दशश्लोकी
Daśaślokī
A hymn consisting of ten verses
Daśaślokī (Dasha Shloki) or “A Hymn in Ten Verses” 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
Sanskrit Text, English Transliteration and English Translation
न भूमिर्न तोयं न तेजो न वायु-
र्न खं नेन्द्रियं वा न तेषां समूहः ।
अनैकान्तिकत्वात् सुषुप्त्येकसिद्ध-
स्तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ १॥
na bhūmirna toyaṃ na tejo na vāyu-
rna khaṃ nendriyaṃ vā na teṣāṃ samūhaḥ |
anaikāntikatvāt suṣuptyekasiddha-
stadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||1||
1. I am not earth, not water, not fire, not wind, not space, not sense organ, nor a conglomeration of all those, due to their unsteadiness (fickleness). I am the pure auspiciousness that alone remains, which is evidenced only in deep sleep.
न वर्णा न वर्णाश्रमाचारधर्मा
न मे धारणाध्यानयोगादयोऽपि ।
अनात्माश्रयाहंममाध्यासहानात्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ २॥
na varṇā na varṇāśramācāradharmā
na me dhāraṇādhyānayogādayo’pi |
anātmāśrayāhaṃmamādhyāsahānāt
tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||2||
2. There are no castes for me, nor any obligatory duties related to castes and life-stages. Even efforts such as focus, meditation, yoga, etc. are not for me. When superimpositions such as “I” and “” mine” (which are superimposed) on that Non-self are destroyed, I am the pure auspiciousness that alone remains.
न माता पिता वा न देवा न लोका
न वेदा न यज्ञा न तीर्थं ब्रुवन्ति ।
सुषुप्तौ निरस्तातिशून्यात्मकत्वात्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ३॥
na mātā pitā vā na devā na lokā
na vedā na yajñā na tīrthaṃ bruvanti |
suṣuptau nirastātiśūnyātmakatvāt
tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||3||
3. They say there is no mother or father, no gods, no worlds, no scriptures, no sacrifices, nor holy places. In deep sleep, when (these notions of mother, father, etc. are) abandoned and there is complete emptiness, I am the pure auspiciousness that alone remains.
न सांख्यं न शैवं न तत्पाञ्चरात्रं
न जैन न मीमांसकादेर्मतं वा ।
विशिष्टानुभूत्या विशुद्धात्मकत्वात्
तदेकोऽवशिष्टः शिवः केवलोऽहम्॥४॥
na sāṃkhyaṃ na śaivaṃ na tatpāñcarātraṃ
na jaina na mīmāṃsakādermataṃ vā |
viśiṣṭānubhūtyā viśuddhātmakatvāt
tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||4||
4. It is not Sankya, not Shaivism, not Pancharatra, not Jainism nor religions such as Mimamsa, etc. When the Self is purified through direct perception, I am the pure auspiciousness that alone remains.
न चोर्ध्वं न चाधो न चान्तर्न बाह्यं
न मध्यं न तिर्यङ् न पूर्वाऽपरा दिक् । वियद्व्यापकत्वादखण्डैकरूप-
स्तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥५॥
na cordhvaṃ na cādho na cāntarna bāhyaṃ
na madhyaṃ na tiryaṅ na pūrvā’parā dik | viyadvyāpakatvādakhaṇḍaikarūpa-
stadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||5||
5. I am not above, and not below, and not inside, and not outside, not in the middle, not oblique, not in the east or west directions. Since I am all-pervading like space, undivided, and homogeneous, I am the pure auspiciousness that alone remains.
न शुक्लं न कृष्णं न रक्तं न पीतं
न कुब्जं न पीनं न ह्रस्वं न दीर्घम्।
अरूपं तथा ज्योतिराकारकत्वात्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ६॥
na śuklaṃ na kṛṣṇaṃ na raktaṃ na pītaṃ
na kubjaṃ na pīnaṃ na hrasvaṃ na dīrgham|
arūpaṃ tathā jyotirākārakatvāt
tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham || 6||
6. I am not white, not black, not red, not yellow, not humpbacked, not fat, not short, and likewise not tall. Formless - like light - I am the pure auspiciousness that alone remains.
