We often wonder whether everything can be attained through self-effort, or whether destiny or fate also has a role to play. Here, let us examine some verses from the beautiful Vedantic text, Yogavāsishtha, in which Sage Vasishtha guides Prince Rāma.

No other course except self-effort

अत्रैकं पौरुषं यत्नं वर्जयित्वेतरा गतिः ।
सर्वदुःखक्षयप्राप्तौ न काचिदुपपद्यते ॥
[Yogavāsiṣṭha3.6.14]

Word meanings

अत्र – here; एकं – one, alone; पौरुषं – human effort, self-effort; यत्नं – effort, endeavour; वर्जयित्वा – except for, excepting; इतरा – other, another; गतिः – way, course, path; सर्वदुःखक्षयप्राप्तौ – for the destruction of all afflictions; न – not; काचित् – anyone; उपपद्यते – attains.

Prose order of the verse

सर्वदुःखक्षयप्राप्तौ, अत्र एकं पौरुषं यत्नं वर्जयित्वा इतरा काचित् गतिः न उपपद्यते ।

Translation of the verse

Here, in this world,
for the destruction of all afflictions
there is no other course available
except for self-effort.

What is meant by self-effort?

स्वार्थप्रापककार्यैकप्रयत्नपरता बुधैः ।
प्रोक्ता पौरुषशब्देन सा सिद्ध्यै शास्त्रयन्त्रिता ॥
[Yogavāsiṣṭha 2.6.32]

Word meanings

स्वार्थप्रापककार्यैकप्रयत्नपरता – being devoted to continued effort that is to be undertaken for leading one to one’s own goal (स्वार्थ – one’s own goal; प्रापक – leading to, bringing about; कार्य – to be done or practised, to be performed; एक – one; प्रयत्न – continued endeavour or effort; परता – dedication, devotion); बुधैः – by the wise; प्रोक्ता – is said to be, is called; पौरुषशब्देन – by the word self-effort (paurusha); सा – that; सिद्ध्यै – leads to success, fruition; शास्त्रयन्त्रिता – guided and regulated by the scriptures.

Prose order of the verse

बुधैः स्वार्थप्रापककार्यैकप्रयत्नपरता पौरुषशब्देन प्रोक्ता; सा सिद्ध्यै शास्त्रयन्त्रिता ।

Translation of the verse

By the word self-effort (paurusha)
the wise refer to
“being devoted to continued effort
that is to be undertaken
for leading one to one’s own goal”.
When this effort is guided and
regulated by the scriptures,
it leads the seeker to success.

Self-effort with an unagitated mind

यथासंभवमुद्योगादनुद्विग्नतया स्वया ।
साधुसंगमसच्छास्त्रपरतां प्रथमं श्रयेत् ॥
[Yogavāsiṣṭha 3.6.17]

Word meanings

यथासंभवं – as far as possible; उद्योगात् – through perseverance, continuous effort; अनुद्विग्नतया – free from agitation, being easy in mind; स्वया – by oneself; साधुसंगमसच्छास्त्रपरतां – devotion to the association of the wise and study of authoritative scriptures (साधुसंगम – association of the wise; सच्छास्त्र – authoritative scriptures; परतां – devoted to); प्रथमं – first; श्रयेत् – take refuge in.

Prose order of the verse

प्रथमं यथासंभवं उद्योगात् अनुद्विग्नतया स्वया साधुसंगमसच्छास्त्रपरतां श्रयेत् ।

Translation of the verse

First, as far as possible,
through sustained self-effort, and
remaining free from agitation,
one should devote oneself to the association of the wise
and to the study of authentic scriptures.

The danger of abandoning effort

ये समुद्योगमुत्सृज्य स्थिता दैवपरायणाः ।
ते धर्ममर्थं कामं च नाशयन्त्यात्मविद्विषः ॥
[Yogavāsiṣṭha 2.7.3]

Word meanings

ये – those who; समुद्योगं – earnest effort, thorough effort; उत्सृज्य – having abandoned; स्थिताः – remain; दैवपरायणाः – wholly devoted to the idea of destiny/fate; ते – they; धर्मं – dharma; अर्थं – wealth, resources; कामं – enjoyment; च – and; नाशयन्ति – they destroy; आत्मविद्विषः – enemies of themselves.

Prose order of the verse

ये समुद्योगं उत्सृज्य दैवपरायणाः स्थिताः, ते आत्मविद्विषः धर्मं अर्थं कामं च नाशयन्ति ।

Translation of the verse

Having abandoned earnest effort,
those who remain wholly devoted
to the idea or destiny or fate,
they are enemies of themselves and
they destroy dharma, wealth, and pleasures.

Dependence on another undermines self-effort

ईश्वरप्रेरितो गच्छेत्स्वर्गं नरकमेव वा ।
स सदैव पराधीनः पशुरेव न संशयः ॥
[Yogavāsiṣṭha 2.6.27]

Word meanings

ईश्वरप्रेरितः – impelled by God; गच्छेत् – may attain; स्वर्गं – heaven; नरकं – hell; एव – indeed; वा – or; सः – he; सदा – always; एव – indeed; पराधीनः – is dependent on another; पशुः – a mere animal; एव – indeed; न – not; संशयः – doubt.

Prose order of the verse

ईश्वरप्रेरितः स्वर्गं नरकं एव वा गच्छेत्”, सः सदा एव पराधीनः, पशुः एव, न संशयः ।

Translation of the verse

“Impelled by God,
one may attain heaven or hell.” —
One who is thus always
dependent on another
is no different from an animal.
Of this there is no doubt.

What is called ‘daiva’?

पौरुषोपनता नित्यमिष्टानिष्टस्य वस्तुनः ।
प्राप्तिरिष्टाप्यनिष्टा वा दैवशब्देन कथ्यते ॥
[Yogavāsiṣṭha 2.9.5]

Word meanings

पौरुषोपनता – brought about by effort (पौरुष – effort; उपनता – produced, brought about); नित्यं – always; इष्टानिष्टस्य – of the desired or undesired; वस्तुनः – of the objects; प्राप्तिः – attainment; इष्टा – agreeable; अपि – also; अनिष्टा – disagreeable; वा – or; दैवशब्देन – by the word ‘daiva’ (destiny, fate); कथ्यते – is called, is described.

Prose order of the verse

इष्टानिष्टस्य वस्तुनः प्राप्तिः इष्टा अपि अनिष्टा वा पौरुषोपनता नित्यं दैवशब्देन कथ्यते ।

Translation of the verse

The attainment of desired or
undesired objects —
whether it is agreeable or
disagreeable —
brought about by effort,
is described by the word ‘daiva’
(destiny or fate).

Destiny is a mere consolation

पौरुषाद्दृश्यते सिद्धिः पौरुषाद्धीमतां क्रमः ।
दैवमाश्वासनामात्रं दुःखे पेलवबुद्धिषु ॥
[Yogavāsiṣṭha 2.7.15]

Word meanings

पौरुषात् – through self-effort; दृश्यते – is seen, appears, is observed; सिद्धिः – success; पौरुषात् – through self-effort; धीमतां – of the wise; क्रमः – progress; दैवं – destiny, fate; आश्वासना-मात्रं – merely a consolation; दुःखे – in distress, in difficulty; पेलवबुद्धिषु – among those who are of weak intellect.

Prose order of the verse

पौरुषात् सिद्धिः दृश्यते, पौरुषात् धीमतां क्रमः । दैवं दुःखे पेलवबुद्धिषु आश्वासनामात्रं (भवति) ।

Translation of the verse

Success is attained through self-effort, and
progress of the wise is observed through effort.
For those who are of weak understanding,
destiny is merely a consolation in times of difficulty.

Self as one’s own friend and enemy

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ।
आत्मात्मना न चेत्त्रातस्तदुपायोऽस्ति नेतरः ॥
[Yogavāsiṣṭha 6/2.162.18]

Word meanings

आत्मा – oneself, self; एव – alone; हि – indeed; आत्मनः – of oneself; बन्धुः – friend; आत्मा – oneself; एव – indeed; रिपुः – enemy; आत्मनः – of the self; आत्मा – self; आत्मना – by oneself; न – not; चेत् – if not; त्रातः – protected, saved; तत् – that; उपायः – means, way, approach; अस्ति – is; न – not; इतरः – another.

Prose order of the verse

आत्मा एव हि आत्मनः बन्धुः, आत्मा एव आत्मनः रिपुः (अस्ति) । आत्मना आत्मा त्रातः न चेत्, तत् इतरः उपायः न अस्ति ।

Translation of the verse

The self alone indeed is
one’s own friend.
The self alone is one’s own enemy.
If the self is not saved by oneself,
there is no other means.

***

Bhaja Govindam is one of the most popular works attributed to Adi Shankaracarya. Though it is often regarded as a devotional hymn, its verses convey a profound message of Vedānta in simple and direct language.

The verses point us beyond the fleeting concerns of everyday life and towards the knowledge of our true nature. Through them, Adi Shankaracarya encourages discrimination, detachment, self-discipline, and the pursuit of Self-knowledge—the means by which one may attain lasting peace and freedom.

Here are four selected verses from Bhaja Govindam.

सत्सङ्गत्वे निस्सङ्गत्वं
निस्सङ्गत्वे निर्मोहत्वं ।
निर्मोहत्वे निश्चलतत्त्वं
निश्चलतत्त्वे जीवन्मुक्तिः ॥ 9 ॥

Word meanings

सत्सङ्गत्वे – in the company of the noble; निस्सङ्गत्वम् – state of being unattached; निस्सङ्गत्वे – in the state of being unattached; निर्मोहत्वम् – state of being undeluded; निर्मोहत्वे – in the state of being undeluded; निश्चलतत्त्वम् – state of having realized the unchangeable Truth (निश्चल – unchangeable, steady; तत्त्वम् – the Reality, Truth, the real nature of the Self); निश्चलतत्त्वे – having realized the unchangeable Truth; जीवन्मुक्तिः – liberation while living.

Prose order of the verse

सत्सङ्गत्वे निस्सङ्गत्वम् । निस्सङ्गत्वे निर्मोहत्वम् । निर्मोहत्वे निश्चलतत्त्वम् । निश्चलतत्त्वे जीवन्मुक्तिः (भवति) ।

Word meanings

Through the company of the wise,
detachment arises.
Through detachment,
there arises freedom from delusion.
Through freedom from delusion,
there arises steadfastness in the Truth.
And through steadfastness in the Truth,
there arises liberation.

कुरुते गङ्गासागरगमनं
व्रतपरिपालनमथवा दानम् ।
ज्ञानविहीनः सर्वमतेन
मुक्तिं न भजति जन्मशतेन ॥ 17 ॥

Word meanings

कुरुते – does; गङ्गासागर-गमनम् – pilgrimage to holy places on the banks of the Ganges (गङ्गासागर – lit. the mouth of Ganges where it enters the ocean); व्रत-परिपालनम् – observance of religious austerities or vows, any pious observance (व्रत – religious austerities, vows); अथवा – or; दानम् – charity, giving; ज्ञानविहीनः – one who is devoid of knowledge of the Truth; सर्वमतेन – in everyone’s opinion or view; मुक्तिम् – liberation, freedom; न – not; भजति – attain, gain; जन्मशतेन – by hundreds of births, lives.

Prose order of the verse

(यः) गङ्गासागरगमनं व्रतपरिपालनम् अथवा दानम् कुरुते (परन्तु सः) ज्ञानविहीनः (चेत्) सर्वमतेन जन्मशतेन (अपि) मुक्तिं न भजति ।

Word meanings

One may undertake pilgrimages to holy places
on the banks of the Ganges,
observe various religious vows and austerities,
or perform various acts of charity;
However much one may indulge in all these,
devoid of the knowledge of the Truth
one does not attain liberation,
even after hundreds of births.
This is according to all schools of thought.

कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः ।
इति परिभावय सर्वमसारं
विश्वं त्यक्त्वा स्वप्नविचारम् ॥ 23 ॥

Word meanings

कः – who; त्वम् – you; कः – who; अहम् – I; कुतः – from where; आयातः – come; का – who; मे – my; जननी – mother; कः – who; मे – my; तातः – father; इति – thus; परिभावय – recognize; सर्वम् – entire, all; असारम् – sapless, essence-less, worthless; विश्वम् – the world phenomenon; त्यक्त्वा – giving up, abandoning; स्वप्नविचारम् – appearing like a dream.

Prose order of the verse

कः त्वम् ? कः अहं ? कुतः आयातः ? का मे जननी ? कः मे तातः ? स्वप्नविचारम् विश्वं त्यक्त्वा सर्वम् असारं इति परिभावय ।

Translation of the verse

Who are you? Who am I?
From where have I come?
Who is my mother? Who is my father?
Reflect on these questions well.
Give up the idea of the world
seeing it as a dream-like phenomenon,
and recognize everything in the world
to be worthless (devoid of essence).

कामं क्रोधं लोभं मोहं
त्यक्त्वाऽऽत्मानं भावय कोऽहम् ।
आत्मज्ञानविहीना मूढा-
स्ते पच्यन्ते नरकनिगूढाः ॥ 26 ॥

Word meanings

कामम् – desire; क्रोधम् – anger; लोभम् – greed; मोहम् – delusion; त्यक्त्वा – abandoning, giving up; आत्मानम् – one’s own Self; भावय – meditate, think, recognize; कः – who; अहम् – I; आत्मज्ञान-विहीनाः – those who are deprived of Self-knowledge; मूढाः – fools; ते – they; पच्यन्ते – are cooked or burnt, are tormented; नरकनिगूढाः – those who are captive in hell (नरक – hell; निगूढ – concealed, hidden, walking concealed or in disguise).

Prose order of the verse

कामं क्रोधं लोभं मोहं त्यक्त्वा , “कः अहम्” (इति चिन्तनेन) आत्मानं भावय । आत्मज्ञानविहीनाः मूढाः । ते नरकनिगूढाः पच्यन्ते ।

Translation of the verse

Abandoning desire, anger,
greed, and delusion,
meditate upon the Self,
by constant rumination
on “Who am I?”
Those who are devoid of the
knowledge of the Self are fools,
and they are tormented like captives in hell.

***

Book with a Commentary on Bhaja Govindam

For a detailed commentary on the complete text of Bhaja Govindam, you may refer to my book Bhaja Govindam — Essence of Vedanta for Peace and Happiness.

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***

॥ उपदेश-पञ्चकम् ॥

When we get into any pursuit, we are most comfortable when we have clearly laid down instructions on ‘what we should do’. In the case of the spiritual path also, which can appear nebulous, we look for clearly laid down instructions. In his composition, Adi Shankaracharya, very lucidly enumerates the instructions for the spiritual seeker. This composition is also called Sādhanā Panchakam (साधना पञ्चकम्).

[Upadesha means instruction, teaching, or advice. Panchakam means ‘consisting of five.’]

Verse 1

वेदो नित्यमधीयतां तदुदितं कर्म स्वनुष्ठीयतां
तेनेशस्य विधीयतामपचितिः काम्ये मतिस्त्यज्यताम् ।
पापौघः परिधूयतां भवसुखे दोषोऽनुसन्धीयता-
मात्मेच्छा व्यवसीयतां निजगृहात्तूर्णं विनिर्गम्यताम् ॥ 1 ॥

Word meanings

वेदः – Vedas; नित्यम् – constantly, daily; अधीयताम् – study, remember; तत् – that ; उदितम् – proclaimed, declared ; कर्म – disciplines, actions; स्वनुष्ठीयताम् – act in conformance; तेन – by that; ईशस्य – of the Lord; विधीयताम् – perform; अपचितिः – honour, reverence; काम्ये – in actions which we perform for fulfilment of desires; मतिः – mind; त्यज्यताम् – renounce; पापौघः – all accumulated sins; परिधूयताम् – shake off; भवसुखे – in material comforts and pleasures; दोषः – bad consequence, detrimental effect; अनुसन्धीयताम् – perform inquiry; आत्मेच्छा – desire for Self-knowledge; व्यवसीयताम् – be well-resolved, determined; निजगृहात् – from one’s home; तूर्णम् – quickly; विनिर्गम्यताम् – depart or escape.

Prose order of the verse

वेदः नित्यम् अधीयताम् । तत् उदितं कर्म स्वनुष्ठीयताम् । तेन ईशस्य अपचितिः विधीयताम् । काम्ये मतिः त्यज्यताम् । पापौघः परिधूयताम् । भवसुखे दोषः अनुसन्धीयताम् । आत्मेच्छा व्यवसीयताम् । निजगृहात् तूर्णं विनिर्गम्यताम् ।

Translation of the verse

Study the Vedas daily.
Act in accordance with the duties and
disciplines proclaimed in the Vedas.
Through those acts, worship the Lord.
Renounce actions for fulfilment of one’s own desires.
Wash away all accumulated sins.
Reflect on the detrimental effects
of material comforts and pleasures.
Be well-resolved in the aspiration
for Self-knowledge.
In order to realize that,
immediately give up attachment to household life.

Notes

Let us examine the very first instruction, “Study the Vedas daily.” In the verse, the verb used is अधीयताम्, which more accurately translates as “let it be studied.” For natural usage, it has been translated as “study.” The same approach has been taken across all the verses and instructions therein.

“Through those acts, worship the Lord” should be interpreted as “Offer these actions and their outcomes at the Lord’s feet.”

