निर्वाणमञ्जरी
Nirvāṇamañjarī
Blossom of Liberation
Nirvāṇamañjarī (Nirvana Manjari) or “Blossom of Liberation” 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
अहं नामरो नैव मर्त्यो न दैत्यो
न गन्धर्वरक्षः पिशाचप्रभेदः ।
पुमान्नैव न स्त्री तथा नैव षण्डः
प्रकृष्टप्रकाशस्वरूपः शिवोऽहम् ॥ १ ॥
ahaṃ nāmaro naiva martyo na daityo
na gandharvarakṣaḥ piśācaprabhedaḥ |
pumānnaiva na strī tathā naiva ṣaṇḍaḥ
prakṛṣṭaprakāśasvarūpaḥ śivo’ham ||1||
I am neither immortal (god) nor mortal (man).
I am neither a demon nor a gandharva (celestial musician) nor a rakshasa (evil spirit) nor any type of pishacha (fiend). I am neither a male nor a female and similarly not even a eunuch. I am Shiva, of the nature of magnificent light.
अहं नैव बालो युवा नैव वृद्धो
न वर्णी न च ब्रह्मचारी गृहस्थः ।
वनस्थोऽपि नाहं न संन्यस्तधर्मा
जगज्जन्मनाशैकहेतुः शिवोऽहम् ॥ २ ॥
ahaṃ naiva bālo yuvā naiva vṛddho
na varṇī na ca brahmacārī gṛhasthaḥ |
vanastho’pi nāhaṃ na saṃnyastadharmā
jagajjanmanāśaikahetuḥ śivo’ham ||2||
I am neither boy nor youth nor even an old man.
I do not belong to any caste.
I am neither student nor householder nor forest-dweller and not also any kind of renunciate.
I am Shiva, the sole cause for the creation and destruction of the world.
अहं नैव मेयस्तिरोभूतमाय-
स्तथैवेक्षितुं मां पृथङ्नास्त्युपायः ।
समाश्लिष्टकायत्रयोऽप्यद्वितीयः
सदाऽतीन्द्रियः सर्वरूपः शिवोऽहम् ॥ ३ ॥
ahaṃ naiva meyastirobhūtamāya-
stathaivekṣituṃ māṃ pṛthaṅnāstyupāyaḥ |
samāśliṣṭakāyatrayo’pyadvitīyaḥ
sadā’tīndriyaḥ sarvarūpaḥ śivo’ham ||3||
I cannot be measured at all, after the disappearance of Maya. There is no separate means to see me.
Even though I embrace three bodies*, I am one without a second.
I am Shiva, forever unattainable to the senses, present in all forms.
* This could either refer to the Trinity of Creator, Sustainer and Destroyer or to the three upadhis (juxtaposing entities) of gross body, subtle body and causal body.
अहं नैव मन्ता न गन्ता न वक्ता
न कर्ता न भोक्ता न मुक्ताश्रमस्थः ।
यथाऽहं मनोवृत्तिभेदस्वरूप-
स्तथा सर्ववृत्तिप्रदीपः शिवोऽहम् ॥ ४ ॥
ahaṃ naiva mantā na gantā na vaktā
na kartā na bhoktā na muktāśramasthaḥ |
yathā’haṃ manovṛttibhedasvarūpa-
stathā sarvavṛttipradīpaḥ śivo’ham ||4||
I am neither the thinker, nor the goer, nor the speaker, nor the doer, nor the enjoyer, nor a renunciate. Even as I am different from thoughts, I am Shiva - the illuminer of all thoughts.
न मे लोकयात्राप्रवाहप्रवृत्ति
र्न मे बन्धबुद्ध्या दुरीहानिवृत्तिः ।
प्रवृत्तिर्निवृत्त्याऽस्य चित्तस्य वृत्ति-
र्यतस्तन्वहं तत्स्वरूपः शिवोऽहम् ॥ ५ ॥
na me lokayātrāpravāhapravṛtti
rna me bandhabuddhyā durīhānivṛttiḥ |
pravṛttirnivṛttyā’sya cittasya vṛtti-
ryatastanvahaṃ tatsvarūpaḥ śivo’ham ||5||
The tendency towards the flow of the worldly journey does not belong to me. The incessant malintent arising from intellectual bondage does not belong to me. I am Shiva, whose nature is realized when the mind ceases its tendency of thinking “I am the body”.
