweller. I am changeless and omnipresent. I am that “I” alone, that is of the nature of the higher self. I am immutable.
निष्कलोऽहं निष्क्रियोऽहं सर्वात्माऽऽद्यः सनातनः । अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः ॥१२॥
niṣkalo’haṃ niṣkriyo’haṃ sarvātmā’’dyaḥ sanātanaḥ | aparokṣasvarūpo’hamahamevāhamavyayaḥ ||12||
12. I am undivided. I am the actionless self in all, the initial and the eternal. I am that “I” alone, that is of the nature of the direct (non-mediate) self. I am immutable.
द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः । सर्वसाक्षिस्वरूपोऽहमहमेवाहमव्ययः ॥१३॥
dvandvādisākṣirūpo’hamacalo’haṃ sanātanaḥ | sarvasākṣisvarūpo’hamahamevāhamavyayaḥ ||13||
13. I am of the form of the witness that transcends all duality. I am steady and eternal. I am that “I” alone, that is of the nature of the all-witnessing. I am immutable.
प्रज्ञानघन एवाहं विज्ञानघन एव च ।
अकर्ताऽहमभोक्ताऽहमहमेवाहमव्ययः ॥१४॥
prajñānaghana evāhaṃ vijñānaghana eva ca |
akartā’hamabhoktā’hamahamevāhamavyayaḥ ||14||
14. I am none other than the impenetrable awareness. I am also the uninterrupted knowledge. I am that “I” alone, that is neither the doer nor the enjoyer. I am immutable.
निराधारस्वरूपोऽहं सर्वाधारोऽहमेव च । आप्तकामस्वरूपोऽहमहमेवाहमव्ययः ॥१५॥
nirādhārasvarūpo’haṃ sarvādhāro’hameva ca | āptakāmasvarūpo’hamahamevāhamavyayaḥ ||15||
15. I am not supported (by anything), and I alone am the support for all. I am that “I” alone, that is of the nature of desirelessness. I am immutable.
तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः ।
अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः ॥१६॥
tāpatrayavinirmukto dehatrayavilakṣaṇaḥ |
avasthātrayasākṣyasmi cāhamevāhamavyayaḥ ||16||
16. I am free from the three categories of sufferings*. I am different from the three bodies**. I am also the witness of the three states***. I am immutable.
* the three categories of sufferings are (1) adhyatmika, or arising from the self (disease, old age, etc.) (2) adhibhoutika, or arising from others (other people, animals, etc.) and (3) adhidaivika, or arising from phenomenal forces (drought, flood, etc.)
** the three bodies are (1) sthula-deha, or the gross body (the physical body) (2) sukshma-deha, or the subtle body (the sense faculties, mental and intellectual faculties, etc.), and (3) karana-deha, or causal body (the karma in the form of innate tendencies)
*** the three states are (1) jagrat-avasta, or the waking state (2) svapna-avasta, or the dream state, and (3) sushupti-avasta, or the deep sleep state
दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ ।
दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः ॥१७॥
dṛgdṛśyau dvau padārthau staḥ parasparavilakṣaṇau |
dṛgbrahma dṛśyaṃ māyeti sarvavedāntaḍiṇḍimaḥ ||17||
17. The “seer” and the “seen” are two entities that are mutually exclusive. The seer is Brahma. The seen is Maya. This is the drum-beat of the entire Vedanta*
* the teachings contained in the Upanishads
अहं साक्षीति यो विद्याद्विविच्यैवं पुनः पुनः ।
स एवमुक्तः सो विद्वानिति वेदान्तडिण्डिमः ॥१८॥
ahaṃ sākṣīti yo vidyādvivicyaivaṃ punaḥ punaḥ |
sa evamuktaḥ so vidvāniti vedāntaḍiṇḍimaḥ ||18||
18. “I am the witness” – he who knows thus, by means of constant enquiry, he alone is the liberated, he is wise. This is drum-beat of Vedanta.