Verse 2

सङ्गः सत्सु विधीयतां भगवतो भक्तिर्दृढाऽऽधीयतां
शान्त्यादिः परिचीयतां दृढतरं कर्माशु सन्त्यज्यताम् ।
सद्विद्वानुपसृप्यतां प्रतिदिनं तत्पादुका सेव्यतां
ब्रह्मैकाक्षरमर्थ्यतां श्रुतिशिरोवाक्यं समाकर्ण्यताम् ॥ 2 ॥

Word meanings

सङ्गः – association; सत्सु – among the noble and wise; विधीयताम् – must do; भगवतः – to God; भक्तिः – devotion; दृढा – firm, resolute; आधीयताम् – cultivate; शान्त्यादिः – calmness of the mind, etc.; परिचीयताम् – develop; दृढतरम् – firmly; कर्म – acts (actions performed for fulfilment of desires); आशु – immediately; सन्त्यज्यताम् – abandon definitely; सद्विद्वान् – wise, knower of the Supreme Truth; उपसृप्यताम् – approach gently (with humility); प्रतिदिनम् – every day, day by day; तत् – that; पादुका – sandal; सेव्यताम् – serve, honour; ब्रह्मैकाक्षरम् – the One Imperishable Brahman; अर्थ्यताम् – seek; श्रुतिशिरः वाक्यम् – words of wisdom of the Upanishads; समाकर्ण्यताम् – listen to.

Prose order of the verse

सत्सु सङ्गः विधीयताम् । भगवतः दृढा भक्तिः आधीयताम् । शान्त्यादिः परिचीयताम् । कर्म आशु दृढतरं सन्त्यज्यताम् । सद्विद्वान् उपसृप्यताम् । प्रतिदिनं तत् पादुका सेव्यताम् । ब्रह्मैकाक्षरम् अर्थ्यताम् । श्रुतिशिरः वाक्यं समाकर्ण्यताम् ।

Translation of the verse

Be in the association of the noble and wise.
Be resolute and firm in the devotion to God.
Develop calmness of the mind, etc.
Firmly and immediately abandon actions
performed for fulfilment of desires.
Approach with humility
a knower of the Supreme Truth.
Worship his feet daily.
(Be of service to him)
Seek the One Imperishable Brahman.
Listen well to the words of wisdom of the Upanishads.

Verse 3

वाक्यार्थश्च विचार्यतां श्रुतिशिरःपक्षः समाश्रीयतां
दुस्तर्कात्सुविरम्यतां श्रुतिमतस्तर्कोऽनुसन्धीयताम् ।
ब्रह्मास्मीति विभाव्यतामहरहर्गर्वः परित्यज्यतां
देहेऽहम्मतिरुज्झ्यतां बुधजनैर्वादः परित्यज्यताम् ॥ 3 ॥

Word meanings

वाक्यार्थः – Meaning of the Spiritual Texts (Upanishadic wisdom, Vedanta-vākyas); च – and ; विचार्यताम् – ruminate (do vichāra), deliberate; श्रुतिशिरःपक्षः – position (standpoint) of the Upanishads; समाश्रीयताम् – abide (take refuge) very well; दुस्तर्कात् – futile argumentation; सुविरम्यताम् – deliberately abstain from, keep away; श्रुतिमतः – intention, sanction of the Vedas; तर्कः – reasoning, inquiry; अनुसन्धीयताम् – investigate, aim at; ब्रह्म अस्मि – ‘I am Brahman’; इति – thus; विभाव्यताम् – contemplate or ruminate over; अहरहः – daily, always; गर्वः – sense of egoism, pride; परित्यज्यताम् – abandon; देहे – in the body; अहम्मतिः – feeling of ‘I’ (with respect to the body); उज्झ्यताम् – abandon, leave; बुधजनैः – with the wise men; वादः – argumentation, contest; परित्यज्यताम् – abandon.

Prose order of the verse

वाक्यार्थः विचार्यताम् । श्रुतिशिरःपक्षः च समाश्रीयताम् । दुस्तर्कात् सुविरम्यताम् । श्रुतिमतः तर्कः अनुसन्धीयताम् । ब्रह्म अस्मि इति अहरहः विभाव्यताम् । गर्वः परित्यज्यताम् । देहे अहम्मतिः उज्झ्यताम् । बुधजनैः वादः परित्यज्यताम् ।

Translation of the verse

Ruminate over the meaning of the
Vedantic statements (from Upanishads).
Always, abide in the position of the Upanishads.
Abstain from futile logic and argumentation.
Adopt reasoning that is in
accordance with the Vedas.
Always contemplate over the thought
“I am Brahman.”
Abandon egoism and pride.
Give up the identification
of the Self with the body.
Avoid argumentation with the wise.

Verse 4

क्षुद्व्याधिश्च चिकित्स्यतां प्रतिदिनं भिक्षौषधं भुज्यतां
स्वाद्वन्नं न तु याच्यतां विधिवशात् प्राप्तेन सन्तुष्यताम् ।
शीतोष्णादि विषह्यतां न तु वृथा वाक्यं समुच्चार्यता-
मौदासीन्यमभीप्स्यतां जनकृपानैष्ठुर्यमुत्सृज्यताम् ॥ 4 ॥

Word meanings

क्षुद्व्याधिः – hunger as a disease; च – and; चिकित्स्यताम् – treat; प्रतिदिनम् – daily; भिक्षौषधम् – food obtained by begging as medicine; भुज्यताम् – consume, eat; स्वाद्वन्नम् (स्वादु अन्नम्) – sweet or delicious food; न – not; तु – and; याच्यताम् – ask for oneself; विधिवशात् – through the power of fate (by chance); प्राप्तेन – by whatever one obtains; सन्तुष्यताम् – be contented, satisfied; शीतोष्णादि – heat, cold, etc.; विषह्यताम् – forebear, conquer; न – not; तु – and; वृथा – frivolous, useless; वाक्यम् – speech, talk; समुच्चार्यताम् – utter; औदासीन्यम् – indifference, detachment; अभीप्स्यताम् – long for, yearn for; जनकृपानैष्ठुर्यम् – kindness from some people and harshness towards some (जन – people; कृपा – kindness; नैष्ठुर्य – harshness); उत्सृज्यताम् – eschew, abandon.

Prose order of the verse

क्षुद्व्याधिः चिकित्स्यताम् । प्रतिदिनं च भिक्षौषधं भुज्यताम् । स्वाद्वन्नं न तु याच्यताम् । विधिवशात् प्राप्तेन सन्तुष्यताम् । शीतोष्णादि विषह्यताम् । वृथा तु वाक्यं न समुच्चार्यताम् । औदासीन्यं अभीप्स्यताम् । जनकृपानैष्ठुर्यं उत्सृज्यताम् ।

Translation of the verse

Regard hunger as a disease and treat it accordingly.
Daily, partake of food as though it were medicine.
Do not seek delicious food.
Be content with whatever comes by chance.
Forbear and conquer heat and cold.
Do not indulge in frivolous talk.
Yearn for inner detachment and equanimity.
Eschew both craving for others’ kindness and
showing harshness towards others.

Verse 5

एकान्ते सुखमास्यतां परतरे चेतः समाधीयतां
पूर्णात्मा सुसमीक्ष्यतां जगदिदं तद्बाधितं दृश्यताम् ।
प्राक्कर्म प्रविलाप्यतां चितिबलान्नाप्युत्तरैः श्लिष्यतां
प्रारब्धं त्विह भुज्यतामथ परब्रह्मात्मना स्थीयताम् ॥ 5 ॥

Word meanings

एकान्ते – in solitude; सुखम् – happiness, peace; आस्यताम् – be; परतरे – in the Supreme Truth (Brahman); चेतः – mind; समाधीयताम् – bring into harmony or union; पूर्णात्मा – ever-full Self; सुसमीक्ष्यताम् – perceive well; जगत् – world; इदम् – this; तत् – that; बाधितम् – annulled; दृश्यताम् – see; प्राक्कर्म – past karmas; प्रविलाप्यताम् – to be completely annihilated; चितिबलात् – power of knowledge; न – and; अपि – also; उत्तरैः – future karmas (actions); श्लिष्यताम् – embrace, bind; प्रारब्धम् – prārabdha-karma (actions which have begun to bear fruit); तु – also; इह – here; भुज्यताम् – undergo, experience; अथ – then; परब्रह्मात्मना – in the Supreme Self; स्थीयताम् – abide.

Prose order of the verse

एकान्ते सुखं आस्यताम् । चेतः परतरे समाधीयताम् । पूर्णात्मा सुसमीक्ष्यताम् । इदं जगत् तत् बाधितं दृश्यताम् । प्राक्कर्म चितिबलात् प्रविलाप्यताम् । उत्तरैः अपि न श्लिष्यताम् । प्रारब्धं तु इह भुज्यताम् । अथ परब्रह्मात्मना स्थीयताम् ।

Translation of the verse

Be comfortable and happy in solitude.
Establish the mind in the Supreme Reality.
Realize the ever-full Self.
See the universe as annulled by That (the ever-full Self).
Annihilate the past karmas by the power of Self-knowledge.
Do not court bondage with the fruits of actions to be performed.
Experience the effects of prārabdha-karma here itself.
Abide in the Supreme Brahman.

Notes

Prārabdha-karma: The results of past actions that have already begun to bear fruit, here, in this life.

***

Brahmajñānāvalīmālā was composed by the great saint and Advaita scholar, Adi Shankaracharya. It consists of twenty-one verses that are extremely beautiful, inspiring, elevating, and profound. Brahma-jñāna refers to the knowledge of Brahman. As the title suggests, it is a garland — a garland consisting of beads (or series of verses) of the message of the Upanishads, the knowledge of Brahman. The very decisive assertions in this text immediately drive home the quintessential messages of Advaita Vedanta.

Reflecting on its message generates conviction in our true nature, prepares the mind for meditation, and guides the seeker towards inner freedom.

Here are four verses from this text:

Verse 2

असङ्गोऽहमसङ्गोऽहं
असङ्गोऽहं पुनः पुनः ।
सच्चिदानन्दरूपोऽहं
अहमेवाहमव्ययः ॥

Word meanings

असङ्गः — Detached, unattached; अहम् — I; असङ्गः अहम् — detached am I; असङ्गः अहम् — detached am I; पुनः पुनः — again and again; सच्चिदानन्दरूपः — of the nature of sat (Existence), chit (Consciousness), ānanda (Bliss); अहम् — I; अहम् — I; एव — alone, indeed; अहम् — the Self; अव्ययः — imperishable, unchanging, immutable, undecaying.

Prose order of the verse

अहं असङ्गः (अस्मि) । अहं असङ्गः (अस्मि)। पुनः पुनः अहं असङ्गः (अस्मि) । अहं सच्चिदानन्दरूपः (अस्मि) । अहं एव अव्ययः अहं (अस्मि) ।

Translation of the verse

Detached am I. Detached am I.
Again and again, detached am I.
I am of the nature of Existence-Consciousness-Bliss.
I am indeed the immutable, imperishable, undecaying Self.

Verse 6

प्रत्यक्चैतन्यरूपोऽहं
शान्तोऽहं प्रकृतेः परः ।
शाश्वतानन्दरूपोऽहं
अहमेवाहमव्ययः ॥

Word meanings

प्रत्यक्चैतन्यरूपः — of the nature of the innermost Consciousness (प्रत्यक् — inward, inmost; चैतन्य — Consciousness); अहम् — I; शान्तः — tranquil, calm, undisturbed, peaceful; अहम् — I; प्रकृतेः परः — beyond nature, transcends nature; शाश्वतानन्दरूपः — of the nature of eternal bliss (शाश्वत — eternal, incessant, perpetual; आनन्द — bliss); अहम् — I; अहम् — I; एव — alone, indeed; अहम् — the Self; अव्ययः — imperishable, unchanging, immutable, undecaying.

Prose order of the verse

अहं प्रत्यक्चैतन्यरूपः (अस्मि)। अहं शान्तः (अस्मि) । (अहं) प्रकृतेः परः (अस्मि) । अहं शाश्वतानन्दरूपः (अस्मि) । अहं एव अव्ययः अहं (अस्मि) ।

Translation of the verse

I am of the nature of the innermost Consciousness.
I am tranquil.
I transcend nature.
I am of the nature of eternal bliss.
I am indeed the immutable, imperishable, undecaying Self.

Verse 8

नानारूपव्यतीतोऽहं
चिदाकारोऽहमच्युतः ।
सुखरूपस्वरूपोऽहं
अहमेवाहमव्ययः ॥

Word meanings

नानारूपव्यतीतः — beyond the manifold forms or shapes (नानारूप — manifold forms; व्यतीत — beyond, gone); अहम् — I; चिदाकारः — of the form of Consciousness (चित् — Consciousness; आकार — form); अहम् — I; अच्युतः — imperishable, fixed, firm, permanent; सुखरूपस्वरूपः — one’s own real nature is that of the nature of happiness; अहम् — I; अहम् — I; एव — alone, indeed; अहम् — the Self; अव्ययः — imperishable, unchanging, immutable, undecaying.

Prose order of the verse

अहं नानारूपव्यतीतः (अस्मि) । अहं चिदाकारः (अस्मि) । (अहं) अच्युतः (अस्मि) । अहं सुखरूपस्वरूपः (अस्मि) । अहं एव अव्ययः अहं (अस्मि) ।

Translation of the verse

I am beyond the manifold forms.
I am of the nature of Consciousness.
I am unchanging.
I am of the nature of happiness.
I am indeed the immutable, imperishable, undecaying Self.

Verse 16

तापत्रयविनिर्मुक्तो
देहत्रयविलक्षणः ।
अवस्थात्रयसाक्ष्यस्मि
चाहमेवाहमव्ययः ॥

Word meanings

तापत्रयविनिर्मुक्तः — free from the three kinds of afflictions (ताप — affliction, pain, misery; त्रय — three; विनिर्मुक्तः — liberated, free from); देहत्रयविलक्षणः — different from the three bodies — gross, subtle and causal bodies (देह — body; त्रय — three; विलक्षण — different, other); अवस्थात्रयसाक्षी — witness to the three states of experience (अवस्था — state; त्रय — three; साक्षी — witness); अस्मि — am; च — and; अहम् — I; एव — alone, indeed; अहम् — the Self; अव्ययः — imperishable, unchanging, immutable, undecaying.

Prose order of the verse

(अहं) तापत्रयविनिर्मुक्तः (अस्मि) । (अहं) देहत्रयविलक्षणः (अस्मि) । (अहं) अवस्थात्रयसाक्षी च अस्मि । अहं एव अव्ययः अहं (अस्मि) ।

Translation of the verse

I am free from the three kinds of afflictions.
I am other than the three bodies.
I am the witness to the three states of experience.
I am indeed the immutable, imperishable, undecaying Self.

Notes

• The three kinds of afflictions in life are: (1) Afflictions caused by forces beyond human control, traditionally associated with divine/cosmic or natural forces. (2) Afflictions caused by other beings or external physical factors. (3) Afflictions caused by the body and mind.

• The three bodies are gross, subtle, and causal.

• The three states of experience are waking, dream, and sleep.

Book with a Commentary on Brahmajñānāvalīmālā

For a detailed commentary on the complete text of Brahmajñānāvalīmālā, you may refer to my book, Who Am I? — A Vedantic Vision of the Self.

The decisive assertions in this text immediately drive home the quintessential messages of Advaita Vedanta, and reveal our real identity (the Self), thereby answering the eternal question: “Who am I?”

The book is available as a Kindle eBook on Amazon.

***

Desire is one of the most frequently discussed subjects in the Hindu scriptures. It is presented as the root cause of agitation, sorrow, and bondage. Here is a collection of verses that reveal the nature of desire and point the way to freedom through contentment and the realization of one’s inner fullness.

सर्वसंसारदोषाणां तृष्णैका दीर्घदुःखदा ।
अन्तःपुरस्थमपि या योजयत्यतिसङ्कटे ॥
[Yogavāsishtha 1.2.61]

Word meanings

सर्वसंसारदोषाणां – of all the faults or vices in the world; तृष्णा – desire; एका – one, alone; दीर्घदुःखदा – bestower of great sorrow; अन्तःपुरस्थम् – one staying in the king’s palace; अपि – also; या – who; योजयति – puts to, connects; अतिसङ्कटे – in great difficulty, in grave danger.

Prose order of the verse

या तृष्णा सर्वसंसारदोषाणां एका दीर्घदुःखदा (अस्ति), (सा) अन्तःपुरस्थम् अपि अतिसङ्कटे योजयति ।

Translation of the verse

Among all the faults
(or vices) in the world,
that desire which alone
is the bestower of great sorrow,
puts in great danger
even the one staying
in the inner chambers of the king’s palace.

यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम् ।
तृष्णाक्षयसुखस्यैते नार्हतः षोडशीं कलाम् ॥
[Mahabharata 12.282.6]

Word meanings

यत् – which; च – and; कामसुखं – the pleasures of sensory enjoyment; लोके – in the world; यत् – which; च – and; दिव्यं – wonderful, heavenly; महत्सुखम् – great happiness; तृष्णाक्षयसुखस्य – of the happiness resulting from cessation of desires; एते – these two; न – not; अर्हतः – deserving, worthy; षोडशीं – one sixteenth; कलाम् – part.

Prose order of the verse

यत् च कामसुखं लोके यत् च दिव्यं महत्सुखम्, एते तृष्णाक्षयसुखस्य षोडशीं कलाम् न अर्हतः ।

Translation of the verse

The pleasures of
sensory enjoyment in this world and
the great heavenly happiness —
these two do not amount to
even one-sixteenth of the happiness
resulting from cessation of desires.

भोगा न भुक्ता वयमेव भुक्ता-
स्तपो न तप्तं वयमेव तप्ताः ।
कालो न यातो वयमेव याता-
स्तृष्णा न जीर्णा वयमेव जीर्णाः ॥
[Vairāgyashatakam 7]

Word meanings

भोगाः – the objects of enjoyment; न – not; भुक्ताः – ones who are consumed, enjoyed; वयं – we; एव – indeed, alone; भुक्ताः – ones who are consumed, enjoyed; तपः – austerity, penance; न – not; तप्तं – practised, performed, scorched; वयं – we; एव – indeed, alone; तप्ताः – scorched; कालः – time; न – not; यातः – passed, gone away; वयं – we; एव – indeed, alone; याताः – passed, gone; तृष्णा – desire; न – not; जीर्णा – withered away, worn out, decay; वयं – we; एव – indeed, alone; जीर्णाः – wither away, decay.

