shankaracharyahastamalakaadvaitavedanta

𑌹𑌸𑍍𑌤𑌾𑌮𑌲𑌕𑍀𑌯𑌮𑍍 (𑌹𑌸𑍍𑌤𑌾𑌮𑌲𑌕𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍)

हस्तामलकीयम् (हस्तामलकस्तोत्रम्) in Grantha · 𑌗𑍍𑌰𑌨𑍍𑌥

🕉️ hindu·📿 1× repetitions·🕐 Early morning after bath, or during meditation and Vedantic study (svadhyaya)·📜 Advaita stotra recorded by tradition; verses spoken by Hastamalakacharya, commentary by Adi Shankaracharya

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हिन्दी / देवनागरी తెలుగు தமிழ்ಕನ್ನಡ മലയാളം ગુજરાતી বাংলা ଓଡ଼ିଆ ਪੰਜਾਬੀ English සිංහල𑌗𑍍𑌰𑌨𑍍𑌥

Origin & Story

Advaita stotra recorded by tradition; verses spoken by Hastamalakacharya, commentary by Adi Shankaracharya · Hastamalakacharya (verses); Adi Shankaracharya (compiler and commentator) · Classical (traditionally 8th century CE)

According to tradition, when Adi Shankaracharya was travelling he met a boy who, though appearing dull and silent to others, was in fact a great soul absorbed in the Self. When Shankara asked him 'Who are you, child? Where do you come from?', the boy responded with these twelve luminous verses declaring the Self as the eternal witness-consciousness, untouched by body, caste, ashrama or the senses. Shankara, recognizing his realization to be 'as clear as a fruit in the palm', named him Hastamalaka and made him one of his four chief disciples. So profound were the verses that Shankara wrote a commentary on them.

✦ As told in scripture

Tradition relates that the boy Hastamalaka had been regarded by his own family as dull-witted and mute, for he was forever absorbed within; yet at Shankara's single question the entire wisdom of Vedanta poured forth from him in these twelve flawless verses, revealing that what the world took for a simpleton was in truth a sage whose Self-knowledge was as plain to him as an amalaka fruit held in the hand.

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Complete Text with Meaning

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Verse 1

𑌕𑌸𑍍𑌤𑍍𑌵𑌂 𑌶𑌿𑌶𑍋 𑌕𑌸𑍍𑌯 𑌕𑍁𑌤𑍋𑌽𑌸𑌿 𑌗𑌨𑍍𑌤𑌾 𑌕𑌿𑌂 𑌨𑌾𑌮 𑌤𑍇 𑌤𑍍𑌵𑌂 𑌕𑍁𑌤 𑌆𑌗𑌤𑍋𑌽𑌸𑌿। 𑌏𑌤𑌨𑍍𑌮𑌯𑍋𑌕𑍍𑌤𑌂 𑌵𑌦 𑌚𑌾𑌰𑍍𑌭𑌕 𑌤𑍍𑌵𑌂 𑌮𑌤𑍍𑌪𑍍𑌰𑍀𑌤𑌯𑍇 𑌪𑍍𑌰𑍀𑌤𑌿𑌵𑌿𑌵𑌰𑍍𑌧𑌨𑍋𑌽𑌸𑌿॥௧॥

kastvaṃ śiśo kasya kuto'si gantā kiṃ nāma te tvaṃ kuta āgato'si | etan mayoktaṃ vada cārbhaka tvaṃ mat-prītaye prīti-vivardhano'si ||1||

Meaning:(शंकराचार्य पूछते हैं:) हे बालक! तुम कौन हो? किसके हो? कहाँ जा रहे हो? तुम्हारा नाम क्या है और तुम कहाँ से आए हो? हे प्यारे बालक, यह सब मुझे बताओ — तुम मुझे प्रिय हो, मेरी प्रीति बढ़ाते हो।

