धन्याष्टकम्
Dhanyāṣṭakam
Eight verses on the Fortunate
Dhanyāṣṭakam (Dhanya Ashtakam) or “Eight verses on the Fortunate” is a hymn (stotram) composed by Sri Shankara Bhagavadpada Acharya. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief comentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
Please click on the links below to navigate to the relevant section.
Sanskrit Text, English Transliteration and English Translation
Sanskrit Test, English Transliteration and English Translation
तज्ज्ञानं प्रशमकरं यदिन्द्रियाणां
तज्ज्ञेयं यदुपनिषत्सु निश्चितार्थम् ।
ते धन्या भुवि परमार्थनिश्चितेहाः
शेषास्तु भ्रमनिलये परिभ्रमन्ति ॥१॥
tajjñānaṃ praśamakaraṃ yadindriyāṇāṃ
tajjñeyaṃ yadupaniṣatsu niścitārtham |
te dhanyā bhuvi paramārthaniścitehāḥ
śeṣāstu bhramanilaye paribhramanti ||1||
That which calms the senses is knowledge. That whose meaning is established in the Upanishads is to be known. They are fortunate in this world, those who have already realized the ultimate truth. All others merely wander about in a state of confusion.
आदौ विजित्य विषयान्मदमोहराग- द्वेषादिशत्रुगणमाहृतयोगराज्याः ।
ज्ञात्वा मतं समनुभूय परात्मविद्या
कान्तासुखं वनगृहे विचरन्ति धन्याः ||२||
ādau vijitya viṣayānmadamoharāga-
dveṣādiśatrugaṇamāhṛtayogarājyāḥ |
jñātvā mataṃ samanubhūya parātmavidyā
kāntāsukhaṃ vanagṛhe vicaranti dhanyāḥ ||2||
The fortunate move about in the forest home,
in the beginning having conquered the sense objects, and the yogic realms which had been seized by the gang of enemies consisting of arrogance, infatuation, attachment, aversion, etc.;
having known the purpose (of existence);
and having experienced well the joy of the beloved, in the form of the knowledge of the Supreme Soul.
त्यक्त्वा गृहे रतिमधोगतिहेतुभूता-
मात्मेच्छयोपनिषदर्थरसं पिबन्तः ।
वीतस्पृहा विषयभोगपदे विरक्ता
धन्याश्चरन्ति विजनेषु विरक्तसङ्गाः ॥३॥
tyaktvā gṛhe ratimadhogatihetubhūtā-
mātmecchayopaniṣadartharasaṃ pibantaḥ |
vītaspṛhā viṣayabhogapade viraktā
dhanyāścaranti vijaneṣu viraktasaṅgāḥ ||3||
The fortunate move about in solitude,
having given up worldly passions that lead to the lower worlds;
consuming the essential meaning of the Upanishads due to their desire for (knowing) the self;
free from desires;
indifferent towards the state of pleasure;
disinterested in company.
त्यक्त्वा ममाहमिति बन्धकरे पदे द्वे
मानावमानसदृशाः समदर्शिनश्च ।
कर्तारमन्यमवगम्य तदर्पितानि
कुर्वन्ति कर्मपरिपाकफलानि धन्याः ॥४॥
tyaktvā mamāhamiti bandhakare pade dve
mānāvamānasadṛśāḥ samadarśinaśca |
kartāramanyamavagamya tadarpitāni
kurvanti karmaparipākaphalāni dhanyāḥ ||4||
The fortunate, having given up (the attitude of) “I” and “mine”, which are the two foundations for bondage;
and impartially viewing both honour and insult to be the same;
having understood that the “doer” is different (from the Self);
offer the results of action to it (the doer).
त्यक्त्वैषणात्रयमवेक्षितमोक्षमर्गा
भैक्षामृतेन परिकल्पितदेहयात्राः।
ज्योतिः परात्परतरं परमात्मसंज्ञं
धन्या द्विजा रहसि हृद्यवलोकयन्ति ॥५॥
tyaktvaiṣaṇātrayamavekṣitamokṣamargā
bhaikṣāmṛtena parikalpitadehayātrāḥ|
jyotiḥ parātparataraṃ paramātmasaṃjñaṃ
dhanyā dvijā rahasi hṛdyavalokayanti ||5||
The fortunate, who are twice-born, who have seen the path of liberation, and who sustain their mortal journey with the elixir of alms, having given up the three desires (desire for wealth, offspring and social status) behold the effulgence which is higher than the highest, known as Paramatma, in the secret heart.