Prose order of the verse

भोगाः न भुक्ताः, वयं एव भुक्ताः । तपः न तप्तं, वयं एव तप्ताः । कालः न यातः, वयं एव याताः । तृष्णा न जीर्णा, वयं एव जीर्णाः ।

Translation of the verse

The objects of enjoyment are not
consumed or enjoyed by us;
rather we are the ones who are consumed by them.
It is not the austerities that are performed by us;
rather we are the ones who are scorched by them.
It is not time that passes;
rather it is we who pass away.
It is not the desire that withers away;
rather it is we who wither away and perish.

न जातु कामः कामानामुपभोगेन शाम्यति ।
हविषा कृष्णवर्त्मेव भूय एव अभिवर्धते ॥
[Panchadashi 7.147]

Word meanings

न – not; जातु – at all, ever; कामः – desire; कामानाम् – of the objects of desire; उपभोगेन – by enjoyment, by consuming; शाम्यति – be satisfied, is pacified, is extinguished; हविषा – by clarified butter offered as an oblation in fire; कृष्णवर्त्म – fire (literally, ‘one whose way is black’); इव – like; भूयः – more, again; एव – indeed; अभिवर्धते – increases more.

Prose order of the verse

कामः कामानाम् उपभोगेन न जातु शाम्यति । हविषा कृष्णवर्त्म इव भूयः एव अभिवर्धते ।

Translation of the verse

The desires of the mind
are never extinguished (pacified)
by the enjoyment of the objects of desire.
On the contrary, desire is like a fire
that is enhanced
by pouring clarified butter into it
as an oblation.

आशा हि लोहरज्जुभ्यो विषमा विपुला दृढा ।
कालेन क्षीयते लोहं तृष्णा तु परिवर्धते ॥
[Yogavāsishtha 6.91.6]

Word meanings

आशा – desire; हि – indeed; लोहरज्जुभ्यः – than iron chains (literally iron ropes); विषमा – different, dangerous, formidable; विपुला – abundant, extensive, numerous, vast; दृढा – strong, hard, firm; कालेन – with time; क्षीयते – wears away; लोहं – iron; तृष्णा – desire; तु – but; परिवर्धते – increases continually, grows in every direction.

Prose order of the verse

आशा हि लोहरज्जुभ्यः विषमा, विपुला, दृढा । लोहं कालेन क्षीयते तृष्णा तु परिवर्धते ।

Translation of the verse

Desire is indeed more
formidable, extensive, and strong
than iron chains.
Iron wears away with time;
but desire increases continually and
grows in every direction.

सन्तुष्टस्य निरीहस्य स्वात्मारामस्य यत्सुखम् ।
कुतस्तत्कामलोभेन धावतोऽर्थेहया दिशः ॥
[Srimad Bhāgavatam 7.15.16]

Word meanings

सन्तुष्टस्य – of one who is content; निरीहस्य – of one who is free from desires; स्वात्मारामस्य – of one who delights in one’s own Self; यत् – which; सुखम् – happiness; कुतः – where; तत् – that; कामलोभेन – by desire and greed; धावतः – running about; अर्थेहया – with the desire for wealth or material objects (अर्थ – wealth; ईह – desire); दिशः – in all directions.

Prose order of the verse

सन्तुष्टस्य, निरीहस्य, स्वात्मारामस्य यत् सुखम् (भवति), तत् अर्थेहया कामलोभेन दिशः धावतः कुतः (भवति) ।

Translation of the verse

The happiness which belongs
to one who is free from desires,
who is content, and
who delights in one’s own Self —
how can happiness belong to one
who runs in all directions,
driven by craving and greed
with the desire for pursuit of wealth?

पूर्णतामलमाश्रित्य स्वात्मन्येवात्मना स्वयम् ।
पौरुषेण प्रयत्नेन तृष्णां सर्वत्र वर्जयेत् ॥
[Yogavāsishtha 2.15.14]

Word meanings

पूर्णतां – fullness; अलं – sufficient, enough; आश्रित्य – having taken refuge in; स्वात्मनि – in oneself; एव – indeed; आत्मना – by oneself; स्वयम् – oneself; पौरुषेण – by courage; प्रयत्नेन – by effort; तृष्णां – desire; सर्वत्र – everywhere; वर्जयेत् – must give up.

Prose order of the verse

स्वयम् स्वात्मनि एव आत्मना पूर्णतां अलं आश्रित्य, पौरुषेण प्रयत्नेन सर्वत्र तृष्णां वर्जयेत् ।

Translation of the verse

Having taken refuge
in the fullness of one’s own Self,
by oneself,
one must completely give up desires,
through determination and self-effort.

***

Most Vedantic texts begin with an invocation to the Supreme Brahman (the Ultimate Reality). In this selection, we have included a few verses from the Yogavāsishtha, a highly significant Vedantic text in the form of a dialogue between Sage Vasishtha and Sri Rama. By constantly reflecting upon these verses, the seeker is reminded of one’s own true nature.

यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
यत्रैवोपशमं यान्ति तस्मै सत्यात्मने नमः ॥
[Yogavāsishtha 1.1.1]

Word meanings

यतः – from whom; सर्वाणि – all; भूतानि – beings; प्रतिभान्ति – appear; स्थितानि – remain, exist; च – and; यत्र – where; एव – alone; उपशमं – cessation, becoming extinct, dissolve; यान्ति – attain, go, enter; तस्मै – to that; सत्यात्मने – who is of the nature of Reality, who is True Self; नमः – salutations.

Prose order of the verse

सर्वाणि भूतानि यतः प्रतिभान्ति, स्थितानि च, यत्र एव उपशमं यान्ति, तस्मै सत्यात्मने नमः ।

Translation of the verse

Salutations to that Supreme,
who is of the nature of Truth (Reality),
from whom all beings appear and become manifest,
in whom all beings exist, and
in whom all beings dissolve.

ज्ञाता ज्ञानं तथा ज्ञेयं द्रष्टा दर्शनदृश्यभूः ।
कर्ता हेतुः क्रिया यस्मात्तस्मै ज्ञप्त्यात्मने नमः ॥
[Yogavāsishtha 1.1.2]

Word meanings

ज्ञाता – the knower; ज्ञानं – knowledge, the means of knowing; तथा – and; ज्ञेयं – the object to be known; द्रष्टा – the seer; दर्शन-दृश्यभूः – the perception and the visible realm (or the field of visible objects); कर्ता – doer; हेतुः – the instrument, the motive, cause, reason; क्रिया – action; यस्मात् – from which, from whom; तस्मै – to that; ज्ञप्त्यात्मने – who is of the nature of Intelligence, who is of the nature of knowledge; नमः – salutations.

Prose order of the verse

यस्मात् ज्ञाता, ज्ञानं, तथा ज्ञेयं, द्रष्टा, दर्शनदृश्यभूः, कर्ता, हेतुः, क्रिया (च) तस्मै ज्ञप्त्यात्मने नमः ।

Translation of the verse

Salutations to that Supreme,
who is of the nature of Consciousness (Pure Intelligence),
from whom arise the knower,
the knowledge, and the known,
from whom arise the seer, the seeing process,
and the field of visible objects, and
from whom arise the doer,
the cause, and the action.

Notes

• Three triads are discussed here:

1. the triad of knowledge: the knower, the knowledge, and the known;

2. the triad of perception: the seer, the seeing process, and the field of visible objects;

3. the triad of action: the doer, the cause, and the action.

• The word ज्ञप्ति (jñapti) refers to Consciousness or Pure Intelligence or Knowledge.

स्फुरन्ति सीकरा यस्मादानन्दस्याम्बरेऽवनौ ।
सर्वेषां जीवनं तस्मै ब्रह्मानन्दात्मने नमः ॥
[Yogavāsishtha 1.1.3]

Word meanings

स्फुरन्ति – spring forth, manifest, vibrate; सीकराः – droplets of water, particles; यस्मात् – from whom; आनन्दस्य – of bliss; अम्बरे – in the sky; अवनौ – on the earth; सर्वेषां – of all, of all beings; जीवनं – life; तस्मै – to that; ब्रह्मानन्दात्मने – who is of the nature of the bliss of Brahman (the Supreme Reality); नमः – salutations.

Prose order of the verse

यस्मात् आनन्दस्य सीकराः अम्बरे अवनौ (च) सर्वेषां जीवनं स्फुरन्ति, तस्मै ब्रह्मानन्दात्मने नमः ।

Translation of the verse

Salutations to that Supreme,
who is of the nature of
the bliss of Brahman (the Supreme Reality),
from whom particles of bliss spring forth
through the sky and upon the earth,
and who is the very life of all beings.

दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः ।
यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥
[Yogavāsishtha 1.2.1]

Word meanings

दिवि – in the heaven; भूमौ – on the earth; तथा – and; आकाशे – in the sky; बहिः – outside; अन्तः – inside; च – and; मे – my; विभुः – the all-pervading Supreme; यः – who; विभाति – shines, illuminates; अवभासात्मा – knowledge-principle, Consciousness; तस्मै – to that; सर्वात्मने – to the Universal Self, to the Self of all; नमः – salutations.

Prose order of the verse

यः अवभासात्मा विभुः मे दिवि, भूमौ, तथा आकाशे, बहिः, अन्तः च विभाति, तस्मै सर्वात्मने नमः ।

Translation of the verse

My salutations to that
Universal Self (the Self of all), who,
being the all-pervading Consciousness
shines for me in heaven,
on the earth, in space, and
both inside and outside.

यस्मिन्सर्वं यतः सर्वं यः सर्वं सर्वतश्च यः ।
यश्च सर्वमयो नित्यं तस्मै सर्वात्मने नमः ॥
[Yogavāsishtha 6.36.18]

Word meanings

यस्मिन् – in whom; सर्वं – all, everything; यतः – from whom; सर्वं – all, everything; यः – who; सर्वं – all, everything; सर्वतः – from all sides, in every direction, everywhere; च – and; यः – who; यः – who; च – and; सर्वमयः – all-pervading, consisting of all; नित्यं – always; तस्मै – to that; सर्वात्मने – to the Self of all, to the Universal Self; नमः – salutations.

Prose order of the verse

यस्मिन् सर्वं, यतः सर्वं, यः सर्वं, यः सर्वतः च, यः च नित्यं सर्वमयः, तस्मै सर्वात्मने नमः ।

Translation of the verse

My salutations to that
Universal Self (the Self of all),
in whom abides everything,
from whom everything emerges,
who is everything,
who is everywhere, and
who always pervades everything.

***

If there is one thing that every human being wants, it is ‘happiness.’ And thinking thus, we go after things of the world. But happiness remains elusive. True happiness lies in being content. We seldom reflect on this truth. Here is a collection of verses from the scriptures that point to this. Let us use them as a means for deeper reflection.

संतोषं परमास्थाय सुखार्थी संयतो भवेत् ।
संतोषमूलं हि सुखं दुःखमूलं विपर्ययः ॥
[Manu Smriti 4.12]

Word meanings

संतोषं – contentment; परम् – supreme; आस्थाय – taking recourse to; सुखार्थी – one who wishes or seeks happiness; संयतः – self-controlled, self-contained; भवेत् – should become; संतोषमूलं – rooted in contentment; हि – indeed; सुखं – happiness; दुःखमूलं – the root of sorrow; विपर्ययः – the opposite, the contrary.

Prose order of the verse

सुखार्थी परम् संतोषं आस्थाय संयतः भवेत् । सुखं संतोषमूलं हि, दुःखमूलं विपर्ययः ।

Translation of the verse

The one who wishes for happiness
should be self-controlled
by taking recourse to supreme contentment.
Happiness has its root in contentment.
Its opposite — sorrow —
has its root in discontent.

वयमिह परितुष्टा वल्कलैस्त्वं दुकूलैः
सम इव परितोषो निर्विशेषो विशेषः ।
स तु भवतु दरिद्रो यस्य तृष्णा विशाला
मनसि च परितुष्टे कोऽर्थवान्को दरिद्रः ॥
[Vairāgya Shatakam 53]

Word meanings

वयम् – we; इह – here, in this world; परितुष्टाः – satisfied, content; वल्कलैः – by garment made from the bark of a tree; त्वम् – you; दुकूलैः – by garment made of fine cloth; समः – same; इव – like; परितोषः – delight, contentment; निर्विशेषः – without any difference; विशेषः – distinction; सः – he; तु – indeed; भवतु – is, let it be; दरिद्रः – poor; यस्य – whose; तृष्णा – desire; विशाला – great, extensive; मनसि – in the mind; च – and; परितुष्टे – content; कः – who; अर्थवान् – wealthy; कः – who; दरिद्रः – poor, beggar.

Prose order of the verse

इह वयं वल्कलैः परितुष्टाः, त्वं दुकूलैः (परितुष्टः) । परितोषः समः । विशेषः निर्विशेषः इव । यस्य तृष्णा विशाला, सः तु दरिद्रः भवतु । मनसि परितुष्टे च कः अर्थवान्, कः दरिद्रः ?

Translation of the verse

Here, in this world,
we are satisfied with a garment
made from the bark of a tree, and
you are satisfied by a garment
made of fine cloth, like silk.
But the contentment is the same
in both cases.
The external distinction makes
no difference to one’s contentment.
He indeed is poor whose desires are extensive.
If one is content in the mind,
who is wealthy and who is poor?

सदा सन्तुष्टमनसः सर्वाः सुखमया दिशः ।
शर्कराकण्टकादिभ्यो यथोपानत्पदः शिवम् ॥
[Srimad Bhāgavatam 7.15.17]

Word meanings

सदा – always; सन्तुष्टमनसः – for one whose mind is content; सर्वाः – all, everything; सुखमयाः – full of happiness; दिशः – in all directions; शर्कराकण्टकादिभ्यः – from gravel, thorns, etc. (शर्करा – gravel, pebbles; कण्टक – thorns; आदि – etc.); यथा – just as; उपानत्पदः – one whose feet have shoes (उपानत् – shoes; पद – feet); शिवम् – favourable, happiness.

Prose order of the verse

यथा उपानत्पदः शर्कराकण्टकादिभ्यः शिवम्, (तथा) सदा सन्तुष्टमनसः सर्वाः दिशः सुखमयाः ।

Translation of the verse

For one who has shoes on one’s feet,
even the path of pebbles, thorns, etc.
is favourable and easy to walk on.
In the same manner,
for one whose mind is content,
there is happiness everywhere.

असन्तोषपरा मूढाः सन्तोषं यान्ति पण्डिताः ।
अन्तो नास्ति पिपासायाः सन्तोषः परमं सुखम् ॥
[Mahābhārata 3.2.44]

Word meanings

असन्तोषपराः – those who are given to discontentment; मूढाः – the ignorant; सन्तोषं – contentment; यान्ति – attain; पण्डिताः – the wise persons; अन्तः – end; न अस्ति – is not; पिपासायाः – of thirst, of desires; सन्तोषः – contentment; परमं – supreme; सुखम् – happiness.

Prose order of the verse

मूढाः असन्तोषपराः, पण्डिताः सन्तोषं यान्ति । पिपासायाः अन्तः नास्ति । सन्तोषः परमं सुखम् ।

Translation of the verse

Those who are given to
discontentment are ignorant.
The wise attain contentment.
There is no end to desires.
Contentment is supreme happiness.

अन्तःसंतोषचित्तानां सम्पदस्ति पदे पदे ।
अन्तर्मलिनचित्तानां सुखं स्वप्नेऽपि दुर्लभम् ॥
[Subhāshitam]

Word meanings

अन्तःसंतोषचित्तानां – of those whose minds possess inner contentment (अन्तः – within, inner; संतोष – contentment; चित्त – mind); सम्पत् – abundance, prosperity; अस्ति – is; पदे पदे – in every step; अन्तर्मलिनचित्तानां – of those whose minds are tainted by inner impurities (मलिन – impurity); सुखं – happiness; स्वप्ने – in a dream; अपि – even; दुर्लभम् – difficult to be obtained, hard.

Prose order of the verse

अन्तःसंतोषचित्तानां पदे पदे सम्पत् अस्ति । अन्तर्मलिनचित्तानां सुखं स्वप्ने अपि दुर्लभम् (अस्ति) ।

Translation of the verse

For those whose minds
possess inner contentment,
there is abundance at every step.
For those whose minds are tainted by
inner impurities (such as desires),
happiness is hard to attain even in a dream.

Notes

While the word मलिन (malina) in अन्तर्मलिनचित्तानां literally means ‘impure’, in this context, it refers to a mind tainted by desires and other inner impurities.

सन्तोषामृततृप्तानां यत्सुखं शान्तचेतसाम् ।
कुतस्तद्धनलुब्धानामितश्चेतश्च धावताम् ॥
[Hitopadesha (Section: Mitralābha) 242]

Word meanings

सन्तोषामृततृप्तानां – of those who are satisfied with the nectar of contentment (सन्तोष – contentment; अमृत – nectar; तृप्त – content); यत् – which; सुखं – happiness; शान्तचेतसाम् – of those whose minds are tranquil; कुतः – where; तत् – that; धनलुब्धानाम् – of those who are desirous or greedy of wealth (धन – wealth; लुब्ध – greedy, desirous); इतः च इतः च – here and there; धावताम् – running.

Prose order of the verse

सन्तोषामृततृप्तानां शान्तचेतसाम् यत् सुखं, तत् इतः च इतः च धावताम् धनलुब्धानाम् कुतः (भवेत्) ?

Translation of the verse

The happiness of those
whose minds are tranquil,
who are satisfied
with the nectar of contentment —
how can such happiness
belong to those who are
greedy for wealth and
run here and there
in pursuit of it?

