Upadesha Panchakam (Counsel in five verses ) or Sadhana Panchakam (Five verses on the means) - Sanskrit Text, Translation, Brief Commentary, Word-for-word meaning, and Chanting
उपदेशपञ्चकम्
Upadeśapañcakam
Counsel in five verses
Upadeśapañcakam (Upadesha Panchakam) or “Counsel in five verses” is also known as Sādhanāpancakam (Sadhana Panchakam) or “Five verses on the means” is a hymn (stotram) composed by Sri Shankara Bhagavadpada Acharya. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief comentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
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Sanskrit Text, English Transliteration and English Translation
Note
on translation: The hymn uses the “Imperative mood” (lot lakāra) and the passive voice (karmaṇi prayoga) of the Sanskrit language to convey the instructions.
Such usage serves well to emphasize the solemnity of the instructions, and the
predominance of the actions (as compared to the doer of the actions) thus
instructed. However a literal translation into English suffers the
disadvantages of appearing artificial and clumsy. On the other hand, a literal
translation (or at least a few specific words from the literal translation) can
help to trigger the right thought in the minds of an advanced student.
Therefore, in this article, two translations are given for each verse – the
first translation is in free-style (where the emphasis is on simple and direct
English) whereas the second translation is literal (where the emphasis is to
sticking as close as possible to the original Sanskrit).
Sanskrit Text, English Transliteration and English Translation
॥ उपदेशपञ्चकम् ॥
|| upadeśapañcakam ||
वेदो नित्यमधीयतां तदुदितं कर्म स्वनुष्ठीयतां
तेनेशस्य विधीयतामपचितिः काम्ये मतिस्त्यज्यताम् ।
पापौघः परिधूयतां भवसुखे दोषोऽनुसन्धीयताम्
आत्मेच्छा व्यवसीयतां निजगृहात्तूर्णं विनिर्गम्यताम्॥१॥
vedo nityamadhīyatāṃ taduditaṃ karma svanuṣṭhīyatāṃ
teneśasya vidhīyatāmapacitiḥ kāmye matistyajyatām |
pāpaughaḥ paridhūyatāṃ bhavasukhe doṣo’nusandhīyatām
ātmecchā vyavasīyatāṃ nijagṛhāttūrṇaṃ vinirgamyatām||1||
Translation 1 (Free-style)
Study the vedas constantly.
Observe the actions prescribed by the vedas.
Offer the results of your actions to God.
Do not focus on desires.
Burn up the accumulated sins.
Enquire into the limitations of worldly existence.
Develop the desire to know the true Self.
Move out (of the comforts) of home quickly.
Translation 2 (Literal)
Veda (scripture) should be studied constantly.
The action (prescribed by the scripture) should be followed properly.
Through it (the action prescribed by the scripture) offering should be done to the Lord.
An intellect that is expended in desires should be given up.
The flood of sins should be burnt.
The limitations in the pleasures of life should be investigated
The desire for (knowing) the Self should be pursued with determination.
It should be set forth quickly from the permanent home.
सङ्गः सत्सु विधीयतां भगवतो भक्तिर्दृढाऽऽधीयतां
शान्त्यादिः परिचीयतां दृढतरं कर्माशु सन्त्यज्यताम् ।
सद्विद्वानुपसृप्यतां प्रतिदिनं तत्पादुका सेव्यतां
ब्रह्मैकाक्षरमर्थ्यतां श्रुतिशिरोवाक्यं समाकर्ण्यताम् ॥ २॥
saṅgaḥ satsu vidhīyatāṃ bhagavato bhaktirdṛḍhā’’dhīyatāṃ
śāntyādiḥ paricīyatāṃ dṛḍhataraṃ karmāśu santyajyatām |
sadvidvānupasṛpyatāṃ pratidinaṃ tatpādukā sevyatāṃ
brahmaikākṣaramarthyatāṃ śrutiśirovākyaṃ samākarṇyatām || 2||
Translation 1 (Free-style)
Associate with good people.
Develop faith in God.
Develop calmness and other beneficial qualities.
Give up activities.
Approach a truly wise person.
Serve the wise person with humility.
Seek Brahman (the Cosmic Soul).
Listen to the great sayings (mahavakyas) of the Vedas.
