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Select Works of Sankaracharya,
Text in Devanagari and English Translation,
Translated by
S. Venkataramanan,
Foreword by
K. Balasubramania Iyer, B.A., B.L.
Published by
G.A. Natesan & Co., Madras
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100% found this document useful (3 votes)
732 views278 pagesSelect Works of Sankaracharya
Select Works of Sankaracharya,
Text in Devanagari and English Translation,
Translated by
S. Venkataramanan,
Foreword by
K. Balasubramania Iyer, B.A., B.L.
Published by
G.A. Natesan & Co., Madras
Uploaded by
SivasonCopyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
Available Formats
Download as PDF or read online on Scribd
Tih Mer icaman
_ setecr works °/ / ,
OF uM:
‘SANK ARACHARYA
:
aes
: i
TEXT IN DEVANAGARI AND
ENGLISH TRANSLATION
2
PUBLISHED BY
G. A. NATESAN & CO., MADRAS
Reten Revitep, TM)
|
|
| Be es Ol Lae * a
. |
|
HATESAN'S NATIONAL CLASSICS |
SELECT WORKS OF SRI SANKARACHARYA — |
Text in Sanskrit _ Devanagari and Jnglish
translation by Mr. Si Venkataramanan. With a
Foreword by Mr. K, Balasubrahmenia Aiyar. . }
UPAKHYANAMALA
(A Garland of Stories.) Selected from the Epics
and the Puranas. Text in Sanskrit Devanagari.
Translated by Mr. V4 Narayanan, M.A., m.u. With f
a Foreword by Dr. Sir C. P. Ramaswami Aiyar.
THE UPANISHADS 2
Selections from the 108 Upanishads. Text in
‘Sanskrit Devanagari and English translation by
Dr. T. M. PB. Mahadevan, m.a., Ph.p. With a
Foreword by Prof. M. Hiriyanna, m.a.
PRAYERS, PRAISES AND PSALMS r
(Text in Devanagari.) Translated into English
by Dr. V. Raghavan, M.A. ph.p. With o Fore-
word by Mahatma Gandhi.
THE RAMAYANA
Condensedin Valmiki’s own words by Pt. A M.
Srinivasachari. Translated into English by Prof.
P. P. S. Sastri, B.A. (Oxon.), m1.4. With Foreword
by Rt. Hon. Dr. V. 8S. Srinivasa Sastri, P.0., 0.H.
i
THE MAHABHARATA 3]
’
Condensed in sage Vyasa’s own words by
Pandit A. M. Srinivasachari. ‘Translated into
English by Dr. V. Raghavan, m.a., Ph.p. With
a Foreword by Dr. Sir S. Radhakrishnan.
THE SRIMAD BHAGAVATA
Condensed in sage Vyasa’s own words by
Pandit A. M. Srinivasachari. Translated into , eo
English by Dr. V. Raghavan, m.a., Ph.p. With
a Foreword by Sir P. S. Sivaswamy Aiyar.
Price Rs. THREE) each.
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G. A. NATESAN & Co., PUBLISHERS, MADRAS, 9
SELECT WORKS
OF
SRI SANKARACHARYA
SANSKRIT TEXT AND
ENGLISH TRANSLATION
TRANSLATED BY
S. VENKATARAMANAN
FOREWORD BY
K. BALASUBRAMANIA IYER, B.A.,B.L.
° FOURTH EDITION
G. A. NATESAN & CO., MADRAS
Price Res ye x |
TO THE THIRD EDITION
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PUBLISHERS’ NOTE
a
This, the Third Edition, has been revised ‘
and enlarged by the addition of some miscel-
laneous Stotras from the great Acharya’s
compositions.
The Publishers desire to take this oppor-
tunity to convey their grateful thanks to
Mr. K. Balasubramania Iyer for his
scholarly Foreword and for the unstinting
and valuable help he has been giving them
in the preparation of this series of Condensa-
tions of ‘‘ Ancient Classics ”,
G. A. NATESAN & Co.
ae
+ CONTENTS
ao
PUBLISHERS’ NOTE
PREFACE
FOREWORD
HYMN TO HARI
THE TEN-VERSED HYMN
HYMN TO DAKSHINAMURTI
DIRECT REALISATION
THE CENTURY OF VERSES
KNOWLEDGE OF SELF
COMMENTARY ON THE TEXT...
DEFINITION OF ONE’S OWN SELF
MISCELLANEOUS STOTRAS
PAGE
ii
iv
vii
26
32
39
85
155
176
192
241 PREFACE
‘THE main object of this publication is
to present, insimple English, some of
the works of Sri Sankaracharya in which
he tried to expound, ina popular style the
philosophy of the Non-Dualistic Vedanta
of which he was the well-known founder.
With this view the present translation has
been rendered free of technical wordsand
phrases, and in some instances, literal and
technical accuracy has been purposely
sacrificed in order to make the translation
readable and comprehensible by itself in-
dependently of the text. It is however
hoped that the juxtaposition of the Sans-
krit text and the English translation will
serve the double object of enabling the
student of Sanskrit to understand the text
better and to correct, by areference to the
text, any defect of expression in the
translation as an inevitable result of the
attempt to garb itina popular style. To
those that have had no training in meta-
physics or dialectics and have neither the
leisure nor the capacity to read the origi-
nal standard works of Sankara,—mostly
elaborate commentaries on the Vedanta
aphorisms, the Bhagavad-gita and the
Upanishads—a publication of this kind
should be specially helpful for a proper PREFACE Vv
understanding of the broad outline of
Sankara’s philosophy of non-Dualism.