तुष्टेर्न किंचित्परमं सा सम्यक् प्रतितिष्ठति ।
विनीतक्रोधहर्षस्य सततं सिद्धिरुत्तमा ॥
[Mahābhārata 12.25.12]

Word meanings

तुष्टेः – than contentment; न – not; किंचित् – something; परमं – supreme; सा – that; सम्यक् – well; प्रतितिष्ठति – established; विनीतक्रोधहर्षस्य – of one who has subdued anger and excitement (विनीत – subdued, removed; क्रोध – anger; हर्ष – excitement, exhilaration); सततं – always; सिद्धिः – fulfilment, supreme felicity; उत्तमा – highest, best, excellent.

Prose order of the verse

तुष्टेः किंचित् परमं न (विद्यते) । सा (तुष्टिः) विनीतक्रोधहर्षस्य सम्यक् प्रतितिष्ठति । (तस्य) सततं उत्तमा सिद्धिः (भवति) ।

Translation of the verse

There is nothing greater than contentment.
That contentment is firmly established
in one who has subdued anger and excitement.
For such an individual,
there is always the highest fulfilment.

***

Since we are an integral part of nature, it comes as no surprise that the many aspects of nature are constantly speaking to us — provided we are willing to listen. In the Vedantic scriptures, the ocean has been used as a metaphor to convey various lessons to the spiritual seeker. Here are some:

My infinite nature is beyond all desires

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥

[Bhagavad Gita 2.70]

Word meanings

आपूर्यमाणं – completely full; अचलप्रतिष्ठं – standing firm; समुद्रम् – the ocean; आपः – water; प्रविशन्ति – enter; यद्वत् – in which way, just as; तद्वत् – in the same manner; कामाः – desires; यं – whom; प्रविशन्ति – enter; सर्वे – all; सः – he; शान्तिम् – peace, tranquility; आप्नोति – attains; न – not; कामकामी – desirer of enjoyments, one who has various desires.

Prose order of the verse

यद्वत् आपः आपूर्यमाणं अचलप्रतिष्ठं समुद्रम् प्रविशन्ति, तद्वत् सर्वे कामाः यं प्रविशन्ति, सः शान्तिम् आप्नोति कामकामी न ।

Translation of the verse

The ocean, completely filled with waters on all sides,
continues to remain firm and still,
even when the waters of the various rivers
flow into the ocean.
In the same manner,
one in whom all desires come,
but dissolve in him without causing any change —
such a one attains peace, and
not the one who yearns for the fulfilment of desires.

My real identity is beyond name and form

यथा नद्यः स्यन्दमानाः समुद्रे-
ऽस्तं गच्छन्ति नामरूपे विहाय ।
तथा विद्वान् नामरूपाद्विमुक्तः
परात्परं पुरुषमुपैति दिव्यम् ॥

[Mundakopanishad 3.2.8]

Word meanings

यथा – just as; नद्यः – rivers; स्यन्दमानाः – flowing rapidly; समुद्रे – in the ocean; अस्तं – to go down, set; गच्छन्ति – go; नामरूपे – name and form; विहाय – having given up; तथा – in the same manner; विद्वान् – the wise; नामरूपात् – from name and from; विमुक्तः – being free; परात् परं – greater than the greatest; पुरुषं – the Supreme Being; उपैति – attains; दिव्यम् – divine.

Prose order of the verse

यथा स्यन्दमानाः नद्यः नामरूपे विहाय समुद्रे अस्तं गच्छन्ति, तथा विद्वान् नामरूपात् विमुक्तः परात् परं दिव्यम् पुरुषं उपैति ।

Translation of the verse

Just as the various rivers,
giving up their names and forms,
merge with the ocean
(and become one with the large expanse),
in the same manner,
the wise one (who has realized the Self),
having gone beyond name and form
attains the greater than the greatest
divine Supreme Being.

I am undisturbed, even-minded in happiness and sorrow

महान्ति सुखदुःखानि यः पयांसीव सागरः ।
समं समुपगृह्णाति महाभोक्ता स उच्यते ॥

[Yogavāsishtha 6/1.115.26]

Word meanings

महान्ति – great; सुखदुःखानि – happiness and sorrow, pleasures and pains; यः – who; पयांसि – the waters (of the ocean); इव – like; सागरः – the ocean; समं – equanimity; समुपगृह्णाति – completely embraces, receives; महाभोक्ता – great enjoyer; सः – he; उच्यते – is called.

Prose order of the verse

यः महान्ति सुखदुःखानि सागरः पयांसि इव समं समुपगृह्णाति, सः महाभोक्ता उच्यते ।

Translation of the verse

One who completely embraces
both great pleasures and pains
with even-mindedness,
just as the ocean receives
the waters of the great rivers
(while remaining firm and still) —
such a one is called a great enjoyer.

I am like the ocean; names and forms are but bubbles

निस्तत्त्वे नामरूपे द्वे जन्मनाशयुते च ते ।
बुद्ध्या ब्रह्मणि वीक्षस्व समुद्रे बुद्बुदादिवत् ॥

[Panchadashi 13.79]

Word meanings

निस्तत्त्वे – devoid of reality; नामरूपे – name and form; द्वे – the two; जन्मनाशयुते – accompanied by birth and destruction (जन्म – birth; नाश – destruction; युत – accompanied by); च – and; ते – they; बुद्ध्या – by the intellect; ब्रह्मणि – in Brahman; वीक्षस्व – behold, see, know; समुद्रे – in the ocean; बुद्बुदादिवत् – like the bubble, foam, etc. (बुद्बुद – bubble; आदि – etc.).

Prose order of the verse

नामरूपे जन्मनाशयुते ते द्वे निस्तत्त्वे । (त्वं) च बुद्ध्या (एतौ) ब्रह्मणि समुद्रे बुद्बुदादिवत् वीक्षस्व ।

Translation of the verse

Both name and form
are devoid of any real existence, and
are subject to creation and destruction.
Therefore, know them to be
projected by the intellect upon Brahman,
just as waves, foam, etc. appear on the ocean.

Being detached, I am free from samsāra

अन्तःसंसङ्गवाञ्जन्तुर्मग्नः संसारसागरे ।
अन्तःसंसक्तिमुक्तस्तु तीर्णः संसारसागरात् ॥

[Yogavāsishtha 5.67.30]

Word meanings

अन्तःसंसङ्गवान् – one who is inwardly attached; जन्तुः – human being; मग्नः – sunk, immersed, plunged; संसारसागरे – in the ocean of samsāra (worldly existence); अन्तःसंसक्तिमुक्तः – one who is free from attachment; तु – but; तीर्णः – crosses over; संसारसागरात् – from the ocean of samsāra (worldly existence).

Prose order of the verse

अन्तःसंसङ्गवान् जन्तुः संसारसागरे मग्नः । अन्तःसंसक्तिमुक्तः तु संसारसागरात् तीर्णः ।

Translation of the verse

The human being who is inwardly attached,
is submerged (in bondage)
in the ocean of samsāra (worldly existence).
However, one who is free from attachment
crosses over the ocean of samsāra (worldly existence).

There is nothing for me to gain, and nothing to lose

मय्यनन्तमहाम्भोधौ जगद्वीचिः स्वभावतः ।
उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः ॥

[Ashtāvakra Gita 7.2]

Word meanings

मयि – in me; अनन्तमहाम्भोधौ – in the unbounded great ocean (अनन्त – unbounded; महा – great; अम्भोधि – ocean); जगद्वीचिः – the wave of the world (जगत् – world; वीचि – wave); स्वभावतः – by one’s own nature; उदेतु – may rise; वा – or: अस्तं आयातु – may come to dissolution; न – not; मे – for me; वृद्धिः – growth, increase, rise; न – not; च – and; क्षतिः – loss.

Prose order of the verse

अनन्तमहाम्भोधौ मयि जगद्वीचिः स्वभावतः उदेतु अस्तं आयातु वा । मे न वृद्धिः न च क्षतिः ।

Translation of the verse

In me, the unbounded great ocean,
the wave of the world
may rise or dissolve naturally.
For me, there is no growth or loss (**).

Notes

** For me, the Self, nothing can be added and nothing can be taken away. I am ever full.

***

Here is the link to Part 1 of this article.

Our spiritual tradition places great importance on acknowledging the lineage of teachers. The following verses offer salutations to the sages, teachers, and spiritual masters who have preserved and transmitted the wisdom of the scriptures, making it available to seekers even today.

Salutations to Sage Vyāsa

व्यासं वसिष्ठनप्तारं शक्तेः पौत्रमकल्मषम् ।
पराशरात्मजं वन्दे शुकतातं तपोनिधिम् ॥

Word meanings

व्यासं – Sage Vyāsa; वसिष्ठ-नप्तारं – great-grandson of Vasishtha; शक्तेः पौत्रम् – grandson of Shakti; अकल्मषम् – spotless, blemishless, pure; पराशरात्मजं – born of Parāshara; वन्दे – I offer my salutations, I worship; शुकतातं – the father of Shuka; तपोनिधिम् – a treasure house of austerities, an eminently pious one.

Prose order of the verse

वसिष्ठनप्तारं, शक्तेः पौत्रम्, पराशरात्मजं, शुकतातं, तपोनिधिम् अकल्मषम् व्यासं वन्दे ।

Meaning of the verse

I offer my salutations
to the blemishless (pure) Sage Vyāsa,
a treasure house of austerities,
the great-grandson of Vasishtha,
the grandson of Shakti,
the son of Parāshara, and
the father of Shuka.

Salutations to Sage Vyāsa and Adi Shankaracharya

शंकरं शंकराचार्यं केशवं बादरायणम् ।
सूत्रभाष्यकृतौ वन्दे भगवन्तौ पुनः पुनः॥

Word meanings

शंकरम् – Lord Siva; शंकराचार्यम् – Shankaracharya; केशवम् – Lord Vishnu; बादरायणम् – Sage Vyāsa; सूत्रभाष्यकृतौ – the authors of the Brahma Sutras and the commentaries; वन्दे – I worship, I offer my salutations; भगवन्तौ – the two divine individuals; पुनः पुनः – again and again.

Prose order of the verse

सूत्रभाष्यकृतौ भगवन्तौ शंकरं शंकराचार्यं केशवं बादरायणम् पुनः पुनः वन्दे ।

Meaning of the verse

I offer my salutations again and again
to the two divine individuals —
Adi Shankaracharya, who is none other than Lord Siva, and
Sage Vyāsa, who is none other than Lord Vishnu,
who are respectively the author of the commentaries and the composer of the Brahma Sutras.

Salutations to Adi Shankaracharya

श्रुतिस्मृतिपुराणानां आलयं करुणालयम् ।
नमामि भगवद्पाद-शङ्करं लोकशङ्करम् ॥

Word meanings

श्रुतिस्मृतिपुराणानाम् आलयम् – seat of Shruti, Smṛti, and Purāṇas; करुणालयम् – an abode of compassion; नमामि – I offer my humble salutations; भगवद्पाद-शङ्करम् – to Bhagavadpāda Adi Shankaracharya; लोकशङ्करम् – to the bestower of auspiciousness to the entire world.

Prose order of the verse

श्रुतिस्मृतिपुराणानां आलयं, करुणालयम्, लोकशङ्करम् भगवद्पाद-शङ्करं नमामि ।

Meaning of the verse

I offer my humble salutations
to Bhagavadpāda Adi Shankaracharya,
the abode of compassion,
who is the repository of Shruti, Smṛti, and Purāṇas, and
the bestower of auspiciousness to the entire world.

Salutations to Patanjali, Pāṇini, and Vararuchi

येनाक्षरसमाम्नायमधिगम्य महेश्वरात् ।
कृत्स्नं व्याकरणं प्रोक्तं तस्मै पाणिनये नमः ॥

Word meanings

येन – by whom; अक्षरसमाम्नायम् – the system of sounds and letters; अधिगम्य – having learnt; महेश्वरात् – from Lord Maheshvara (Siva); कृत्स्नं – entire; व्याकरणम् – system or rules of grammar; प्रोक्तम् – described, declared, instructed; तस्मै पाणिनये – to that Pāṇini; नमः – salutations, prostrations.

Prose order of the verse

येन महेश्वरात् अक्षरसमाम्नायम् अधिगम्य कृत्स्नं व्याकरणं, प्रोक्तं तस्मै पाणिनये नमः ।

Meaning of the verse

I offer my reverential salutations to Pāṇini,
who, having learned the system of sounds and letters
from Lord Siva Himself,
expounded the entire system of grammar.

Salutations to Patanjali, Pāṇini, and Vararuchi

वाक्यकारं वररुचिं भाष्यकारं पतञ्जलिम् ।
पाणिनिं सूत्रकारं च प्रणतोऽस्मि मुनित्रयम् ॥

Word meanings

वाक्यकारम् – author of the vārtikas (glosses) on Pāṇini’s grammar; वररुचिम् – Vararuchi; भाष्यकारम् – commentator; पतञ्जलिम् – Patanjali; पाणिनिम् – Pāṇini; सूत्रकारम् – author of the sutras (aphorisms) on Sanskrit grammar; च – and; प्रणतः अस्मि – I offer my reverential obeisance; मुनित्रयम् – the three Sages.

Prose order of the verse

वाक्यकारं वररुचिं, भाष्यकारं पतञ्जलिम्, सूत्रकारं च पाणिनिं — मुनित्रयम् प्रणतः अस्मि ।

Meaning of the verse

I offer my salutations to the three Sages —
Vararuchi, the author of the vārtikas (glosses) on Pāṇini’s grammar,
Patanjali, the great commentator, and
Pāṇini, the author of the aphorisms on Sanskrit grammar.

***

Share your thoughts

What are your thoughts on this beautiful tradition of remembering our teachers and the lineage through which knowledge has been handed down? Why do you think such a practice became an integral part of our spiritual tradition?

When we explore the subject of spirituality, we often come across the terms attachment and detachment. According to Patanjali Yoga Sutras (2.7), “Attachment is that which dwells upon pleasure.”

In other words, attachment refers to the constant association and clinging of the mind to an object, believing that object to be the source of happiness.

The following verses from Mahābhārata (Parva 3, Chapter 2), describe the problems associated with attachment, and why we need to be free from it.

मनसो दुःखमूलं तु स्नेह इत्युपलभ्यते ।
स्नेहात्तु सज्जते जन्तुर्दुःखयोगमुपैति च ॥ 26 ॥

Word meanings

मनसः – of the mind; दुःखमूलं – root of sorrow; तु – and; स्नेहः – attachment; इति – thus; उपलभ्यते – is perceived, is understood; स्नेहात् – from attachment; तु – and; सज्जते – becomes bound, becomes entangled; जन्तुः – living being; दुःखयोगम् – comes in contact with sorrow, encounters sorrow; उपैति – attains, approaches; च – and.

Prose order of the verse

स्नेहः तु मनसः दुःखमूलं इति उपलभ्यते । स्नेहात् तु जन्तुः सज्जते, दुःखयोगम् च उपैति ।

Translation of the verse

Attachment is to be understood
as the root of sorrow of the mind.
From attachment,
the human being becomes bound
to the objects of the world, and
encounters sorrow.

स्नेहमूलानि दुःखानि स्नेहजानि भयानि च ।
शोकहर्षौ तथायासः सर्वं स्नेहात्प्रवर्तते ॥ 27 ॥

Word meanings

स्नेहमूलानि – is rooted in attachment; दुःखानि – sorrow; स्नेहजानि – born from attachment; भयानि – fear; च – and; शोकहर्षौ – grief and exhilaration; तथा – and; आयासः – weariness, anguish; सर्वं – all, everything; स्नेहात् – from attachment; प्रवर्तते – arise, comes into being.

Prose order of the verse

दुःखानि स्नेहमूलानि, भयानि च स्नेहजानि । तथा शोकहर्षौ आयासः (च) सर्वं स्नेहात् प्रवर्तते ।

Translation of the verse

Sorrow is rooted in attachment,
and fear is born from attachment.
Grief, exhilaration, and mental anguish —
all arise from attachment alone.

स्नेहात्करणरागश्च प्रजज्ञे वैषयस्तथा ।
अश्रेयस्कावुभावेतौ पूर्वस्तत्र गुरुः स्मृतः ॥ 28 ॥

Word meanings

स्नेहात् – from attachment; करणरागः – craving for the senses; च – and; प्रजज्ञे – are born; वैषयः – of the sense objects; तथा – and; अश्रेयस्कौ – inauspicious; उभौ – both; एतौ – these two; पूर्वः – the former; तत्र – there; गुरुः – greater; स्मृतः – declared as, thought of.

Prose order of the verse

स्नेहात् करणरागः च वैषयः तथा प्रजज्ञे । एतौ उभौ अश्रेयस्कौ । तत्र पूर्वः गुरुः स्मृतः ।

Translation of the verse

From attachment arise
craving for sensory experiences and
attachment to sense objects.
Both these are inauspicious.
Among them, the former —
craving for the senses —
is considered more harmful.

कोटराग्निर्यथाशेषं समूलं पादपं दहेत् ।
धर्मार्थिनं तथाल्पोऽपि रागदोषो विनाशयेत् ॥ 29 ॥

Word meanings

कोटराग्निः – fire in the hollow of a tree (कोटर – hollow of a tree; अग्नि – fire); यथा – just as; अशेषं – without remainder, entirely; समूलं – with the roots; पादपं – a tree; दहेत् – burns; धर्मार्थिनं – the one who seeks dharma; तथा – in the same manner; अल्पः – little, trifling; अपि – even; रागदोषः – defect of attachment; विनाशयेत् – destroys.

Prose order of the verse

यथा कोटराग्निः पादपं समूलं अशेषं दहेत्, तथा अल्पः अपि रागदोषः धर्मार्थिनं विनाशयेत् ।

Translation of the verse

Just as a fire in the hollow of a tree
burns the tree completely
along with the roots,
in the same manner,
even a little of the defect of attachment
destroys the one who seeks dharma.