निदानं यदज्ञानकार्यस्य कार्यं
विना यस्य सत्त्वं स्वतो नैव भाति ।
यदाद्यन्तमध्यान्तरालान्तराल-
प्रकाशात्मकं स्यात्तदेवाहमस्मि ॥ ६ ॥
nidānaṃ yadajñānakāryasya kāryaṃ
vinā yasya sattvaṃ svato naiva bhāti |
yadādyantamadhyāntarālāntarāla-
prakāśātmakaṃ syāttadevāhamasmi ||6||
I am none other than that primary cause. I am the origin of ignorance (maya shakti). Without me reality cannot shine. I am the illuminer of the beginning, the end, the middle all the in-between spaces.
यतोऽहं न बुद्धिर्न मे कार्यसिद्धि-
र्यतो नाहमङ्ग न मे लिङ्गभङ्गः ।
हृदाकाशवर्ती गताङ्गत्रयार्तिः
सदा सच्चिदानन्दमूर्तिः शिवोऽहम् ॥ ७॥
yato’haṃ na buddhirna me kāryasiddhi-
ryato nāhamaṅga na me liṅgabhaṅgaḥ |
hṛdākāśavartī gatāṅgatrayārtiḥ
sadā saccidānandamūrtiḥ śivo’ham ||7||
There is no task for me to accomplish, since I am not the mind. There is no destruction of hallmark characteristics for me, since I am not a part. I am Shiva, residing in the heart-space, free from the miseries of the threefold* division, always in form of existence-conscience-bliss.
* This could either refer to “gross body, subtle body and causal body” or to “waker, dreamer and sleeper”.
यदासीद्विलासाद्विकारो जगद्य-
द्विकराश्रयो नाद्वितीयत्वतः स्यात् ।
मनोबुद्धिचित्ताहमाकारवृत्ति-
प्रवृत्तिर्यतः स्यात्तदेवाहमस्मि ॥ ८ ॥
yadāsīdvilāsādvikāro jagadya-
dvikarāśrayo nādvitīyatvataḥ syāt |
manobuddhicittāhamākāravṛtti-
pravṛttiryataḥ syāttadevāhamasmi ||8||
The multifarious world (appears) due to (my) sporting. It is not based on (actual)l differences, since there is no second (i.e., there is nothing other than me). I am none other than that from which the notions of mind, intellect, memory and “I”-ness arise.
यदन्तर्बहिर्व्यापकं नित्यशुद्धं
यदेकं सदा सच्चिदानन्दकन्दम् ।
यतः स्थूलसूक्ष्मप्रपञ्चस्य भानं
यतस्तत्प्रसूतिस्तदेवाहमस्मि ॥ ९ ॥
yadantarbahirvyāpakaṃ nityaśuddhaṃ
yadekaṃ sadā saccidānandakandam |
yataḥ sthūlasūkṣmaprapañcasya bhānaṃ
yatastatprasūtistadevāhamasmi ||9||
I am none other than that which pervades both the inside and outside, is eternally pure, always one (non-dual), mass of existence-consciousness-bliss, from which the gross and subtle universe springs forth, and due to which it (the universe) shines (appears).
यदर्केन्दुविद्युत्प्रभाजालमाला-
विलासास्पदं यत्स्वभेदादिशून्यम् ।
समस्तं जगद्यस्य पादात्मकं स्या-
द्यतः शक्तिभानं तदेवाहमस्मि ॥ १० ॥
yadarkenduvidyutprabhājālamālā-
vilāsāspadaṃ yatsvabhedādiśūnyam |
samastaṃ jagadyasya pādātmakaṃ syā-
dyataḥ śaktibhānaṃ tadevāhamasmi ||10||
I am none other than that which is the sporting ground for the splendid rays of the sun, moon and lightning, that which is without any divisions, etc., which is the base for the entire universe, due to which Shakti (maya) shines (functions).
