Hastaamalaka Stotram

Hastaamalaka Stotram

The origin of this beautiful Stotram can only be related as follows: Once, during Sage Adi Shankaracharya’s visit to a particular village, a brahman named Prabhaakara approached the sage and begged him to assist with his son, who was deemed to be dumb and foolish because he does not speak to anyone or mingle with friends or family.

The great Sage, upon meeting the boy, knew that he was a great and noble soul and that his aloofness and silence were a choice of meditative contemplation.

To display the young boy’s greatness, the sage conversed thus, ्त्वं शिशो ्य कुतोऽसि ्ता किं ाम ते त्वं कुत गतोऽसिएत्मयोक्तं वद ार्भक त्वं मत्प्रीतये प्रीति विवर्धनोऽसि ॥ (“Who are you, O student? What is your name? Where did you come from and where are you going? Please tell me what you know”)

The young boy’s response was in 12 verses. The great sage was so pleased that he gave the name of Hastaamalaka to the young boy, symbolizing the ripeness of fruit in hand to the in-hand sweetened maturity of the young boy. The 12 verses became known as the Hastaamalaka Stotram. This stotram perfectly outlines the gist of Advaita philosophy.

The question from Shankaracharya:

्त्वं शिशो ्य कुतोऽसि ्ता किं ाम ते त्वं कुत गतोऽसि
एत्मयोक्तं वद ार्भक त्वं मत्प्रीतये प्रीति विवर्धनोऽसि

Kastvam shisho kasya kuto-asi gantaa
kim naama te tvam kuta aagato-asi.
Etan-mayoktam vada chaarbaka tvam
mat-preetaye preeti vivardhano-asi.

Who are you, O Student? What is your name? From where have you come, and where are you going? What are you made of, O young child? Kindly increase our happiness by answering these questions.

कः who/what तवम् you, yours शिशो pupil, student, disciple ्य whose कुतः from what place असि you were ग्तव्य destination किम् what (when, how etc) ाम name ते your त्वं you कुत from where, from what place गत arrived, came असि you were एत्मय made or consisting of; such a kind ओक्त pupil, invoked, addressed (also उक्त said, spoken) वद say, speak and अर्भक young one, boy, child, small प्रीत्या with joy, gladly, affectionately मत religion, counsel, intellect प्रीति in a friendly way विवर्धन prosperity, promoting, increasing असि you

Hastaamalaka’s opening introductory response:

ाहं मनुष्य देवक्षौ ब्राह्मणक्षत्रियवैश्यशूद्राः।
ब्रम्हचारी गृही ्थो भिक्षुर्न ाहं िजबोधरूपः ॥२॥

Naaham manuṣhyo na cha deva-yakshau
na braahmaṇa-kshatriya-vaishya-shoodraah.
Na brahmachaaree na grihee vanastho
bhikshurna chaaham nijabodha-roopah.

I am not a person, not a God and not a demon. I am not of any caste or creed. I am not a celibate, not a householder, not a renunciate, not a beggar. I am pure intellect.

not अहम् me, I मनुष्यो humans, human species not and देव god क्ष spirit, ghost ब्राह्मण क्षत्रिय वैश्य शूद्राः Brahmin, Kshatriya, Vaishya, Shoodra (the castes) ब्रम्हचारी celibate गृहस्थ householder व्थ hermit, renunciate भिक्षु mendicant, beggar and अहम् I am, me िज innate बोध knowledge, enlightening रूप consisting of

Hastaamalaka’s detailed response:

िमित्तं मनश्चक्षुरादि प्रवृत्तौ िर्ताखिलोपाधिराकाशकल्पः
रविर्लोकेष्टानिमित्तं था ित्योपलब्धिस्वरूपोऽहमात्मा ॥१॥

Nimittam manash-chakshur-aadi pravrittau
nirasta-akhila-upaadhira-aakaasha-kalpah.
Ravirloka-cheṣhṭaa-nimittam yathaa yah
sa nitya-upalabdhi-svaroopo-aham-aatmaa

The reason our eyes and mind can perceive is the existence of light from the sun. The appearance of the sky, space and the world is all a concept of perception. And, like how the sun gives cause for all manner of life to thrive, I am of efficient Eternal Cause. I am pure eternal consciousness.