रागाभिभूतः पुरुषः कामेन परिकृष्यते ।
इच्छा सञ्जायते तस्य ततस्तृष्णा प्रवर्तते ॥ 33 ॥

Word meanings

रागाभिभूतः – overcome by attachment (राग – attachment; अभिभूत – overcome, aggrieved); पुरुषः – a person; कामेन – by desire for enjoyment; परिकृष्यते – is drawn or dragged to and fro; इच्छा – desire or wish to obtain; सञ्जायते – arises; तस्य – his; ततः – from that; तृष्णा – craving, insatiable desire; प्रवर्तते – arises.

Prose order of the verse

रागाभिभूतः पुरुषः कामेन परिकृष्यते । तस्य इच्छा सञ्जायते । ततः तृष्णा प्रवर्तते ।

Translation of the verse

Overcome by attachment,
a person is drawn by desire for enjoyment.
Then arises in him the desire
to obtain and possess that object.
From that, arises an insatiable craving
that is never satisfied.

तृष्णा हि सर्वपापिष्ठा नित्योद्वेगकरी नृणाम् ।
अधर्मबहुला चैव घोरा पापानुबन्धिनी ॥ 34 ॥

Word meanings

तृष्णा – desire; हि – indeed; सर्वपापिष्ठा – worst, most wicked; नित्योद्वेगकरी – always causing anxiety, agitation and distress (नित्य – always; उद्वेगकरी – causing anxiety, agitation, distress); नृणाम् – for human beings; अधर्म-बहुला – accompanied by adharma (बहुला – accompanied by) च – and; एव – indeed; घोरा – dreadful, terrible; पापानुबन्धिनी – resulting in sin.

Prose order of the verse

तृष्णा हि नृणां सर्वपापिष्ठा, नित्योद्वेगकरी, अधर्मबहुला च एव, घोरा, पापानुबन्धिनी ।

Translation of the verse

For craving is indeed
the most wicked,
always causing anxiety and agitation,
accompanied by adharma,
dreadful, and
resulting in sinful consequences.

तस्मात्स्नेहं स्वपक्षेभ्यो मित्रेभ्यो धनसञ्चयात् ।
स्वशरीरसमुत्थं तु ज्ञानेन विनिवर्तयेत् ॥ 31 ॥

Word meanings

तस्मात् – therefore; स्नेहं – attachment; स्वपक्षेभ्यः – from one’s own family, relatives; मित्रेभ्यः – from friends; धनसञ्चयात् – from accumulation of wealth; स्वशरीर-समुत्थं – rising with respect to one’s own body; तु – and; ज्ञानेन – by means of knowledge; विनिवर्तयेत् – let it end, should cease.

Prose order of the verse

तस्मात् स्वपक्षेभ्यः, मित्रेभ्यः, धनसञ्चयात्, स्वशरीरसमुत्थं तु स्नेहं ज्ञानेन विनिवर्तयेत् ।

Translation of the verse

Therefore, by means of knowledge,
one should free oneself from attachment
to one’s own family, relatives, friends,
the accumulation of wealth, and
the attachment that arises
in relation to one’s own body.

***

While chanting verses in Sanskrit, we may make mistakes in pronunciation, miss syllables or words, or we may even experience lapses in attention and devotion.

Sometimes we may notice these lapses and at other times they may even go unnoticed. The tradition of chanting offers a solution by giving us a few verses for seeking forgiveness for such mistakes. Some may remember these verses as the ones that are chanted at the end of chanting Vishnusahasranāma Stotram.

Note: These verses are traditional prayers for seeking forgiveness that have long been recited at the conclusion of Sanskrit recitations. They are not attributed to any specific scripture. They are found in numerous prayer books and chanting traditions, often with slight textual variations.

यदक्षरपदभ्रष्टं मात्राहीनं तु यद्भवेत् ।
तत्सर्वं क्षम्यतां देव नारायण नमोऽस्तु ते ॥

Word meanings

यत् – which; अक्षरपदभ्रष्टं – a vowel, a word, or portion of a verse is defective or lost (अक्षर – a vowel, a word; पद – a portion of a verse; भ्रष्ट – loss, broken); मात्राहीनं – omission or defect of a metrical unit (मात्रा – metrical measure; हीन – omission, defect); तु – and; यत् – which; भवेत् – arises; तत् – that; सर्वं – all; क्षम्यतां – let it be excused, forgiven; देव – O Lord; नारायण – O Nārāyaṇa; नमः अस्तु ते – salutations unto You.

Prose order of the verse

यत् अक्षर-पद-भ्रष्टं तु मात्राहीनं यत् भवेत्, तत् सर्वं, (हे) देव! क्षम्यतां । (हे) नारायण! ते नमः अस्तु ।

Translation of the verse

O Lord Nārāyaṇa! Salutations unto You.
Kindly forgive any omission or defect
in the metrical measure (mātrā), and
kindly forgive any mistakes in syllables or
words in my chanting.

विसर्गबिन्दुमात्राणि पदपादाक्षराणि च ।
न्यूनानि चातिरिक्तानि क्षमस्व पुरुषोत्तम ॥

Word meanings

विसर्गबिन्दुमात्राणि – the symbol “:”, the dot over a letter (called anusvara), and metrical measure (विसर्ग – the symbol “:”; बिन्दु – the dot over a letter called anusvara; मात्रा – metrical measure); पदपादाक्षराणि – words, quarter in a verse, and vowels (पद – word; पादा – a quarter in a verse; अक्षर – a vowel); च – and; न्यूनानि – defective; च – and; अतिरिक्तानि – redundant, different from; क्षमस्व – forgive; पुरुषोत्तम – O Supreme Being.

Prose order of the verse

(हे) पुरुषोत्तम! विसर्गबिन्दुमात्राणि, पदपादाक्षराणि च न्यूनानि च अतिरिक्तानि क्षमस्व ।

Translation of the verse

O Supreme Lord!
Kindly forgive all the defects
regarding symbols visarga (:) and bindu (.),
the defects regarding the metrical unit,
words, a quarter of a verse, or syllables, and
the deficiencies or excesses
in the pronunciation of these.

मन्त्रहीनं क्रियाहीनं भक्तिहीनं सुरेश्वर ।
यत्कृतन्तु मया देव परिपूर्णं तदस्तु मे ॥

Word meanings

मन्त्रहीनं – deficient in mantras; क्रियाहीनं – deficient in proper procedure of the rites; भक्तिहीनं – deficient in devotion; सुरेश्वर – O Lord of gods; यत् – which; कृतम् – done, performed; तु – and; मया – by me; देव – O Lord; परिपूर्णं – accomplished, completed; तत् – that; अस्तु – let it be; मे – for me.

Prose order of the verse

(हे) सुरेश्वर! (हे) देव! मया यत् कृतम्, तत् मन्त्रहीनं, क्रियाहीनं, भक्तिहीनं तु मे परिपूर्णं अस्तु ।

Translation of the verse

O Lord of gods!
In whatever rites are performed by me,
there may be some deficiencies in mantras,
deficiencies in proper procedure of the rites,
and deficiencies in devotion.
O Lord, let them all be overcome and
may my worship attain fulfillment
through Your blessings.

Notes

In some versions of this verse, in place of यत्कृतन्तु, it is यत्पूजितम्. Instead of “whatever is performed,” it is “whatever worship is done.”

***

Worship of idols in temples and homes is a common practice. The following verses from the Srimad Bhāgavatam invite us to reflect more deeply on the true significance and proper approach to worship. They do not criticize idol worship; rather, they encourage us to elevate our understanding of it and the vision with which we approach it.

The following are the words of the Lord:

अहं सर्वेषु भूतेषु भूतात्मावस्थितः सदा ।
तमवज्ञाय मां मर्त्यः कुरुतेऽर्चाविडम्बनम् ॥
[Srimad Bhāgavatam 3.29.21]

Word meanings

अहं – I; सर्वेषु – in all; भूतेषु – in beings; भूतात्मा – individual Self; अवस्थितः – abiding, residing; सदा – always; तम् – that; अवज्ञाय – not knowing, disregarding; मां – Me; मर्त्यः – mortal, human; कुरुते – does; अर्चाविडम्बनम् – imitation of worship (अर्चा – worship; विडम्बनम् – imitation, acting).

Prose order of the verse

अहं सर्वेषु भूतेषु भूतात्मा सदा अवस्थितः । मर्त्यः तं मां अवज्ञाय, अर्चाविडम्बनं कुरुते ।

Translation of the verse

I always reside in all beings
as their individual Self.
Disregarding My presence in all beings,
when the human being
worships Me in images alone
it is an imitation of worship.

यो मां सर्वेषु भूतेषु सन्तमात्मानमीश्वरम् ।
हित्वार्चां भजते मौढ्याद्भस्मन्येव जुहोति सः ॥
[Srimad Bhagavatam 3.29.22]

Word meanings

यः – who; मां – Me; सर्वेषु भूतेषु – in all beings; सन्तम् – being present; आत्मानम् – the Self; ईश्वरम् – the Supreme Lord; हित्वा – disregarding; अर्चां – an image or idol; भजते – worships; मौढ्यात् – out of stupidity or ignorance; भस्मनि – in the ashes; एव – alone; जुहोति – offers; सः – he.

Prose order of the verse

यः सर्वेषु भूतेषु आत्मानं सन्तं ईश्वरम् मां हित्वा मौढ्यात् अर्चां भजते, सः भस्मनि एव जुहोति ।

Translation of the verse

Disregarding Me —
present in all beings as their Self and the Lord —
for one who, out of ignorance, worships idols alone,
that worship is as wasteful as
making offerings into the ashes.

Notes

Making offerings in ashes: Normally, offerings are made in fire. This means that such offerings are futile, and consequently, the worship is futile.

द्विषतः परकाये मां मानिनो भिन्नदर्शिनः ।
भूतेषु बद्धवैरस्य न मनः शान्तिमृच्छति ॥
[Srimad Bhagavatam 3.29.23]

Word meanings

द्विषतः – one who hates or is hostile; परकाये – in the body of another; मां – Me; मानिनः – a haughty person, egoistic; भिन्नदर्शिनः – a differentiating person; भूतेषु – in beings; बद्धवैरस्य – of the inimical person, of the hostile person; न – not; मनः – mind; शान्तिम् – peace; ऋच्छति – attain.

Prose order of the verse

परकाये मां द्विषतः मानिनः भिन्नदर्शिनः भूतेषु बद्धवैरस्य (तस्य) मनः शान्तिं न ऋच्छति ।

Translation of the verse

The mind of one
who is egoistic,
who has a differentiating vision,
who is hostile towards Me residing in other beings, and
who is inimical towards others
shall not attain peace.

Notes

• Egoistic: The term egoistic is to be interpreted as one who is egoistic about one’s own body and mind, or is attached to the notions of “I” and “mine”.

• Differentiating vision: Seeing separateness, i.e., not seeing Me in all beings.

अहमुच्चावचैर्द्रव्यैः क्रिययोत्पन्नयानघे ।
नैव तुष्येऽर्चितोऽर्चायां भूतग्रामावमानिनः ॥
[Srimad Bhagavatam 3.29.24]

Word meanings

अहम् – I; उच्चावचैः – by various; द्रव्यैः – materials, ingredients; क्रियया – by rituals; उत्पन्नया – accomplished; अनघे – O sinless one; न – not; एव – indeed; तुष्ये – I am not pleased; अर्चितः – worshipping; अर्चायां – in images or idols; भूतग्रामावमानिनः – of one who is disrespectful towards the multitude of beings.

Prose order of the verse

अनघे ! भूतग्रामावमानिनः उच्चावचैः द्रव्यैः उत्पन्नया क्रियया अर्चायां अर्चितः अहं न तुष्ये एव ।

Translation of the verse

O sinless One!
Even though a varieties of ingredients
are offered through rituals
in worship to idols,
I am not pleased with the one
who is disrespectful towards the multitude of beings.

अर्चादावर्चयेत्तावदीश्वरं मां स्वकर्मकृत् ।
यावन्न वेद स्वहृदि सर्वभूतेष्ववस्थितम् ॥
[Srimad Bhagavatam 3.29.25]

Word meanings

अर्चादौ – in idols etc.; अर्चयेत् – worships; तावत् – until then; ईश्वरं – the Supreme Lord; मां – Me; स्वकर्मकृत् – while fulfilling his duties; यावत् – as long as; न – not; वेद – know, realize; स्वहृदि – in one’s own heart; सर्वभूतेषु – in all beings; अवस्थितम् – present.

Prose order of the verse

सर्वभूतेषु अवस्थितं मां स्वहृदि यावत् न वेद तावत् स्वकर्मकृत् अर्चादौ ईश्वरं अर्चयेत् ।

Translation of the verse

As long as one does not see Me
— who is abiding in all beings —
in one’s own heart,
until then one may worship Me
— the Supreme Lord —
in the idols
while fulfilling one’s duties.

आत्मनश्च परस्यापि यः करोत्यन्तरोदरम् ।
तस्य भिन्नदृशो मृत्युर्विदधे भयमुल्बणम् ॥
[Srimad Bhagavatam 3.29.26]

Word meanings

आत्मनः – for oneself; च – and; परस्य – for others; अपि – also; यः – who; करोति अन्तरोदरम् – differentiates even a little; तस्य – his; भिन्नदृशः – one with differential vision; मृत्युः – death; विदधे – I cause; भयम् उल्बणम् – great fear.

Prose order of the verse

यः आत्मनः च परस्य अपि अन्तरोदरं करोति भिन्नदृशः तस्य मृत्युः उल्बणं भयं विदधे ।

Translation of the verse

To one who has a differential vision,
who discriminates even a little
between oneself and others,
I — in the form of death —
causes great fear.

Notes

Differential vision: The inability to see the oneness of all beings, or the one Lord present in all beings.

अथ मां सर्वभूतेषु भूतात्मानं कृतालयम् ।
अर्हयेद्दानमानाभ्यां मैत्र्याभिन्नेन चक्षुषा ॥
[Srimad Bhagavatam 3.29.27]

Word meanings

अथ – thus; मां – Me; सर्वभूतेषु – in all beings; भूतात्मानं – Self of all beings; कृतालयम् – abiding; अर्हयेत् – should worship; दानमानाभ्यां – using charity and honour; मैत्र्या – with friendly feeling; अभिन्नेन चक्षुषा – with the vision of oneness.

Prose order of the verse

अथ भूतात्मानं सर्वभूतेषु कृतालयम् मां दानमानाभ्यां मैत्र्या अभिन्नेन चक्षुषा अर्हयेत् ।

Translation of the verse

Thus, one should worship Me —
who is the Self of all beings and resides in all —
with the vision of oneness, and
with friendly feeling
using charity and honour.

Notes

With the vision of oneness: This refers to a vision where there is no sense of separateness or differentiation, as it is the same Lord who resides in all beings.

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Across the length and breadth of our country, lighting a lamp is a common practice in many households. The lamp symbolizes the following: auspiciousness, knowledge, peace, Brahman — the Supreme Reality, and God.

The lamp is called deepa (in Sanskrit). Here is the etymology: “That which shines by itself and also enlightens (lights, kindles) another is deepa.”

Here are a few verses related to lighting of a lamp.

For chanting while lighting a lamp

दीपज्योतिः परं ब्रह्म दीपः सर्वतमोपहः ।
दीपेन साध्यते सर्वं सन्ध्यादीप नमोऽ‌स्तु ते ॥
[Subhāshitam]

Word meanings

दीपज्योतिः – the light of the lamp; परं ब्रह्म – the Supreme Brahman; दीपः – the lamp; सर्वतमोपहः – the destroyer of all darkness, especially the darkness of ignorance (सर्वतम – all ignorance; अपह – destroyer, remover); दीपेन – by the lamp; साध्यते – is accomplished; सर्वं – everything; सन्ध्यादीप – O Twilight Lamp, O Lamp lit at twilight (morning and evening) (सन्ध्या – twilight); नमः – salutations; अ‌स्तु – let there be; ते – unto you.

Prose order of the verse

दीपज्योतिः परं ब्रह्म । दीपः सर्वतमोपहः । दीपेन सर्वं साध्यते । (हे) सन्ध्यादीप! ते नमः अ‌स्तु ।

Translation of the verse

The light of the lamp is the Supreme Brahman.
The lamp — symbolizing supreme knowledge —
removes the darkness of ignorance.
Every endeavour is accomplished by the lamp —
the light of knowledge.
O Twilight Lamp, my salutations unto You.

Notes

This verse is often chanted while lighting a lamp.

For chanting while lighting a lamp

शुभं करोति कल्याणं आरोग्यं धनसम्पदः ।
शत्रुबुद्धिविनाशाय दीपज्योतिर्नमोऽस्तु ते ॥
[Subhāshitam]

Word meanings

शुभं – auspiciousness; करोति – does; कल्याणम् – good fortune; आरोग्यं – freedom from disease, good health; धनसम्पदः – abundance of wealth; शत्रुबुद्धिविनाशाय – for the destruction of the enemies of the mind and intellect; दीपज्योतिः – the light of the lamp; नमः – salutations; अ‌स्तु – let there be; ते – unto you.

Prose order of the verse

(दीपज्योतिः) शुभं, कल्याणं, आरोग्यं, धनसम्पदः (च) करोति । (हे) दीपज्योतिः! शत्रुबुद्धिविनाशाय ते नमोऽस्तु ।

Translation of the verse

Light of the lamp —
in the form of the light of knowledge —
brings auspiciousness, good fortune,
good health, and abundance of wealth.
O, Light of the lamp! my salutations unto You
for the destruction of the enemies
of the mind and intellect.

Notes

This verse is often chanted while lighting a lamp.