घटकुड्यादिकं सर्वं मृत्तिकामात्रमेव च ।
तद्ब्रह्म जगत्सर्वमिति वेदान्तडिण्डिमः ॥१९॥
ghaṭakuḍyādikaṃ sarvaṃ mṛttikāmātrameva ca |
tadbrahma jagatsarvamiti vedāntaḍiṇḍimaḥ ||19||
19. The clay pot, the clay hut, and all (clay things) are (nothing but) clay alone. The entire universe is the Brahman (alone). This is the drum-beat of Vedanta.
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।
अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥२०॥
brahma satyaṃ jaganmithyā jīvo brahmaiva nāparaḥ |
anena vedyaṃ sacchāstramiti vedāntaḍiṇḍimaḥ ||20||
20. “Brahman is real. The universe is unreal. The individual soul is none other than the cosmic soul.” - that through which this (truth) is known, that is the true scripture. This is the drum-beat of Vedanta.
अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः ।
ज्योतिर्ज्योतिः स्वयंज्योतिरात्मज्योतिः शिवोऽस्म्यहम् ॥२१॥
antarjyotirbahirjyotiḥ pratyagjyotiḥ parātparaḥ |
jyotirjyotiḥ svayaṃjyotirātmajyotiḥ śivo’smyaham ||21||
21. I am the light inside, the light outside, the innermost light, the light of lights, the self-luminous light of the self. I am the auspiciousness that is higher than the highest.
Brahmajñānāvalīmālā (Brahma Jnanavali Mala) or “Garland of Self Knowledge” is a hymn (stotram) composed by Adi Shankara, and consists of 21 verses (ślokas) that are the statements made by a self-realized person, describing his true nature.
The word mālā in the title literally means a garland. Here the metaphorical usage of the word garland highlights two aspects – (1) A garland is made up of individual flowers. Similarly each verse is an individual statement that is self-contained in itself. Each verse can thus be used for meditation. When a group of flowers are strung together, we get another form (i.e. the garland). the that is greater than the sum of its parts. (2) The garland also decorates the person who wears it; it is a symbol that points out the special-ness of the one wearing it – in this case, the self-realized person.
The word āvalī in the title means a series or a row. When we talk about a series, it indicates some common features among the individual components of the series. In this hymn we can observe certain common factors among all verses. Apart from the common theme related to the description of the true self, the hymn contains other common thenes, such as the stress on the “immutable” nature of the self, etc.
Brahmajñānā means “knowledge of Brahman”. Brahman is a technical term used in the philosophy of nondualism (Advaita Vedanta) to represent what is commonly known as God, namely, the creator of the entire universe. However, in Advaita Vedanta philosophy, God is not an external entity sitting somewhere in heaven, and arbitrarily deciding the fate of mankind. In reality, there is only one entity which appears as a multitude of different objects. That entity, whose nature is Existence-Consciousness-Bliss is referred to as Brahman, or the Universal Self, the Cosmic Soul, etc. This Brahman is omnipresent and inherent in all things. This Brahman, when it expresses itself in an individual is called Jiva (the individual self or individual soul). Essentially the individual self (the “I”) and the Universal self (“God” ) are one and the same, but they appear as though different and separate from one other due to the power of Māyā (primordial ignorance) which superimposes the Existence-Consciousness-Bliss of the Brahman on the inert body-mind-intellect complex, thus creating confusion and apparent division of the undivided non-dual Brahman. Thus Brahmajñānā is the realization of the identity (one-ness or non-difference) between Jiva and Brahman (“I am God”).
The first verse is an introductory verse which clarifies the purpose of the hymn – namely, “the accomplishment of liberation”. This verse also encourages the sincere spiritual seeker, by claiming that hearing this hymn just once is enough to set the listener on the path of liberation (self-realization).
From the second verse onwards, the subject matter – i.e., the knowledge of the Brahman or Universal Self – is taken up. In the entire hymn, the grammatical person used is the “first person singular”. For example, the guru says “I am immutable” instead of “Brahman is immutable”. This usage of the first person singular indicates the self-realized nature of the guru – he has transcended ignorance (māyā) and realised his true nature which is that of Brahman.