नासन्न सन्न सदसन्न महन्न चाणु
न स्त्री पुमान्न च नपुंसकमेकबीजम् ।
यैर्ब्रह्म तत्सममुपासितमेकचित्तै-
र्धन्या विरेजुरितरे भवपाशबद्धाः ॥६॥
nāsanna sanna sadasanna mahanna cāṇu
na strī pumānna ca napuṃsakamekabījam |
yairbrahma tatsamamupāsitamekacittai-
rdhanyā virejuritare bhavapāśabaddhāḥ ||6||
“It is neither unreal, nor real, nor real-unreal. It is neither huge, nor minuscule. It is neither female, nor male, nor neuter. It is the single source of everything”. Those who thus meditate on the Brahman with concentrated mind are the shining fortunate. The others are bound by the rope of transmigratory existence.
अज्ञानपङ्कपरिमग्नमपेतसारं
दुःखालयं मरणजन्मजरावसक्तम्।
संसारबन्धनमनित्यमवेक्ष्य धन्या
ज्ञानासिना तदवशीर्य विनिश्चयन्ति ॥७॥
ajñānapaṅkaparimagnamapetasāraṃ
duḥkhālayaṃ maraṇajanmajarāvasaktam| saṃsārabandhanamanityamavekṣya dhanyā
jñānāsinā tadavaśīrya viniścayanti ||7||
Having examined the bondage of transmigratory existence - which is fleeting, completely submerged in the mire of ignorance, bereft of vitality, and the abode of sorrow associated with death, birth and old age - and having shattered (the bondage) with the sword of knowledge, the fortunate are resolute.
शान्तैरनन्यमतिभिर्मधुरस्वभावै-
रेकत्वनिश्चितमनोभिरपेतमोहैः ।
साकं वनेषु विजितात्मपदस्वरूपं
तद्वस्तु सम्यगनिशं विमृशन्ति धन्याः ॥८॥
śāntairananyamatibhirmadhurasvabhāvai- rekatvaniścitamanobhirapetamohaiḥ |
sākaṃ vaneṣu vijitātmapadasvarūpaṃ
tadvastu samyaganiśaṃ vimṛśanti dhanyāḥ ||8||
The fortunate, in the company of calm, sweet-natured and focused people, with infatuations gone, having realized the true nature of the Self, constantly contemplate deeply upon that thing (the Self) with concentrated and resolute minds, in the forests.
Dhanyāṣṭakam (Dhanya Ashtakam) or “Eight verses on the Fortunate” is a hymn (stotram) composed by Śri Śaṅkara Bhagavadpāda āchārya, and consists of 8 verses (ślokas), which describe the attitude and behaviour of self-realized people, who are referred to as “the fortunate”. Every verse contains the term dhanyāḥ which refers to the fortunate few individuals who have realized the true Self.
The hymn describes the fortunate, so that the reader may aspire to reach that status. It shows the “model” of a self-realized soul, thus providing important clues for the seekers in their quest for self-realization. While each verse talks about specific aspects of the fortunate, there are three common themes which run across the entire hymn, being repeated in multiple verses. These are (1) giving up worldly desires (2) desire to know the true Self, and (3) solitude
The first verse clarifies what is “real knowledge”. According to the philosophy of Advaita Vedanta, the cause for all bondage is ignorance, and the only means of liberation is knowledge. While the common man is aware of the importance of knowledge per se, the confusion is regarding the lower knowledge and higher knowledge (apara vidya and para vidya of the Mundaka Upanishad). While lower knowledge (secular knowledge) may provide wealth and fame, is cannot liberate. Only the higher knowledge (spiritual knowledge or Self-knowledge) can truly liberate us form the shackles of delusional transmigratory existence. So, how do we know which is the higher knowledge? The hymn provides an important clue. Higher knowledge should calm our senses and make us tranquil, and should not impel us into further activity, like the carrot dangled in front of the donkey by the rider, so that the donkey keeps on moving forward, hoping to catch the carrot. And where can this higher knowledge be found? The hymn says that the meaning of this true knowledge (i.e., the true meaning of the Self) has been determined in the Upanishads.
The second verse explains the path taken by the fortunate to attain self-realization. It again gives an important clue – one should begin by conquering the sense objects, i.e. by overcoming attachment to persons, places and things. One must reclaim the yogic realms (i.e., the state of Self-realization or being “yoked to the true self”) which rightfully begins to oneself, but have been taken over by a gang of enemies (the notorious “six enemies” of kama, krodha, lobha, moha, mada and matsarya).