यतः कालमृत्युर्बिभेति प्रकामं
यतश्चित्तबुद्धीन्द्रियाणां विलासः ।
हरिब्रह्मरुद्रेन्द्रचन्द्रादिनाम-
प्रकाशो यतः स्यात्तदेवाहमस्मि ॥११॥
yataḥ kālamṛtyurbibheti prakāmaṃ
yataścittabuddhīndriyāṇāṃ vilāsaḥ |
haribrahmarudrendracandrādināma-
prakāśo yataḥ syāttadevāhamasmi ||11||
I am none other than that of which dark death is extremely afraid, from which the sporting activity of the mind, intellect and sense organs arise, due to which the cognizance of the names of Vishnu, Brahma, Shiva, Indra, Chandra, etc. is possible.
यदाकाशवत्सर्वगं शान्तरूपं
परं ज्योतिराकारशून्यं वरेण्यम् ।
यदाद्यन्तशून्यं परं शङ्कराख्यं
यदन्तर्विभाव्यं तदेवाहमस्मि ॥ १२ ॥
yadākāśavatsarvagaṃ śāntarūpaṃ
paraṃ jyotirākāraśūnyaṃ vareṇyam |
yadādyantaśūnyaṃ paraṃ śaṅkarākhyaṃ
yadantarvibhāvyaṃ tadevāhamasmi ||12||
I am none other than that which is all pervading like space peaceful, the highest light, the formless, the best, that which is without beginning or end, the highest, called as Shankara, that which is realized internally.
Nirvāṇamañjarī (Nirvana Manjari) or “Blossom of Liberation” is a hymn (stotram) composed by Adi Shankaracharya, and consists of 12 verses (ślokas) and is a collection of ruminations on the nature of the true Self.
Each verse ends with either śivo’ham (“I am Shiva”) or with tadevāhamasmi (“that alone I am”, which has been translated in this article as “I am none other than”). Thus each verse either asserts the divine and non-dual nature of true Self (i.e., the oneness of the individual and the Universal Soul) or gives some useful hints about the true Self. It is to be noted that in this context Shiva stands for the Universal Soul or Brahman, and not any particular deity; Shiva is a name given to the un-nameable.
The topics covered in this hymn are widespread, and it is difficult to discern any particular order or flow in the sequence of verses. Each verse is a self-contained unit, providing important clues about the nature of the true Self, and even if the sequence of verses is changed, it would not have any major impact on the overall form and function of the hymn. Perhaps that is the reason it is called a manjari (a blossom or bouquet) - a collection of individual flowers which are put together in a group, and the random assortment itself lends to the beauty of blossom. Similarly here, each individual verse adds to the beauty of the entire hymn. Such verses are highly suitable for mediation or deep contemplation, where one verse can be taken up at a time.
The descriptions of the true Self can be classified into two broad categories – (1) negating descriptions, which clarify what the true Self is not, and (2) affirming descriptions, which try to indicate some indirect attributes of what is essentially the attributeless Reality.
The first verse addresses how the true Self does not belong to any category of beings (divine, human or lower beings) and does not have any gender. Category and gender belong to the body-mind-intellect complex, and the true Self is pure Consciousness or Awareness that is beyond the body-mind-intellect complex. In this verse, the “magnificent light” stands for the “light of awareness”.
The second verse dismisses notions of age, caste (varna) and life-stage (ashrama). This verse also gives the indirect definition (tatastha lakshana) of Brahman as the creator-sustainer-destroyer of the universe.
The third verse dwells on the non-perceivability and non-conceivability of the true Self. The true Self is the “subject” and never the “object” and hence beyond the comprehension of the sense organs, mind or intellect. All measurement is possible only in the realm of time-space; time and space are illusions created by Maya (the Primordial Ignorance). The Reality is beyond time and space, and hence not measurable. This verse also talks about the single (non-dual) essence that pervades all forms; like the one clay that pervades the multifarious clay utensils.