From verse 2 till verse 16, we find that the last portion of each verse is repeated, containing the words aham avyayaḥ, or “I am immutable”. The word immutable, or unchanging, can be a powerful clue to understanding Brahman – it is especially helpful in negating the non-Brahman. Thus, anything that undergoes modification can be straight away ignored, since it is non-Brahman (non-Self). It is somewhat similar to the following approach: The sun was formed around 4.6 billion years ago, and will eventually disappear (after another 5 billion years). So the sun was not there in the beginning, it is there now, and it will not be there after some time. Thus the sun is mutable (it is changing). However, the energy that created the hydrogen and helium atoms (which are the main constituents of the sun) was there before the formation of the sun, and will continue after the disappearance of the sun. So the energy is “relatively” immutable. If we stretch this further, we will end up with Brahman as the only (non-dual) entity that exists in all three tenses (past, present and future), and thus it is immutable.
From verse 17 till verse 20, we find that the last portion of each verse is altered (compared to the previous 15 verses) and a new set of words are repeated - iti vedāntaḍiṇḍimaḥ, or “this is the drum-beat of Vedanta”. Vedanta refers to the Upanishads, and the drum-beat refers to the frequent and repeated proclamations of the Upanishads. The usage of this expression indicates that these verses contain some of the most important teachings contained in the Upanishads, that are frequently repeated (stressed upon) in the various Upanishads.
Explaining Brahman (the true Self) through words is a challenging task, since Brahman is not an object of our experiences, but it is the very experiencer. Therefore, in Advaita Vedanta, the usual practice is to begin by negating the non-Self – that Self is not the body, not the mind etc. In this hymn, the guru mainly focuses on positive indications of the Self. When using positive descriptions, ultimately the most appropriate description is that of Existence-Consciousness-Bliss (sat-chit-ānanda).
The guru focuses on the “bliss” (ānanda) aspect of Brahman in this hymn to explain the liberated nature of the true Self. He uses various adjectives for the bliss, so that the student does not mistake the ordinary happiness of everyday life as the bliss of the true Self. Thus the guru say the bliss is “abundant bliss” (verse 3), “the highest bliss” (verse 4), “undivided bliss” (verse 5), “eternal bliss” (verse 6) and “endless bliss” (verse 9). Apart from the stress on the blissful nature of the true Self, the guru also tries out point out the true self is the “higher self” (verse 11) and the “direct self” (verse 12).
The guru further stresses the fact that the true Self (i.e., pure consciousness or awareness) does not do anything – it is neither the doer or enjoyer (verse 14), it is merely the witness of everything (verses 13 and 16), and it is absolutely without any desires (verse 15).
Apart from the blissful and all-witnessing aspects of the true Self, the hymn also provides several other useful descriptions of the true Self such as – unattached, eternal, pure, liberated, formless, blemishless, imperishable, changeless, omnipresent, undivided, impenetrable awareness, the support (foundation) of everything, etc.
After having described the true Self using many positive descriptions in the first 16 verses, then guru then moves to some very important teachings from the Upanishads, to help the student understand the key concepts that can help in self-realization. These are
· “The seer is Brahma. The seen is Maya.” (verse 17): Whatever is seen (or experienced) is the non-Self. The seer (or experiencer) is the true Self.
· “I am the witness” (verse 18): The true Self is neither does anything nor is the enjoyer. It is merely the witness, which illuminates the apparently existing (illusory) non-Self.
· “The entire universe is the Brahman (alone).” (verse19): The true Self is the only entity that really exists. It is the true Self alone that appears as though apparently different objects, due to ignorance (māyā).
· “Brahman is real. The universe is unreal. The individual soul is none other than the cosmic soul.” (verse 20): This is the essence of the self-liberating knowledge and the key message of the Upanishads – the individual Self and the Cosmic Self are one and the same.
In the final verse, the guru concludes by stressing on the awareness aspect of the true Self. Here light (illumination) is used as the metaphor for awareness. Thus the guru says “I am the light inside, the light outside, the innermost light, the light of lights, the self-luminous light of the self.”