Translation 2 (Literal)
(Time) should be allocated for association with good people.
Calmness and other (desireable qualities) should be accumulated.
Firm faith in God should be obtained.
Activities should be given up firmly.
A truly wise person should be approached.
His footwear should be served daily.
The non-dual and imperishable Brahman (Cosmic soul) should be sought.
The sentence from the important portion of the vedas (i.e., mahavakya) should be heard properly.
वाक्यार्थश्च विचार्यतां श्रुतिशिरःपक्षः समाश्रीयतां
दुस्तर्कात्सुविरम्यतां श्रुतिमतस्तर्कोऽनुसन्धीयताम्।
ब्रह्मास्मीति विभाव्यतामहरहर्गर्वः परित्यज्यतां
देहेऽहम्मतिरुज्यतां बुधजनैर्वादः परित्यज्यताम्॥३॥
vākyārthaśca vicāryatāṃ śrutiśiraḥpakṣaḥ samāśrīyatāṃ
dustarkātsuviramyatāṃ śrutimatastarko’nusandhīyatām|
brahmāsmīti vibhāvyatāmaharahargarvaḥ parityajyatāṃ
dehe’hammatirujyatāṃ budhajanairvādaḥ parityajyatām||3||
Translation 1 (Free-style)
Enquire into the meanings of the great sayings (mahavakyas).
Contemplate on the great sayings (mahavakyas.
Refrain from wrong logic.
Follow the logic of the great sayings (mahavakyas).
Conceive that you are Brahman.
Gradually give up arrogance.
Give up identification with the body.
Do not argue with wise people.
Translation 2 (Literal)
The meaning of the sentence (mahavakya) should be enquired into.
The thesis of the important part of the veda (i.e. Vedanta) should be dwelt upon.
Wrong conclusions should be refrained from.
The inference of the important part of the veda (i.e. Vedanta) should be investigated.
“I am Brahman” – thus it should be conceived.
Arrogance should be given up day-by-day.
The sense of “I” in the body should be abandoned.
Argumentation with wise people should be given up.
क्षुद्व्याधिश्च चिकित्स्यतां प्रतिदिनं भिक्षौषधं भुज्यतां
स्वाद्वन्नं न तु याच्यतां विधिवशात्प्राप्तेन सन्तुष्यताम्।
शीतोष्णादि विषह्यतां न तु वृथा वाक्यं समुच्चार्यता
मौदासीन्यमभीप्स्यतां जनकृपानैष्ठुर्यमुत्सृज्यताम्॥४॥
kṣudvyādhiśca cikitsyatāṃ pratidinaṃ bhikṣauṣadhaṃ bhujyatāṃ
svādvannaṃ na tu yācyatāṃ vidhivaśātprāptena santuṣyatām|
śītoṣṇādi viṣahyatāṃ na tu vṛthā vākyaṃ samuccāryatā
maudāsīnyamabhīpsyatāṃ janakṛpānaiṣṭhuryamutsṛjyatām||4||
Translation 1 (Free-style)
Consider hunger as a disease to be treated
Take the medicine of begged food daily
Do not ask for tasty food
Be happy with what fate provides you
Endure discomforts such as cold, heat, etc
Avoid speaking unneccesarily
Develop indifference to external influences (stoicism):
Ignore the compassions and cruelties of men
Translation 2 (Literal)
The disease of hunger should be treated.
The medicine of begged food should be eaten daily.
Tasty food should not be begged for.
There should be contentment with what is obtained due to fate.
Cold, heat, etc. should be endured.
Useless sentences should not be uttered.
Stoicism should be sought.
The compassions and cruelties of men should be forsaken.