Verse 2

𑌨𑌾𑌹𑌂 𑌮𑌨𑍁𑌷𑍍𑌯𑍋 𑌨 𑌚 𑌦𑍇𑌵𑌯𑌕𑍍𑌷𑍗 𑌨 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑌕𑍍𑌷𑌤𑍍𑌰𑌿𑌯𑌵𑍈𑌶𑍍𑌯𑌶𑍂𑌦𑍍𑌰𑌾𑌃। 𑌨 𑌬𑍍𑌰𑌹𑍍𑌮𑌚𑌾𑌰𑍀 𑌨 𑌗𑍃𑌹𑍀 𑌵𑌨𑌸𑍍𑌥𑍋 𑌭𑌿𑌕𑍍𑌷𑍁𑌰𑍍𑌨 𑌚𑌾𑌹𑌂 𑌨𑌿𑌜𑌬𑍋𑌧𑌰𑍂𑌪𑌃॥௨॥

nāhaṃ manuṣyo na ca deva-yakṣau na brāhmaṇa-kṣatriya-vaiśya-śūdrāḥ | na brahmacārī na gṛhī vanastho bhikṣur na cāhaṃ nija-bodha-rūpaḥ ||2||

Meaning:(बालक उत्तर देता है:) मैं न मनुष्य हूँ, न देव या यक्ष; न ब्राह्मण, क्षत्रिय, वैश्य या शूद्र; न ब्रह्मचारी, न गृहस्थ, न वानप्रस्थ, न संन्यासी — मैं तो स्वयं अपने बोधस्वरूप (निजबोधरूप) आत्मा हूँ।

Verse 3

𑌨𑌿𑌮𑌿𑌤𑍍𑌤𑌂 𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑌿𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑍗 𑌨𑌿𑌰𑌸𑍍𑌤𑌾𑌖𑌿𑌲𑍋𑌪𑌾𑌧𑌿𑌰𑌾𑌕𑌾𑌶𑌕𑌲𑍍𑌪𑌃। 𑌰𑌵𑌿𑌰𑍍𑌲𑍋𑌕𑌚𑍇𑌷𑍍𑌟𑌾𑌨𑌿𑌮𑌿𑌤𑍍𑌤𑌂 𑌯𑌥𑌾 𑌯𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௩॥

nimittaṃ manaś-cakṣur-ādi-pravṛttau nirastākhilopādhir ākāśa-kalpaḥ | ravir loka-ceṣṭā-nimittaṃ yathā yaḥ sa nityopalabdhi-svarūpo'ham ātmā ||3||

Meaning:जो मन, चक्षु आदि की प्रवृत्ति का निमित्त है, फिर भी समस्त उपाधियों से रहित और आकाश के समान सूक्ष्म है — जैसे सूर्य संसार की समस्त चेष्टाओं का (निरपेक्ष) निमित्त है — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 4

𑌯𑌮𑌗𑍍𑌨𑍍𑌯𑍁𑌷𑍍𑌣𑌵𑌨𑍍𑌨𑌿𑌤𑍍𑌯𑌬𑍋𑌧𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑍀𑌨𑍍𑌯𑌬𑍋𑌧𑌾𑌤𑍍𑌮𑌕𑌾𑌨𑌿। 𑌪𑍍𑌰𑌵𑌰𑍍𑌤𑌨𑍍𑌤 𑌆𑌶𑍍𑌰𑌿𑌤𑍍𑌯 𑌨𑌿𑌷𑍍𑌕𑌮𑍍𑌪𑌮𑍇𑌕𑌂 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௪॥

yam agny-uṣṇavan nitya-bodha-svarūpaṃ manaś-cakṣur-ādīny abodhātmakāni | pravartanta āśritya niṣkampam ekaṃ sa nityopalabdhi-svarūpo'ham ātmā ||4||

Meaning:जैसे उष्णता अग्नि से अभिन्न है, वैसे ही जो नित्यबोधस्वरूप है, और जिस एक निष्कम्प तत्त्व का आश्रय लेकर अबोधात्मक (जड़) मन-चक्षु आदि प्रवृत्त होते हैं — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 5