The third verse emphasis the other important requirement of dispassion (vairagyam) and equanimity which is essential to progress spiritually. While overcoming the six enemies alluded to in the previous verse removes negative traits and purifies the mind, one is still susceptible to the dualities of the bonded condition - at physical (heat and cold), mental (pleasure and pain) and intellectual (honour and insult) levels. Therefore the importance of being indifferent towards the trifles and trinkets of worldly affairs.
The fourth verse focuses on the importance of overcoming the ego, the false sense of doership. The hymn provides another important clue – the two chief culprits being our bondage are the attitude of “me” and “mine”, i.e. attachment to the lower self and attachment to non-self. We need to realize that the true self is neither the doer (kartha) nor the enjoyer (bhokta) – it is merely the witness of the actions performed by the ego, which is nothing but a thought of a certain kind. Thoughts are material objects (albeit made of subtle material) and are different from the true self which is pure awareness. In the presence of sunlight, one person may commit a heinous crime such as killing another person. In the presence of the same sunlight, another person may do a noble deed, such as saving a person from death. We cannot say the sunlight is the “doer” of either the good deed or the bad deed. It is merely the witness of both good and evil. In the same way the true self is merely the witness of all the doings of the ego.
The fifth verse again emphasizes giving up of desires. It mentions three categories of desires (eshanas) that the fortunate have given up –vitteshana (desire for wealth), putreshana (desire for offspring) and lokeshana (desire for name and fame). It also indirectly hints at the right attitude towards food. Food should be seen as the nourisher and sustainer of the mortal body, and nothing more. It also points out the importance of introspection and reflection on the inner by describing the Supreme Soul and shing the hidden cave of the heart. In other words, the kingdom of God is within you, not in some external heaven.
The sixth verse provides some hints on how to reflect or meditate upon the true Self (which is referred to as Brahman, meaning the Universal Soul). Since Brahman is the very subject which enables all knowing, and is not the object of any knowledge or experience, it is impossible to describe it. The only way to indirectly describe it is by negating all false notions use the neti-neti (not this, not this) approach. So, it is imperative to disabuse ourselves of the usual notions about size, shape, gender, etc. if we are to realize Brahman.
The seventh verse talks about the need for a discernment in evaluating our normal lives. A careful and neutral evaluation makes it clear that it is short-lived and filled with sorrows such as disease, old age and death. It will also become evident that the normal person is deeply submerged in ignorance – most people do not even attempt to know why they are born in a particular space-time and why they die at another particular space-time. Life is something happens between birth and death. When the reasons for birth and death are unknown, it is amply evident that we are mired in ignorance. The hymn explains how the fortunate have understood the bondage of the unending cycle of births and deaths, and have liberated themselves through Self-knowledge.