Spiritual Significance of lighting a lamp

वैराग्यतैलसम्पूर्णे भक्तिवर्तिसमन्विते ।
प्रबोधपूर्णपात्रे तु ज्ञप्तिदीपं विलोकयेत् ॥
[Dakshinamurti Upanishad 15]

Word meanings

वैराग्यतैलसम्पूर्णे – completely filled with the oil called vairāgya (वैराग्य – vairāgya, detachment; तैल – oil; सम्पूर्ण – completely filled); भक्तिवर्तिसमन्विते – possessing the wick called devotion (भक्ति – devotion; वर्ति – the wick of a lamp; समन्वित – possessing, endowed with); प्रबोधपूर्णपात्रे – in the vessel called discernment (viveka) (प्रबोधपूर्ण – discernment; पात्र – vessel); तु – and; ज्ञप्तिदीपं – lamp of knowledge (ज्ञप्ति – knowledge; दीप – lamp); विलोकयेत् – one should behold, see.

Prose order of the verse

प्रबोधपूर्णपात्रे वैराग्यतैलसम्पूर्णे भक्तिवर्तिसमन्विते तु ज्ञप्तिदीपं विलोकयेत् ।

Translation of the verse

In the vessel (mind)
full with discernment (viveka),
completely filled with
the oil called detachment (vairāgya), and
possessing the wick called devotion (bhakti) —
one should behold
the lamp of Self-knowledge.

The lamp symbolizes a tranquil mind

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥
[Bhagavad Gita 6.19]

Word meanings

यथा – just as; दीपः – lamp; निवातस्थः – in a windless place; न – not; ईङ्गते – flicker; सा – that; उपमा – simile; स्मृता – is considered; योगिनः – of the yogi; यतचित्तस्य – of the one whose mind is restrained; युञ्जतः – of the one who is practising; योगं – yoga, union; आत्मनः – of the Self.

Prose order of the verse

यथा निवातस्थः दीपः न ईङ्गते, (तथा) आत्मनः योगं युञ्जतः यतचित्तस्य योगिनः सा उपमा स्मृता ।

Translation of the verse

The flame of a lamp
placed in a windless place
does not flicker.
This simile is applicable to the yogi,
who with the mind restrained,
is practising the yoga (union) with the Self.

The lamp reminds us of detachment

निःस्नेहो याति निर्वाणं स्नेहोऽनर्थस्य कारणम् ।
निःस्नेहेन प्रदीपेन यदेतत्प्रकटीकृतम् ॥
[Subhāshitam]

Word meanings

निःस्नेहः – without oil, without attachment; याति – attains; निर्वाणं – extinguished (as a flame or fire), calmed, final emancipation; स्नेहः – oil, attachment; अनर्थस्य – worthless, useless, misfortune; कारणम् – cause, reason, means; निःस्नेहेन – by means of absence of oil; प्रदीपेन – by the lamp; यत् – which; एतत् – this; प्रकटीकृतम् – unfolded, shown.

Prose order of the verse

निःस्नेहः निर्वाणं याति । स्नेहः अनर्थस्य कारणम् (भवति) । निःस्नेहेन प्रदीपेन यत् एतत् प्रकटीकृतम् ।

Translation of the verse

Before reading the translation, note the following points:

• There is a beautiful play of words here.

• The word ‘sneha’ (स्नेह) means attachment and oil.

• The word ‘nirvāṇa’ (निर्वाण) means liberation and extinguishing of the flame.

• The word ‘anartha’ (अनर्थ) means misfortune and worthless.

Free from attachment,
one attains liberation.
Attachment is the cause
of misfortune and suffering.
The focus here is that which
is shown by the oil-less lamp.

Notes

Let us examine the first line of the verse, from the point of view of a lamp: When the lamp is devoid of oil, the flame is extinguished. Also, ultimately, the oil is the cause of rendering the lamp worthless, when gradually it renders the wick ineffective (by burning it entirely).

***

This is a beautiful devotional hymn composed by Sri Bilvamangal Thākur, one of the great poet-saints of the Krishna-bhakti tradition. In this delightful composition, the poet addresses Sri Krishna as the “thief”.

[The word chaura (चौर) means thief. The word ashṭakam (अष्टकम्) means eight verses.]

॥ चौराष्टकम् ॥

व्रजे प्रसिद्धं नवनीतचौरं
गोपाङ्गनानां च दुकूलचौरम् ।
अनेकजन्मार्जितपापचौरं
चौराग्रगण्यं पुरुषं नमामि ॥ 1 ॥

Word meanings

व्रजे – in Vraja (where Krishna spent His childhood and youth); प्रसिद्धं – celebrated, well-known; नवनीतचौरं – the butter-thief; गोपाङ्गनानां – of the cowherd women; च – and; दुकूलचौरम् – one who steals garments (दुकूल – a very fine garment); अनेकजन्मार्जितपापचौरं – one who robs the sins acquired over many lives (अनेक – many; जन्म – life; अर्जित – acquired; पाप – sins; चौर – thief); चौराग्रगण्यं – foremost among the thieves (चौर – thief; अग्रगण्य – foremost); पुरुषं – the Supreme Lord; नमामि – I offer my salutations.

Prose order of the verse

व्रजे प्रसिद्धं, नवनीतचौरं, गोपाङ्गनानां च दुकूलचौरम्, अनेकजन्मार्जितपापचौरं, चौराग्रगण्यं पुरुषं नमामि ।

Translation of the verse

I offer my salutations to that Supreme Lord
who is celebrated and well-known in Vraja,
who steals the butter from the homes,
who steals garments of the cowherd women,
who takes away the sins accumulated
over many lives of His devotees, and
who is the foremost among the thieves.

Notes

Vraja is the place where Krishna spent His childhood and youth.

श्रीराधिकाया हृदयस्य चौरं
नवाम्बुदश्यामलकान्तिचौरम् ।
पदाश्रितानां च समस्तचौरं
चौराग्रगण्यं पुरुषं नमामि ॥ 2 ॥

Word meanings

श्रीराधिकायाः – of Srimati Rādhika; हृदयस्य – of the heart; चौरं – thief; नवाम्बुदश्यामलकान्तिचौरम् – who robs the dark clouds of desires from the heart (नवाम्बुद – rain cloud; श्यामल – dark-coloured, black; कान्ति – desire; चौर – thief); पदाश्रितानां – of those who have sought refuge at His feet; च – and; समस्तचौरं – who robs everything; चौराग्रगण्यं – foremost among the thieves; पुरुषं – the Supreme Lord; नमामि – I offer my salutations.

Prose order of the verse

श्रीराधिकायाः हृदयस्य चौरं, नवाम्बुदश्यामलकान्तिचौरम्, पदाश्रितानां च समस्तचौरं, चौराग्रगण्यं पुरुषं नमामि ।

Translation of the verse

I offer my salutations to that Supreme Lord
who is the thief of Srimati Rādhika’s heart,
who robs the dark clouds of desires
from the heart of His devotees,
who robs everything of those
who have sought refuge at His feet, and
who is the foremost among the thieves

Notes

“Everything” refers to all the worldly attachments, fears, sufferings, and ego.

अकिञ्चनीकृत्य पदाश्रितं यः
करोति भिक्षुं पथि गेहहीनम् ।
केनाप्यहो भीषणचौर ईदृग्-
दृष्टःश्रुतो वा न जगत्त्रयेऽपि ॥ 3 ॥

Word meanings

अकिञ्चनीकृत्य – having made utterly destitute; पदाश्रितं – one who has taken refuge; यः – who; करोति – makes; भिक्षुं – mendicant; पथि – on the road; गेहहीनम् – devoid of a home (गेह – home, dwelling; हीन – devoid of); केनापि – by anyone; अहो – ah!; भीषणचौरः – formidable thief (भीषण – formidable); ईदृक् – such a one, endowed with such qualities; दृष्टः – seen; श्रुतः – heard; वा – or; न – not; जगत्त्रये – in the three worlds; अपि – even.

Prose order of the verse

यः पदाश्रितं अकिञ्चनीकृत्य, पथि गेहहीनम् भिक्षुं करोति, अहो! ईदृक् भीषणचौरः जगत्त्रये अपि केनापि दृष्टः वा श्रुतः न ।

Translation of the verse

Having made utterly destitute
the one who has taken refuge at His feet,
He turns such a devotee
into a homeless mendicant.
Ah! Never has anyone seen or heard
of such a formidable thief,
even in the three worlds!

यदीय नामापि हरत्यशेषं
गिरिप्रसारान् अपि पापराशीन् ।
आश्चर्यरूपो ननु चौर ईदृग्
दृष्टः श्रुतो वा न मया कदापि ॥ 4 ॥

Word meanings

यदीय – whose; नाम – name; अपि – even; हरति – destroys, takes away; अशेषं – without remainder, entirely, wholly; गिरिप्रसारान् – extending like a mountain, mountain-like; अपि – even; पापराशीन् – pile of sins; आश्चर्यरूपः – being of marvellous appearance; ननु – indeed; चौरः – thief; ईदृक् – like this, such; दृष्टः – seen; श्रुतः – heard; वा – or; न – not; मया – by me; कदापि – ever.

Prose order of the verse

यदीय नाम अपि गिरिप्रसारान् अपि पापराशीन् अशेषं हरति । ईदृक् आश्चर्यरूपः चौरः मया कदापि ननु दृष्टः श्रुतः वा न ।

Translation of the verse

Even the mere utterance of His name
destroys entirely heaps of sins
that extend like a mountain.
I have never seen or heard of
such a marvellous thief.

धनं च मानं च तथेन्द्रियाणि
प्राणांश्च हृत्वा मम सर्वमेव ।
पलायसे कुत्र धृतोऽद्य चौर
त्वं भक्तिदाम्नासि मया निरुद्धः ॥ 5 ॥

Word meanings

धनं – wealth; च – and; मानं – pride, honour; च – and; तथा – also, and; इन्द्रियाणि – senses; प्राणान् – life forces; च – and; हृत्वा – stealing, after stealing; मम – mine; सर्वं – all; एव – indeed; पलायसे – fleeing, running away; कुत्र – where; धृतः – held, detained; अद्य – today, now; चौर – O Thief; त्वं – you; भक्तिदाम्ना – with the rope of devotion (दामन् – rope); असि – are; मया – by me; निरुद्धः – restrained.

Prose order of the verse

(हे) चौर! मम धनं च, मानं च, तथा इन्द्रियाणि, प्राणान् च, सर्वं एव हृत्वा, कुत्र पलायसे? अद्य त्वं मया भक्तिदाम्ना धृतः निरुद्धः असि ।

Translation of the verse

O Thief!
After having stolen my wealth,
honour, senses, life forces, and
everything else,
where are You fleeing?
Today, You have been caught and
restrained by the rope of my devotion.

छिनत्सि घोरं यमपाशबन्धं
भिनत्सि भीमं भवपाशबन्धम् ।
छिनत्सि सर्वस्य समस्तबन्धं
नैवात्मनो भक्तकृतं तु बन्धम् ॥ 6 ॥

Word meanings

छिनत्सि – cut asunder; घोरं – terrible, frightful; यमपाशबन्धं – bondage of the noose of Yama (यमपाश – noose of Yama; बन्ध – chain, fetter); भिनत्सि – break; भीमं – terrible, formidable; भवपाशबन्धम् – bondage of worldly existence; छिनत्सि – cut asunder; सर्वस्य – of all; समस्तबन्धं – all bondages; न – not; एव – indeed; आत्मनः – your own; भक्तकृतं – made by the devotee; तु – but; बन्धम् – the bond, chain.

Prose order of the verse

(त्वं) घोरं यमपाशबन्धं छिनत्सि । (त्वं) भीमं भवपाशबन्धम् भिनत्सि । (त्वं) सर्वस्य समस्तबन्धं छिनत्सि । तु आत्मनः भक्तकृतं बन्धम् न एव (छिनत्सि) ।

Translation of the verse

You cut asunder the terrible bondage
of the noose of Yama.
You break the formidable bondage
of worldly existence.
You cut asunder
all kinds of bondages for all beings.
But You do not break the bond
created by your own devotees.

मन्मानसे तामसराशिघोरे
कारागृहे दुःखमये निबद्धः ।
लभस्व हे चौर! हरे! चिराय
स्वचौर्यदोषोचितमेव दण्डम् ॥ 7 ॥

Word meanings

मन्मानसे – in my mind, in my heart; तामसराशिघोरे – in the terrible dense darkness (तामस – darkness; राशि – mass; घोर – terrible); कारागृहे – in prison house, in jail; दुःखमये – consisting of suffering; निबद्धः – bound, imprisoned; लभस्व – gain, receive; हे चौर – O Thief; हरे – O Lord Hari; चिराय – for a long time; स्वचौर्यदोषोचितं – suitable to your own offense of theft (स्व – own; चौर्य – trickery, theft; दोष – fault, offense; उचित – suitable, proper); एव – indeed; दण्डम् – punishment.

Prose order of the verse

हे चौर! हरे! (त्वं) मन्मानसे तामसराशिघोरे दुःखमये कारागृहे निबद्धः । चिराय स्वचौर्यदोषोचितं एव दण्डम् लभस्व ।

Translation of the verse

O Thief! O Lord Hari!
You are now imprisoned
in the terrible dense darkness
of the prison house of my heart,
filled with suffering.
Remaining there for a long time,
receive this punishment
befitting your own offense of theft.

कारागृहे वस सदा हृदये मदीये
मद्भक्तिपाशदृढबन्धननिश्चलः सन् ।
त्वां कृष्ण हे! प्रलयकोटिशतान्तरेऽपि
सर्वस्वचौर! हृदयान्न हि मोचयामि ॥ 8 ॥

Word meanings

कारागृहे – in prison house, in jail; वस – live, dwell; सदा – always; हृदये मदीये – in my heart; मद्भक्तिपाशदृढबन्धननिश्चलः – motionless by the binding of the firm rope of my devotion (मद्भक्ति – my devotion; पाश – rope; दृढ – firm; बन्धन – binding; निश्चल – motionless); सन् – being; त्वां – You; कृष्ण हे – O Krishna; प्रलयकोटिशतान्तरे – in a hundred crore of cosmic dissolutions (प्रलय – dissolution; कोटि – crore; शत – hundred; अन्तर – period); अपि – even; सर्वस्वचौर – O Thief of everything; हृदयात् – from heart; न – not; हि – indeed; मोचयामि – I release, I free.

Prose order of the verse

हे कृष्ण! (हे) सर्वस्वचौर! (त्वं) हृदये मदीये कारागृहे सदा वस । मद्भक्तिपाशदृढबन्धननिश्चलः सन्, प्रलयकोटिशतान्तरे अपि त्वां हृदयात् न हि मोचयामि ।

Translation of the verse

O Thief of everything! O Krishna!
Live always in the
prison house of my heart.
Being bound motionless
by the firm rope of my devotion,
I shall never release You from my heart,
even after a hundred crores of cosmic dissolutions

***

This set of five verses, composed by Adi Shankaracharya, describes the life of an ascetic. The term kaupīna (literally, “loincloth”) in the title symbolizes complete renunciation — the abandonment of worldly possessions and a life sustained by only the bare necessities. Here, the ascetic is portrayed as one who wanders clad only in a loincloth.

These verses describe both the outward life of the ascetic, concerned only with the body’s basic survival, and the inward spiritual state of the ascetic’s mind.

The work is also known as Yati-panchakam, where the word yati means “ascetic.”

॥ कौपीनपञ्चकम् ॥

वेदान्तवाक्येषु सदा रमन्तो
भिक्षान्नमात्रेण च तुष्टिमन्तः ।
विशोकमन्तःकरणे चरन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥ 1 ॥

Word meanings

वेदान्तवाक्येषु – in the words of the Vedantic declarations; सदा – always; रमन्तः – revelling; भिक्षान्नमात्रेण – by just the food obtained from begging (भिक्षा – begging; अन्न – food; मात्र – merely); च – and; तुष्टिमन्तः – contented, satisfied; विशोकम् – being free from sorrow; अन्तःकरणे – in the heart (अन्तःकरण – the seat of thought and feeling); चरन्तः – wandering; कौपीनवन्तः – ascetics (कौपीनवान् – literally one who wears just a loin cloth, an ascetic); खलु – indeed; भाग्यवन्तः – are fortunate.

Prose order of the verse

वेदान्तवाक्येषु सदा रमन्तः, भिक्षान्नमात्रेण च तुष्टिमन्तः, विशोकम् अन्तःकरणे चरन्तः, कौपीनवन्तः खलु भाग्यवन्तः ।

Meaning of the verse

Always revelling in the words
of the Vedantic declarations,
content merely by the food
obtained from begging, and
wandering about,
free from sorrow in the heart,
blessed indeed are these ascetics.

मूलं तरोः केवलमाश्रयन्तः
पाणिद्वयं भोक्तुममत्रयन्तः ।
कन्थामिव श्रीमपि कुत्सयन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥ 2 ॥

Word meanings

मूलम् – to the base or foot; तरोः – of a tree; केवलम् – only; आश्रयन्तः – taking as shelter (for rest); पाणिद्वयम् – the two hands; भोक्तुम् – for eating; अमत्रयन्तः – becoming the drinking vessel (अमत्र – large drinking vessel); कन्थाम् – patched garment or cloth, rag; इव – like, as if; श्रीम् – wealth, riches; अपि – also, even; कुत्सयन्तः – despising or looking down upon; कौपीनवन्तः – ascetics (कौपीनवान् – literally one who wears just a loin cloth, an ascetic); खलु – indeed; भाग्यवन्तः – are fortunate.

Prose order of the verse

केवलम् तरोः मूलं आश्रयन्तः, भोक्तुम् पाणिद्वयं अमत्रयन्तः, श्रीम् अपि कन्थाम् इव कुत्सयन्तः, कौपीनवन्तः खलु भाग्यवन्तः ।

Meaning of the verse

Using the base of a tree
as shelter for rest,
making the two hands (into a cup)
to be the vessel
for drinking and eating, and
looking down upon wealth and riches
as if they are rag,
blessed indeed are these ascetics.