िमित्तं cause, reason मनस् mind क्षुर eyes दि begin, beginning प्रवृत्तौ produced, occurred, existing िर्त dispelled, displaced, rooted out, cast off अखिल universe, entire, whole उपाधि peculiarity, appearance काश sky कल्पः time, era, (also, ritual, idea, concept, hypothesis)रवि sun लोक world ेष्टा performing, manner of life, effort, endeavor िमित्त cause, reason (अनिमित्त groundlessness, causeless) था than (comparison), for instance who, that one, the one who is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

मग्न्युष्णव्नित्यबोध ्वरूप मनश्चक्षुरादीन्यबोधात्मकानि
प्रवर्तन्त श्रित्य िष्कम्पमेकं ित्योपलब्धिस्वरूपोऽहमात्मा ॥२॥

Yamagni-uṣhṇavan-nitya-bodha svaroopam
manash-chakshur-aadee-nibodha-atmakaani.
Pravartanta aashritya niṣhkampam-ekam
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

Understand the relationship between heat and cold; understand the relationship between what we see, what we think and what the self really is. True advancement comes with understanding the eternal, immovable One who is perpetually always the true nature of the Self. True advancement comes with understanding the Soul, the true self. I am pure eternal consciousness.

माग्नि absence of heat/fire उष्णवत् hot weather, (also disease of the bladder) ित्य eternal बोध intellect, knowledge ्वरूप form or shape, also, wise, learned मनस् mind क्षु eyes दि beginning िबोधति understand, know त्मकानी attached to self/soul प्रवर्तन advancement (also, coming into operation) अंत end श्रित्य practicing, having recourse to िष्कम्प immovable, motionless एकम one is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

मुखाभासको दर्पणे दृश्यमानो मुखत्वात् पृथक्त्वेन ैवास्ति ्तु
िदाभासको धीषु जीवोऽपि तद्वत् ित्योपलब्धिस्वरूपोऽहमात्मा ॥३॥

Mukhaa-bhaasako darpaṇe drishya-maano
mukha-tvaat prithak-tvena naivaasti vastu.
Chid-aabhaasako dheeṣhu jeevo’pi tadvat
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

The face you see in the mirror is not really you; it is just an image. In that same manner, life as being seen in the mind is not reality of the soul (the true self). True advancement comes with understanding the Soul, the true self. I am pure eternal consciousness.

मुख face, mouth भाषक making evident or intelligible, enlightening, talking about दर्पण mirror दृश्य view, visual, show मन mind मुख mouth त्व you पृथक्त्वेन singly, one by one ैव no, not at all, hardly अस्ति it is ्तु actually, in fact, thing, object िद् indeed, like, even भास splendour भासते (भास्) appear, looks like धिष् mindfully, zealously जीव life अपि too, also तद्वत् like that, in the same manner, thus, likewise is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

था दर्पणाभाव भासहानौ मुखं विद्यते कल्पनाहीनमेकम्
तथा धी वियोगे िराभासको ित्योपलब्धिस्वरूपोऽहमात्मा ॥ ४॥

Yathaa darpaṇaa-bhaava aabhaasa-haanau
mukham vidyate kalpanaa-heenam-ekam.
Tathaa dhee viyoge niraabhaasako ya
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

Just like when the mirror is absent, the reflection of one’s face cannot be – and the face exists without a false form of reflection from outer objects, so too when the affliction of the mind only reflects intellect, then true advancement comes with understanding the Soul, the true self. I am pure eternal consciousness.

था than (comparison), for instance दर्पण mirror भाव you, emotion भास virtual, immanent aspect of ultimate reality, semblance of reason हान cessation, relinquishing, gone, departed मुखम् face, mouth विद्यते exist, be found कल्पना idea, hypothesis हीन destitute of, poor, inferior to एकम् one तथा thus, so, as such धी intellect, understanding, comprehension; the distinguishing feature of wisdom that can provide the benefit of the meditation. धी, in this case, refers to the ability of fully absorbing and comprehending the intelligent principle being contemplated. वियोगे separation, giving up, abstention from (subtraction, division) िराभास without fallacious appearance who, that one, the one who is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

मनश्चक्षुरादेर्वियुक्तः ्व मनश्चक्षुरादेर्मनश्चक्षुरादिः
मनश्चक्षुरादेरगम्यस्वरूप ित्योपलब्धिस्वरूपोऽहमात्मा ॥ ७॥

Manash-cakshuraader-viyuktah svayam yo
manash-chakshuraader-manashcakshuraadih.
Manash-chakshuraader-agamya-svaroopah
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

My true self is separate from my mind, the eyes and the objects perceived by the mind and the senses. My true self is the sight of the eyes and the power behind the senses, which is imperceptible by the senses themselves. True advancement comes with understanding the Soul, the true self (The power behind the mind, body and senses). I am pure eternal consciousness.