The main feature of that philosophy, as
will be apparent from a study of the
following pages, may be summed up very
briefly as follows: Samsara or phenomenal
existence, whose main factor is the bon-
dage of births and deaths in succession
is unreal and is the result of illusion,—
the ignorance by which the only and
absolute reality, the Supreme Self is mis-
taken for the unreal world, in the same
way as a rope may be mistaken fora
serpent in the dusk of the evening. Both
bondage and liberation are thus illusory,
for, since there is no real bondage at all,
how can there be a liberation from it?
Yet, liberation dr moksha is relatively
spoken of and can only result from a
thorough knowledge of the reality behind
and beyond and underneath and within
the unreal. Sankara emphasises the fact
that such knowledge is not a mere
theoretical one which can be gathered
from books or lectures, but is of the
nature of direct realisation or actual
experience. The sole source of this
knowledge is a clear and accurate under-
standing of the Vedic text “That thou
art,” but, however much one may analyse
its meaning by means of his own reason
or with the aid of commentaries, the
direct realisation of the self cannot take vi PREFACE
place unless the Vedic text in question
reaches the student through the mouth
of a spiritual teacher (the guru). It is
then, and only then that the disciple rea-
lises in a flash, as it were, ‘I am Brah-
man,” the individual soul is seen, at all
times and in all conditions, to be identi-
cal with the Supreme Self, and the know-
ledge springs up that all this is indeed
the Self and there is naught but the Self.
This is the highest goal of spiritual
endeavour, the moksha or liberation of the
Vedanta philosophy. Further detail
would be out of place in a short preface
of this kind, but the translator feels
bound to call attention to one very
prominent teaching of Sankara which
will be evident from®a perusal of the
present publication,—namely, that devo-
tion to a personal God (Saguna Brahman)
is not inconsistent with the true Vedanta
philosophy, but, on the other hand,
spiritual perfection of liberation is
impossible without the grace of God
attainable by devotion and the grace of
the Master (guru) who alone can reveal
the true nature of the Self to the ardent
aspirant for the Absolute that is beyond
all word and thought.
THE TRANSLATOR FOREWORD
I have great pleasure in writing a Fore-
word to this book and Iam grateful to
my esteemed friend, Mr.G.A. Natesaa for
having asked metodoso. Mr. Natesan,
in the course of a djstinguished career as
a journalist, publisher and public worker,
has been rendering very commendable
service to the cause of Indian culture by
the publication of selections and abridg-
ments from the ancient Indian classics
with good and accurate English trans-
Jations of them. Infact, he has been a
pioneer in this field of useful activity and
richly deserves the warm praise of all
lovers of our culture. Not the least
among them is the present one.
The great Shankaracharya, known
even in his own day with the honorific
appellation of ‘Bhagavatpada’ is one of
the greatest philosophers and spiritual
teachers of mankind that the world has
produced. He has made a profound and
lasting contribution to the world’s
philosophic and religious thought. His
inspiration and influence have been very
great and abiding in his own country
and have also been feit in a very marked
degree in the West. I remember in the
tenth session of the All India Philoso-
phical Congress in 1934, presided over viil FOREWORD
by Dr. Mackenzie, the eminent philoso-
phers Eastern and Western, assembled
there, voted unanimously with great
enthusiasm for a portrait of Shankara as
one of the great philosophers of the
world. Scholars differ greatly as regards
the age in which he lived, the dates
ranging from the second or third century
B. C. to the 8th or 9th century A. D. and
it isnot possible to come to a definite
conclusion upon the evidences at present
available. But one thing can, with
certainty, be stated from the impressions
gathered from the internal evidence in
his works and from the traditional
accounts of his life and achievements,
that he was born during a very distracted
and unsettled period in the history of
Indian thought and culture. He, most
probably, should have lived at a time
when the pristine ethical purity and all-
pervading influence of Buddhism in
India was rapidly on the decline and, as
a result, there was great chaos and
confusion. Innumerable cults and sects
arose and divided the minds of men.
Corrupt practices and crude superstitions
masqueraded in the name of religion and
attracted many followers. Tradition
records that there were seventy-two
cults and sects during Shankara’s period,
besmirching the fair name of India’s
ancient noble religion and culture. It FOREWORD ix
was Shri Shankaracharya’s marvellous
hurricane campaign from Kashmere
and Nepal in the North to Cape
Comorin in the South—a campaign not of
the sword, spelling ruin and destruction,
but of intellectual conquest, peaceful per-
suasion, and loving propaganda that led
to the victorious establishment of the
unity and purity of enlightened Hindu
thought and culture and the banishment
of many superstitions, and corrupt
practices and rites. He based his
doctrines upon the fundamental truths
experienced by the immortal seers of our
race. The Kapalika, the Shakta and
others like them fell before the sledge-
hammer blows of his irresistible logic and
were absorbed into one fold by his over-
flowing kindness and his _ universal
tolerance. The ancient well known six
systems of Hindutheism known as the six
samayas re-emerged, purged of all ex-
crescences which crept into them during
this dark age. Hence it is, that tradition
refers to Shri Shankaracharya as ‘the
establisher of the shanmathas.’ Where-
ever we may go in India, whether to
Bhadrinath and Amarnath on the snow-
clad uplands of the Himalayas or to
Kanyakumari and Tirichendur in the
extreme south of India, we see still to-day
enduring evidences of his enlightened
reforming zeal and spiritual inspiration. es FOREWORD
He devoted a great part of his energy to
the composition of beautiful stotras, in
praise of the supreme deities of the six
samayas for popular use in our daily
prayers, and they form a vital part of
Shankara’s works that we have now got.