एकान्ते सुखमास्यतां परतरे चेतः समाधीयतां
पूर्णात्मा सुसमीक्ष्यतां जगदिदं तद्बाधितं दृश्यताम् ।
प्राक्कर्म प्रविलाप्यतां चितिबलान्नाप्युत्तरैः श्लिष्यतां
प्रारब्धं त्विह भुज्यतामथ परब्रह्मात्मना स्थीयताम्॥५॥
ekānte sukhamāsyatāṃ paratare cetaḥ samādhīyatāṃ
pūrṇātmā susamīkṣyatāṃ jagadidaṃ tadbādhitaṃ dṛśyatām |
prākkarma pravilāpyatāṃ citibalānnāpyuttaraiḥ śliṣyatāṃ
prārabdhaṃ tviha bhujyatāmatha parabrahmātmanā sthīyatām||5||
Translation 1 (Free-style)
Sit comfortably in solitude
Focus your mind on the higher (truth
See your complete (true) Self
See the Self negating the world
Destroy previous karmas
Avoid future (karmas) through the power of the intellect
Exhaust the karmas of the present life
Thereafter remain as the highest Brahman
Translation 2 (Literal)
He should be seated comfortably in solitude.
The intellect should medidate on the higher.
The complete Self should be properly discovered.
The refutation of this world (by the Self) should be seen.
The previous karmas should be completely annihilated.
The future karmas should be shaken off by the power of the intellect.
The karmas of the present life should be consumed.
Thereafter, he should remain as the highest Brahman.
Upadeśapañcakam (Upadesha Panchakam) or “Five verses of Advice” is also known as Sādhanāpancakam (Sadhana Panchakam) or “Five verses on the means”. It is a hymn (stotram) composed by Śri Śaṅkara Bhagavadpāda āchārya, and consists of 5 verses (ślokas), which lay out a step-by-step approach for liberation, covering the entire life-span of a sincere seeker.
According to the philoshophy of Non-dualism (Advaita Vedanta), the ideal way to plan one’s life-span to consider it as having four distinct stages in the following order:
1) The student stage (brahmacharya ashrama)
2) The householder stage (grihasta ashrama)
3) The retiree stage (vanaprastha ashrama)
4) The renunciate stage (sannyasa ashrama)
The above classification is based on the differences in priorities, and the qualities to be developed in each stage. Thus a person who sincerely adopts the above approach (ashrama dharma) of life-planning is better equipped for Self-realization or Liberation.
In this hymn, the advice or instructions for each stage is given in simple and elegant Sanskrit, set to a melodious metre. It can be easily memorised and can be valuagle life-guide for all seekers.
Each verse contains 8 instructions, thus making for a total of 40 instructions. These instructions are more or less in sequential and progressive order - thus the first instruction naturally leads to the second, and so on. Thus we find in this beautiful and highly-meaningful hymn, the guidebook for life is compressed into just five verses.
Advice related to the first and second stages (student and householder) is mentioned in the first verse.
Advice related to the third stage (retiree) is mentioned in the second and third verses.
Advice related to the fourth stage (renunciate) is mentioned in the fourth and fifth verses.
Verse 1: The student and house-holder stages
1) Study the vedas: As a student, in the beginning stages of life, know about the moral code of life, so that you understand what is right conduct and wrong conduct.
2) Observe the actions prescribed by the vedas: Perform the action that are prescribed (dharmic actions) and avoid the actions that are prohibited (adharmic actions).
3) Offer the results of your actions to God: Whatever successes, failures and mediocrities that your actions achived, mentally attribute all the results to God. Life itself becomes and offering (sacrifice) to God.
4) Do not focus on desires: Don’t let your mental and physical energies be frittered away by the agitations of a desire-laden mind. Treat these desire as low priority.
5) Burn up the accumulated sins: Exhaust your vasanas (latent tendencies) – which have prompted you to be born in this world – carefully and in a dharmic manner, so that you do not add further vasanas to existing ones.
6) Enquire into the limitations of worldly existence: Understand that human activities and goals (other than Liberation) are inherent with faults such as limitedness, anxiety and insatiety.
7) Develop the desire to know the true Self: After examining the unsatisfactory results of worldy achievements, think of what really matters to you, what could be the purpose of life, and who you really are.
8) Move out (of the comforts) of home quickly: Do not get stuck in the comforts of the house-holder lifestyle. Realize that you have to move the retiree (forest dweller) stage.
Verses 2 and 3: The retiree stage
9) Associate with good people: Identify other like-minded people who are also seeking a higher purpose in life, and spend time in their company.
10) Develop faith in God: Realize that there is a higher power, and as an individual you have very limited control on your life’s events.
11) Develop calmness and other beneficial qualities: Realize the importance of a calmness, sense control, focus and other qualities in the search for the true Self. Work consciously to develop qualities that are beneficial, and to attenuate qualities that are detrimental.
