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Dasasloki | Dashashloki | Nirvana Dasakam | Nirvana Dashakam | Adi Sankara | Adi Shankaracharya

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Daśaślokī

I am neither land nor water, neither fire nor wind, neither sky nor the sense-organs, or not even a collection of these; away from the proximity of multiplicity, proved by the existence of sleep, that which is left or remaining from all of the above, I am only that eternal-bliss.[1]

I am neither the social-stratification nor the code of conduct assigned by the social-system, neither I am (the paths of spriritual-learning like) dhāraṇā, dhyāna or yoga; I take the corporeal body and by the cessation of titles like ‘me,’ that which is left or remaining, I am only that eternal-bliss.[2]

I am neither mother nor father, or neither demi-gods nor the worlds, neither the Veda nor the sacrifices, and not even the shrines as many speak. By the banishment and complete cessation of ownership in the deep-sleep, that which is left or remaining from all these, I am only that eternal-bliss.[3]

I am neither Sāṅkhya nor Śaiva, neither Pāñcarātra nor Jaina, or I am not the arguments of Mimāṁsaka. By the determination of zero-ownership with distinguished experience, that which is left or remaining from all these, I am only that eternal-bliss.[4]

I am neither up nor down, neither inside nor outside, neither middle nor sidewise, neither old nor out of scope dimension; because of omniscience like that of ether and unique single attribute, that which is left or remaining from all these, I am only that eternal-bliss.[5]

I am neither white nor black, neither red nor yellow, neither hunchbacked nor full of flesh, neither small nor big; Because of the attributes, I am formless and supreme-consciousness, which is left or remaining from all these, I am only that eternal-bliss.[6]

I am neither instructor nor instructed, neither disciple nor the knowledge, neither you nor me, or not even this complete creation; aware of the self and not enduring these various manifestations, that which is left or remaining from all these, I am only that eternal-bliss.[7]

I am neither awake nor dreaming nor even sleeping, neither the world (awake) nor the power (dream) nor the intelligence (deep-sleep); distinct from these three states which are due to avidyā, that which is left or remaining from all these, I am only that eternal-bliss.[8]

Indeed by the all-pervasion of that Self, by the recognition of the Self as reality, by the self-proven existence of the Self, and by the independence of the self from anything else, this entire creation is mundane; and that which is left or remaining from all this world, I am only that eternal-bliss.[9]

Neither it is one nor there is anything second distinct from it (literally, where is anything second distinct from it?); neither it can be termed unique nor it is non-unique; neither it is void nor it is non-void by the arguments of Advaita; then how can I speak of that Self which is established by the Vedānta.[10]

Footnotes:

1 Ādi Saṅkara summarizes the essence of Vedānta in these ten-verses. The poem is sometimes called as Nirvāṇadaśakam.

References

Poet: Ādi Śaṅkara

Book: Bṛhatstotraratnākaraḥ

Translator: Animesh Kumar

Submitter: Animesh Kumar

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Date added: 2007-04-13
Last modified: 2008-08-21
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