न शास्ता न शास्त्रं न शिष्यो न शिक्षा
न च त्वं न चाहं न चायं प्रपञ्चः ।
स्वरूपावबोधो विकल्पासहिष्णु-
स्तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ७॥
na śāstā na śāstraṃ na śiṣyo na śikṣā
na ca tvaṃ na cāhaṃ na cāyaṃ prapañcaḥ |
svarūpāvabodho vikalpāsahiṣṇu-
stadeko’vaśiṣṭaḥ śivaḥ kevalo’ham || 7||
7. There is no teacher, no subject, no student, no teaching, and no “you”, and no “me”, and not (even) this world. I – who know my true nature, and cannot tolerate multiple forms – am the pure auspiciousness that alone remains.
न जाग्रन्न मे स्वप्नको वा सुषुप्ति-
र्न विश्वो न वा तैजसः प्राज्ञको वा।
अविद्यात्मकत्वात् त्रयाणं तुरीय-
स्तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ८॥
na jāgranna me svapnako vā suṣupti-
rna viśvo na vā taijasaḥ prājñako vā|
avidyātmakatvāt trayāṇaṃ turīya-
stadeko’vaśiṣṭaḥ śivaḥ kevalo’ham || 8||
8. For me there is no waking, no dreaming, no sleeping, no waker, nor dreamer, nor sleeper; since these three (experiencers) arise due to ignorance. I am the fourth (i.e., beyond these three), the pure auspiciousness that alone remains.
अपि व्यापकत्वाद्धि तत्त्वप्रयोगात्
स्वतः सिद्धभावादनन्याश्रयत्वात् ।
जगत्तुच्छमेतत्समस्तं तदन्यत्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ९॥
api vyāpakatvāddhi tattvaprayogāt
svataḥ siddhabhāvādananyāśrayatvāt |
jagattucchametatsamastaṃ tadanyat
tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham || 9||
9. Further - due to my all-pervasiveness, unquestionable reality, self-evident nature and self-dependent existence - this entire world is just a trifle. I – who am different from that (i.e. the world) - am the pure auspiciousness that alone remains.
न चैकं तदन्यद् द्वितीयं कुतः स्या-
न्न वा केवलत्वं न चाकेवलत्वम् ।
न शून्यं न चाशून्यमद्वैतकत्वात्
कथं सर्ववेदान्तसिद्धं ब्रवीमि ॥ १०॥
na caikaṃ tadanyad dvitīyaṃ kutaḥ syā-
nna vā kevalatvaṃ na cākevalatvam |
na śūnyaṃ na cāśūnyamadvaitakatvāt
kathaṃ sarvavedāntasiddhaṃ bravīmi || 10||
10. It is not one, for how can there be a second other than that? It is neither alone nor not-alone. It is neither emptinessnor non-emptiness. Because of its non-duality, how can I speak about it, though is is established by all the Upanishads?
Daśaślokī (Dasha Shloki) or “A hymn consisting of ten verses” is a hymn (stotram) composed by Śri Śaṅkara Bhagavadpāda āchārya, and consists of 10 verses (ślokas), which eloquently describe the true nature of the Self and provide valuable clues for self-realization.
The last quarter of each verse (excepting the last verse) repeats “I am the pure auspiciousness that alone remains”. Here the usage of the word Shiva can be interpreted in two ways – either as an abstract noun which means “auspiciousness”, or as a proper noun denoting Lord Shiva. For the purpose of this translation, the word Shiva is interpreted as “auspiciousness” since it is in keeping with the general orientation of the hymn which focuses on the attribute-less aspect of the Cosmic Soul (Nirguna Brahman).
Essentially, each verse reminds the reader or reciter that one’s real nature is the ultimate remainder that cannot be removed. In other words, if one removes all that can be removed from the concept of “I” and arrives at the final remnant which cannot be removed, that remnant is the true “I” – hence the repetition of the words “that alone remains”.
In each verse, there are two broad strands of thought:
1) Negation of false conceptions about the Self
2) Clue to the realization of the true Self
In the beginning, the hymn starts off with some of the gross misconceptions that can be easily negated, and then proceeds to take up more and more subtler aspects of the (false) Self that are more difficult to give up.
In the first verse, matter (represented by five elements), sense organs (or subtle matter) and a combination of both (gross an subtle matter) are negated. The clue to the true Self is that it can be observed during deep sleep (when the material world and the sense organs are at not active).
In the second verse, various false identities ascribed to the self (such as caste and life stages) are negated. The important clue given here is that we must beware of superimposing concepts of “I” and “mine” on illusory objects (i.e., the non-Self).