The fourth verse negates identification with actions such as thinking, moving, speaking, etc. Such identifications are notions of the ego. The true Self is just the witnessing Consciousness, which is beyond any thought, and is the illuminator of all thoughts and actions – good, bad or mediocre.
The fifth verse dismisses the notion of samsara (transmigratory existence). The worldly life and its miseries are caused by ignorance which binds the intellect using the rope of “I am the body”-thoughts. When this identification with the body (and the five sheathes or panchakoshas) is transcended, then what remains is the true Self.
The sixth verse explains that the true Self or Reality is the source from which even ignorance (Maya, the power of delusion) arises. It also talks about the all-pervading and illuminating (i.e., awareness) nature of the true Self.
The seventh verse dispels notions about worldly accomplishments and the fear of loss. Accomplishments are prompted by desire. Both desire and fear are creations of the mind, and do not belong to the true Self. This verse also provides the innate definition (svarupa lakshana) of the Self, which is existence-consciousness-bliss. The reference to “residing in the heart-space” is an indirect call to “search within”, and does not indicate the actual location, since the Self (i.e. Awareness) is all-pervading.
The eight verse emphasises the non-duality of the Self, and the illusory nature of the world with all its varieties (vivarthavada).
The ninth verse provides some important descriptions of the Self (all-pervading nature, eternal, ever-pure, etc.) wherein each description can help the seeker to contemplate on the nature of Reality.
The tenth verse talks about the true Self as the very foundation that supports all other phenomena such as the sun, moon and lightning. The world arises in Me, is sustained in Me and resolves in Me. It also hints at the absolute reality (paramarthika satyam) of the Self, as compared to the empirical reality (vyavaharika satyam) of the universe which is projected by Maya.
The eleventh verse points that it is the true Self (which is nothing but pure and undifferentiated Awareness) which enlivens the inert sense organs, mind and intellect. It motivates the spiritual seeker to look beyond religion and personal deities (such as Vishnu, Brahma and Shiva), since it is the Self that enables us to even cognize the names of our personal deities.
The twelfth verse (similar to the ninth verse) provides important descriptions of the Self (peaceful, formless, beginning-less and end-less, etc.) to guide the spiritual seeker in his quest for the true Self, and again advises the seeks to “look within”.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
अहं न-अमरः न-एव मर्त्यः न दैत्यः