𑌮𑍁𑌖𑌾𑌭𑌾𑌸𑌕𑍋 𑌦𑌰𑍍𑌪𑌣𑍇 𑌦𑍃𑌶𑍍𑌯𑌮𑌾𑌨𑍋 𑌮𑍁𑌖𑌤𑍍𑌵𑌾𑌤𑍍𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵𑍇𑌨 𑌨𑍈𑌵𑌾𑌸𑍍𑌤𑌿 𑌵𑌸𑍍𑌤𑍁। 𑌚𑌿𑌦𑌾𑌭𑌾𑌸𑌕𑍋 𑌧𑍀𑌷𑍁 𑌜𑍀𑌵𑍋𑌽𑌪𑌿 𑌤𑌦𑍍𑌵𑌤𑍍 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௫॥

mukhābhāsako darpaṇe dṛśyamāno mukhatvāt pṛthaktvena naivāsti vastu | cid-ābhāsako dhīṣu jīvo'pi tadvat sa nityopalabdhi-svarūpo'ham ātmā ||5||

Meaning:दर्पण में दिखता मुख का प्रतिबिम्ब मुख से पृथक् कोई वास्तविक वस्तु नहीं है; उसी प्रकार बुद्धियों में चैतन्य का आभास जीव है — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 6

𑌯𑌥𑌾 𑌦𑌰𑍍𑌪𑌣𑌾𑌭𑌾𑌵 𑌆𑌭𑌾𑌸𑌹𑌾𑌨𑍗 𑌮𑍁𑌖𑌂 𑌵𑌿𑌦𑍍𑌯𑌤𑍇 𑌕𑌲𑍍𑌪𑌨𑌾𑌹𑍀𑌨𑌮𑍇𑌕𑌮𑍍। 𑌤𑌥𑌾 𑌧𑍀𑌵𑌿𑌯𑍋𑌗𑍇 𑌨𑌿𑌰𑌾𑌭𑌾𑌸𑌕𑍋 𑌯𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௬॥

yathā darpaṇābhāva ābhāsa-hānau mukhaṃ vidyate kalpanā-hīnam ekam | tathā dhī-viyoge nirābhāsako yaḥ sa nityopalabdhi-svarūpo'ham ātmā ||6||

Meaning:जैसे दर्पण के अभाव में प्रतिबिम्ब के लुप्त होने पर भी एक मुख कल्पनारहित रूप में विद्यमान रहता है, वैसे ही बुद्धि के वियोग में जो निराभास शेष रहता है — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 7

𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑍇𑌰𑍍𑌵𑌿𑌯𑍁𑌕𑍍𑌤𑌃 𑌸𑍍𑌵𑌯𑌂 𑌯𑍋 𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑍇𑌰𑍍𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑌿𑌃। 𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑍇𑌰𑌗𑌮𑍍𑌯𑌸𑍍𑌵𑌰𑍂𑌪𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௭॥

manaś-cakṣur-āder viyuktaḥ svayaṃ yo manaś-cakṣur-āder manaś-cakṣur-ādiḥ | manaś-cakṣur-āder agamya-svarūpaḥ sa nityopalabdhi-svarūpo'ham ātmā ||7||

Meaning:जो स्वयं मन-चक्षु आदि से वियुक्त है, फिर भी मन का मन और चक्षु का चक्षु है, जिसका स्वरूप मन-इन्द्रियों के लिए अगम्य है — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 8

𑌯 𑌏𑌕𑍋 𑌵𑌿𑌭𑌾𑌤𑌿 𑌸𑍍𑌵𑌤𑌃 𑌶𑍁𑌦𑍍𑌧𑌚𑍇𑌤𑌾𑌃 𑌪𑍍𑌰𑌕𑌾𑌶𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌪𑌿 𑌨𑌾𑌨𑍇𑌵 𑌧𑍀𑌷𑍁। 𑌶𑌰𑌾𑌵𑍋𑌦𑌕𑌸𑍍𑌥𑍋 𑌯𑌥𑌾 𑌭𑌾𑌨𑍁𑌰𑍇𑌕𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௮॥

ya eko vibhāti svataḥ śuddha-cetāḥ prakāśa-svarūpo'pi nāneva dhīṣu | śarāvodaka-stho yathā bhānur ekaḥ sa nityopalabdhi-svarūpo'ham ātmā ||8||