In the third verse, various roles that we assume for ourselves (such as son, devotee, student, performer of ritual sacrifices, etc) are negated. Here again, the clue provided is the state of deep sleep, when all such roles are given up.
In the fourth verse, the hymn boldly negates various forms of religion and philosophy. The idea here is not to disparage religious sentiments, but to point out that the true self cannot be known through indirect means such as religion. It has to be directly perceived. Religious practices can help to purify the body, mind and intellect. However, if we stick on to religious practices which are essentially dual in nature (God on the one hand, and me the devotee on the other), we cannot perceive the non-dual Self. Thus, here the important clue is that of direct perception. You cannot just rely on scriptures or the guru to tell you who you are – you have to know for yourself.
In the fifth and sixth verses, the hymn stresses that the true self is free from all limitations (such as spatial limitation) and attributes (such as colour, shape, etc.). Any attribute is essentially a limitation. When we say that the God is in heaven, what we mean is that God is not on earth or in hell; we are limiting God in space by confining God to a particular location. Similarly when we say that milk is white, we are limiting milk by excluding all that is black. Thus we will realize that if the true Self has to be present is all that is created, then it must transcend all attributes and limitations. Here the important clues given for deep contemplation on the limitless and attribute-less nature of the Self are “space” and “light” (akasha and prakasha) which are quite popular examples in Advaita Vedanta.
Then in the seventh verse, the hymn takes up the false notions related to spiritual seeking, which can be quite difficult to overcome – that of teacher (guru), disciple and scripture. Ultimately, if self-realization happens only when all illusions are negated, then even the illusion of spiritual seeking and liberation have to be given up. So, the hymn cautions us not be stuck at the level of the student or seeker. Here the clue given is to negate all multiplicity of forms (such as teacher being separate from the student).
In the eight verse, the hymn negates the three states of experience (waking, dreaming and sleeping) and the identities associated with these states. The clue given is that the true Self transcends these three states (as mentioned in the Mandukya Upanishad). The true Self is merely the witness of these three states.
The ninth verse highlights the triviality of the external world when compared with the immensity of the true Self. The clue given is not to look for the Self in the world; actually speaking, the world arises from and resolves into the Self.
Though the hymn has eloquently negated the non-self and provided important clues for self-realization in the first nine verses, it concludes by admitting that it is very difficult to describe the true Self in words. Since the Self is non-dual, there is nothing else that can be used as an example – how can it be described? This in itself is an important clue and caution for seekers. Sometimes we conceive the Self through our mind and intellect, and think we have known the Self. This is wrong, since what we have gained is only a “concept” (since it is conceived) and not the real Self. Thus the hymn warns about the limitation of all hymns – these are merely words. So, start with the words, proceed to the thoughts expressed through the words, and using these thoughts as guideposts, explore your path until you have directly realized your true Self.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
