॥ अथ दशश्लोकी ॥
Daśaślokī
न भूमिर्न तोयं न तेजो न वायुः
न खं नेन्द्रियं वा न तेषां समूहः ।
अनेकान्तिकत्वात् सुषुप्त्येकसिद्धः (अनैकान्तिकत्वात्)
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ १॥
na bhūmir na toyaṁ na tejo na vāyuḥ na khaṁ nendriyaṁ vā na teṣāṁ samūhaḥ | anekānti katvāt suṣuptyeka siddaḥ tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||1
“I am not earth, nor water, neither fire nor air. I do not identify myself with the ether (the subtlest material element). My true nature is not composed of any of these material elements. I am not the mind nor the physical senses, as well as with any combination of them, I am disassociated from the physical and sensory aspects of existence. That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.”
न वर्णा न वर्णाश्रमाचारधर्मा
न मे धारणाध्यानयोगादयोऽपि ।
अनात्माश्रयाहंममाध्यासहानात्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ २॥
na varṇā na varṇāś ramā cāra dharmā na me dhāraṇā dhyāna yogādayopi | anātmā śrayāhaṁ mamādhyā sahānāt tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||2
“I am not defined by societal roles, nor material possessions, nor stages of life. The pleasures and duties of the world are not mines to hold onto or identify with, I do not take refuge in the non-self, which can be understood as the body, the mind, and the ego that are distinct from the true Self. Even the steadying of the mind, concentration, self-communion and other courses are not for me. Not even spiritual practices are not what defines my true nature. None of the things that are 'mine' or associated with 'me’. That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
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 tīrtha bruvanti | suṣaptau nirastāti śūnyātma katvāt tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||3
“I have neither father (pitā) nor mother (mātā), no gods (devā) nor there are any subtle realms (lokā). I am not the the ancient sacred scriptures (vedā), nor the sacrifical sites, nor the rituals. In the state of deep sleep (suṣaptau) the Self is completely devoid of any object of perception. There is an absence of all these identifications. That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
न साङ्ख्यं न शैवं न तत्पाञ्चरात्रं
न जैनं न मीमांसकादेर्मतं वा ।
विशिष्टानुभूत्या विशुद्धात्मकत्वात्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ४॥
na sākhyaṁ na śaivaṁ na tat pāñcarātraṁ na jainaṁ na mīmāṁ sakā dermataṁ vā | viśiṣṭā nubhūtyā viśuddhātma katvāt tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||4
“I am not identified with any religions or philosophies (Sāṅkhya, worship of Shivaism, worship of Vishnu, nor Jainism), I have no religious duties nor any beliefs, no dwelling sacred place, and I am not the doer or the enjoyer. I am witness to everything, free from all attributes. That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
न चोर्ध्वं न चाधो न चान्तर्न बाह्यं
न मध्यं न तिर्यङ् न पूर्वाऽपरा दिक् ।
वियद्व्यापकत्वादखण्डैकरूपः
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ५॥
na cordhvaṁ na cādho na cāntar na bāhyaṁ na madhyaṁ na tiryañṅ na pūrvā’parā dik | viyadvyā pakatvād akhaṇḍakarūpaḥ tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||5
“There is neither above (urdhvam) nor below (adhah), neither inside (antar) nor outside (bahyam). The Self is not limited to any direction or spatial dimension. I am not in the middle (madhyam), across nor horizontal (tiryak), nor in the eastern or western directions (purva-apara dik). The Self is beyond all conceivable axes of space. For it is all-pervasive like space (viyad), I am indivisible (akhanda) and I am without any attributes, I am formless (aka-rupa). That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
न शुक्लं न कृष्णं न रक्तं न पीतं
न कुब्जं न पीनं न ह्रस्वं न दीर्घम् ।
अरूपं तथा ज्योतिराकारकत्वात्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ६॥
na śuklaṁ na kṛṣṇaṁ na raktaṁ na pītaṁ na kubjaṁ na pīnaṁ na hrasvaṁ na dīrgham |arūpaṁ tathā jyotirā kāra katvāt tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||6