मा mind क्षु eyes and objects seen वियुक्त disjoined, separated, detached, devoid of (ुक्तः joined, sensible, appropriate, right) ्व myself, self who मा mind क्षुरादेर eyes and senses क्षुरादिः eyes and sight मा mind क्षुरादेर eyes and objects seen अगम्य having come, having arrived ्वरूप appearance, looks, quality is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

एको विभाति ्वतः शुद्धचेताः प्रकाशस्वरूपोऽपि ानेव धीषु
शरावोदक्थ था भानुरेकः ित्योपलब्धिस्वरूपोऽहमात्मा ॥६॥

Ya eko vibhaati svatah shuddha-chetaah
prakaasha-svaroopo’pi naaneva dheeshu.
Sharaavoda-kastho yathaa bhaanurekah
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

To those who are self-realized, who is aware of the ultimate truth, their inner soul shines brightly. That luminous awareness is like the sun that reflects differently from various surfaces but is the same one sun. I am pure eternal consciousness.

who एको one, only one विभाति seem or appear to be, shines brightly, looks like ्वतः ownership, belonging to oneself शुद्धचेताः pure intelligenceशुद्ध absolute, pure ेतस् consciousness, mind, thinking soul प्रकाश light, best of something, brightness ्वरूप appearance, looks, qualty अपि with, to, within ाना different, diverse एव just, thus धिष् mindfully, zealously शरावोदक्थ different pots, different containers शराव pot, lid था than भानु splendour, master, lustre, lord एक one is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

थाऽनेकक्षुःप्रकाशो रविर्न क्रमे प्रकाशीकरोति प्रकाश्यम्
अनेका धियो ्तथैकः प्रबोधः ित्योपलब्धिस्वरूपोऽहमात्मा ॥ ७॥

Yathaa-aneka-chakshuḥ-prakaasho ravirna
krameṇa prakaashee-karoti prakaashyam.
Anekaa dhiyo yastathaikaḥ prabodhaḥ
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

Even though our eyes can view whatever the sunlight reflects on, we still take time to comprehend what we see since we only see the outer manifestation of the object we are looking at. So too, the inner true self shines constantly, but we take time to comprehend its purity. I am pure eternal consciousness.

था than अनेक many, several क्षुः eyes प्रकाशः light रवि sun क्रमे gradually, in regular course, by degrees, in order प्रकाशी visible, shining करोति make, do प्रकाश्यम् renown, manifestness, being evident, to be brought to light अनेक of many, not singular (not subject to one) धि intellect, understanding, comprehension ्त entrusted, to be adored/worshipped तथा such एक one प्रबोधः knowledge, understanding, manifestation (also friendly admonition) is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

विव्वत् प्रभातं था रूपमक्षं प्रगृह्णाति ाभातमेवं विव्वान्
दाभात भासयत्यक्षमेकः ित्योपलब्धिस्वरूपोऽहमात्मा ॥८॥

Vivasvat prabhaatam yathaa roopam-aksham
pragrih-ṇaati naabhaatam-evam vivasvaan.
Yadaabhaata aabhaasayat-yaksham-ekah
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

That which comes to light can be seen but can be deemed to be unfit, improper or unseen by the one who is looking at it. So too, the shining inner self can be unseen or misunderstood by one who has a faulty perception. I am pure eternal consciousness.

विव्वत् shining forth, diffusing light, god, brilliant one प्रभातं begin to become clear, dawn, break of day था than रूप form, figure, appearance अक्षम improper, unfit, impatient प्रगृह्णाति accept, take hold of, grasp, (also, keep separated) not अभात visible, appearing, shining, blazing एव thus, really विव्वत् shining forth, diffusing light, god त since भात visible, appearing, shining, blazing भात appearance, shining त since क्षम spirit एकम one is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

था ूर्य एकोऽप्स्वेकश्चलासु ्थिरास्वप्यनन्यद्विभाव्यस्वरूप
लासु प्रभिन्नः ुधीष्वेक एव ित्योपलब्धिस्वरूपोऽहमात्मा ॥ ९॥

Yathaa soorya eko-apsvan-ekash-chalaasu
sthira-asvapi-ananyad-vibhaavya-svaroopah.
Chalaasu prabhinnah sudheeṣhveka eva
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

The one sun looks different when the surface the sunlight hits is shifting or changing. But, the sun and sunlight are unaffected by our ability or inability to see its light. Similarly, the inner Self is reflected upon our ever-changing intellect but remains unchanged and unaffected. I am pure eternal consciousness.