न भूमि:-न तोयं न तेजः न वायुः
न खं न-इन्द्रियं वा न तेषां समूहः ।
अनैक-अन्तिकत्वात् सुषुप्ति-एक-सिद्धः
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥ १॥
अहं न भूमि:, न तोयं, न तेजः, न वायुः, न खं, न इन्द्रियं, न वा तेषां समूहः, अनैक-अन्तिकत्वात् । (अहं) सुषुप्ति-एक-सिद्धः
तत्-एकः-अवशिष्टः केवलः शिवः (अस्मि) ॥१॥
अहम् I am न भूमि: not earth न तोयं not water न तेजः not fire न वायुः not wind न खं not space न इन्द्रियं not sense organ न वा तेषां समूहः nor a conglomeration of all those अनैक-अन्तिकत्वात् due to their unsteadiness (fickleness) (अहम्) I सुषुप्ति-एक-सिद्धः evidenced only deep sleep तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-2
न वर्णा: न वर्ण-आश्रम-आचार-धर्माः
न मे धारणा-ध्यान-योग-आदयः-अपि ।
अनात्म-आश्रय-अहं-मम-अध्यास-हानात्
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥ २॥
न मे वर्णा:, न वर्ण-आश्रम-आचार-धर्माः, न धारणा-ध्यान-योग-आदयः अपि । अनात्म-आश्रय अहं-मम-अध्यास हानात्
अहमं तत्-एकः-अवशिष्टः केवलः शिवः (अस्मि) ॥२॥
न मे वर्णा: there are no castes for me न वर्ण-आश्रम-आचार-धर्माः nor any obligatory duties related to castes and life-stages
न धारणा-ध्यान-योग-आदयः अपि also no (efforts such as) focus, meditation, yoga, etc. अनात्म-आश्रय resting on the non-Self अहं-मम-अध्यास superimpositions of I and mine हानात् by destroying अहम् I तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-3
न माता पिता वा न देवा: न लोका:
न वेदा: न यज्ञा: न तीर्थं ब्रुवन्ति ।
सुषुप्तौ निरस्त-अति-शून्य-आत्मकत्वात्
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥ ३॥
न माता पिता वा न देवा: न लोका: न वेदा: न यज्ञा: न तीर्थं (इति) ब्रुवन्ति सुषुप्तौ निरस्त-अति-शून्य-आत्मकत्वात् ।
अहं तत्-एकः-अवशिष्टः केवलः शिवः (अस्मि) ॥ ३॥
न माता पिता वा no mother or father न देवा: no gods न लोका: no worlds न वेदा: no scriptures न यज्ञा: no sacrifices न तीर्थं no holy places (इति) thus ब्रुवन्ति they say सुषुप्तौ in deep sleep निरस्त-अति-शून्य-आत्मकत्वात् since there is complete emptiness (where all these notions) are abandoned अहम् I तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-4
न सांख्यं न शैवं न तत्-पाञ्चरात्रं
न जैनं न मीमांसक-अदेः-मतं वा ।
विशिष्ट-अनुभूत्या विशुद्ध-आत्मकत्वात्
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥४॥
तत् न सांख्यं न शैवं न पाञ्चरात्रं न जैनं न मीमांसक-अदेः मतं वा । विशिष्ट-अनुभूत्या विशुद्ध-आत्मकत्वात् अहमं तत्-एकः-अवशिष्टः केवलः शिवः (अस्मि) ॥४॥
तत् that न सांख्यं is not Sankya न शैवं not Shaivism न पाञ्चरात्रं not Pancharatra न जैनं not Jainism न मीमांसक-अदेः मतं वा nor religions such as Mimamsa, etc. विशिष्ट-अनुभूत्या through distinct experience (direct perception) विशुद्ध-आत्मकत्वात् due to the purification of the self अहम् I तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-5
न च-ऊर्ध्वं न च-अधः न च-अन्तः-न बाह्यं
न मध्यं न तिर्यङ् न पूर्व-अपरा दिक् ।
वियत्-व्यापकत्वात्-अखण्ड-एक-रूपः
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥५॥
अहमं न ऊर्ध्वं च, न अधः च, न अन्तः च, न बाह्यं, न मध्यं, न तिर्यङ्, न पूर्व-अपरा दिक् । वियत्-व्यापकत्वात् अखण्ड-एक-रूपः तत्-एकः-अवशिष्टः केवलः शिवः (अस्मि) ॥५॥
अहम् I am न ऊर्ध्वं च not above न अधः च and not below न अन्तः च and not inside न बाह्यं and not outside न मध्यं not in the middle न तिर्यङ् not oblique न पूर्व-अपरा दिक् not in east or west directions वियत्-व्यापकत्वात् since I am all-pervading like space अखण्ड-एक-रूपः undivided and homogeneous तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-6
न शुक्लं न कृष्णं न रक्तं न पीतं
न कुब्जं न पीनं न ह्रस्वं न दीर्घम्।
