Brahma Jnanavali Mala Meaning — Line by Line
ब्रह्मज्ञानावलीमाला
Every verse and every word explained in English & Hindi
Meaning — Line by Line
Every verse of Brahma Jnanavali Mala with its English meaning. Tap any word to hear it, or ▶ to recite the verse.
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- Verse 1. asaṅgo'ham asaṅgo'ham asaṅgo'haṃ punaḥ punaḥ |
- Verse 2. nitya-śuddha-vimukto'haṃ nirākāro'ham avyayaḥ |
- Verse 3. nityo'haṃ niravadyo'haṃ nirākāro'ham ucyate |
- Verse 4. śuddha-caitanya-rūpo'ham ātmārāmo'ham eva ca |
- Verse 5. pratyak-caitanya-rūpo'haṃ śānto'haṃ prakṛteḥ paraḥ |
- Verse 6. tattvātītaḥ parātmāhaṃ madhyātītaḥ paraḥ śivaḥ |
- Verse 7. nānā-rūpa-vyatīto'haṃ cid-ākāro'ham acyutaḥ |
- Verse 8. māyā-tat-kārya-dehādi mama nāsty eva sarvadā |
- Verse 9. guṇa-traya-vyatīto'haṃ brahmādīnāṃ ca sākṣy aham |
- Verse 10. antaryāmi-svarūpo'haṃ kūṭasthaḥ sarvago'smy aham |
- Verse 11. niṣkalo'haṃ niṣkriyo'haṃ sarvātmādyaḥ sanātanaḥ |
- Verse 12. dvandvādi-sākṣi-rūpo'ham acalo'haṃ sanātanaḥ |
- Verse 13. prajñāna-ghana evāhaṃ vijñāna-ghana eva ca |
- Verse 14. nirādhāra-svarūpo'haṃ sarvādhāro'ham eva ca |
- Verse 15. tāpa-traya-vinirmukto deha-traya-vilakṣaṇaḥ |
- Verse 16. dṛg-dṛśyau dvau padārthau staḥ paraspara-vilakṣaṇau |
- Verse 17. ahaṃ sākṣīti yo vidyād vivicyaivaṃ punaḥ punaḥ |
- Verse 18. ghaṭa-kuḍyādikaṃ sarvaṃ mṛttikā-mātram eva ca |
- Verse 19. brahma satyaṃ jagan mithyā jīvo brahmaiva nāparaḥ |
- Verse 20. antar-jyotir bahir-jyotiḥ pratyag-jyotiḥ parāt-paraḥ |
asaṅgo'ham asaṅgo'ham asaṅgo'haṃ punaḥ punaḥ |
असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पुनः पुनः। सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः॥१॥
asaṅgo'ham asaṅgo'ham asaṅgo'haṃ punaḥ punaḥ | sac-cid-ānanda-rūpo'ham aham evāham avyayaḥ ||1||
MeaningUnattached am I, unattached am I, unattached am I, again and again; of the nature of Existence-Consciousness-Bliss am I, I alone am I, the imperishable.
nitya-śuddha-vimukto'haṃ nirākāro'ham avyayaḥ |
नित्यशुद्धविमुक्तोऽहं निराकारोऽहमव्ययः। भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः॥२॥
nitya-śuddha-vimukto'haṃ nirākāro'ham avyayaḥ | bhūmānanda-svarūpo'ham aham evāham avyayaḥ ||2||
MeaningEternally pure and ever-free am I, formless and changeless; of the nature of infinite bliss am I, I alone am I, the imperishable.
nityo'haṃ niravadyo'haṃ nirākāro'ham ucyate |
नित्योऽहं निरवद्योऽहं निराकारोऽहमुच्यते। परमानन्दरूपोऽहमहमेवाहमव्ययः॥३॥
nityo'haṃ niravadyo'haṃ nirākāro'ham ucyate | paramānanda-rūpo'ham aham evāham avyayaḥ ||3||
MeaningEternal am I, blameless am I, formless I am declared to be; of the nature of supreme bliss am I, I alone am I, the imperishable.