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
सकृत्-श्र्वण-मात्रेण ब्रह्म-ज्ञानं यतः भवेत् ।
ब्रह्म-ज्ञान-आवली-माला सर्वेषां मोक्ष-सिद्धये ॥१॥
यतः सकृत् श्र्वण-मात्रेण ब्रह्म-ज्ञानं भवेत्, सर्वेषां मोक्ष-सिद्धये ब्रह्म-ज्ञान-आवली-माला ॥१॥
यतः that from which सकृत् श्र्वण-मात्रेण just by listening once ब्रह्म-ज्ञानं भवेत् the knowledge of Brahman may be obtained सर्वेषां मोक्ष-सिद्धये for the accomplishment of the everyone’s liberation ब्रह्म-ज्ञान-आवली-माला Brahmajanana Avalimala (is being composed)
Verse-2
असङ्गः-अहम्-असङ्ग:-अहम्-असङ्ग:-अहं पुनः पुनः ।
सत्-चित्-आनन्द-रूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥२॥
अहम् असङ्गः, अहम् असङ्गः, अहम् असङ्गः, पुनः पुनः । सत्-चित्-आनन्द-रूपः-अहम् एव अहम् । अहम् अव्ययः ॥
अहम् असङ्गः I am unattached अहम् असङ्गः I am unattached अहम् असङ्गः I am unattached पुनः पुनः again and again सत्-चित्-आनन्द-रूपः-अहम् एव अहम् I am that “I” alone, that is in the form of Existence-Conscience-Bliss अहम् अव्ययः I am immutable
Verse-3
नित्य-शुद्ध-विमुक्तः-अहं निराकारः-अहम्-अव्ययः ।
भुमा-आनन्द-स्वरूपः-अहम्-अहम्-एव-अहम्-अव्ययः॥३॥
अहं नित्य-शुद्ध-विमुक्तः । अहं निराकारः अव्ययः भुमा-आनन्द-स्वरूपः-अहम् एव अहम् । अहम् अव्ययः॥३॥
अहं नित्य-शुद्ध-विमुक्तः I am eternal, pure and liberated अहं निराकारः अव्ययः I am formless and immutable भुमा-आनन्द-स्वरूपः-अहम् एव अहम् I am that “I” alone, that is of the nature of abundant bliss अहम् अव्ययः I am immutable
Verse-4
नित्यः-अहं निरवद्यः-अहं निराकारः-अहम्-अच्यते ।
परमानन्द-रूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥४॥
अहं नित्यः । अहं निरवद्यः । अहमं निराकारः उच्यते । परम-आनन्द-रूपः-अहम् एव अहम् । अहम् अव्ययः ॥४॥
अहं नित्यः I am eternal अहं निरवद्यः I am blemishless अहमं निराकारः उच्यते ` परम-आनन्द-रूपः-अहम् एव अहम् I am that “I” alone, that is in the form of the highest bliss अहम् अव्ययः I am immutable
Verse-5
शुद्ध-चैतन्य-रूपः-अहम्-आत्मारामः-अहम्-एव च ।
अखण्ड-आनन्द-रूपो-अहम्-अहम्-एव-अहम्-अव्ययः ॥५॥
अहमं शुद्ध-चैतन्य-रूपः । अहम् आत्मारामः एव च । अखण्ड-आनन्द-रूपः-अहम् एव अहम् । अहम् अव्ययः ॥
अहमं शुद्ध-चैतन्य-रूपः I am of the form of pure consciousness अहम् आत्मारामः एव च and I am none other than one who revels in the self अखण्ड-आनन्द-रूपः-अहम् एव अहम् I am that “I” alone, that is in the form of undivided bliss अहम् अव्ययः I am immutable
Verse-6
प्रत्यक्-चैतन्य-रूपः-अहं शान्तः-अहं प्रकृतेः परः ।
शाश्वत-आनन्द-रूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥६॥
अहं प्रत्यक्-चैतन्य-रूपः । अहं शान्तः प्रकृतेः परः । शाश्वत-आनन्द-रूपः-अहम् एव अहम् । अहम् अव्ययः ॥६॥