अरूपं तथा ज्योतिः-आकारकत्वात्
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥ ६॥
अहं न शुक्लं, न कृष्णं, न रक्तं, न पीतं, न कुब्जं, न पीनं, न ह्रस्वं न दीर्घम् तथा । अरूपं ज्योतिः-आकारकत्वात्
तत्-एकः-अवशिष्टः शिवः केवलः (अस्मि) ॥६॥
अहम् I am न शुक्लं not white न कृष्णं not black न रक्तं not red न पीतं not yellow न कुब्जं not humpbacked न पीनं not fat न ह्रस्वं not short न दीर्घम् not tall तथा likewise अरूपं formless ज्योतिः-आकारकत्वात् like light तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-7
न शास्ता न शास्त्रं न शिष्यः न शिक्षा
न च त्वं न च-अहं न च-अयं प्रपञ्चः ।
स्वरूप-अवबोधः विकल्प-असहिष्णुः
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥ ७॥
न शास्ता, न शास्त्रं, न शिष्यः, न शिक्षा, न च त्वं, न च अहं, न च अयं, प्रपञ्चः । अहं स्वरूप-अवबोधः विकल्प-असहिष्णुः तत्-एकः-अवशिष्टः शिवः केवलः (अस्मि) ॥ ७॥
न शास्ता no teacher न शास्त्रं no subject न शिष्यः no student न शिक्षा no teaching न च त्वं and no “you” न च अहं and no “me” न च अयं प्रपञ्चः and not even this world अहं I स्वरूप-अवबोधः knower of my true nature विकल्प-असहिष्णुः who cannot endure multiple forms तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-8
न जाग्रत्-न मे स्वप्नकः वा सुषुप्तिः
न विश्वः न वा तैजसः प्राज्ञकः वा ।
अविद्या-आत्मकत्वात् त्रयाणं तुरीयः
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥ ८॥
मे न जाग्रत्, न स्वप्नकः, वा सुषुप्तिः, न विश्वः, न तैजसः वा प्राज्ञकः वा त्रयाणं अविद्या-आत्मकत्वात् । अहं तुरीयः
तत्-एकः-अवशिष्टः शिवः केवलः (अस्मि) ॥
मे न जाग्रत् for me there is no waking न स्वप्नकः no dreaming वा सुषुप्तिः no sleeping न विश्वः no waker न तैजसः वा nor dreamer प्राज्ञकः वा nor sleeper त्रयाणं अविद्या-आत्मकत्वात् since these three (experiencers) arise due to ignorance अहं I तुरीयः the fourth (i.e., beyond these three) तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-9
अपि व्यापकत्वात्-हि तत्त्व-प्रयोगात्
स्वतः सिद्ध-भावात्-अनन्य-आश्रयत्वात् ।
जगत्-तुच्छम्-एतत्-समस्तं तत्-अन्यत्
तत्-एकः-अवशिष्टः शिवः केवलः-अहम् ॥ ९॥
अपि व्यापकत्वात् हि तत्त्व-प्रयोगात् स्वतः सिद्ध-भावात् अनन्य-आश्रयत्वात् जगत्-तुच्छम्-एतत्-समस्तं । अहं तत्-अन्यत्
तत्-एकः-अवशिष्टः शिवः केवलः (अस्मि) ॥
अपि further व्यापकत्वात् due to my all-pervasiveness हि तत्त्व-प्रयोगात् due to my reality which is certain स्वतः सिद्ध-भावात् due to my self evident nature अनन्य-आश्रयत्वात् self dependent existence जगत्-तुच्छम्-एतत्-समस्तं this entire world is just a trifle अहं I तत्-अन्यत् different from that (i.e. the world) तत्-एकः-अवशिष्टः that alone remaining केवलः pure शिवः auspiciousness (अस्मि) am
Verse-10
न च-एकं तत्-अन्यद् द्वितीयं कुतः स्यात्
न वा केवलत्वं न च-अकेवलत्वम् ।
न शून्यं न च-अशून्यम्-अद्वैतकत्वात्
कथं सर्व-वेदान्त-सिद्धं ब्रवीमि ॥१०॥
न च एकं, तत्-अन्यद् द्वितीयं कुतः स्यात् । न वा केवलत्वं न च-अकेवलत्वम् । न शून्यं न च अशून्यम् । अद्वैतकत्वात् कथं सर्व-वेदान्त-सिद्धं ब्रवीमि ॥
न च एकं and it is not one तत्-अन्यद् different from that द्वितीयं कुतः स्यात् from where can there be a second? न वा केवलत्वं nor is it alone न च-अकेवलत्वम् and it is also not alone न शून्यं it is not emptiness न च अशून्यम् and it is not non-emptiness अद्वैतकत्वात् due to it s non-duality कथं how सर्व-वेदान्त-सिद्धं established by all the Upanishads ब्रवीमि I speak
Prosody (Chandas)
Daśaślokī is composed in the Bhujangaprayata chandaḥ (metre), which consists of 12 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
U-- U-- U-- U—
Notation:
-denotes guru (heavy) syllable
U denotes laghu (light) syllable
The pause (yati) is after the 6th syllable of each pāda
Chanting (audio file in mp3 format)
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