śuddha-caitanya-rūpo'ham ātmārāmo'ham eva ca |
शुद्धचैतन्यरूपोऽहमात्मारामोऽहमेव च। अखण्डानन्दरूपोऽहमहमेवाहमव्ययः॥४॥
śuddha-caitanya-rūpo'ham ātmārāmo'ham eva ca | akhaṇḍānanda-rūpo'ham aham evāham avyayaḥ ||4||
MeaningOf the nature of pure consciousness am I, ever delighting in the Self; of the nature of undivided bliss am I, I alone am I, the imperishable.
pratyak-caitanya-rūpo'haṃ śānto'haṃ prakṛteḥ paraḥ |
प्रत्यक्चैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः। शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः॥५॥
pratyak-caitanya-rūpo'haṃ śānto'haṃ prakṛteḥ paraḥ | śāśvatānanda-rūpo'ham aham evāham avyayaḥ ||5||
MeaningOf the nature of inner consciousness am I, serene am I, beyond Nature; of the nature of everlasting bliss am I, I alone am I, the imperishable.
tattvātītaḥ parātmāhaṃ madhyātītaḥ paraḥ śivaḥ |
तत्त्वातीतः परात्माहं मध्यातीतः परः शिवः। मायातीतः परंज्योतिरहमेवाहमव्ययः॥६॥
tattvātītaḥ parātmāhaṃ madhyātītaḥ paraḥ śivaḥ | māyātītaḥ paraṃ-jyotir aham evāham avyayaḥ ||6||
MeaningBeyond all principles I am the Supreme Self; beyond the middle, I am the supreme Shiva; beyond Maya, the supreme Light am I, I alone am I, the imperishable.
nānā-rūpa-vyatīto'haṃ cid-ākāro'ham acyutaḥ |
नानारूपव्यतीतोऽहं चिदाकारोऽहमच्युतः। सुखरूपस्वरूपोऽहमहमेवाहमव्ययः॥७॥
nānā-rūpa-vyatīto'haṃ cid-ākāro'ham acyutaḥ | sukha-rūpa-svarūpo'ham aham evāham avyayaḥ ||7||
MeaningBeyond all manifold forms am I, of the form of consciousness, undecaying; of the very nature of happiness am I, I alone am I, the imperishable.
māyā-tat-kārya-dehādi mama nāsty eva sarvadā |
मायातत्कार्यदेहादि मम नास्त्येव सर्वदा। स्वप्रकाशैकरूपोऽहमहमेवाहमव्ययः॥८॥
māyā-tat-kārya-dehādi mama nāsty eva sarvadā | sva-prakāśaika-rūpo'ham aham evāham avyayaḥ ||8||
MeaningMaya and its effects — the body and the rest — never truly belong to me at all; self-luminous and one am I, I alone am I, the imperishable.
guṇa-traya-vyatīto'haṃ brahmādīnāṃ ca sākṣy aham |
गुणत्रयव्यतीतोऽहं ब्रह्मादीनां च साक्ष्यहम्। अनन्तानन्दरूपोऽहमहमेवाहमव्ययः॥९॥
guṇa-traya-vyatīto'haṃ brahmādīnāṃ ca sākṣy aham | anantānanda-rūpo'ham aham evāham avyayaḥ ||9||
MeaningBeyond the three gunas am I, the witness of Brahma and all the gods; of the nature of endless bliss am I, I alone am I, the imperishable.
antaryāmi-svarūpo'haṃ kūṭasthaḥ sarvago'smy aham |
अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम्। परमात्मस्वरूपोऽहमहमेवाहमव्ययः॥१०॥
antaryāmi-svarūpo'haṃ kūṭasthaḥ sarvago'smy aham | paramātma-svarūpo'ham aham evāham avyayaḥ ||10||
MeaningOf the nature of the inner ruler am I, changeless and all-pervading am I; of the nature of the Supreme Self am I, I alone am I, the imperishable.
niṣkalo'haṃ niṣkriyo'haṃ sarvātmādyaḥ sanātanaḥ |
निष्कलोऽहं निष्क्रियोऽहं सर्वात्माद्यः सनातनः। अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः॥११॥
niṣkalo'haṃ niṣkriyo'haṃ sarvātmādyaḥ sanātanaḥ | aparokṣa-svarūpo'ham aham evāham avyayaḥ ||11||
MeaningPartless am I, actionless am I, the Self of all, first and eternal; of the nature of immediate (direct) experience am I, I alone am I, the imperishable.
dvandvādi-sākṣi-rūpo'ham acalo'haṃ sanātanaḥ |
द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः। सर्वसाक्षिस्वरूपोऽहमहमेवाहमव्ययः॥१२॥
dvandvādi-sākṣi-rūpo'ham acalo'haṃ sanātanaḥ | sarva-sākṣi-svarūpo'ham aham evāham avyayaḥ ||12||
MeaningThe witness of the pairs of opposites am I, unmoving and eternal; of the nature of the witness of all am I, I alone am I, the imperishable.
prajñāna-ghana evāhaṃ vijñāna-ghana eva ca |
प्रज्ञानघन एवाहं विज्ञानघन एव च। अकर्ताहमभोक्ताहमहमेवाहमव्ययः॥१३॥
prajñāna-ghana evāhaṃ vijñāna-ghana eva ca | akartāham abhoktāham aham evāham avyayaḥ ||13||
MeaningA mass of pure cognition am I indeed, a mass of pure knowledge too; the non-doer and the non-enjoyer am I, I alone am I, the imperishable.