12) Give up activities: Realize that it is time to let go of the compulsive need to control situations and outcomes. Understand that you are now retired. Let the next generation take over the activities. Gradually withdraw from all worldly activities.
13) Approach a truly wise person: Spend time in identifying a suitable person who can be your guru; someone who can guide you in your seeking.
14) Serve the wise person with humility: A true guru has no need for a disciple. He has nothing to gain from you, and if at all he decides to help you, it is only because of his inherent compassion. Convince him that your are a sincere seeker, by serving him devotedly. Once he is convinced of your sincerity, he will be moved by compassion to guide you. Also, serving him gives an opportunity to observe and learn from him, and also provides the guru a better opportunity to understand you.
15) Seek Brahman (the Cosmic Soul): Having found a guru who has accepted you as a student, do not waste the guru’s time on trivial matters. Seek the highest truth – the truth about your true Self; seek Brahman (since you are nothing but Brahman).
16) Listen to the great sayings (mahavakyas) of the Vedas: Learn the key message of the Vedas; the message of the great sayings or mahavakyas, such as “You are That”, “I am Brahman”, “This Atman is Brahman”, “Brahman is Conciousness”, etc.
17) Enquire into the meanings of the great sayings (mahavakyas): The mahavakyas may be radically different from your previous concepts of yourself, the world and God. It may be difficult to believe, and you may have several doubts. Therefore engage in deep enquiry to clarify your doubts and to convince yourself of the eternal truth of the mahavakyas.
18) Contemplate on the great sayings (mahavakyas): Having understood the message of the mahavakyas and clarified your doubts, now internalize the message through constant and deep contemplation.
19) Refrain from wrong logic: The message of the mahavakyas is extremely subtle. Brahman is difficult to define, because it is the not an object of your faculties. Your faculties derive their power from Brahman and not the other way around (it is like tyring to use moonlight to find the sun). There are all kinds of philosophies regarding the nature of the world, the nature of self, etc. It is easy to arrive at wrong conclusions. Be aware of the pitfalls.
20) Follow the logic of the great sayings (mahavakyas): In order to avoid the pitfalls of wrong (philosophical) logic, follow the logic given by the great sayings and by Vedantic philosophy. Some of the common logic that can be used are, Discrimation of the Five Sheathes, Discrimination of the Three Bodies, Discrimination of the Three States, etc. Basic texts such as Tattva Bodha can be used to identify the right logic to be followed.
21) Conceive that you are Brahman: Using the logic of the mahavakyas, understand the significance of the “oneness of the individual soul and the Cosmic soul”. Undestand that that golden necklace and the golden bangle are the same, despite the differences in name, form and function – in essence, both are nothing but gold.
22) Gradually give up arrogance: Arrogance is a sign that you are still stuck in duality (i.e., you are different from other living beings). Just as you see the divinity (Brahman) in you, realise that the same divinity is in other living beings, and gradually give up the arrogance.
23) Give up identification with the body: An ignorant person mistakes the body to be himself. Using the logic of Vedanta, understand that the body is nothing but inert matter. It appears as though intelligent and living only due to the reflected consciousness of the Cosmic Soul. The body does not have Conciousness of its own. So, do not think that you are your body, or that your body is you.
24) Do not argue with wise people: Remember that the only way to know the Self is through realization – the Self is beyond the intellect, and all logic and analysis will fall short of the Self. Avoid wasting your time on intellectual hair-splitting and arguing with wise people.
Verses 4 and 5: The renunciate stage
25) Consider hunger as a disease to be treated: Do not ignore hunger. Do not fast excessively in your eagerness for penance. This can cause harm in the long run.
26) Take the medicine of (begged) food daily: Consider food as a medicine to treat the disease called hunger. When people take medicines for sickness, they are careful to take right medicine in the right quantity. Taking the wrong medicine can be disastrous. Further, taking excessive or insufficient quantities of the right medicine can also be disastrous. Similary too with food. Eat the right food in the right quanity.
27) Do not ask for tasty food: The purpose of food is to quell hunger and to provide required energy, so that you can focus on Self realization. Do not get attached to the inconsequentlial side-effects such as pleasures of taste.