था than (comparison), for instance ूर्य sun एक a, one उपश्व breeze, moving air कश्चन any, someone लासन moving hither and thither ्थिर fixed, stable अस्वपत् not sleeping अनन्य unique विभाव्य to be clearly perceived or observed, comprehensible ्वरूप appearance, looks, nature and लासिन moving to and fro, dancing प्रभिन्नः split asunder, opened, interrupted, disfigured ुधी intelligence, pious, wise एव really (earnestly) is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

घनच्छन्नदृष्टिर्घनच्छन्नमर्कम् था िष्प्रभं मन्यते ातिमूढः
तथा बद्धवद्भाति मूढ-दृष्टेः ित्योपलब्धिस्वरूपोऽहमात्मा ॥ १०॥

Ghanachhh-annadriṣhṭir-ghana-cchanna-markam
yathaa niṣhprabham manyate chaatimooḍhah.
Tathaa baddha-vadbhaati yo mooḍha-dṛiṣhṭeh
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

Perfect yet obscured, shining brilliance yet lusterless to those who embrace ignorance. The sun can be shaded and obscured by clouds, but its light cannot be imprisoned. I am pure eternal consciousness.

घनच्छद involved in clouds अनाधृष्ट unimpaired, invincible, perfect घन dense, solid, thick छन्न obscured, hidden मर्क mind था than (comparison), for instance िष्प्रभं gloomy, lusterless, deprived of light मन्यते think, believe, imagine ातिमूढः very foolish, very ignorant तथा thus, so, as such बद्ध captured, imprisoned भाति shine, seem, appear as who मूढ़ा foolish, idiotic दृष्टे seen, experienced, observation is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

मस्तेषु ्तुष्वुस्यूतमेकं मस्तानि ्तूनि ्न ्पृशन्ति
वियद्वत्सदा शुद्धमच्छस्वरूप ित्योपलब्धिस्वरूपोऽहमात्मा ॥ ११॥

Samasteṣhu vastuṣh-vanus-yoo-tamekam
samastaani vastooni yanna sprishanti.
Viyadvatsadaa shuddham-accha-svaroopam
sa nitya-opalabdhi-svaroopo-ahamaatmaa.

This Self is pure, clear, untainted and untouched by impurity. It is unified and can never be divided. Like the atmosphere and space, it is clear of any impediments. I am that, I am pure eternal consciousness.

मस्तेषु whole, total, united, sit or abide in वा्तु thing, object एकम one वा्तव genuine, true, real (्तुषु unreal, devoid of reality) मस्तानि whole, total, united, sit or abide in ्तूनि object, things ्पृशन्ति touch, take hold of, undergo वियत् atmosphere, sky, air, heaven शुद्ध absolute, pure, correct अच्छ pure, transparent ्वरूप wise, appearance, looks is ित्य eternal, constant उपलब्धि observation, understanding, perception ्वरूप appearance, quality, nature, wise, pleasing अहम् I am, me त्मा self, soul

उपाधौ था भेदता ्मणीनां तथा भेदता बुद्धिभेदेषु तेऽपि ।
था ्द्रिकाणां जले ञ्चलत्वं तथा ञ्चलत्वं तवापीह विष्णो ॥ १२॥

Upaadhau yathaa bhedataa sanmaṇeenaam
tathaa bhedataa buddhibhedeṣhu te’pi.
Yatha chandrikaaṇaam jale chañchalatvam
tathaa chañchalatvam tavaapeeha viṣṇho.

A genuine gem appears and glitters differently due to the limitations imposed by the viewer. Similarly, the Self appears different but is pure. Changing circumstances cannot change the purity of Consciousness. I am pure eternal consciousness.

उपाधौ designation, degree यथा than (comparison), for instance भेदता singly, individually, separately सन्मणीनां genuine gem तथा thus, so, as such भेदता singly, individually, separately बुद्धि intellect भेद diverse ते your अपि to, with, within, also न्द्रिका splendour, illumination जले wash, water, dissolve चञ्चलत्वं unsteadiness, fickleness तवापीह you remove, suppress विष्णो God Vishnu, God the Preserver