In these poems, we can enjoy his many-
sided personality as the devout adherent
of everyone of these samayas from his
standpoint of the unified and comprehen-
sive conception of them. Without the
slightest tinge of partiality or preference,
he has adopted the stotrasto the spirit
and technique of the various modes of
worship of these six samayas. He is at
once, an ardent devotee of Shiva in the
Sivanandalahari, a pious worshipper of
Vishnu in the Vishnu Padadikesanta
stotras, a humble servant of, Parasakthi
in the Soundarya Lahari and a devoted
follower of Skanda and Ganapathi in the
poems in their praise. His stotras breathe
an intense religious fervour and infuse
the ecstasy and pathos of Bhakti and,
what is rare, are suffused with the spirit
of tolerance for the different angles of
nest seeker for the God-
vision of the ear:
head. We seein them not the intellect-
ual aristocrat or the disputing scholiast or
the thundering reformer but the devoted
supplicant at the feet of the Lord who, in
his infinite wisdom, takes many forms
suited to the varied mental equipment FOREWORD x?
and differing tastes of his devotees. We
find him therein denouncing in strong
terms the dissipation of the intellect, -
energy and effort of man in the acquisi-
tion of book-learning and in fruitless
logic-chopping disputation. He proclaims
boldly the unpalatable truth ‘“ Nahi Nahi
Rakshathi Dukring Karane” and “Vritha
Kantakshobham Vahasi Tarka Vachasa”.
To him, religion is realisation, not learn-
ing or dialectic.
With the aid of his wonderful spiritual
insight, his gigantic intellect, his intui-
tive genius, his profound and _all-
comprehensive learning and his subtle
penetrating logic, he constructed the
many-mansioned edifice of Vedanta and
rested it on everlasting foundations.
Though the great Badarayana and
Gaudapada preceded him in evolving the
Vedantic thought, it was Shri Shankara
that established the Vedanta as the
prince among the darsanas of Indian
philosophy. Through his marvellous
Bhashya on the Brahma Sutras and his
lucid and masterly exposition of the
meaning of the Upanishads and his clear
and forcible commentary on the Gita and
through his simple and easy enunciation
of Vedantic doctrines in his prakaranas,
he formulated and popularised the truths
of the Vedanta and brought them home
tothe millions of his countrymen. He xii FOREWORD
travelled ceaselessly throughout the
length and breadth of Indiain anage when
travelling was by no means easy or quick
and even walked longdistances barefooted
and clad in the yellow robes of renuncia-
tion and spread his enlightened thought
to all the masses. In his all too short
life, he worked incessantly for the uplift
and spiritual welfare of his countrymen
and devoted all his energy to the service
of humanity. His loving disciple,
Padmapada, bears eloquent testimony 1n
the Panchapadika to the fame and
popularity of his great Acharya and to
the wholesale dedication of his life for
the sake of Lokanugraha, and describes
in beautiful verse how people flocked to
him from all quarters to hear the melli-
fluous flow of wisdom from his lips.
Though some of his jmportant doctrines
and conclusions are challenged by the
other schools of Indian philosophy the
main underlying currents of thought
which distinguish the Vedanta as tke
foremost and distinct darsana have been
recognised by them all. It is, indeed,
profitable at the present day to emphasise
this vital aspect of ShriShankara’s workas
a philosopher, as we are apt to lose sight
of it in the maze ol polemical literature
that has grown since his day between the
three great schools of Vedanta philosophy
which has only brought to the fore the FOREWORD xiif
keen differences among them. The
doctrine of the self-evident validity of the
Sruti Pramana, and the consequential
principle of the supreme authority of the
Prasthana Trayas (Upanishad, Brahma
sutras and Gita), the doctrine of an ever-
existent, unchanging Atma, the accept-
ance of Iswara as the first cause of the
Universe as established by the sruti and
not merely by anumana or inference and
the theory of Ananda or positive happi-
ness in Moksha as contrasted with the
negative view of dukha nivritti of the
naiyayika, vaiseshika, sankhya, patanjala
and prabhakara schools of Indian Philo-
sophy and self-luminosity and the sentient
blissful nature of Jiva and its charac-
teristic of doer and enjoyer—these and
many more are common to all the three
schools of Vedanta philosophy. Alt
these owe their clear elucidation to the
genius and masterful exposition of this.
great world-teacher. Even the great
doctrine of Maya, always associated with:
his name, has been misunderstood as
importing the theory of illusion and he
has been sometimes denounced as a
Crypto-Buddhist (Pracchanna Bauddha),
But it is well to semember that Shankara
strongly refutes the sunya vada of
Buddhist philosophy, that nothing exists,
peither matter nor mind, as well asthe
Kshanika Vada, that nothing exists for’ xii FOREWORD
travelled ceaselessly throughout the
length and breadth of Indiainanage when
travelling was by no means easy or quick
and even walked longdistances barefooted
and clad in the yellow robes of renuncia-
tion and spread his enlightened thought
to all the masses. In his all too short
life, he worked incessantly for the uplift
and spiritual welfare of his countrymen
and devoted all his energy to the service
of humanity. His loving disciple,
Padmapada, bears eloquent testimony in
the Panchapadika to the fame and
popularity of his great Acharya and to
the wholesale dedication of his life for
the sake of Lokanugraha, and describes
in beautiful verse how people flocked to
him from all quarters to hear the melli-
fluous flow of wisdom from his lips.