देहादिभावं परिमार्जयन्तः
आत्मानमात्मन्यवलोकयन्तः ।
नान्तं न मध्यं न बहिः स्मरन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥ 3 ॥

Word meanings

देहादिभावं – sense of attachment to the body, sense of identification of ‘I’ with the body; परिमार्जयन्तः – wiping off; आत्मानम् – the Self; आत्मनि – in the Self; अवलोकयन्तः – looking upon; न – not; अन्तं – the end; न – not; मध्यं – the middle; न – not; बहिः – the outside; स्मरन्तः – remembering; कौपीनवन्तः – ascetics (कौपीनवान् – literally one who wears just a loin cloth, an ascetic); खलु – indeed; भाग्यवन्तः – are fortunate.

Prose order of the verse

देहादिभावं परिमार्जयन्तः, आत्मानम् आत्मनि अवलोकयन्तः, न अन्तं न मध्यं न बहिः स्मरन्तः, कौपीनवन्तः खलु भाग्यवन्तः ।

Meaning of the verse

Wiping off the sense of identification
of the ‘I’ with the body,
realizing the Supreme within oneself, and
ignoring all that
which is in the end, middle, and outside
(i.e. seeing only the Supreme in everything),
blessed indeed are these ascetics.

स्वानन्दभावे परितुष्टिमन्तः
संशान्तसर्वेन्द्रियदृष्टिमन्तः ।
अहर्निशं ब्रह्मणि ये रमन्तः
कौपीनवन्तःखलु भाग्यवन्तः ॥ 4 ॥

Word meanings

स्वानन्दभावे – in one’s own blissful nature; परितुष्टिमन्तः – completely satisfied, contented; संशान्त-सर्वेन्द्रिय-दृष्टिमन्तः – wise with all the senses thoroughly pacified (संशान्त – thoroughly pacified; सर्वेन्द्रिय – all senses; दृष्टि – wisdom, intelligence); अहर्निशम् – day and night, always; ब्रह्मणि – in Brahman; ये – those who; रमन्तः – revelling; कौपीनवन्तः – ascetics (कौपीनवान् – literally one who wears just a loin cloth, an ascetic); खलु – indeed; भाग्यवन्तः – are fortunate.

Prose order of the verse

ये स्वानन्दभावे परितुष्टिमन्तः, संशान्तसर्वेन्द्रियदृष्टिमन्तः, अहर्निशं ब्रह्मणि रमन्तः, कौपीनवन्तः खलु भाग्यवन्तः ।

Meaning of the verse

Completely content in
one’s own blissful nature,
being wise with all the senses
completely pacified, and
revelling in Brahman, day and night,
blessed indeed are these ascetics.

पञ्चाक्षरं पावनमुच्चरन्तः
पतिं पशूनां हृदि भावयन्तः ।
भिक्षाशना दिक्षु परिभ्रमन्तः
कौपीनवन्तः खलु भाग्यवन्तः ॥ 5 ॥

Word meanings

पञ्चाक्षरम् – the five-syllable mantra (नमःशिवाय); पावनम् – purifying, purificatory; उच्चरन्तः – uttering; पतिम् – the Lord; पशूनाम् – of living beings; हृदि – in the heart; भावयन्तः – contemplating, meditating; भिक्षाशनाः – those who eat what is obtained from begging; दिक्षु – in all directions; परिभ्रमन्तः – wandering about; कौपीनवन्तः – ascetics (कौपीनवान् – literally one who wears just a loin cloth, an ascetic); खलु – indeed; भाग्यवन्तः – are fortunate.

Prose order of the verse

पावनम् पञ्चाक्षरं उच्चरन्तः, पशूनां पतिं हृदि भावयन्तः, भिक्षाशनाः दिक्षु परिभ्रमन्तः, कौपीनवन्तः खलु भाग्यवन्तः ।

Meaning of the verse

Uttering the purifying five-syllable
mantra (namah-shivaaya),
meditating upon the Lord
of all living beings in one’s own heart,
eating what is obtained from begging, and
wandering about in all directions,
blessed indeed are these ascetics.

***

We go through life without giving serious thought to the subtler aspects of living. We are so preoccupied with pursuing wealth, comforts, name, fame, and other worldly attainments that we forget to reflect deeply on life itself.

This composition, consisting of five verses, awakens us from the slumber of ignorance. While revealing the transience of life, these verses also serve as catalysts for enquiring into the true nature of peace and happiness.

Many traditional sources attribute the authorship of this composition to Adi Shankaracharya. However, this attribution is not firmly established.

जागृहि जागृहि

Verse 1

आशया बध्यते लोकः कर्मणा बहुचिन्तया ।
आयुःक्षयं न जानाति तस्मात् जागृहि जागृहि ॥

Word meanings

आशया – by expectations, by desires; बध्यते – is bound; लोकः – world; कर्मणा – by actions; बहुचिन्तया – by many anxieties; आयुःक्षयं – waning of life, gradual depletion of life; न जानाति – does not know; तस्मात् – therefore; जागृहि जागृहि – wake up, wake up.

Prose order of the verse

लोकः आशया कर्मणा बहुचिन्तया (च) बध्यते । आयुःक्षयं न जानाति । तस्मात् जागृहि जागृहि ।

Translation of the verse

In this world, the human being is bound
by desires, actions, and many anxieties.
He does not realize that
life is constantly waning.
Therefore, wake up! Wake up!

Notes

In some versions of these five verses, each verse ends with जाग्रत जाग्रत instead of जागृहि जागृहि. The suggestion in both cases is the same.

Verse 2

जन्म दुःखं जरा दुःखं जाया दुःखं पुनः पुनः ।
संसारसागरं दुःखं तस्मात् जागृहि जागृहि ॥

Word meanings

जन्म – birth; दुःखम् – pain, sorrow, suffering; जरा – old age; दुःखम् – pain, sorrow, suffering; जाया – spouse; दुःखम् – pain, sorrow, suffering; पुनः पुनः – again and again; संसारसागरम् – the ocean of samsāra; दुःखम् – pain, sorrow, suffering; तस्मात् – therefore; जागृहि जागृहि – wake up, wake up.

Prose order of the verse

जन्म दुःखम्, जरा दुःखम्, जाया दुःखम् पुनः पुनः, संसारसागरम् दुःखम् । तस्मात् जागृहि जागृहि ।

Translation of the verse

Birth is suffering; old age is full of suffering;
marriage is replete with troubles and pains; and
the entire ocean of samsāra is full of suffering.
Therefore, wake up! Wake up!

Notes

Samsāra refers to the course of life in this world, or the mundane existence, or worldly existence. In certain contexts, it also refers to the passage through the cycle of birth and death or metempsychosis or transmigration. It is also referred to as the wheel of samsāra or cycle of births and deaths.

Verse 3

कामः क्रोधश्च लोभश्च देहे तिष्ठन्ति तस्कराः ।
ज्ञानरत्नापहाराय तस्मात् जागृहि जागृहि ॥

Word meanings

कामः – desire, craving; क्रोधः – anger; च – and; लोभः – greed; च – and; देहे – in the individual; तिष्ठन्ति – reside; तस्कराः – thieves, robbers; ज्ञानरत्नापहाराय – for stealing the jewel of knowledge; तस्मात् – therefore; जागृहि जागृहि – wake up, wake up.

Prose order of the verse

कामः, क्रोधः च ,लोभः च देहे तस्कराः ज्ञानरत्नापहाराय तिष्ठन्ति । तस्मात् जागृहि जागृहि ।

Translation of the verse

Desires, anger, and greed
are thieves residing within the individual,
for stealing the jewel of knowledge.
Therefore, wake up! Wake up!

Verse 4

माता नास्ति पिता नास्ति नास्ति बन्धुः सहोदरः ।
अर्थो नास्ति गृहं नास्ति तस्मात् जागृहि जागृहि ॥

Word meanings

माता – mother; न अस्ति – is not; पिता – father; न अस्ति – is not; न अस्ति – is not; बन्धुः – relative; सहोदरः – brother, sister; अर्थः – wealth; न अस्ति – is not; गृहम् – house, home; न अस्ति – is not; तस्मात् – therefore; जागृहि जागृहि – wake up, wake up.

Prose order of the verse

माता न अस्ति । पिता न अस्ति । बन्धुः सहोदरः न अस्ति । अर्थः न अस्ति । गृहं न अस्ति । तस्मात् जागृहि जागृहि ।

Translation of the verse

Ultimately, mother, father, relatives,
brother, sister, wealth, and house
do not remain with us forever.
Therefore, wake up! Wake up!

Verse 5

ऐश्वर्यं स्वप्नसंकाशं यौवनं कुसुमोपमम् ।
विद्युच्चञ्चलमायुष्यं तस्मात् जागृहि जागृहि ॥

Word meanings

ऐश्वर्यम् – prosperity, power; स्वप्नसंकाशम् – like a dream; यौवनम् – youthfulness; कुसुमोपमम् – like a flower; विद्युच्चञ्चलम् – unsteady and fleeting like a flash of lightning (विद्युत् – flash of lightning; चञ्चलम् – unsteady, flickering); आयुष्यं – life, longevity; तस्मात् – therefore; जागृहि जागृहि – wake up, wake up.

Prose order of the verse

ऐश्वर्यम् स्वप्नसंकाशम्, यौवनम् कुसुमोपमम्, आयुष्यं विद्युच्चञ्चलम् । तस्मात् जागृहि जागृहि ।

Translation of the verse

Prosperity is like a dream —
it appears and vanishes;
youthfulness is like a flower —
it withers away soon;
life itself is like a flash of lightning —
it is unsteady and fleeting.
Therefore, wake up! Wake up!

***

Part 1

Every field of knowledge is sustained by a chain of teachers and students stretching across generations. Whether in science, art, philosophy, or spirituality, what we learn today is made possible by those who preserved, practiced, and passed on that knowledge before us.

Our knowledge tradition places great importance on acknowledging this lineage of learning. The following verses offer salutations to the sages, teachers, and spiritual masters who preserved and transmitted the wisdom of the scriptures, making it available to seekers even today.

Salutations to the Brahma-vidya Tradition

ॐ नमो ब्रह्मादिभ्यो ब्रह्मविद्यासम्प्रदायकर्तृभ्यो
वंशर्षिभ्यो महद्भ्यो नमो गुरुभ्यः ।

Word meanings

ॐ – Om; नमः – salutations; ब्रह्मादिभ्यः – unto Brahmā and others; ब्रह्मविद्या-सम्प्रदाय-कर्तृभ्यः – unto the creators of the Brahma-vidya tradition; महद्भ्यः वंशर्षिभ्यः – unto the great sages of the lineage; नमः – salutations; गुरुभ्यः – unto the teachers, gurus.

Prose order of the verse

ॐ ब्रह्मादिभ्यः ब्रह्मविद्यासम्प्रदायकर्तृभ्यः वंशर्षिभ्यः महद्भ्यः नमः । गुरुभ्यः नमः ।

Meaning of the verse

Om.
I offer my salutations to Brahmā and others.
I offer my salutations to the creators of the Brahma-vidya tradition.
I offer my salutations to the great sages of the lineage.
I offer my salutations to the gurus.

Notes

Brahma-vidya refers to the knowledge of Brahman (the Supreme Reality). The primary texts that expound this knowledge are the Upanishads, the Bhagavad Gita, and the Brahma Sutras.

Salutations to our Guru Lineage

नारायणं पद्मभुवं वशिष्ठं शक्तिं च तत्पुत्रपराशरं च
व्यासं शुकं गौडपादं महान्तं गोविन्दयोगीन्द्रमथास्य शिष्यम् ।
श्रीशंकराचार्यमथास्य पद्मपादं च हस्तामलकं च शिष्यम्
तं तोटकं वार्त्तिककारमन्यानस्मद्गुरून्सन्ततमानतोऽस्मि ॥

Word meanings

नारायणम् – to Nārāyaṇa; पद्मभुवम् – to the lotus-born, Brahmā; वशिष्ठम् – to Vasishtha; शक्तिम् – to Shakti; च – and; तत् पुत्रपराशरम् – his son Parāshara; च – and; व्यासम् – to Vyāsa; शुकम् – to Shuka; गौडपादम् – to Gauḍapāda; महान्तम् – the great; गोविन्दयोगीन्द्रम् – to Govinda, the king among yogis; अथ अस्य – then his; शिष्यम् – disciple; श्रीशंकराचार्यम् – to Adi Shankaracharya; अथ अस्य – then his; पद्मपादम् – to Padmapāda; च – and; हस्तामलकम् – to Hastāmalaka; च – and; शिष्यम् – disciple; तम् – to him; तोटकम् – to Toṭaka; वार्त्तिककारम् – to the author of the vārtikas (Sureśvara); अन्यान् – others; अस्मद् – our; गुरून् – teachers; सन्ततम् – always; आनतः – bow down reverentially; अस्मि – I am.

Prose order of the verse

नारायणं, पद्मभुवं, वशिष्ठं, शक्तिं च, तत्पुत्रपराशरं च, व्यासं, शुकं, महान्तं गौडपादं, अथ अस्य शिष्यम् गोविन्दयोगीन्द्रं, श्रीशंकराचार्यं, अथ अस्य शिष्यम् पद्मपादं च, हस्तामलकं च, तं तोटकं, वार्त्तिककारम्, अन्यान् अस्मद् गुरून् (च) सन्ततम् आनतः अस्मि ।

Meaning of the verse

I bow down reverentially
to Nārāyaṇa, the lotus-born Brahmā, Vasishtha,
Shakti, his son Parāshara, Vyāsa, Shuka, the great Gauḍapāda,
Govinda, the king among yogis,
his disciple Adi Shankaracharya,
his disciples Padmapāda, Hastāmalaka,
Toṭaka and Sureśvara, the author of the vārtikas,
and our gurus.

Salutations to our Guru Lineage

सदाशिवसमारम्भां शङ्कराचार्यमध्यमाम् ।
अस्मदाचार्यपर्यन्तां वन्दे गुरु परम्पराम् ॥

Word meanings

सदाशिव-समारम्भां – beginning with Lord Siva (Sadāsiva); शङ्कराचार्य-मध्यमाम् – with Adi Shankaracharya in the middle; अस्मदाचार्यपर्यन्तां – extending up to our teachers; वन्दे – I worship, I offer my salutations; गुरु परम्पराम् – Guru Lineage.

Prose order of the verse

सदाशिवसमारम्भां, शङ्कराचार्यमध्यमां, अस्मदाचार्य पर्यन्तां गुरु परम्पराम् (अहं) वन्दे ।

Meaning of the verse

Beginning with Lord Siva,
with Adi Shankaracharya in the middle, and
extending up to our own teachers,
I offer my humble salutations
to our Guru Lineage.

Salutations to Sage Vālmīki

कूजन्तं राम रामेति मधुरं मधुराक्षरम् ।
आरुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम् ॥

Word meanings

कूजन्तम् – cooing; राम राम – Rāma Rāma; इति – thus; मधुरम् – sweet, pleasant, charming; मधुराक्षरम् – sweet words; आरुह्य – climbing, ascending; कविताशाखाम् – the branch called poetry; वन्दे – I worship, I offer my salutations; वाल्मीकिकोकिलम् – the cuckoo bird by the name Vālmīki.

Prose order of the verse

कविताशाखां आरुह्य मधुरं मधुराक्षरम् “राम राम” इति कूजन्तं वाल्मीकिकोकिलम् वन्दे ।

Meaning of the verse

I offer my salutations
to the cuckoo bird by the name Vālmīki,
who, having ascended the branch of poetry,
is cooing the charming and sweet words “Rāma Rāma”.

***

Mātṛ-panchakam is a hymn of five verses composed by Adi Shankaracharya in memory of his mother. Through these verses, he expresses his gratitude and reverence, acknowledging the immense sacrifices a mother makes in nurturing and raising a child. They reveal the depth of his love and sense of indebtedness to his mother. This heartfelt composition is a beautiful tribute to motherhood.

Verse 1

मुक्तामणि त्वं नयनं ममेति
राजेति जीवेति चिर सुत त्वम् ।
इत्युक्तवत्यास्तव वाचि मातः
ददाम्यहं तण्डुलमेव शुष्कम् ॥ 1 ॥

Word meanings

मुक्तामणिः – pearl; त्वम् – you; नयनम् – eyes; मम – mine; इति – thus; राजा – king; इति – thus; जीव – life; इति – thus; चिर – long; सुत – son; त्वम् – you; इति – thus; उक्तवत्याः – spoke; तव – your; वाचि – in words; मातः – O Mother; ददामि – offer; अहम् – I; तण्डुलम् – grain of rice; एव – indeed; शुष्कम् – dry.

Prose order of the verse

सुत ! त्वं मुक्तामणिः, मम नयनं इति, त्वम् राजा इति, चिर जीव इति । इति वाचि उक्तवत्याः , (हे) मातः ! तव शुष्कम् तण्डुलम् एव अहं ददामि ।

Translation of the verse

“You are the pearl of my eyes,
you are my prince,
may you have a long life, my son!”
O Mother! To you, who spoke these words,
I offer dry grains of rice.

Verse 2

अम्बेति तातेति शिवेति तस्मिन्
प्रसूतिकाले यदवोच उच्चैः ।
कृष्णेति गोविन्द हरे मुकुन्द
इत्यहो जनन्यै रचितोऽयमञ्जलिः ॥ 2 ॥

Word meanings

अम्बा – mother; इति – thus; तात – father; इति – thus; शिव – Shiva; इति – thus; तस्मिन् – in that; प्रसूतिकाले – at the time of childbirth; यत् – which; अवोच – uttered; उच्चैः – loudly; कृष्ण – O Krishna; इति – thus; गोविन्द – O Govinda; हरे – O Hare; मुकुन्द – O Mukunda; इति – thus; अहो – O; जनन्यै – for the mother; रचितः – perform; अयम् – this; अञ्जलिः – benediction, reverence.

Prose order of the verse

तस्मिन् प्रसूतिकाले अम्बा इति तात इति शिव इति कृष्ण इति गोविन्द हरे मुकुन्द इति, यत् उच्चैः अवोच , जनन्यै अयं अञ्जलिः रचितः अहो ।

Translation of the verse

“Mother! Father! Shiva! Krishna!
Govinda! Hare! Mukunda!” —
you uttered these words loudly
at the time of childbirth.
To that mother, I offer my benediction.