न गन्धर्व-रक्षः पिशाच-प्रभेदः ।
पुमान्-न-एव न स्त्री तथा न-एव षण्डः
प्रकृष्ट-प्रकाश-स्वरूपः शिवः-अहम् ॥ १ ॥
अहं न अमरः, न एव मर्त्यः, न दैत्यः, न गन्धर्व-रक्षः, पिशाच-प्रभेदः । (अहं) न पुमान् न एव स्त्री तथा न एव षण्डः । अहम् प्रकृष्ट-प्रकाश-स्वरूपः शिवः ॥
अहं I am न not अमरः immortal (god) न not एव even मर्त्यः mortal (man) न not दैत्यः demon न not गन्धर्व-रक्षः gandharva or rakshasa पिशाच-प्रभेदः any type of fiend (अहं) I am न not पुमान् male न not एव even स्त्री female तथा similarly न not एव even षण्डः eunuch अहम् I am प्रकृष्ट-प्रकाश-स्वरूपः of the nature of the magnificent light शिवः Shiva
Verse-2
अहं न-एव बालः युवा न-एव वृद्धः
न वर्णीः न च ब्रह्मचारी गृहस्थः ।
वनस्थः-अपि न-अहं न संन्यस्त-धर्माः
जगत्-जन्म-नाश-एक-हेतुः शिवः-अहम् ॥
अहं न बालः न युवा एव (न) वृद्धः एव । न वर्णीः । अहं न च ब्रह्मचारी गृहस्थः वनस्थः अपि न न संन्यस्त-धर्माः । अहं जगत्-जन्म-नाश-एक-हेतुः शिवः ॥
अहं I am न not बालः a boy न not युवा a youth एव even (न) not वृद्धः old man एव even न not वर्णीः the castes अहं I am न not च also ब्रह्मचारी a student गृहस्थः householder वनस्थः forest-dweller अपि also न not संन्यस्त-धर्माः any kind of renunciate अहं I am जगत्-जन्म-नाश-एक-हेतुः the sole cause for the creation and destruction of the world शिवः Shiva
Verse-3
अहं न एव मेयः-तिरोभूत-मायः
तथा-एव-ईक्षितुं मां पृथक् न-अस्ति-उपायः ।
सम-आश्लिष्ट-काय-त्रयः-अपि-अद्वितीयः
सदा-अतीन्द्रियः सर्व-रूपः शिवः-अहम् ॥ ३ ॥
अहं तिरोभूत-मायः मेयः न एव । तथा-एव मां ईक्षितुं पृथक् उपायः न अस्ति । सम-आश्लिष्ट काय-त्रयः अपि अद्वितीयः । अहं सदा-अतीन्द्रियः सर्व-रूपः शिवः ॥
अहं I am तिरोभूत-मायः with Maya having vanished मेयः न एव cannot be measured at all तथा-एव similarly मां ईक्षितुं to see me पृथक् उपायः न अस्ति there is no separate means सम-आश्लिष्ट काय-त्रयः अपि even though I embrace three bodies (Creator, Sustainer and Destroyer or Gross Body, Subtle Body and Causal Body) अद्वितीयः I am one without a second अहं I am सदा-अतीन्द्रियः forever unattainable to the senses सर्व-रूपः of all forms शिवः Shiva
Verse-4
अहं न-एव मन्ता न गन्ता न वक्ता
न कर्ता न भोक्ता न मुक्त-आश्रमस्थः ।
यथा-अहं मन:-वृत्ति-भेद-स्वरूपः
तथा सर्व-वृत्ति-प्रदीपः शिवः-अहम् ॥ ४ ॥
अहं न एव मन्ता, न गन्ता, न वक्ता, न कर्ता, न भोक्ता, न मुक्त-आश्रमस्थः । यथा अहं मनोवृत्ति-भेद-स्वरूपः तथा अहं सर्व-वृत्ति-प्रदीपः शिवः॥
अहं I am न not एव at all मन्ता the thinker न गन्ता not the goer न वक्ता not the speaker न कर्ता not the doer न भोक्ता not the enjoyer न मुक्त-आश्रमस्थः and not a renunciate यथा even as अहं I am मनोवृत्ति-भेद-स्वरूपः different from thoughts तथा similarly (at the same time) अहं I am सर्व-वृत्ति-प्रदीपः the illuminer of all thoughts शिवः Shiva
Verse-5
न मे लोक-यात्रा-प्रवाह-प्रवृत्तिः
न मे बन्ध-बुद्ध्या दुरीह-अनिवृत्तिः ।
प्रवृत्तिः-निवृत्त्य-अस्य चित्तस्य वृत्तिः
यतः-तनु-अहं तत्-स्वरूपः शिवः-अहम् ॥ ५ ॥