nirādhāra-svarūpo'haṃ sarvādhāro'ham eva ca |
निराधारस्वरूपोऽहं सर्वाधारोऽहमेव च। आप्तकामस्वरूपोऽहमहमेवाहमव्ययः॥१४॥
nirādhāra-svarūpo'haṃ sarvādhāro'ham eva ca | āpta-kāma-svarūpo'ham aham evāham avyayaḥ ||14||
MeaningWithout any support am I, yet the support of all am I; ever-content, with every desire fulfilled, am I, I alone am I, the imperishable.
tāpa-traya-vinirmukto deha-traya-vilakṣaṇaḥ |
तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः। अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः॥१५॥
tāpa-traya-vinirmukto deha-traya-vilakṣaṇaḥ | avasthā-traya-sākṣy asmi cāham evāham avyayaḥ ||15||
MeaningFree from the three afflictions, distinct from the three bodies, the witness of the three states am I, I alone am I, the imperishable.
dṛg-dṛśyau dvau padārthau staḥ paraspara-vilakṣaṇau |
दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ। दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः॥१६॥
dṛg-dṛśyau dvau padārthau staḥ paraspara-vilakṣaṇau | dṛg-brahma dṛśyaṃ māyeti sarva-vedānta-ḍiṇḍimaḥ ||16||
MeaningSeer and seen are two categories, mutually distinct; the seer is Brahman, the seen is Maya — such is the drumbeat (proclamation) of all Vedanta.
ahaṃ sākṣīti yo vidyād vivicyaivaṃ punaḥ punaḥ |
अहं साक्षीति यो विद्याद्विविच्यैवं पुनः पुनः। स एव मुक्तः सो विद्वानिति वेदान्तडिण्डिमः॥१७॥
ahaṃ sākṣīti yo vidyād vivicyaivaṃ punaḥ punaḥ | sa eva muktaḥ so vidvān iti vedānta-ḍiṇḍimaḥ ||17||
MeaningWhoever knows, by enquiring thus again and again, 'I am the witness', he alone is liberated, he alone is the wise one — such is the proclamation of Vedanta.
ghaṭa-kuḍyādikaṃ sarvaṃ mṛttikā-mātram eva ca |
घटकुड्यादिकं सर्वं मृत्तिकामात्रमेव च। तद्वद्ब्रह्म जगत्सर्वमिति वेदान्तडिण्डिमः॥१८॥
ghaṭa-kuḍyādikaṃ sarvaṃ mṛttikā-mātram eva ca | tadvad brahma jagat sarvam iti vedānta-ḍiṇḍimaḥ ||18||
MeaningJust as pot, wall and the rest are nothing but clay, so too this entire world is nothing but Brahman — such is the proclamation of Vedanta.
brahma satyaṃ jagan mithyā jīvo brahmaiva nāparaḥ |
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः। अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः॥१९॥
brahma satyaṃ jagan mithyā jīvo brahmaiva nāparaḥ | anena vedyaṃ sac-chāstram iti vedānta-ḍiṇḍimaḥ ||19||
MeaningBrahman is real, the world is illusory, and the soul is Brahman itself, not other; this is to be known as the conclusion of true scripture — such is the proclamation of Vedanta.
antar-jyotir bahir-jyotiḥ pratyag-jyotiḥ parāt-paraḥ |
अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः। ज्योतिर्ज्योतिः स्वयंज्योतिरात्मज्योतिः शिवोऽस्म्यहम्॥२०॥
antar-jyotir bahir-jyotiḥ pratyag-jyotiḥ parāt-paraḥ | jyotir-jyotiḥ svayaṃ-jyotir ātma-jyotiḥ śivo'smy aham ||20||
MeaningInner light, outer light, the indwelling light, higher than the highest; the light of lights, self-luminous light, the light of the Self — that auspicious Self am I.
Word-by-Word Breakdown
Origin & History
Source: Prakarana grantha (independent didactic treatise) ascribed to Adi Shankaracharya
Author: Adi Shankaracharya
Period: Classical (traditionally 8th century CE)
The Brahma Jnanavali Mala is one of Adi Shankaracharya's prakarana works — short independent treatises that distil the teaching of Advaita Vedanta. Composed as a garland of affirmative verses in the first person, it describes the marks of the one who has realized 'I am Brahman'. Its opening verse boldly states that it is meant for the liberation of all and that Brahma-jnana can dawn upon merely hearing it once. The hymn is treasured by advanced seekers as a direct pointer to the non-dual Self, ending with the luminous declaration 'I am Shiva, the light of lights'.
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