अहं प्रत्यक्-चैतन्य-रूपः I am of the nature of inner consciousness अहं शान्तः प्रकृतेः परः I am peaceful, and beyond the primordial cause शाश्वत-आनन्द-रूपः-अहम् एव अहम् I am that “I” alone, that is of the form of eternal bliss अहम् अव्ययः I am immutable
Verse-7
तत्त्व-अतीतः परात्मा-अहं मध्य-अतीतः परः शिवः ।
माया-अतीतः परं-ज्योतिः-अहम्-एव-अहम्-अव्ययः ॥७॥
अहं तत्त्व-आतीतः परात्मा, मध्य-अतीतः परः शिवः । अहं माय-अतीतः परं-ज्योतिः एव । अहम् अव्ययः ॥
अहं तत्त्व-आतीतः परात्मा I am the higher self that transcends the elementary entities मध्य-अतीतः परः शिवः I am that higher auspiciousness that transcends all intermediate entities अहं माय-अतीतः परं-ज्योतिः एव I am that higher light alone, that transcends Maya (Illusion) अहम् अव्ययः I am immutable
Verse-8
नाना-रूप-व्यतीतः-अहं चित्-आकारः-अहम्-अच्युतः ।
सुख-रूप-स्वरूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥८॥
अहं नाना-रूप-व्यतीतः । अहं चित्-आकारः अच्युतः । सुख-रूप-स्वरूपः-अहम् एव अहम् । अहम् अव्ययः ॥
अहं नाना-रूप-व्यतीतः I trancend the variety of forms अहं चित्-आकारः अच्युतः I am the imperishable that is in the form of awareness सुख-रूप-स्वरूपः-अहम् एव अहम् I am that “I” alone, that is of the nature of joyousness अहम् अव्ययः I am immutable
Verse-9
माया-तत्कार्य-देह-आदि मम न-अस्ति-एव सर्वदा ।
स्वप्रकाश-एकरूपः-अहम्-अहम्-एव-अहम्-अव्ययः॥९॥
माया-तत्कार्य-देह-आदि मम न-अस्ति-एव सर्वदा ।
स्वप्रकाश-एकरूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥९॥
मम for me माया Maya (Illusion) तत्कार्य-देह-आदि and its creations such as the body, etc. सर्वदा न अस्ति एव never exists at all स्वप्रकाश-एकरूपः-अहम् एव अहम् I am that “I” alone, that is in the unitary form of self-luminosity अहम् अव्ययः I am immutable
Verse-10
गुण-त्रय-व्यतीतः-अहं ब्रह्म-आदीनां च साक्षि-अहम् ।
अनन्त-आनन्द-रूपो-अहम्-अहम्-एव-अहम्-अव्ययः ॥१०॥
अहं गुण-त्रय-व्यतीतः । अहं ब्रह्म-आदीनां साक्षि च । अनन्त-आनन्द-रूपः-अहम् एव अहम् । अहम् अव्ययः ॥
अहं गुण-त्रय-व्यतीतः I transcend the three gunas* अहं ब्रह्म-आदीनां साक्षि च I am also the witness of (Lord) Brahma, etc. अनन्त-आनन्द-रूपः-अहम् एव अहम् I am that “I” alone, that is of the form of endless bliss अहम् अव्ययः I am immutable
* the three primordial qualities (aspects) of Maya (Illusion) - namely (1) sattva (purity or peace-oriented), (2) rajas (dynamism or action-oriented), and, (3) tamas (dullness or inertia-oriented)
Verse-11
अन्तर्यामि-स्वरूपः-अहं कूटस्थः सर्वगः-अस्मि-अहम् ।
परमात्म-स्वरूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥११॥
अहं अन्तर्यामि-स्वरूपः । अहं कूटस्थः, सर्वगः अस्मि । परमात्म-स्वरूपः-अहम् एव अहम् । अहम् अव्ययः ॥११॥
अहं अन्तर्यामि-स्वरूपः I am of the nature of the in-dweller अहं कूटस्थः, सर्वगः अस्मि I am changeless and omnipresent परमात्म-स्वरूपः-अहम् एव अहम् I am that “I” alone, that is of the nature of the higher self अहम् अव्ययः I am immutable
