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The Ten-versed Hymn
by Ādi Śaṅkara
॥ अथ दशश्लोकी ॥
न भूमिर्न तोयं न तेजो न वायुः
न खं नेन्द्रियं वा न तेषां समूहः ।
अनेकान्तिकत्वात् सुषुप्त्येकसिद्धः
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥१॥
॥ atha daśaślokī ॥
na bhūmirna toyaṃ na tejo na vāyuḥ
na khaṃ nendriyaṃ vā na teṣāṃ samūhaḥ ।
anekāntikatvāt suṣuptyekasiddhaḥ
tadeko'vaśiṣṭaḥ śivaḥ kevalo'ham ॥1॥
I am neither earth, nor water, nor fire, nor air, nor ether, nor sensory organ, nor the whole of all these; since all of these are transient.
I am the One you find in the experience of deep sleep.
That One, what remains, that Bliss without attributes, am I.
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॥
I am neither castes, nor the rules of caste, society and customs, nor are valid for me concentration, meditation, yoga and other practices; for all this illusion of "I" and "mine" is rooted in the non-self and is therefore dissipated by knowledge of the Self.
That One, what remains, that Bliss without attributes, am I.
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॥
“I am neither mother, nor father, nor the gods, nor the worlds, nor the Vedas, nor sacrifices, nor any holy place” – so say the Sages;
For, in deep sleep, all are banished and void.
That One, what remains, that Bliss without attributes, am I.
न साङ्ख्यं न शैवं न तत्पाञ्चरात्रं
न जैनं न मीमांसकादेर्मतं वा ।
विशिष्टानुभूत्या विशुद्धात्मकत्वात्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥४॥
na sāṅkhyaṃ na śaivaṃ na tatpāñcarātraṃ
na jainaṃ na mīmāṃsakādermataṃ vā ।
viśiṣṭānubhūtyā viśuddhātmakatvāt
tadeko'vaśiṣṭaḥ śivaḥ kevalo'ham ॥4॥
Neither the Sankhya doctrine, nor the Shaiva, nor the Pancharatra, not the Jaina, nor the Mimamsaka, nor any other, holds good.
For, by direct realization it is revealed that my nature is absolutely pure.
That One, what remains, that Bliss without attributes, am I.
न चोर्ध्वं न चाधो न चान्तर्न बाह्यं
न मध्यं न तिर्यङ् न पूर्वाऽपरा दिक् ।
वियद्व्यापकत्वादखण्डैकरूपः
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥५॥
na cordhvaṃ na cādho na cāntarna bāhyaṃ
na madhyaṃ na tiryaṅ na pūrvā'parā dik ।
viyadvyāpakatvādakhaṇḍaikarūpaḥ
tadeko'vaśiṣṭaḥ śivaḥ kevalo'ham ॥5॥
I am neither above, nor below, nor inside, nor outside,
nor middle, nor across, nor direction east or west;
for I am indivisible and one by nature and all-pervading like space.
That One, what remains, that Bliss without attributes, am I.
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॥
I am neither white, nor black, nor red, nor yellow, nor bent, nor stout, nor short, nor tall, nor even formless; for, I am of the nature of self-resplendent consciousness.
That One, what remains, that Bliss without attributes, am I.
न शास्ता न शास्त्रं न शिष्यो न शिक्षा
न च त्वं न चाहं न चायं प्रपञ्चः ।
स्वरूपावबोधो विकल्पासहिष्णुः
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥७॥
na śāstā na śāstraṃ na śiṣyo na śikṣā
na ca tvaṃ na cāhaṃ na cāyaṃ prapañcaḥ ।
svarūpāvabodho vikalpāsahiṣṇuḥ
tadeko'vaśiṣṭaḥ śivaḥ kevalo'ham ॥7॥
There is neither teacher, nor science, nor pupil, nor teaching, nor you, nor I, nor this universe; for, I am the consciousness of the reality, which does not admit of differentiation.
That One, what remains, that Bliss without attributes, am I.
न जाग्रन् न मे स्वप्नको वा सुषुप्तिः
न विश्वो न वा तैजसः प्राज्ञको वा ।
अविद्यात्मकत्वात् त्रयाणां तुरीयः
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥८॥
na jāgran na me svapnako vā suṣuptiḥ
na viśvo na vā taijasaḥ prājñako vā ।
avidyātmakatvāt trayāṇāṃ turīyaḥ
tadeko'vaśiṣṭaḥ śivaḥ kevalo'ham ॥8॥
There is neither waking, nor dream, nor deep sleep, nor am I the conditioned by any of these three states (Viśva, Taijasa, and Prājña); for, all these are of the nature of ignorance, but I am the fourth beyond these three (Turīya).
That One, what remains, that Bliss without attributes, am I.
अपि व्यापकत्वात् हितत्त्वप्रयोगात्
स्वतः सिद्धभावादनन्याश्रयत्वात् ।
जगत् तुच्छमेतत् समस्तं तदन्यत्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ९॥
api vyāpakatvāt hitattvaprayogāt
svataḥ siddhabhāvādananyāśrayatvāt ।
jagat tucchametat samastaṃ tadanyat
tadeko'vaśiṣṭaḥ śivaḥ kevalo'ham ॥9॥
All this universe, being other than the Self, is unreal; for, the Self alone is all-inclusive, constitutes the ultimate goal and is self-established and self-dependent.
That One, what remains, that Bliss without attributes, am I.
न चैकं तदन्यद् द्वितीयं कुतः स्यात्
न केवलत्वं न चाकेवलत्वम् ।
न शून्यं न चाशून्यमद्वैतकत्वात्
कथं सर्ववेदान्तसिद्धं ब्रवीमि ॥१०॥
na caikaṃ tadanyad dvitīyaṃ kutaḥ syāt
na kevalatvaṃ na cākevalatvam ।
na śūnyaṃ na cāśūnyamadvaitakatvāt
kathaṃ sarvavedāntasiddhaṃ bravīmi ॥10॥
None other than that One, so how could there be a Second?
Not aloneness, nor non- aloneness;
Not non-entity, nor non-non-entity; as there is no duality.
How could I speak of that which is perfected in the entire Vedanta?
॥ इति श्रीमद् शंकराचार्यविरचितं दशश्लोकी अथवा निर्वाणदशकस्तोत्रं समाप्तं ॥
|| iti śrīmad śaṃkarācāryaviracitaṃ daśaślokī athavā nirvāṇadaśakastotraṃ samāptaṃ ||
Thus ends the ten-versed hymn of Shankaracharya.
Così finisce l'inno in dieci versi di Shankaracharya.