Verse 3

आस्तां तावदियं प्रसूतिसमये दुर्वारशूलव्यथा
नैरुच्यं तनुशोषणं मलमयी शय्या च सांवत्सरी ।
एकस्यापि न गर्भभारभरणक्लेशस्य यस्य क्षमः
दातुं निष्कृतिमुन्नतोऽपि तनयस्तस्यै जनन्यै नमः ॥ 3 ॥

Word meanings

आस्ताम् – let them be; तावत् – so much; इयम् – this; प्रसूतिसमये – at the time of giving birth; दुर्वारशूलव्यथा – sharp irrepressible pain (दुर्वार – irrepressible; शूल – sharp; व्यथा – pain); नैरुच्यम् – distaste for food; तनुशोषणम् – withering, weakening of the body; मलमयी – covered with filth, excreta; शय्या – bed; च – and; सांवत्सरी – lasting a year; एकस्य – of one; अपि – also; न – not; गर्भभारभरणक्लेशस्य – of the pain from bearing the weight of the foetus in the womb (गर्भ – womb; भार – weight; भरण – bearing, supporting; क्लेश – pain); यस्य – of whom; क्षमः – able; दातुम् – to give; निष्कृतिम् – atonement; उन्नतः – great, noble; अपि – also; तनयः – son; तस्यै – to that; जनन्यै – to mother; नमः – prostrations, salutations.

Prose order of the verse

प्रसूतिसमये इयं दुर्वारशूलव्यथा आस्तां तावत्, नैरुच्यं, तनुशोषणं, सांवत्सरी, मलमयी शय्या च यस्य गर्भभारभरणक्लेशस्य एकस्य अपि निष्कृतिं दातुं उन्नतः अपि तनयः न क्षमः, तस्यै जनन्यै नमः ।

Translation of the verse

The sharp irrepressible pain you experienced
at the time of giving birth to me,
the distaste for food, the withering,
weakening of the body and
the bed covered with filth and excreta —
you endured all these.
But the pain from bearing the weight of the foetus
in the womb, for a year, can never be atoned by the son —
however great and noble the son may be.
To such a mother, my salutations.

Verse 4

गुरुकुलमुपसृत्य स्वप्नकाले तु दृष्ट्वा
यतिसमुचितवेषं प्रारुदो मां त्वमुच्चैः ।
गुरुकुलमथ सर्वं प्रारुदत्ते समक्षं
सपदि चरणयोस्ते मातरस्तु प्रणामः ॥ 4 ॥

Word meanings

गुरुकुलम् – school; उपसृत्य – having approached; स्वप्नकाले – in a dream; तु – and; दृष्ट्वा – having seen; यति-समुचित-वेषम् – dressed like an ascetic; प्रारुदः – cried; माम् – me; त्वम् – you; उच्चैः – loudly; गुरुकुलम् – the school; अथ – now; सर्वम् – all; प्रारुदत् – cried; ते – all; समक्षम् – in the presence of; सपदि – at the same instant, immediately; चरणयोः – at your feet; ते – your; मातः – O Mother; अस्तु – let it be; प्रणामः – prostrations.

Prose order of the verse

स्वप्नकाले तु यतिसमुचितवेषं मां दृष्ट्वा, गुरुकुलं उपसृत्य त्वं उच्चैः प्रारुदः । अथ सपदि सर्वं गुरुकुलम् समक्षं प्रारुदत्ते । मातः ते चरणयोः प्रणामः अस्तु ।

Translation of the verse

Having seen me dressed like an ascetic in a dream,
you rushed to the school and cried loudly.
Seeing you, the entire school immediately cried
in your presence.
O Mother! I offer my prostrations, at your feet.

Verse 5

न दत्तं मातस्ते मरणसमये तोयमपि वा
स्वधा वा नो दत्ता मरणदिवसे श्राद्धविधिना ।
न जप्तो मातस्ते मरणसमये तारकमनु-
रकाले सम्प्राप्ते मयि कुरु दयां मातुरतुलाम् ॥ 5 ॥

Word meanings

न – not; दत्तम् – offered, given; मातः – O Mother; ते – your; मरणसमये – at the time of your death; तोयमपि वा – even water; स्वधा – libations, sacrificial offering; वा – or; नो – not; दत्ता – offer, give; मरणदिवसे – on the day of your death; श्राद्धविधिना – as per the prescriptions of the shraaddha ceremony; न – not; जप्तः – having repeated the mantras; मातः – O Mother; ते – your; मरणसमये – at the time of your death; तारकमनुः – tāraka mantra; अकाले – at the inappropriate time of your crossing over; सम्प्राप्ते – having reached, attained; मयि – to me; कुरु – bestow, do; दयाम् – compassion; मातुः – of mother; अतुलाम् – unparalleled, unequalled.

Prose order of the verse

(हे) मातः ! ते मरणसमये तोयं अपि वा न दत्तम् । मरणदिवसे श्राद्धविधिना स्वधा वा नो दत्ता । मातः ! ते मरणसमये तारकमनुः न जप्तः । अकाले सम्प्राप्ते मयि मातुः अतुलाम् दयां कुरु ।

Translation of the verse

Oh Mother! I did not even offer water
at the time of your death.
I did not make the sacrificial offerings
as per the prescriptions of the shrāddha
(ceremony in the honour of the dead) ceremony,
on the day of your death.
At the time of your death,
I did not chant the tāraka mantras
(to enable crossing over).
O Mother! Bestow upon me
your unparalleled compassion of a mother.

***

We often think of the spiritual pursuit as one that involves much reading, study, and listening to the scriptures and their commentaries. But the scriptures themselves warn us against falling into the trap of merely reading and listening. Here are some verses that point to this.

भारोऽविवेकिनः शास्त्रं भारो ज्ञानं च रागिणः ।
अशान्तस्य मनो भारः भारोऽनात्मविदो वपुः ॥
[Yogavāsishtha 1.14.13]

Word meanings

भारः – burden, load; अविवेकिनः – of those who are ignorant, of those who are not discriminating between real and unreal (not given to viveka); शास्त्रं – scriptures; भारः – burden; ज्ञानं – knowledge; च – and; रागिणः – of the one who is attached; अशान्तस्य – of the one who is not peaceful; मनः – mind; भारः – burden; भारः – burden; अनात्मविदः – of the one who has not realized the Self; वपुः – body.

Prose order of the verse

अविवेकिनः शास्त्रं भारः । रागिणः च ज्ञानं भारः । अशान्तस्य मनः भारः । अनात्मविदः वपुः भारः ।

Translation of the verse

Scriptures are a burden to one who does not have viveka.
Knowledge is a burden to one who is attached.
The mind is a burden to one who is not peaceful.
The body is a burden to one who has not realized the Self.

Notes

Viveka is the faculty of discriminating the real (Brahman) from the unreal, or the permanent from the impermanent.

वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम् ।
वैदुष्यं विदुषां तद्वद्भुक्तये न तु मुक्तये ॥
[Vivekachoodāmani 58]

Word meanings

वाग्वैखरी – proficiency in language, eloquence; शब्दझरी – fluency with words; शास्त्रव्याख्यानकौशलम् – skilfulness in interpretation and explanation of the scriptures (शास्त्र – scriptures; व्याख्यान – expounding, explaining, interpretation; कौशल – skilfulness, cleverness); वैदुष्यं – erudition, learning; विदुषां – among the wise; तद्वत् – like that, thus; भुक्तये – for enjoyment; न – not; तु – indeed; मुक्तये – for liberation (mukti).

Prose order of the verse

वाग्वैखरी, शब्दझरी, शास्त्रव्याख्यानकौशलम्, विदुषां वैदुष्यं तद्वत् भुक्तये, न तु मुक्तये (भवति) ।

Translation of the verse

Proficiency in language, fluency with words,
skilfulness in interpretation and explanation of the scriptures, and
likewise erudition among the wise —
are all meant for intellectual satisfaction and worldly enjoyment,
and not for liberation (mukti).

पुस्तकस्था तु या विद्या परहस्तगतं धनं ।
कार्यकाले समुत्पन्ने न सा विद्या न तद्धनम् ॥
[Chānakya Neeti 16.20]

Word meanings

पुस्तकस्था – exists in the book; तु – and; या – which; विद्या – knowledge; परहस्तगतं – gone to another’s hand (पर – another; हस्त – hand; गत – gone); धनं – money, wealth; कार्यकाले – in time of action; समुत्पन्ने – when arisen; न – not; सा – that; विद्या – knowledge; न – not; तत् – that; धनं – money, wealth.

Prose order of the verse

या विद्या पुस्तकस्था (अस्ति), (यत्) धनं तु परहस्तगतं (अस्ति), कार्यकाले समुत्पन्ने सा विद्या न (भवति), तत् धनं न (भवति) ।

Translation of the verse

When the need arises, that which remains
confined to a book is not knowledge.
When the need arises, that which remains
in another’s hand is not wealth.

लोकवासनया जन्तोः शास्त्रवासनयापि च ।
देहवासनया ज्ञानं यथावन्नैव जायते ॥
[Vivekachoodāmani 271]

Word meanings

लोकवासनया – by means of desires for worldly things; जन्तोः – of a human being; शास्त्रवासनया – by desires for study of scriptures; अपि – also; च – and; देहवासनया – by desires for things associated with the body; ज्ञानं – knowledge of the Self; यथावत् – properly, duly; न – not; एव – indeed; जायते – arises.

Prose order of the verse

जन्तोः लोकवासनया, शास्त्रवासनया, अपि देहवासनया च यथावत् ज्ञानं न एव जायते ।

Translation of the verse

For a human being,
true knowledge does not arise
by means of desires for worldly things,
by means of the desire to study scriptures, and
by means of desires associated with the body.

Notes

Loka-vāsanā: Desires regarding worldly things include desires for name, wealth, fame, status, power, etc. Shāstra-vāsanā: Desires for scholarship, intellectual knowledge of the scriptures. Deha-vāsanā: Desires for things relating to the body, and attachment to the body.

आचक्ष्व शृणु वा तात नानाशास्त्राण्यनेकशः ।
तथापि न तव स्वास्थ्यं सर्वविस्मरणादृते ॥
[Ashtāvakra Gita 16.1]

Word meanings

आचक्ष्व – describe, tell, speak; शृणु – listen; वा – or; तात – O child; नानाशास्त्राणि – various scriptures; अनेकशः – several times, repeatedly; तथापि – even so, yet; न – not; तव – your; स्वास्थ्यं – abidance in the Self; सर्वविस्मरणात् – from forgetting everything (सर्व – everything; विस्मरण – act of forgetting); ऋते – except, unless.

Prose order of the verse

तात ! नानाशास्त्राणि अनेकशः आचक्ष्व शृणु वा । तथापि सर्वविस्मरणात् ऋते तव स्वास्थ्यं न (अस्ति) ।

Translation of the verse

Dear child,
you may listen to various scriptures often or
even speak about them many times;
but, unless you forget everything,
you cannot attain abidance in the Self.

Notes

In this context, the term ‘listening’ includes reading and study of the scriptures.

***

In Conclusion

Scriptural study has immense value, but only when it leads to inner transformation, detachment, enquiry into the Self, and Self-knowledge. Mere accumulation of scriptural knowledge, however vast, cannot by itself bring about freedom.

***

The Shānti Mantras are prayers for peace, harmony, wellbeing, and auspiciousness. The Shānti Mantras are found in the Vedas, Upanishads, and other sacred texts, and are traditionally recited at the beginning or end of study, worship, and spiritual practices. [Shānti means ‘peace’ in Sanskrit]

While they invoke peace for the individual, their vision extends much further—to society, nature, and the entire universe. They express the universal aspiration that all beings may live in happiness, health, and mutual goodwill.

Among the many Shānti Mantras found in the Hindu tradition, the following are some of the most popular and widely recited.

Verse 1

सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु मा कश्चिद् दुःखभाग्भवेत् ॥
ॐ शान्तिः शान्तिः शान्तिः

Word meanings

सर्वे – all; भवन्तु – may they be; सुखिनः – happy; सर्वे – all; सन्तु – may they be; निरामयाः – free from illness; सर्वे – all; भद्राणि – auspiciousness; पश्यन्तु – may all see; मा – not; कश्चिद् – someone; दुःखभाग् – having sorrow as one’s portion; भवेत् – may be; ॐ – Om; शान्तिः – peace; शान्तिः – peace; शान्तिः – peace.

Prose order of the verse

सर्वे सुखिनः भवन्तु । सर्वे निरामयाः सन्तु । सर्वे भद्राणि पश्यन्तु । मा कश्चिद् दुःखभाग् भवेत् । ॐ शान्तिः शान्तिः शान्तिः ।

Translation of the verse

May all be happy.
May all be free from illness.
May all see what is auspicious.
May no one suffer.
Om. Peace. Peace. Peace.

Notes

The word “peace” is chanted three times to seek freedom from the three kinds of afflictions experienced in life: (1) those arising from divine or cosmic forces, such as natural phenomena and planetary influences; (2) those arising from the external world, including other beings and the elements of nature; and (3) those arising from one’s own body and mind.

Verse 2

सर्वेषां स्वस्तिर्भवतु सर्वेषां शान्तिर्भवतु ।
सर्वेषां पूर्णं भवतु सर्वेषां मङ्गलं भवतु ॥
ॐ शान्तिः शान्तिः शान्तिः

Word meanings

सर्वेषाम् – of all; स्वस्तिः – wellbeing, prosperity; भवतु – may there be; सर्वेषाम् – of all; शान्तिः – peace; भवतु – may there be; सर्वेषाम् – of all; पूर्णम् – fulfilment; भवतु – may there be; सर्वेषाम् – of all; मङ्गलं – auspiciousness; भवतु – may there be.

Prose order of the verse

सर्वेषां स्वस्तिः भवतु । सर्वेषां शान्तिः भवतु । सर्वेषां पूर्णं भवतु । सर्वेषां मङ्गलं भवतु । ॐ शान्तिः शान्तिः शान्तिः ।

Translation of the verse

May there be prosperity and wellbeing for all.
May there be peace for all.
May there be fulfilment for all.
May there be auspiciousness for all.
Om. Peace. Peace. Peace.

Verse 3

ॐ स्वस्ति प्रजाभ्यः परिपालयन्तां
न्याय्येन मार्गेण महीं महीशाः ।
गोब्राह्मणेभ्यः शुभमस्तु नित्यं
लोकाः समस्ताः सुखिनो भवन्तु ॥
ॐ शान्तिः शान्तिः शान्तिः

Word meanings

ॐ – Om; स्वस्ति – wellbeing and prosperity; प्रजाभ्यः – to all subjects; परिपालयन्ताम् – govern; न्याय्येन मार्गेण – by righteous ways; महीम् – earth; महीशाः – rulers of the earth; गोब्राह्मणेभ्यः – cows and brāhmaṇas; शुभम् – auspiciousness; अस्तु – be; नित्यम् – always; लोकाः – people, worlds, beings; समस्ताः – all; सुखिनः – happy; भवन्तु – may be.

Prose order of the verse

ॐ । स्वस्ति प्रजाभ्यः । महीशाः न्याय्येन मार्गेण महीं परिपालयन्तां । गोब्राह्मणेभ्यः नित्यं शुभम् अस्तु । समस्ताः लोकाः सुखिनः भवन्तु । ॐ शान्तिः शान्तिः शान्तिः ।

Translation of the verse

May there be wellbeing and prosperity for all people.
May the rulers govern the earth following the tenets of dharma.
May the cows and brāhmaṇas have auspiciousness always.
May all beings be happy.

Verse 4

[Source: Shukla Yajurveda 36.17]

ॐ द्यौः शान्तिः अन्तरिक्षं शान्तिः पृथिवी शान्तिः
आपः शान्तिः ओषधयः शान्तिः वनस्पतयः शान्तिः
विश्वेदेवाः शान्तिः ब्रह्म शान्तिः सर्वं शान्तिः
शान्तिरेव शान्तिः सा मा शान्तिरेधि
ॐ शान्तिः शान्तिः शान्तिः

Word meanings

ॐ – Om; द्यौः – sky; शान्तिः – peace; अन्तरिक्षं – atmosphere; शान्तिः – peace; पृथिवी – earth; शान्तिः – peace; आपः – water; शान्तिः – peace; ओषधयः – medicinal herbs; शान्तिः – peace; वनस्पतयः – world of plants; शान्तिः – peace; विश्वेदेवाः – various deities presiding over Nature; शान्तिः – peace; ब्रह्म – Brahman, the Supreme Being; शान्तिः – peace; सर्वं – all; शान्तिः – peace; शान्तिः – peace; एव – alone; शान्तिः – peace; सा – that; मा – me; शान्तिः – peace; एधि – increase, embrace; ॐ – Om; शान्तिः शान्तिः शान्तिः – peace peace peace.

Prose order of the verse

ॐ द्यौः शान्तिः, अन्तरिक्षं शान्तिः, पृथिवी शान्तिः, आपः शान्तिः, ओषधयः शान्तिः, वनस्पतयः शान्तिः, विश्वेदेवाः शान्तिः, ब्रह्म शान्तिः , सर्वं शान्तिः । शान्तिः एव शान्तिः । सा शान्तिः मा एधि । ॐ शान्तिः शान्तिः शान्तिः ।

Translation of the verse

Om. May peace be in the sky.
May peace be in the atmosphere.
May peace be on the earth.
May peace be in the waters.
May peace be in the medicinal herbs.
May peace be in the world of plants.
May peace be in the various deities presiding over Nature.
May peace be in the Supreme Being.
May peace pervade everywhere and always.
May there be peace and peace alone.
May that peace embrace me.
Om. Peace. Peace. Peace.

***

Note: In a future post, I plan to cover a set of Shānti Mantras from the Upanishads.

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