Meaning:जो एक शुद्धचेतन स्वतः प्रकाशित होता है, प्रकाशस्वरूप होते हुए भी बुद्धियों में अनेक-सा भासता है — जैसे जल से भरे अनेक पात्रों में एक ही सूर्य — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 9

𑌯𑌥𑌾𑌨𑍇𑌕𑌚𑌕𑍍𑌷𑍁𑌃𑌪𑍍𑌰𑌕𑌾𑌶𑍋 𑌰𑌵𑌿𑌰𑍍𑌨 𑌕𑍍𑌰𑌮𑍇𑌣 𑌪𑍍𑌰𑌕𑌾𑌶𑍀𑌕𑌰𑍋𑌤𑌿 𑌪𑍍𑌰𑌕𑌾𑌶𑍍𑌯𑌮𑍍। 𑌅𑌨𑍇𑌕𑌾 𑌧𑌿𑌯𑍋 𑌯𑌸𑍍𑌤𑌥𑍈𑌕𑌃 𑌪𑍍𑌰𑌬𑍋𑌧𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௯॥

yathāneka-cakṣuḥ-prakāśo ravir na krameṇa prakāśī-karoti prakāśyam | anekā dhiyo yas tathaikaḥ prabodhaḥ sa nityopalabdhi-svarūpo'ham ātmā ||9||

Meaning:जैसे अनेक नेत्रों का प्रकाशक सूर्य प्रकाश्य पदार्थों को क्रमशः नहीं, अपितु एक साथ प्रकाशित करता है, वैसे ही जो एक प्रबोध अनेक बुद्धियों को प्रकाशित करता है — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 10

𑌵𑌿𑌵𑌸𑍍𑌵𑌤𑍍𑌪𑍍𑌰𑌭𑌾𑌤𑌂 𑌯𑌥𑌾 𑌰𑍂𑌪𑌮𑌕𑍍𑌷𑌂 𑌪𑍍𑌰𑌗𑍃𑌹𑍍𑌣𑌾𑌤𑌿 𑌨𑌾𑌭𑌾𑌤𑌮𑍇𑌵𑌂 𑌵𑌿𑌵𑌸𑍍𑌵𑌾𑌨𑍍। 𑌯𑌦𑌾𑌭𑌾𑌤 𑌆𑌭𑌾𑌸𑌯𑌤𑍍𑌯𑌕𑍍𑌷𑌮𑍇𑌕𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௧௦॥

vivasvat-prabhātaṃ yathā rūpam akṣaṃ pragṛhṇāti nābhātam evaṃ vivasvān | yad-ābhāta ābhāsayaty akṣam ekaḥ sa nityopalabdhi-svarūpo'ham ātmā ||10||

Meaning:जैसे नेत्र सूर्य से प्रकाशित रूप को ग्रहण करता है पर स्वयं अप्रकाशित सूर्य को नहीं, वैसे ही जिसके भासने से नेत्र (आदि) प्रकाशित होकर कार्य करते हैं — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 11

𑌯𑌥𑌾 𑌸𑍂𑌰𑍍𑌯 𑌏𑌕𑍋𑌽𑌪𑍍𑌸𑍍𑌵𑌨𑍇𑌕𑌶𑍍𑌚𑌲𑌾𑌸𑍁 𑌸𑍍𑌥𑌿𑌰𑌾𑌸𑍍𑌵𑌪𑍍𑌯𑌨𑌨𑍍𑌯𑌦𑍍𑌵𑌿𑌭𑌾𑌵𑍍𑌯𑌸𑍍𑌵𑌰𑍂𑌪𑌃। 𑌚𑌲𑌾𑌸𑍁 𑌪𑍍𑌰𑌭𑌿𑌨𑍍𑌨𑌃 𑌸𑍁𑌧𑍀𑌷𑍍𑌵𑍇𑌕 𑌏𑌵 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௧௧॥

yathā sūrya eko'psv aneka-ścalāsu sthirāsv apy ananyad vibhāvya-svarūpaḥ | calāsu prabhinnaḥ sudhīṣv eka eva sa nityopalabdhi-svarūpo'ham ātmā ||11||