The eighth and final verse describes how the lifestyle of self-realized people, after realization. It emphases the importance of associating with good-natured people and the need for solitude and constant contemplation.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
तत् ज्ञानं प्र-शम-करं यत्-इन्द्रियाणां
तत्-ज्ञेयं यत्-उपनिषत्सु निश्चित-अर्थम् ।
ते धन्याः भुवि परम-अर्थ-निश्चित-इहाः
शेषाः-तु भ्रम-निलये परि-भ्रमन्ति ॥१॥
यत् इन्द्रियाणां प्रशमकरं तत् ज्ञानं । यत् उपनिषत्सु निश्चित-अर्थम् तत् ज्ञेयं । परम-अर्थ-निश्चित-इहाः ते भुवि धन्याः । शेषाः तु भ्रम-निलये परि-भ्रमन्ति ॥
यत् that which इन्द्रियाणां of the senses प्रशमकरं makes calm तत् that ज्ञानं is knowledge यत् that which उपनिषत्सु in the Upanishads निश्चित-अर्थम् established meaning तत् that ज्ञेयं is to be known परम-अर्थ-निश्चित-इहाः those who have realized the ultimate truth now ते they भुवि in the world धन्याः are fortunate शेषाः the others तु however भ्रम-निलये in a state of confusion परि-भ्रमन्ति wander about
Verse-2
आदौ विजित्य विषयान्-मद-मोह-राग-
द्वेष-आदि-शत्रु-गणम्-आहृत-योग-राज्याः ।
ज्ञात्वा मतं सम्-अनुभूय पर-आत्म-विद्या-
कान्ता-सुखं वन-गृहे विचरन्ति धन्याः ||२||
आदौ विषयान्, मद-मोह-राग-द्वेष-आदि-शत्रु-गणम्-आहृत-योग-राज्याः (च) विजित्य, मतं ज्ञात्वा, पर-आत्म-विद्या-कान्ता-सुखं सम्-अनुभूय वन-गृहे विचरन्ति धन्याः ||
आदौ in the beginning विषयान् sense objects मद-मोह-राग-द्वेष-आदि-शत्रु-गणम्-आहृत-योग-राज्याः the realms of union with the Supreme, which had been seized by the gang of enemies consisting of arrogance, infatuation, attachment, aversion, etc. (च) and विजित्य having conquered मतं purpose ज्ञात्वा having known पर-आत्म-विद्या-कान्ता-सुखं the joy of the beloved, in the form of the knowledge of the Supreme Soul सम्-अनुभूय having experienced well वन-गृहे in the forest home विचरन्ति move about धन्याः the fortunate
Verse-3
त्यक्त्वा गृहे रतिम्-अधः-गति-हेतु-भूताम्
आत्म-इच्छया-उपनिषत्-अर्थ-रसं पिबन्तः ।
वीत-स्पृहाः विषय-भोगपदे विरक्ताः
धन्याः-चरन्ति विजनेषु विरक्त-सङ्गाः ॥३॥
धन्याः अधः-गति-हेतु-भूताम् गृहे रतिम् त्यक्त्वा, आत्म-इच्छया उपनिषत्-अर्थ-रसं पिबन्तः, वीत-स्पृहाः, विषय-भोगपदे विरक्ताः, विरक्त-सङ्गाः, विजनेषु चरन्ति ॥
धन्याः the fortunate अधः-गति-हेतु-भूताम् the reason for downfall गृहे रतिम् homely (worldly) passions त्यक्त्वा having given up आत्म-इच्छया due to the desire for (knowing) the self उपनिषत्-अर्थ-रसं the essence of the meaning of the Upanishads पिबन्तः drinking (consuming) वीत-स्पृहाः free from desires विषय-भोगपदे in the state of pleasures विरक्ताः indifferent विरक्त-सङ्गाः disinterested in company विजनेषु in solitude चरन्ति move about
Verse-4
त्यक्त्वा अहम्-इति बन्ध-करे पदे द्वे
मान-अवमान-सदृशाः सम-दर्शिनः-च ।
कर्तारम्-अन्यम्-अवगम्य तत्-अर्पितानि
कुर्वन्ति कर्म-परिपाक-फलानि धन्याः ॥४॥
धन्याः मम-अहम्-इति बन्ध-करे द्वे पदे त्यक्त्वा, मान-अवमान-सदृशाः सम-दर्शिनः च, कर्तारम्-अन्यम्-अवगम्य कर्म-परिपाक-फलानि तत्-अर्पितानि कुर्वन्ति ॥
धन्याः the fortunate मम-अहम्-इति mine and I, thus बन्ध-करे binding द्वे two पदे feet (bases) त्यक्त्वा having given up मान-अवमान-सदृशाः honour and insult as equal सम-दर्शिनः viewing with impartiality च and कर्तारम्-अन्यम्-अवगम्य having understood that the “doer” is different (from the Self) कर्म-परिपाक-फलानि the ripened fruits (results) of action तत्-अर्पितानि कुर्वन्ति offer to it (the doer)
Verse-5
त्यक्त्वा-एषणा-त्रयम्-अवेक्षित-मोक्ष-मर्गाः
भैक्ष-अमृतेन परिकल्पित-देह-यात्राः।
ज्योतिः परात्-परतरं परमआत्म-संज्ञं