Though some of his important doctrines
and conclusions are challenged by the
other schools of Indian philosophy the
main underlying currents of thought
which distinguish the Vedanta as tke
foremost and distinct darsana have been
recognised by them all. It is, indeed,
profitable at the present day to emphasise
this vital aspect of ShriShankara’s work as
a philosopher, as we are apt to lose sight
of itin the maze of polemical literature
that has grown since his day between the
three great schools of Vedanta philosophy
which has only brought to the fore the FOREWORD xiif
keen differences among them. The
doctrine of the self-evident validity of the
Sruti Pramana, and the consequential
principle of the supreme authority of the
Prasthana Trayas (Upanishad, Brahma
sutras and Gita), the doctrine of an ever-
existent, unchanging Atma, the accept-
ance of Iswara as the first cause of the
Universe as established by the sruti and
not merely by anumana or inference and
the theory of Ananda or positive happi-
ness in Moksha as contrasted with the
negative view of dukha nivritti of the
naiyayika, vaiseshika, sankhya, patanjala
and prabhakara schools of Indian Philo-
sophy and self-luminosity and the sentient
blissful nature of Jiva and its charac-
teristic of doer and enjoyer—these and
many more are common toall the three
schools of Vedanta philosophy. All
these owe their clear elucidation to the
genius and masterful exposition of this
great world-teacher. Even the great
doctrine of Maya, always associated with:
his name, has been misunderstood as
importing the theory of illusion and he
has been sometimes denounced as a
Crypto-Buddhist (Pracchanna Bauddha).
But it is well to cemember that Shankara
strongly refutes the sunya vada of
Buddhist philosophy, that nothing exists,
peither matter nor mind, as well asthe
Kshanika Vada, that nothing exists for xiv FOREWORD
more moments than one and the Vigna-
vada or the theory of subjectivism, the
denial of the externality of the world to
the thinking subject. The practical
utility of the Maya doctrine in its
bearing upon life consists in its efficacy
for developing the spirit of unity by
realizing that differences are unreal. In
fact, of the three kinds of Bheda, namely
Sajatiya, Vijatiya and Svagata Bheda into
which all differences inthe world can be
classified, Shankara would rejectall the
three as untrue, while Ramanuja would
discard the first two and Madhva would
refute the first.
Above all, the great services done by
Shankara is his method of approach
in the discussion and solution of the
problems of philosophy- He laid stress
on anubhava or integral experience, as
‘the final test of the truth or correctness
of any solution and on the acceptance of
as the record of the religious
sruti
experience of the immortal seers of our
race. He would not pin his faith on the
validity of the conclusions of the finite
logical intellect of man. He would often
denounce the ‘Sugata Samaya ? (Buddhist
philosophy) for following the method of
implicitly accepting the dictates of one’s
own intellect as the ultimate truth. He
believed in flawless reasoning as condu-
cive tothe proper interpretation of sruti FOREWORD xz
and of anubhava and accepted the rigo-
rous standards of logic in the elucidation
of spiritual truths. He maintained a
scrupulous intellectual honesty and rested
his conclusions upon well-known and
authentic scriptural authority and on
accurate quotations therefrom. In the
enunciation of his doctrines and in his
tefutations of the theories of other
darsanas he exhibited a calm, sober,
reasonable and just attitude and as
Sir Radhakrishnan says ‘he destroyed
many an old dogma not by violently
attacking it but by quietly suggesting
something more reasonable which was at
the same time more spiritual too.’ He
rarely criticised without mastering fully
their intricacies, details and technique
the other systems of philosophy and
seldom indulged in vituperative language
orin attributing motives to his oppon-
ents. In one place in his writings where
he exhibited an unusual warmth in criti-
cising the theory of the Tarkika he
gently apologises for this lapse by stating
that he did not indulge in criticism for
its own sake but for the sake of the pur.
suit and discovery of truth. He was
master of a wonderful style and even
those who criticised strongly his views
admired the power, lucidity, terseness,
suggestiveness and beauty of his prose.
In his own school of Advaita Vedanta he
} xvi FOREWORD
held a unique place and unlike the case
of the other darsanas, his doctrines and
theories have been followed with respect
and admiration, but never departed from,
by any of the brilliant galaxy of Advaita
teachers and writers that have succeeded
him till the present day.
In him, we have the unique combina-
tion of the saint and the ascetic, the
scholar and the poet, the philosopher,
religious reformer, and man of action. It
js refreshing to read the beautiful account
of his intense love and devotion to his
mother in striking contrast to his cold
asceticism. In spite of the. many centuries
that have elapsed since his passing
away. his great inspiration and tradition
have been kept fully alive even to-day
through the influence of the great Mutts
he established for the spiritual welfare of
succeeding generations of his country-
men and by the illustrious succession of
disciples who have adorned the head-
ship of these Mutts and shed their
spiritual lustre upon their fellowmen. ©
He taught mankind to love truth, res-
ect reason, practise tolerance and
realize the purpose of life. None can
deny his rightful place among the
jmmortals of the world.
“ Ashrama”
MYLAPORE. K. BALASUBRAMANIA IYER. SELECT WORKS
OF
Sri Sankaracharya
U eieeaia:
HYMN TO HARI
=. f fe f
aka AAT |
aad agate aaataas
f SarcerraaMa ets Ue
I praise, with devotion, the All-
pervading (Vishnu), Who Himself with-
out origin, is the origin of the universe,
in whom this wheel of samsara* revolves in
this wise, and realising Whom, this wheel
of samsara is destroyed—that Hari, the
destroyer of the darkness of samsara, I
praise. ; (1)
*Phenomenal existence; the succession of births
and deaths.
707—2 2 SELECT WORKS OF SANKARA
PAMMEATNT TTS AL
meye aa frre gahery |
aa cara Fa fags gage:
a qareearaaaa afate 2
Him, from a single aspect of Whom
this whole universe has sprung into
existence, by Whom again it is held
together in this manner, by Whom it is
pervaded and by Whom it is illumined
through pleasure and pain,—that Hari,
the destroyer of the darkness of samsara,
I praise. (2)
aaa Tt war fe ad: Gael
FATAASA CATON AY TTATAT |
FAST SASAIH: ATA:
a darcearatanst ais 1 2
Him, Who is all-knowing, Who is
indeed all and perfect, who is bliss itself,
Who resides in the qualities‘ and has
therefore endless attributes, Who is
Unmanifest that differentiates the
*Sattva, Rajas and Tamas. HYMN TO HARI 3
undifferentiated, and Who is both real
and the unreal,—that Hari, the destroyer
of the darkness of samsara, I praise. (3)
FATA AT TTT
zemen frases |
aoa taste aT
a Barcearataarat ates Uv Ut
There is naught else than Him; yet,
this universe is not his real nature. He is
not the objective world, for He is of the
nature of non-objective consciousness.