न मे लोक-यात्रा-प्रवाह-प्रवृत्तिः, न मे बन्ध-बुद्ध्या दुरीह-अनिवृत्तिः । यतः तनु-अहं वृत्तिः अस्य चित्तस्य प्रवृत्तिः निवृत्त्य तत्-स्वरूपः शिवः अहम् ॥ ५ ॥
न मे not for me लोक-यात्रा-प्रवाह-प्रवृत्तिः the tendency towards the flow of the worldly journey न मे not for me बन्ध-बुद्ध्या दुरीह-अनिवृत्तिः the incessant malintent arising from intellectual bondage यतः from which तनु-अहं वृत्तिः thought of “I am the body” अस्य चित्तस्य प्रवृत्तिः the tendency of this mind निवृत्त्य having ceased तत्-स्वरूपः that innate nature शिवः Shiva अहम् I am
Verse-6
निदानं यत्-अज्ञान-कार्यस्य कार्यं
विना यस्य सत्त्वं स्वतः न-एव भाति ।
यत्-आदि-अन्त-मध्य-अन्तराल-अन्तराल-
प्रकाश-आत्मकं स्यात् तत्-एव-अहं-अस्मि ॥ ६ ॥
यत् निदानं, अज्ञान-कार्यस्य कार्यं, यस्य विना सत्त्वं स्वतः न-एव भाति, यत् आदि अन्त मध्य अन्तराल-अन्तराल प्रकाश-आत्मकं स्यात्, तत् एव अहं अस्मि ॥ ६ ॥
यत् that which is निदानं primary cause अज्ञान-कार्यस्य the creator of ignorance (maya) कार्यं the origin यस्य विना without which सत्त्वं existence स्वतः by itself न-एव cannot at all भाति shine (appear) यत् that which आदि the beginning अन्त the end मध्य the middle अन्तराल-अन्तराल all the in-between spaces प्रकाश-आत्मकं स्यात् is the illumitaor तत् एव that alone अहं अस्मि I am
Verse-7
यतः-अहं न बुद्धि:-न मे कार्य-सिद्धिः
यतः न-अहम्-अङ्ग न मे लिङ्ग-भङ्गः ।
हृद्-आकाश-वर्ती गत-अङ्ग-त्रय-आर्तिः
सदा सत्-चित्-आनन्द-मूर्तिः शिवः-अहम् ॥ ७॥
यतः अहं न बुद्धि:, न मे कार्य-सिद्धिः । यतः अहं न अङ्ग, न मे लिङ्ग-भङ्गः । हृद्-आकाश-वर्ती, गत-अङ्ग-त्रय-आर्तिः, सदा सत्-चित्-आनन्द-मूर्तिः शिवः अहम् ॥ ७॥
यतः अहं न बुद्धि: since I am not the mind न मे कार्य-सिद्धिः there is no work to be done by me यतः अहं न अङ्ग since I am not a part न मे लिङ्ग-भङ्गः there is no breaking of hallmark characteristic हृद्-आकाश-वर्ती present in the heart-space गत-अङ्ग-त्रय-आर्तिः free from the miseries of the threefold division सदा eternally सत्-चित्-आनन्द-मूर्तिः of the form of existence-conscience-bliss शिवः Shiva अहम् I am
Verse-8
यत्-आसीत्-विलासात्-विकारः जगत्-यत्
विकर-आश्रयः न-अद्वितीयत्वतः स्यात् ।
मनः-बुद्धि-चित्त-अहं-आकार-वृत्ति-
प्रवृत्तिः-यतः स्यात्-तत्-एव-अहम्-अस्मि ॥ ८ ॥
यत् विकारः जगत् आसीत्, यत् विलासात् विकर-आश्रयः स्यात् न अद्वितीयत्वतः । यतः मनः-बुद्धि-चित्त-अहं-आकार-वृत्ति-प्रवृत्तिः स्यात् तत् एव अहम् अस्मि ॥
यत् विकारः जगत् आसीत् what is the multifarious world यत् विलासात् which is because of (my) sporting विकर-आश्रयः based on (actual) differentiation न स्यात् is not अद्वितीयत्वतः since there is no second यतः from which मनः-बुद्धि-चित्त-अहं-आकार-वृत्ति-प्रवृत्तिः स्यात् arises the notions of mind, intellect, memory and “I” तत् एव अहम् अस्मि that alone I am
Verse-9
यत्-अन्तः-बहिः-व्यापकं नित्य-शुद्धं
यत्-एकं सदा सत्-चित्-आनन्द-कन्दम् ।
यतः स्थूल-सूक्ष्म-प्रपञ्चस्य भानं
यतः-तत्प्रसूतिः-तत्-एव-अहम्-अस्मि ॥ ९ ॥