धन्याः द्विजाः रहसि हृदि-अवलोकयन्ति ॥५॥
द्विजाः अवेक्षित-मोक्ष-मर्गाः भैक्ष-अमृतेन परिकल्पित-देह-यात्राः धन्याः एषणा-त्रयम् त्यक्त्वा, परात्-परतरं परम-आत्म-संज्ञं ज्योतिः रहसि हृदि अवलोकयन्ति ॥
द्विजाः twice-born अवेक्षित-मोक्ष-मर्गाः those who have seen the path of liberation भैक्ष-अमृतेन परिकल्पित-देह-यात्राः those who sustain their mortal journey through the elixir of alms धन्याः the fortunate एषणा-त्रयम् त्यक्त्वा having given up the three desires परात्-परतरं higher than the highest परम-आत्म-संज्ञं called as Paramatma ज्योतिः effulgence रहसि हृदि in the secret heart अवलोकयन्ति behold
Verse-6
न-असत्-न सत्-न सत्-असत्-न महत्-न च-अणुः
न स्त्री पुमान्-च नपुंसकम्-एक-बीजम् ।
यैः-ब्रह्म तत्-समम्-उपासितम्-एक-चित्तैः
धन्याः विरेजुः-इतरे भव-पाश-बद्धाः ॥६॥
न असत्, न सत्, न सत्-असत्, न महत्, न च अणुः, न स्त्री, पुमान् च नपुंसकम्, एक-बीजम् । यैः एक-चित्तैः ब्रह्म तत्-समम्-उपासितम् विरेजुः धन्याः। इतरे भव-पाश-बद्धाः ॥
न असत् not unreal न सत not real न सत्-असत् not real and unreal न महत् not huge न च अणुः and not minuscule न स्त्री पुमान् च नपुंसकम् not female, male or neuter एक-बीजम् the single seed (source of all) यैः by those whom एक-चित्तैः with concentrated mind ब्रह्म the Brahman तत्-समम्-उपासितम् in this way is medidated upon विरेजुः will shine धन्याः the fortunate इतरे others भव-पाश-बद्धाः are bound by the rope of transmigratory existence
Verse-7
अज्ञान-पङ्क-परि-मग्नम्-अपेत-सारं
दुःख-आलयं मरण-जन्म-जरा-अवसक्तम्।
संसार-बन्धनम्-अनित्यम्-अवेक्ष्य धन्याः
ज्ञान- असिना तत्-अवशीर्य विनिश्चयन्ति ॥७॥
धन्याः अज्ञान-पङ्क-परि-मग्नम् अपेत-सारं दुःख-आलयं मरण-जन्म-जरा-अवसक्तम् अनित्यम् संसार-बन्धनम् अवेक्ष्य, ज्ञान-असिना तत्-अवशीर्य, विनिश्चयन्ति ॥
धन्याः the fortunate अज्ञान-पङ्क-परि-मग्नम् fully submerged in the mire of ignorance अपेत-सारं bereft of vitality दुःख-आलयं the abode of sorrow मरण-जन्म-जरा-अवसक्तम् associated with death, birth and old age अनित्यम् fleeting संसार-बन्धनम् the bondage of transmigratory existence अवेक्ष्य having examined ज्ञान-असिना with the word of knowledge तत्-अवशीर्य having shattered विनिश्चयन्ति are resolute
Verse-8
शान्तैः-अनन्य-मतिभिः-मधुर-स्वभावैः
एकत्व-निश्चित-मनोभिः-अपेत-मोहैः ।
साकं वनेषु विजित-आत्म-पद-स्वरूपं
तत्-वस्तु सम्यक्-अनिशं विमृशन्ति धन्याः ॥८॥
धन्याः शान्तैः मधुर-स्वभावैः अनन्य-मतिभिः साकं अपेत-मोहैः एकत्व-निश्चित-मनोभिः वनेषु विजित-आत्म-पद-स्वरूपं तत्-वस्तु सम्यक् अनिशं विमृशन्ति ॥
धन्याः the fortunate शान्तैः with calm people मधुर-स्वभावैः with sweet-natured people अनन्य-मतिभिः with focused people साकं along with अपेत-मोहैः with infatuations gone एकत्व-निश्चित-मनोभिः with concentrated and resolute minds वनेषु in the forests विजित-आत्म-पद-स्वरूपं having realized the true nature of the Self तत्-वस्तु that thing (Self) सम्यक् well (deeply) अनिशं constantly विमृशन्ति contemplate upon
Prosody (Chandas)
The first stanza of Dhanyāṣṭakam is composed in Praharshini chandaḥ (metre), which consists of 13 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
--- UUU U-U -U- -
The pause (yati) is after the 3rd syllable of each pāda
The remaining seven stanzas are in Vasantatilaka chandaḥ (metre), which consists of 14 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
--U -UU U-U U-U --
The pause (yati) is after the 8th syllable of each pāda
Notation:
-denotes guru (heavy) syllable
U denotes laghu (light) syllable
The pause (yati) is after the 6th syllable of each pāda
Chanting (audio file in mp3 format)
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