28) Be happy with what fate provides you: As a renunciate (a sannyasin) you are at the mercy of the kindness of strangers and nature. Sometimes people and nature may be kind to you. At other times, they may not be so kind. It is all part of the deal (of becoming a renunciate). All these experiences are designed to develop the sense of equanimity in you.
29) Endure discomforts such as cold, heat, etc: The sense organs will react to favourable and unfavourable stimuli, by producing pleasure and pain. That is their nature and duty. However, a mind that is easily distracted influenced by pleasure and pain will not be able to focus and concentrate on any activity. Self realization requires the highest level of single-pointed concentration. So train your mind to endure discomforts, so that it can focus on higher goals.
30) Avoid speaking unneccesarily: Speech is a double-edged sword. It can be a powerful tool for communicating great ideas. It can also be used for idle chatter, which leads the mind astray and generates harmful emotions such as desire, anger, greed, etc. Therefore speak only when necessary. Control of speech is an important means for calming the mind.
31) Develop indifference to external influences (stoicism): Once you have learnt to control your sense organs, speech, etc. and learnt to endure pleasure and pain, the external world can have very little influence on you. However, if your mind is attached to external factors such as people, things, places and situations your mind is still hostage to various external influences. Therefore, develop a heathly indifference to external happenings. Your inner state is what really matters, and all external factors are merely footnotes in the story of existence.
32) Ignore the compassions and cruelties of men: Do not give too much importance to either the good deeds or bad deeds of men. Each person is born with latent impressions (vasanas) which may be good or bad. Similarly, each person is born in order to exhaust his karmas, and he has to go through all kinds of experienced – both good and bad, as per his karma. A person who thinks he is suffering, and another person who thinks he is inflicting suffering on others - both of these are ignorant. Leave them to their ignorance and just focus on removing your own ignorance.
33) Sit comfortably in solitude: As you prepare to medidate on the nature of the true Self, find a suitable spot where the external distractions are minimal and adopt a body pose that is conducive to both physical comfort and mental alertness.
34) Focus your mind on the higher (truth): Meditate deeply and focus your mental apparatus solely on the discovery of your true Self.
35) See your complete (true) Self: When the mind develops sufficient capability to calm all extraneous thoughts, and when it becomes absolutely still without the ripple of a single thought, then all that remains is the true Self, which will shine through.
36) See the Self negating the world: Once the true Self is known, it will become evident that the Self is the only (non-dual) truth. All dualities such as the world and its objects will be realized as mere illusions (maya) that are created, sustained and destroyed by the Self alone (similar to a dream world).
37) Destroy previous karmas: Once the true nature of the Self is realized, then all previous karmas (residual impacts of previous actions), will be destroyed, just like the destruction of the impact of a dream when the person wakes up.
38) Avoid future (karmas) through the power of the intellect: Having realized the true Self by escaping the bonds of illusion (maya), ensure that you do not fall into the trap of maya (and the consequent future karmas) through constant intellectual alertness and vigilance.
39) Exhaust the karmas of the present life: The previous (sanchita) karmas can be burnt, and the future (agami) karmas can be avoided. However, there is no escape from the present (prarabhda) karmas which have already resulted in your present birth. Therefore, accept that the rest of your life will continue to play out according to the present karmas. The only difference is that now, having known your treue Self, you can enjoy the remaining events as an on-looker, rather than undergoing the joys and sufferings as an experiencer.