And though He is devoid of the distinc-
tion of the knower, knowledge and the
known, He is nevertheless always the
knower,—that Hari, the destroyer of the
darkness of samsara, I praise. (4)
Aa SegaereaTa aT:
WUROATAIST FISH |
weiss & frscet
& Sareea AAS 4
’
Him who is realised as the Supreme
Lord by those who, having learnt from
proper preceptors the ‘extremely subtle 4 . SELECT WORKS OF SANKARA
nature of the Immutable, are engaged in
the contemplation of the ultimate Unity
with the help of renunciation, constant
meditation and firm devotion,—that Hari,
the destroyer of the darkness of samsara,
I praise. (5)
sorararattate Fra ete wear
AAR TGAtaT Freres |
aftr Fra aretrcenie fre
a carccararanat fans Ul < Il
Him who is realised as “I am the self-
resplendent Self” when, by the control
of the life-forces, the mind is confined
within the heart amidst the repetition of
the sound Om and, all other memory
being excluded, is merged therein and
is finally dissolved,—that Hari, the
destroyer of the darkness of samsara,
I praise. (6)
& ware Panat aeyer
gad WHEAT YeAAAT-ay |
eqraisseresd Aaltaal & freer
a aarearataeanat atts 1 9 UN
a HYMN TO HARI 5
Him Whom the knowers of Brahman
realise by meditation as the Supreme
Lord within themselves known as
Brahman, as the secondless, infinite,
unborn, subtle, inscrutable Resplendence
residing in the heart and attainable only
by devotees,—that Hari, the destroyer of
the darkness of samsara, I praise. (7)
Arata ateafererarcatararet
Raat AAT SITS |
warmer a est
& Sarcearataatat BANS Ul ¢ i
Him Who is understood as the unsur-
passable bliss realisable only by the
spirit by those who perceive within their
own hearts. That which is beyond the
senses, being realisable only by the
expansion of the individual self, and
beyond the cognisable, being cognition
itself,—that Hari, the destroyer of the
darkness of samsara, I praise. (8)
Fes TE Baa ATT
aagaata fate ae 71 6 SELECT WORKS OF SANKARA
aad Ff GAH FAST
@ aarcearcdiaenat EUS 11-8
Him Whom, the Unborn sages like
Sanaka meditate upon by understanding
that every object of perception has an
underlying reality and is identical with
Brahman and by realising “I am That”,
that Hari, the destroyer of. the darkness
of samsara, I praise. : (9)
aqeq qace ata Feta
SRSA AAAS AATCT I
aferrafarcatadt 4 ferefer
@ Garcearaans sVts 1) Xo Ul
Him Whom the knowers of SELF know
as the Supreme Lord “in whom 1 am” by
eliminating as not-I whatever is percep-
tible, and by realising that bliss which is
self-resplendent consciousness,-that Hari,
the destroyer of the darkness of samsara,
I praise. (10)
faeat feat eqaaers afaaet
reat fe areRraret aT | HYMN TO HARI 7
STM te 4 afraraegaTaT:
FT TACT TTT SAS 1 82 UN
Him in Whom the devotees of the
Immutable, forsaking their bodies, merge
themselves by realising Him as the pure
self-resplendent SELF, infinite like space,
as That which alone remains when all
that is cognisable and differentiated is
eliminated step by step,—that Hari, the
destroyer of the darkness of samsara, I
praise. » (11)
adored Tas Fw aa:
wg aide a 4 ae a ae: |
Baar aaa TAIT:
& TeNTea aT VAS lb 22 Ul
Him Who is in all, Whose body is this
all,and yet Who not this all, Who knows
all, but Whom none knows at all, and
Who, as stated above, hojds all this
together, being the inner spirit thereof,—
that Hari, the destroyer of the darkness
of samsara, I praise. (12) 8 SELECT WORKS OF SANKARA
aa 28a Aalst FET ATTA
EBAISSHM VAAT Tasty |
warrasette Fes TereeT
& Sercearataena sans ul 23 1
Him Who is realised as “I am the One
thatisthe All” by those whosee, by their
reason, all this universe as existing with-
in themselves and their own self as the
Unborn residing in the heart of all
beings,—that Hari, the destroyer of the
darkness of samsara, I praise. (13)
adae: waa Saar yee
wel ata gata Sasa aA |
aratt aret ey Teeter aa
a wearcearatranst shane i 22 Ul
Him Who is described by some as the
One in all beings that sees and smells and
tastes and touches and hears and knows,
and by others as the witness that is the
seer in all doers,—that Hari, the destroyer
of the darkness of samsara, I praise. (14) HYMN TO HARI 9
GyaeAVaAA Paseo aea-
frafgeretra stacey |
saree 4 fagcer fasaet
@ SaTaaTAT SATS 11 8 UI
Him Who is realised as the Supreme
Lord the SELF that is the knower of
objects, Who sees and hears and knows
and tastes and smells and holds this body
together as the individual self therein,—
that Hari, the destroyer of the darkness
of samsara, I praise. (15)
TREAT TTA ara
ZBaT aAsay gan Gataary |
SUM FET AaIsSKA F Gear
nai unt. +
a Garwaraanst seis ke
He Who sees objects of gross matter in
the waking state, illusion in dream, and
blissful repose in deep sleep and Himself
inthe fourth state and is happy,—that
Hari, the destroyer cf the darkness of
Samsara, | praise. (16)
FRASGaIAL VHT TAT
arenreaneanaata fafa: | 10 SELECT WORKS OF SANKARA
fraser: sae:
a Garcearafaarat eas Uo Ul
Him Who though pure, imperishable,
one and unborn, nevertheless imposes
upon Himself* different qualities and
different shapes and, like crystalt, shines