Verse-12
निष्कलः-अहं निष्क्रियः-अहं सर्वात्मा-आद्यः सनातनः ।
अपरोक्ष-स्वरूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥१२॥
अहं निष्कलः । अहं निष्क्रियः, सर्वात्मा, आद्यः, सनातनः । अपरोक्ष-स्वरूपः-अहम् एव अहम् । अहम् अव्ययः ॥१२॥
अहं निष्कलः I am undivided अहं निष्क्रियः I am the actionless सर्वात्मा the self in all आद्यः the initial सनातनः the eternal अपरोक्ष-स्वरूपः-अहम् एव अहम् I am that “I” alone, that is of the nature of the direct (non-mediate) self अहम् अव्ययः I am immutable
Verse-13
द्वन्द्व-आदि-साक्षि-रूपः-अहम्-अचलः-अहं सनातनः ।
सर्वसाक्षि-स्वरूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥१३॥
अहं द्वन्द्व-आदि-साक्षि-रूपः । अहं अचलः सनातनः । सर्वसाक्षि-स्वरूपः-अहम् एव अहम् । अहम् अव्ययः ॥१३॥
अहं द्वन्द्व-आदि-साक्षि-रूपः I am of the form of the witness that transcends all duality अहं अचलः सनातनः I am steady and eternal सर्वसाक्षि-स्वरूपः-अहम् एव अहम् I am that “I” alone, that is of the nature of the all-witnessing अहम् अव्ययः I am immutable
Verse-14
प्रज्ञान-घन एव-अहं विज्ञान-घन एव च ।
अकर्ता-अहम्-अभोक्ता-अहम्-अहम्-एव-अहम्-अव्ययः ॥१४॥
अहं प्रज्ञान-घन एव, विज्ञान-घन एव च । अकर्ता-अहम्-अभोक्ता-अहम् एव अहम् । अहम्-अव्ययः ॥१४॥
अहं प्रज्ञान-घन एव I am none other than the impenetrable awareness विज्ञान-घन एव च I am also the uninterrupted knowledge अकर्ता-अहम्-अभोक्ता-अहम् एव अहम् I am that “I” alone, that is neither the doer nor the enjoyer अहम् अव्ययः I am immutable
Verse-15
निराधार-स्वरूपः-अहं सर्व-आधारः-अहम्-एव च ।
आप्त-काम-स्वरूपः-अहम्-अहम्-एव-अहम्-अव्ययः ॥१५॥
अहं निराधार-स्वरूपः । अहं एव सर्व-आधारः च । आप्त-काम-स्वरूपः-अहम् एव अहम् । अहम्-अव्ययः ॥१५॥
अहं निराधार-स्वरूपः I am not supported (by anyting) अहं एव सर्व-आधारः च and I alone am the support for all आप्त-काम-स्वरूपः-अहम् एव अहम् I am that “I” alone, that is of the nature of desirelessness अहम् अव्ययः I am immutable
Verse-16
ताप-त्रय-विनिर्मुक्तः देह-त्रय-विलक्षणः ।
अवस्था-त्रय-साक्षि-अस्मि च-अहम्-एव-अहम्-अव्ययः ॥१६॥
ताप-त्रय-विनिर्मुक्तः । देह-त्रय-विलक्षणः । अहम् अवस्था-त्रय-साक्षि एव च अस्मि । अहम् अव्ययः ॥१६॥
ताप-त्रय-विनिर्मुक्तः I am free from the three cateogories of sufferings* देह-त्रय-विलक्षणः I am different from the three bodies** अहम् अवस्था-त्रय-साक्षि एव च अस्मि I am also the witness of the three states*** अहम् अव्ययः I am immutable
* the three categories of sufferings are (1) adhyatmika, or arising from the self (disease, old age, etc.) (2) adhibhoutika, or arising from others (other people, animals, etc.) and (3) adhidaivika, or arising from phenomenal forces (drought, flood, etc.)