40) Thereafter remain as the highest Brahman: There is nothing further to be done. This is the final instruction. Just be in your true state, which is the highest state – that of Brahman.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
वेद: नित्यम्-अधीयतां तत्-उदितं कर्म सु-अनुष्ठीयतां
तेन-ईशस्य विधीयताम्-अपचितिः काम्ये मतिः-त्यज्यताम् ।
पाप-ओघः परि-धूयतां भव-सुखे दोषः-अनुसन्धीयताम्
आत्म-इच्छा व्यवसीयतां निज-गृहात्-तूर्णं विनिर्गम्यताम्॥१॥
वेद: नित्यम् अधीयतां । तत्-उदितं कर्म सु-अनुष्ठीयतां । तेन-ईशस्य विधीयताम् । काम्ये अपचितिः मतिः त्यज्यताम् । पाप-ओघः परिधूयतां । भवसुखे दोषः अनुसन्धीयताम् । आत्म-इच्छा व्यवसीयतां निज-गृहात् तूर्णं विनिर्गम्यताम्॥
वेद: the Veda नित्यम् constantly अधीयतां should be studied तत्-उदितं said by it (the Vedas) कर्म action सु-अनुष्ठीयतां should be properly followed तेन by this (action prescribed by the Vedas) ईशस्य of (to) the Lord विधीयताम् should be offered काम्ये in desires अपचितिः expended मतिः intellect त्यज्यताम् should be given up पाप-ओघः the flood of sins परिधूयतां should be burnt भवसुखे in the pleasures of life दोषः limitations अनुसन्धीयताम् should be investigated आत्म-इच्छा desire for (knowing) the Self व्यवसीयतां should be pursued with determination निज-गृहात् from the permanent home तूर्णं quickly विनिर्गम्यताम् should be departed (gone forth)
Verse-2
सङ्गः सत्सु विधीयतां भगवत: भक्ति:-दृढः-आधीयतां
शान्ति-आदिः परिचीयतां दृढतरं कर्माशु सम्-त्यज्यताम् ।
सत्-विद्वान्-उपसृप्यतां प्रति-दिनं तत्-पादुकाः सेव्यतां
ब्रह्म-एक-अक्षरम्-अर्थ्यतां श्रुति-शिरः-वाक्यं सम्-आकर्ण्यताम् ॥२॥
सङ्गः सत्सु विधीयतां । दृढः भक्ति: भगवत: आधीयतां । शान्ति-आदिः परिचीयतां । कर्माशु दृढतरं सम्-त्यज्यताम् । सत्-विद्वान् उपसृप्यतां । तत्-पादुकाः प्रति-दिनं सेव्यतां । ब्रह्म-एक-अक्षरम् अर्थ्यतां । श्रुति-शिरः वाक्यं समाकर्ण्यताम् ॥
सङ्गः association सत्सु among good people विधीयतां may it (time) be allocated दृढः firm भक्ति: faith भगवत: of God अधीयतां may it be obtained शान्ति-आदिः calmness, etc. (other desirable qualities) परिचीयतां should be accumulated कर्माशु in activities दृढतरं firmly सम्-त्यज्यताम् should be given up सत्-विद्वान् a truly wise person उपसृप्यतां should be approached तत्-पादुकाः that (his) footwear प्रति-दिनं every day सेव्यतां should be served ब्रह्म-एक-अक्षरम् the non-dual and imperishable Brahman (Cosmic Soul) अर्थ्यतां should be sought श्रुति-शिरः important portion of the Vedas वाक्यं sentence समाकर्ण्यताम् should be heard properly
Verse-3
वाक्य-अर्थः-च विचार्यतां श्रुतिशिरःपक्षः समाश्रीयतां
दुस्तर्कात्-सु-विरम्यतां श्रुति-मतः-तर्कः-अनुसन्धीयताम्।
ब्रह्म-अस्मि-इति विभाव्यताम्-अहः-अहः-गर्वः परित्यज्यतां
देहे-अहम्-मतिः-उज्झ्यतां बुध-जनैः-वादः परित्यज्यताम्॥३॥
वाक्य-अर्थः-च विचार्यतां । श्रुतिशिरःपक्षः समाश्रीयतां । दुस्तर्कात् सु-विरम्यतां । श्रुति-मतः-तर्कः-अनुसन्धीयताम् । ब्रह्म-अस्मि-इति विभाव्यताम् । अहः-अहः-गर्वः परित्यज्यतां । देहे-अहम्-मतिः- उज्झ्यतां । बुध-जनैः-वादः परित्यज्यताम् ॥