variegated, differentiated and hidden by
the fruits of action—that Wari, the
destroyer of the darkness of samsara, I
praise. (17)
AMAT] AEA Taraeat
wal Wat saler THA |
ab Gat F agasseaheaanL
a Sercegreaiaest eee Ul 2% I
Him Who is the one Reality, but Who
owing to the diversity of intellects, is
conventionally spoken of in various ways
as Brahma, Vishnu, Rudra, Fire, the Sun,
the Moon, Indra, Vayu (the God of Wind),
and sacrifice,—that Hari, the destroyer of
the darkness of samsara, Ipraise. (18)
* Lit : Sees. + Reflecting external colours. HYMN TO. HARI 1k
wel aT Gaara Sahat
Med YS MeasAeHATAT |
Zalelal F TSA wast
& Gareearataenast UNS Ul kS Ul
Him, the Unborn, Whom, at the begin-
ning of the Taittiriya-Upanishad,
Varuna explained to Bhrigu* as being
uncontradictable, conscious, pure, im-
perishable, transcendental unperturbed,
unperceivable, without parts, blissful,
and without a second,—that Hari, the
destroyer of the darkness of samsara, I
praise. (19)
RAAT T TAA ATT
rahe cas ftaa ere |
frat fet Fe aa ages
& Gercearatrenst efeits 1 Xe Ul
Him whom, as stated at the end of the
Taittiriya-Upanishad, Bhrigu, taught by
his father, realised as the witness in
everything after having determined
within himself ‘Iam the Brahman beyond
*Son of Varuna. Sere 4
12 SELECT WORKS OF SANKARA
these five sheaths of taste, etc.’’,*—that
Hari, the destroyer of the darkness of
samsara, I praise. (20)
Sasol ser st aera ae eh:
Hass aera TIT FE! |
aa arnissasa fe asoeratirec:
& Garcearataars eftats 1 Re
Him by Whose inspiration, by Whose
power,! and on whom depending, the
knower of the field} directs the active
principle in ail creatures, and by Whose
power is impelled the self that is the doer
and enjoyer in this world,—that Hari, the
destroyer of the darkness of samsara, I
praise. (21)
AEA BT AAT AATTT
STMT: Hes ASAT |
Bea AIYTACAA FT A TH:
louie . ~
a Searcaraaaat eUNS | Xz Ul
* The five kosas, namely, annamaya, pranamaya,
manomaya, vijinanamaya and anandamaya,
+ Maya-sakti, the power of illusion.
+ Kshetrajna, the individual conscious self.
|] Chit-sakti, the power of intelligence. HYMN TO HARI 13-
Him, the one supreme SELF, Who.
created all this indescribable universe
and Who fully permeates every part of
that creation, being identical therewith,
and thus becomes all that is manifest
and unmanifest,-that Hari, the destroyer
of the darkness of samsara,I praise. (22):
FeraaeMaRMTSeT TTT:
TSPAKA: ARATIST FT: |
zeaisaratata get fara
& aarcearataaast aNS 22M
Him Whon, by the help of the Vedan-
tas, the sciences treating of the self, the
Puranas, the cults of Vishnu-worship and
other sciences, may have realised as the
Supreme Lord within their own selves
and, knowing thus, have merged them-
selves into him,—that Hari, the destroyer
of the darkness of samsara, I praise. (23)
TEAM ATA AAT
alg Wea Fa ealy a Sa | 14 SELECT WORKS OF SANKARA
saan sarees frat t:
a aarcearataarst ets Re Ul
Him, the resplendent Lord, Who is
speedily realisable even in this world by
those who strive to seek him by means of
faith, devotion, meditation, self-control
and other expedients, but Who is hard
to realise even through hundreds of lives
for those who are devoid of those expedi-
ents,—that Hari, the destroyer of the
darkness of samsara, 1 praise. (24)
NAAT ATA: TAT
aa aieaaa free afaterhE: |
aoatigeare eran
a aareardiaarat eae i 24 Ul
Him, the indescribable glory of Whose
manifestation has been defined by the
Vedic seers in the passage “All this
indeed is Brahman,” that is, all this
being born of Him, being in Him and
dissolving in Him, is identical with Him,
like the waves of the ocean,—that Hari,
the destroyer of the darkness of samsara,
T praise. (25) HYMN TO HARI 15
egal Haraacas faftess
WT eat wer eleed efraray |
ea aaa et
@ Garearatarst aVAS WU
Him who isrealised by intense devotion
as the unborn and __ indestructible
principle, the pure intelligence residing
as Witness in the heart, and by medita-
ting “Iam in Him,” as taught in the
Gita and in the manner laid down there-
in,—that Hari, the destroyer of the dark-
ness of Samsara, I praise. (26)
aaa ora fy: wageat
ysusae werrearace: |
aa aashercata aeasset
> ae Garcearafaant ES 1 Vw I
Him, the Infinite, Who, assuming the
condition of the individual self and
dwelling in nature, incessantly enjoys
the objects of enjoyment through the five
gateways of the senses, and Who, though
one, appears as different in different 16 SELECT WORKS OF SANKARA
bodies like the moon reflected in the
waters,—that Hari, the destroyer of the
darkness of samsara, I praise. (27)
grssaey saraaaiea fe era:
Aadaardcaha: Feet: |
asé asa aserevaa fat
a aarearataat afeaite 2
Him Who is named Purusha and Who
is realised, even in this world, as “ He
who is I is that Supreme Lord and Iam
verily He’ by those who intelligently
investigate the teachings of Vyasa* and
understand the distinction between the
field and the knower of the field,}—that
Hari, the destroyer of the darkness of
samsara, I praise. (28)
UHHAAHAAITAAA =
4 faaraida a vary waka t
ARASH AS FAIA Ted
at Garearatareanat Eanes 1 ul
* The Brahma Sutras of Vyasa.