“I am not white (śuklam), nor black (kṛṣṇam), nor red (raktam), nor yellow (pītam). I negate identification with any color which can be seen, denying any attributes that are perceived by the senses. I am not dwarfish (kubjam), stout (pīnam), neither short (hrasvam) nor tall (dīrgham), which are descriptions of physical form. The Self is beyond any physical characteristics or dimensions. Without form “arūpaṁ” and in the form of light by nature. The inner light of Consciousness, not a physical light. That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
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 śāstraṁ na śiṣyo na śikṣā na ca tvaṁ na cāhaṁ na cāyaṁ prapañcaḥ | svarūpāva bodho vikalpā sahiṣṇuḥ tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||7
“I do not identify with any authority figure or any teacher (śāstā). I am not the knowledge contained within the sacred scriptures (śāstraṁ), nor I am bound by the doctrines prescribed therein. I am not a disciple who receives instruction or guidance (śiṣya). My true nature is beyond the process of learning and the accumulation of knowledge (śikṣā). I negate the individual identities and the entire manifested Universe. There is no you (tvaṁ) nor I (ahaṁ). This creation or in the manifested world is not (ayaṁ prapañcaḥ). My true nature as pure Consciousness (svarūpāva bodho) endures beyond thought constructs and imaginations (vikalpā), unaffected by them (sahiṣṇuḥ). That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
न जाग्रन् न मे स्वप्नको वा सुषुप्तिः
न विश्वो न वा तैजसः प्राज्ञको वा ।
अविद्यात्मकत्वात् त्रयाणां तुरीयः
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ८॥
na jāgranna me svapnako vā suṣuptiḥ na viśvau na vā taijasaḥ prājñako vā | avidyātma katvāt trayāṇaṁ turīyaḥ tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||8
“I am not the waking state (Jāgran), the dreaming state (svapnako), nor the deep sleep state (suṣuptiḥ). My true Self is not confined to any of these states of Consciousness. I am not the experiencer (viśvau), nor identified with the dreaming state (taijasaḥ) nor identified with the deep sleep (prājñako). My true nature transcends these states. The first three states are rooted in ignorance or non-realization of the true Self (avidyātma katvāt). I am not any of the latter three states (trayāṇaṁ), I am the fourth state (turīyaḥ), which is beyond the other three. Turīya is not another state like waking, dreaming, or deep sleep, but a state of pure Consciousness that underlies and transcends them. That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
अपि व्यापकत्वात् हितत्त्वप्रयोगात् (व्यापकत्वाद्धितत्त्व)
स्वतः सिद्धभावादनन्याश्रयत्वात् ।
जगत् तुच्छमेतत् समस्तं तदन्यत्
तदेकोऽवशिष्टः शिवः केवलोऽहम् ॥ ९॥
api vyāpa katvād dhi tatva prayogāt svataḥ siddha bhāvā dananyā śraya tvāt | jagattucchametat samastaṁ tadanyat tadeko’vaśiṣṭaḥ śivaḥ kevalo’ham ||9
“All this universe which is other than the Self is worthless and has no existence of its own. The Self is all-pervading (vyāpa katvād). By the application of the intellect and discernment, one can realize the all-pervasive nature of the Self (dhi tatva prayogāt). To achieve the state of being Self-realized (svataḥ siddha bhāvā) it does not depend on anything else external (ananyā śraya tvāt). That One (tad) alone (ekah) remains (avashiṣṭah) the One without a second.“
न चैकं तदन्यद् द्वितीयं कुतः स्यात्
न केवलत्वं न चाकेवलत्वम् ।
न शून्यं न चाशून्यमद्वैतकत्वात्
कथं सर्ववेदान्तसिद्धं ब्रवीमि ॥ १०॥
na caikaṁ tadanyad dvitīyaṁ kutaḥ syāt na kevalatvaṁ na cā kevalatvam | na śunyaṁ na cā śūnya madvaita katvāt kathaṁ sarva vedānta siddhaṁ bravīmi ||10
“How could there be a second, something other than That? The ultimate reality cannot be called 'one', because to do so would imply the possibility of a 'second'. There is no 'one' and therefore no 'second'. Aloneness cannot be attributed to it nor even not-aloneness. Any conceptualization that limits the true nature of reality, whether it is seen as singular or plural (kevalatvam) is an illusion. It is neither a void (śunyaṁ) nor a non-void (advaita katvāt). The true nature of reality cannot be captured by any conceptual opposites. The essence of Vedanta's teachings is realized and proven true through this understanding of non-duality, which transcends all conceptual dualities (kathaṁ sarva vedānta siddhaṁ).