** the three bodies are (1) sthula-deha, or the gross body (the physical body) (2) sukshma-deha, or the subtle body (the sense faculties, mental and intellectual faculties, etc.), and (3) karana-deha, or causal body (the karma in the form of innate tendencies)
Verse-17
दृक्-दृश्यौ द्वौ पदार्थौ स्तः परस्पर-विलक्षणौ ।
दृक्-ब्रह्म दृश्यं माया-इति सर्व-वेदान्त-डिण्डिमः ॥१७॥
दृक्-दृश्यौ परस्पर-विलक्षणौ द्वौ पदार्थौ स्तः । दृक् ब्रह्म दृश्यं माया इति सर्व-वेदान्त-डिण्डिमः ॥१७॥
दृक्-दृश्यौ the seer and the seen परस्पर-विलक्षणौ द्वौ पदार्थौ स्तः are two entities that are mutually exclusive दृक् ब्रह्म the seer is Brahma दृश्यं माया the seen is Maya इति सर्व-वेदान्त-डिण्डिमः this is the drum-beat of the entire Vedanta*
* the teachings contained in the Upanishads
Verse-18
अहं साक्षि-इति यः विद्यात्-विविच्य-एवं पुनः पुनः ।
सः एव-मुक्तः सः विद्वान्-इति वेदान्त-डिण्डिमः ॥१८॥
यः अहं साक्षि इति विद्यात् विविच्य एवं पुनः पुनः सः एव मुक्तः सः विद्वान् इति वेदान्त-डिण्डिमः ॥१८॥
यः he who अहं साक्षि I am the witness इति विद्यात् thus knows विविच्य एवं by means of enquiry पुनः पुनः again and again (constant) सः एव मुक्तः he alone is the liberated सः विद्वान् he is wise इति वेदान्त-डिण्डिमः this is the drum-beat of Vedanta
Verse-19
घट-कुटि-आदिकं सर्वं मृत्तिका-मात्रम्-एव च ।
तत्-ब्रह्म जगत्-सर्वम्-इति वेदान्त-डिण्डिमः ॥१९॥
घट-कुटि-आदिकं सर्वं मृत्तिका-मात्रम् एव च । जगत्-सर्वम् तत् ब्रह्म इति वेदान्त-डिण्डिमः ॥१९॥
घट-कुटि-आदिकं सर्वं clay pot, clay hut, and all (clay things) त्तिका-मात्रम् एव च are (nothing but) clay alone जगत्-सर्वम् the entire universe तत् ब्रह्म is the Brahman (alone) इति वेदान्त-डिण्डिमः this is the drum-beat of Vedanta
Verse-20
ब्रह्म सत्यं जगत्-मिथ्या जीवः ब्रह्म-एव न-अपरः ।
अनेन वेद्यं सत्-शास्त्रम्-इति वेदान्त-डिण्डिमः ॥२०॥
ब्रह्म सत्यं जगत् मिथ्या जीवः ब्रह्म एव न अपरः । अनेन वेद्यं सत् शास्त्रम् इति वेदान्त-डिण्डिमः ॥२०॥
ब्रह्म सत्यं Brahman is real जगत् मिथ्या the universe is unreal जीवः ब्रह्म एव न अपरः the individual soul is none other than the cosmic soul अनेन वेद्यं that through which this (truth) is known सत् शास्त्रम् that is the true scripture इति वेदान्त-डिण्डिमः this is the drum-beat of Vedanta
Verse-21
अन्तः-ज्योतिः-बहिः-ज्योतिः प्रत्यक्-ज्योतिः परात्-परः ।
ज्योतिः-ज्योतिः स्वयं-ज्योतिः-आत्म-ज्योतिः शिवः-अस्मि-अहम् ॥२१॥
अहम् अन्तः ज्योतिः बहिः ज्योतिः प्रत्यक् ज्योतिः ज्योतिः ज्योतिः स्वयं ज्योतिः आत्म ज्योतिः परात्-परः शिवः अस्मि ॥२१॥
अहम् I अन्तः ज्योतिः the light inside बहिः ज्योतिः the light outside प्रत्यक् ज्योतिः the innermost light ज्योतिः ज्योतिः the light of lights स्वयं ज्योतिः the self-luminous आत्म ज्योतिः the light of the self परात्-परः higher than the highest शिवः auspiciousness अस्मि am
Prosody (Chandas)
Brahmajñānāvalīmālā is composed in the Anushtubh chandaḥ (metre).
Chanting (audio file in mp3 format)
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