*Kshetra, the field or the body, and Kshetrajna,
the knower of the field or the individual self. HYMN TO HARI 17
Him, the conscious principle residing
in innumerable bodies, Whose oneness
realising, men speedily become Himself
in this very life, and, in Whom merged,
they come no more to birth in this world,
—that Hari, the destroyer of the dark-
ness of samsara, I praise, (29)
arene 4a WgareTasa:
HAT TAIT FAT |
asa ast Asernata es
& Sarearahernat BANS 1 Re Ul
Him Whois realised as “He that is
the Supreme Lord is I and I am verily
He” by those who understand the unity
in duality taught by the passages of the
Madhu-Brahmana* ‘and attain a supre-
macy that exacts veneration even at the
hands of Indra,—that Hari, the destroyer
of the darkness of samsara,I praise. (30)
ast 82 Tease
aa arat aaa ase |
* Brih, Up., IL. 5.
1071-3 18 SELECT WORKS OF SANKARA
gorearrarrrarean & Pergeer
& Gareearatranast ees | 38 UI
Him Who is realised as the Supreme
Lord by those who meditate on the unity
of the SELF, as “ He that, dwelling in the
mind, impels the body to action, He too
that, residing in the sun, causes him to
radiate heat, I am verily He,’’—that Hari,
the destroyer of the darkness of samsara,
I praise. (31)
fraraaitrer aa: araftrect
qaqa aeaterraars |
aarara geate 4 atahrart
& aarcearafrenat eae tn 32 Ul
Him, the ultimate reality, a spark of
Whose consciousness reflected in nature*
cognises the objects of cognition outside
thejmind, but does not cognise Him that
dwells within the mind and inspires the
cognition,—that Hari, the destroyer of
the darkness of samsara, I praise. (32)
*j,e., the individual self. HYMN TO HARI 19
Asa 88 Fa ade Gras
Seat ata waka Sa fF Fa: |
qorater aia zerenta fea
a Garcearataanat eats 1 33
Him whois realised as “I am that cons-
cious principle in this body” by those
who intelligently enquire ‘“‘ Who is this
Shining One inthe body?” and deter-
mine that this Shining one is indeed the
knower, the hearer and the thinker,—
that Hari, the destroyer of the darkness
of samsara, I praise. (33)
al Sarat FT MAT
Sareea: store aratfettet AS |
caters THAT AAT
& qarceareateranst GUNS 1 BU
‘Who indeed can live, if He does not
reside in the body? He alone, therefore,
is the Supreme Bliss and He is the
incoming and outgoing life. By such
reasoning does the Scripture* declare
that He is,—that Hari, the destroyer of
the darkness of samsara, I praise. (34)
_* The Taittiriya-Upanishad. 20 SELECT WORKS OF SANKARA
TO Ase ATHAATI AT Ae AT
gheatsé sae varala aa |
gare afrrerente free
a aarcearataenat afaits 24 Ul
“AmIthe vital energy*? Or Speech ?
Or the senses of hearing etc? Or the
mind {? Or the intellect? | AmJa parti
cular entity or the collective whole?”
Him Who, by thus meditating, is rea-
lised as “I am the conscious principle it
this body,”—that Hari, the destroyer °
the darkness of samsara, I praise. (35)
ATE WON et TL AT AAISE
até gienienesrtrat |
asa aiseaiseuenata free
a Gareardiaaa Sats RE Ul
Him Who is realised as “I am not the
vital energy*, nor the body, nor the
mind}, nor the intellect!, nor the ego§,
mor the understanding ||, but am verily
He that the conscious principle in this
* Prana. + Manas, ¢ Buddhi. § Ahankara. || Dhi- HYMN TO HARI 21
body,”—that Hari, the destroyer of the
darkness of samsara, I praise. (36)
Gat et teaTaargAe |
rand oe fret a fraser
& GaCeAa AU TAS Ml Rv
Him Whom, inthe Upanishad of the
Samaveda*, the father | explains to his
son {as pure existence, pure conscious-
ness, the unborn, the real, the transcen-
dental, the eternal, the infinite, the first
cause, and by declaring ‘That thou art’,
—that Hari, the destroyer of the darkness
of samsara,\ praise. (37)
aeige TE TATE
ead ag fa a ada frera |
Feat aaa at a free
& GaTeAKa aA EAS UW Re UN
Him Who is realised as the ultimate
reality by those who, through perfect
*Chhandogya-U panishad. +{Uddalaka. {Svetaketu, 22 SELECT WORKS OF SANKARA
absorption of thought”, attain to the
knowledge of the conscious principle
within themselves by first excluding all
conditioned and unconditioned existence
and then eliminating all that is percepti-
ble as “Not this”, “Not this ”,—that Hari,
the destroyer of the darkness of samsara,
I praise. (38)
ama Wa Fa TAT TATA
asyervatey fratsecest: |
aasat at agreed a a Aa:
a Tarcearatreanast sas | 28 Ul
Him Who is the warp and woof of the
web of this universe including the un-
differentiated ether, Who, is established
under the designation of the ‘Instructible
in such passages as “It is not gross, It is
not atomic etc.”, Who can only be under-
stood as ‘“‘There is no knower but He,”
but Who is not the object of cognition,
—that Hari, the destroyer of the darkness
of samsara,I praise. (39)
* Samadhi. HYMN TO HARI 23
Tae Baa TAT
asa A at a fe EB: |
zB atau wade
@ Garcearararast GUNS | Yo Ul
Him, the Knower, without realising
Whom within one’s self as “I am He,”
all this appears asreal, but, who being
realised, all this becomes unreal,—that
Hari the destroyer of the darkness of
samsara, I praise. (40)
wigs vega 24 aasal
xs a
ANTSIS SSSA STSAAATAL |
TESS a Te a ass
aie ep AAS
a Ganearataat awiSs Ul 8% Ul
Him Who is realised as the conscious-
ness that ultimately remains when the
self that is not free from impurity is
burnt in the fire of knowledge kindled by
eightfold Yoga*, like gold alloyed with
ironin the furnace,—that Hari, the des-
troyer of the darkness of samsara, I
praise. q (41)
%* Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana and Samadhi. 24 SELECT WORKS OF SANKARA
& faarasa Wearrarar Tz] gira
ayargranatied aeenry |
wessweseT Reraat at
a aarcearataarar aftatS Ul 8? Ul
Him Who isthe resplendent light of
consciousness, the first cause, the praise-
worthy, Who shines like lightning within
the heart amidst the spheres of the sun,
moon and fire,* in Whom the sages, wor-
shipping Him with devotion as the ulti-
mate reality within their own selves,
merge themselves even in this life,—that
Hari, the destroyer of the darkness of
samsara, I praise. (42)
Waa Sata Get Fes at
weal eittionece Freya ary |
a Garcearataraat afans 1 22 Ul
May He, the all-pervading (Vishnu),
protect this devotee who is an individual
selftexisting in Himself, considering
*This is a technicality of the higher Yoga.