यत् अन्तः-बहिः-व्यापकं, नित्य-शुद्धं, यत् एकं सदा, सत्-चित्-आनन्द-कन्दम्, यतः स्थूल-सूक्ष्म-प्रपञ्चस्य भानं, यतः तत्प्रसूतिः, तत् एव अहम् अस्मि ॥ ९ ॥
यत् that which अन्तः-बहिः-व्यापकं pervading both inside and outside नित्य-शुद्धं eternally pure यत् एकं सदा that which is always one (non-dual) सत्-चित्-आनन्द-कन्दम् a mass of existence-consciousness-bliss यतः due to which स्थूल-सूक्ष्म-प्रपञ्चस्य भानं the gross and subtle universe shines (appears) यतः तत्प्रसूतिः from which that (the universe) springs forth तत् एव अहम् अस्मि that alone I am
Verse-10
यत्-अर्क-इन्दु-विद्युत्-प्रभा-जाल-माला-
विलास-आस्पदं यत्-स्व-भेद-आदि-शून्यम् ।
समस्तं जगत्-यस्य पादात्मकं स्यात्
यतः शक्ति-भानं तत्-एव-अहम्-अस्मि ॥ १० ॥
यत् अर्क-इन्दु-विद्युत्-प्रभा-जाल-माला-विलास-आस्पदं, यत् स्व-भेद-आदि-शून्यम्, समस्तं जगत् यस्य पादात्मकं स्यात्, यतः शक्ति-भानं, तत् एव अहम् अस्मि ॥
यत् that which अर्क-इन्दु-विद्युत्-प्रभा-जाल-माला-विलास-आस्पदं is the sporting ground of spendid rays of the sun, moon and lightning यत् that which स्व-भेद-आदि-शून्यम् is without any divisions, etc. समस्तं जगत् यस्य पादात्मकं स्यात् which is the base for the entire universe यतः शक्ति-भानं due to which Shakti (maya) shines (functions) तत् एव अहम् अस्मि that alone I am
Verse-11
यतः काल-मृत्युः-बिभेति प्रकामं
यतः-चित्त-बुद्धि-इन्द्रियाणां विलासः ।
हरि-ब्रह्म-रुद्र-इन्द्र-चन्द्र-आदि-नाम-
प्रकाशः यतः स्यात्-तत्-एव-अहम्-अस्मि ॥११॥
यतः काल-मृत्युः प्रकामं बिभेति, यतः चित्त-बुद्धि-इन्द्रियाणां विलासः, यतः हरि-ब्रह्म-रुद्र-इन्द्र-चन्द्र-आदि-नाम-प्रकाशः स्यात्, तत् एव अहम् अस्मि ॥
यतः from which (of which) काल-मृत्युः dark death प्रकामं बिभेति is extremely afraid यतः from which चित्त-बुद्धि-इन्द्रियाणां विलासः the sporting activity of mind, intellect and sense organs यतः due to which हरि-ब्रह्म-रुद्र-इन्द्र-चन्द्र-आदि-नाम-प्रकाशः स्यात् the illumination (cognizance) of the names of Vishnu, Brahma, Shiva, Indra, Chadra, etc. is possible तत् एव अहम् अस्मि that alone I am
Verse-12
यत्-आकाशवत्-सर्वगं शान्त-रूपं
परं ज्योतिः-आकार-शून्यं वरेण्यम् ।
यत्-आदि-अन्त-शून्यं परं शङ्कर-आख्यं
यत्-अन्तः-विभाव्यं तत्-एव-अहम्-अस्मि ॥ १२ ॥
यत् आकाशवत् सर्वगं, शान्त-रूपं, परं ज्योतिः, आकार-शून्यं, वरेण्यम्, यत् आदि-अन्त-शून्यं, परं, शङ्कर-आख्यं, यत् अन्तः-विभाव्यं, तत् एव अहम् अस्मि ॥
यत् that which is आकाशवत् सर्वगं all pervading like space शान्त-रूपं peaceful परं ज्योतिः the highest light आकार-शून्यं without any form वरेण्यम् the best यत् that which आदि-अन्त-शून्यं is without beginning or end परं the highest शङ्कर-आख्यं called as Shankara यत् that which अन्तः-विभाव्यं is realized internally तत् एव अहम् अस्मि that alone I am
Prosody (Chandas)
Nirvāṇamañjarī is composed in the Bhujangaprayata chandaḥ (metre), which consists of 12 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
U-- U-- U-- U—
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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