वाक्य-अर्थः-च and the meaning of the sentence (mahavakya) विचार्यतां should be enquired । श्रुतिशिरः-पक्षः the thesis of important portion of the Vedas (i.e. Vedanta) समाश्रीयतां should be dwelt upon दुस्तर्कात् from wrong (misleading) conlusions सु-विरम्यतां should be well refrained from श्रुति-मतः of the important part of the Veda (i.e. of Vedanta) तर्कः inference अनुसन्धीयताम् should be investigated ब्रह्म-अस्मि “I am Brahman (I am God)” इति thus विभाव्यताम् should be conceived अहः-अहः day by day गर्वः arrogance परित्यज्यतां should be given up देहे in the body अहम्-मतिः the sense of “I” उज्झ्यतां should be abandoned बुध-जनैः-वादः argumentation with wise people परित्यज्यताम् should be given given up
Verse-4
क्षुद्-व्याधिः-च चिकित्स्यतां प्रतिदिनं भिक्षा-औषधं भुज्यतां
स्वादु-अन्नं न तु याच्यतां विधिवशात्-प्राप्तेन सन्तुष्यताम्।
शीत-उष्ण-आदि विषह्यतां न तु वृथा वाक्यं समुच्चार्यताम्
औदासीन्यम्-अभीप्स्यतां जन-कृपा-नैष्ठुर्यम्-उत्सृज्यताम्॥४॥
क्षुद्-व्याधिः च चिकित्स्यतां । प्रतिदिनं भिक्षा-औषधं भुज्यताम् । स्वादु-अन्नं न तु याच्यताम् । विधिवशात् प्राप्तेन सन्तुष्यताम् । शीत-उष्ण-आदि विषह्यतां । न तु वृथा वाक्यं समुच्चार्यताम् । औदासीन्यम् अभीप्स्यतां । जन-कृपा-नैष्ठुर्यम् उत्सृज्यताम् ॥
क्षुद्-व्याधिः the disease of hunger च and चिकित्स्यतां should be treated प्रतिदिनं daily भिक्षा-औषधं the medicine of begged food भुज्यताम् should be eaten स्वादु-अन्नं tasty food न not तु but याच्यताम् should be begged for विधिवशात् due to fate प्राप्तेन by that is which is obtained सन्तुष्यताम् one should be content शीत-उष्ण-आदि cold, heat, etc. विषह्यतां should be endured न not तु but वृथा useless वाक्यं sentence (words) समुच्चार्यताम् should be uttered औदासीन्यम् stoicisim अभीप्स्यतां should be sought जन-कृपा-नैष्ठुर्यम् the compassions and cruelties of men उत्सृज्यताम् should be forsaken
Verse-5
एकान्ते सुखम्-आस्यतां परतरे चेतः समाधीयतां
पूर्ण-आत्मा सु-समीक्ष्यतां जगत्-इदं तत्-बाधितं दृश्यताम् ।
प्राक्-कर्म प्रविलाप्यतां चितिबलात्-न-अपि-उत्तरैः श्लिष्यतां
प्रारब्धं तु-इह भुज्यताम्-अथ परब्रह्मात्मना स्थीयताम्॥५॥
एकान्ते सुखम्-आस्यतां । परतरे चेतः समाधीयतां । पूर्ण-आत्मा सु-समीक्ष्यतां । तत् इदं जगत् बाधितं दृश्यताम् । प्राक्-कर्म प्रविलाप्यतां । चितिबलात् अपि-उत्तरैः न श्लिष्यतां । प्रारब्धं तु इह भुज्यताम् । अथ परब्रह्मात्मना स्थीयताम् ॥
एकान्ते in solitude सुखम्-आस्यतां should be comfortably seated परतरे in the higher चेतः the intellect समाधीयतां should meditate पूर्ण-आत्मा the complete self सु-समीक्ष्यतां should be properly discovered तत् (by) that (Self) इदं this जगत् world बाधितं being refuted दृश्यताम् should be seen प्राक्-कर्म the previous karmas प्रविलाप्यतां should be completely annihilated चितिबलात् by the power of the intellect अपि-उत्तरैः also the future (karma) न श्लिष्यतां should not cling (should be shaken off) प्रारब्धं the karmas of the present life तु but इह here भुज्यताम् should be consumed (exhausted) अथ afterwards परब्रह्मात्मना as the highest Brahman स्थीयताम् one should remain
Prosody (Chandas)
Upadeśapañcakam is composed in the Śārdūlavikrīḍita chandaḥ (metre), which consists of 19 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
--- UU- U-U UU- --U --U -
Notation:
-denotes guru (heavy) syllable
U denotes laghu (light) syllable
The pause (yati) is after the 12th syllable of each pāda
Chanting (audio file in mp3 format)
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