+Purusha. HYMN TO HARI 25
“This devotee praises Me Who am the
essence of all organs with constant devo-
tion and single-mindedness and with-
drawing himself within his own self ”—
that Hari, the destroyer of the darkness
of samsara, I praise. (43)
Sf Ma westdey waha-
sara WTAE Fe |
fronts gota azonfe safe at
ait 24 arate Arata AGT: Il ¥¥ Ul
He who recites or hears this hymn of
the venerable teacher, valuable to devo-
tees and resembling the sun in dispelling
the darkness of the fear of samsara,
attains the state of the All-pervading
(Vishnu) and, becoming a seer, realises
both knowledge and the object of know-
ledge* within himself. (44)
Ul afa eftegia: aarat Ut °
Thus ends the hymn to Hari.
™.
* The Supreme Being. UN eaeaET |
THE TEN-VERSED HYMN
a fared ata a Ast aT?
a @ aba at a aor aye: |
HAAR ATTRA HAE:
azaisatre: Bra: Haevisey I @ Ul
Iam neither earth, nor water, nor fire,
nor air, nor ether, nor sensory organ, nor
the conglomeration of all these; for, all
these are transient. Iam He that alone
remains in deep sleep, the secondless,
uncontradictable* attributeless Bliss
(Siva). (D)
4 AT A ANAT AT:
a F areorearraeneaist |
HAA AAALAC,
azaisae: Bra: Paats|eq | 2 U
Iam neither castes, nor the rules of
caste, society and custom, nor for me are
* Lit. the ultimate remnant. THE TEN-VERSED HYMN 27
concentration, meditation, Yoga and
other practices; for, all this illusion of
“J” and “mine” is rooted in the not-self
and is therefore dispellable by the know-
ledge of the self. I:am therefore the
secondless, uncontradictable, attribute-
less Bliss (Siva.) (2)
a ate fran at a Sar A TT:
a@ Jat a sat a da qatea |
aget Freanfaaearernata,
azaisaire: ha: Haste ll 2 I
I am neither mother, nor father, nor the
gods, nor the worlds, nor the Vedas, nor
sacrifices, nor any holy place; for, in
deep sleep I am [identical with Brahman
which however is] not absolute non-
existence. I am therefore the secondless,
uncontradictable attributeless Bliss
(Siva). (3)
a aga aa aT TTA
a Sa a aataareae at |
fafiterayen aera,
atasatre: fra: awisey 8 Ul
Neither the Sankhya doctrine, nor the
Saiva, nor the Pancharatra, nor the Jaina, 28 SELECT WORKS OF SANKARA
nor the Mimamsaka, nor any other, holds
good. For, by special realisation it is
revealed that my nature is absolutely
pure. I am therefore the secondless,
uncontradictable, nor attributeless Bliss
(Siva). (4)
e 0
a ater a area a arta WT
a wea a fas a gat To fee |
Ay
PraanTHea eaves HET:
aeaisahng: fra: Haretsey | 4 I
I am neither above, nor below, nor
inside, nor outside, nor middle, nor
across, nor before, nor behind ; for I am
indivisible and one by nature and am all-
pervading like space. I amtherefore the
secondless, uncontradictable, attribute-
less Bliss (Siva.) (5)
qe a oT aH aT Ne
a Hest a Ole a aa a eT |
TST TAT SAAT LRAT
aeaisaiae: fra: assed | € I
Iam neither white, nor black, nor red,
nor yellow, nor bent, nor stout, nor short,
nor tall, nor even formless ; for I am of the THE TEN-VERSED HYMN 29
nature of self-resplendent consciousness.
Iam therefore the secondless, uncontra-
dictable, attributeless Bliss (Siva ). (6)
a area a re a Berea a Perea
a at Ae FATT WT”: |
aera fraerreatesy:
avatars: Bra: Fagiseq ll 9 Ut
There is neither teacher, nor science,
nor pupil, nor teaching, nor you (the
hearer), nor I (the speaker), nor this
empirical universe; for I am the cons-
ciousness of the reality, which does not
admit of differentiation. I am therefore
the secondless, uncontradictable, attri-
buteless Bliss (Siva). ; (i)
a set & waat at agf:
a feat a at Aaa: Beret aT
aaron gia:
ataisafrs: fra: Sasser