Meaning:जैसे एक ही सूर्य चंचल जलों में अनेक और स्थिर जल में अनन्य (एक) भासता है, अपने स्वरूप में सदा एक रहता है — चंचल बुद्धियों में भिन्न-सा, किन्तु विवेकी जनों में एक ही — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 12

𑌘𑌨𑌚𑍍𑌛𑌨𑍍𑌨𑌦𑍃𑌷𑍍𑌟𑌿𑌰𑍍𑌘𑌨𑌚𑍍𑌛𑌨𑍍𑌨𑌮𑌰𑍍𑌕𑌂 𑌯𑌥𑌾 𑌨𑌿𑌷𑍍𑌪𑍍𑌰𑌭𑌂 𑌮𑌨𑍍𑌯𑌤𑍇 𑌚𑌾𑌤𑌿𑌮𑍂𑌢𑌃। 𑌤𑌥𑌾 𑌬𑌦𑍍𑌧𑌵𑌦𑍍𑌭𑌾𑌤𑌿 𑌯𑍋 𑌮𑍂𑌢𑌦𑍃𑌷𑍍𑌟𑍇𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௧௨॥

ghana-cchanna-dṛṣṭir ghana-cchannam arkaṃ yathā niṣprabhaṃ manyate cātimūḍhaḥ | tathā baddhavad bhāti yo mūḍha-dṛṣṭeḥ sa nityopalabdhi-svarūpo'ham ātmā ||12||

Meaning:जैसे बादलों से ढकी दृष्टि वाला अत्यन्त मूढ़ व्यक्ति बादल से ढके सूर्य को निष्प्रभ मान लेता है, वैसे ही मूढ़ दृष्टि को जो (नित्यमुक्त आत्मा) बद्ध-सा भासता है — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 13

𑌸𑌮𑌸𑍍𑌤𑍇𑌷𑍁 𑌵𑌸𑍍𑌤𑍁𑌷𑍍𑌵𑌨𑍁𑌸𑍍𑌯𑍂𑌤𑌮𑍇𑌕𑌂 𑌸𑌮𑌸𑍍𑌤𑌾𑌨𑌿 𑌵𑌸𑍍𑌤𑍂𑌨𑌿 𑌯𑌨𑍍𑌨 𑌸𑍍𑌪𑍃𑌶𑌨𑍍𑌤𑌿। 𑌵𑌿𑌯𑌦𑍍𑌵𑌤𑍍𑌸𑌦𑌾 𑌶𑍁𑌦𑍍𑌧𑌮𑌚𑍍𑌛𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑍋𑌽𑌹𑌮𑌾𑌤𑍍𑌮𑌾॥௧௩॥

samasteṣu vastuṣv anusyūtam ekaṃ samastāni vastūni yan na spṛśanti | viyadvat sadā śuddham accha-svarūpaṃ sa nityopalabdhi-svarūpo'ham ātmā ||13||

Meaning:जो समस्त वस्तुओं में अनुस्यूत एक है, जिसे समस्त वस्तुएँ स्पर्श नहीं करतीं, जो आकाश के समान सदा शुद्ध और निर्मलस्वरूप है — वह नित्य-उपलब्धिस्वरूप आत्मा मैं हूँ।

Verse 14

𑌉𑌪𑌾𑌧𑍗 𑌯𑌥𑌾 𑌭𑍇𑌦𑌤𑌾 𑌸𑌨𑍍𑌮𑌣𑍀𑌨𑌾𑌂 𑌤𑌥𑌾 𑌭𑍇𑌦𑌤𑌾 𑌬𑍁𑌦𑍍𑌧𑌿𑌭𑍇𑌦𑍇𑌷𑍁 𑌤𑍇𑌽𑌪𑌿। 𑌯𑌥𑌾 𑌚𑌨𑍍𑌦𑍍𑌰𑌿𑌕𑌾𑌣𑌾𑌂 𑌜𑌲𑍇 𑌚𑌞𑍍𑌚𑌲𑌤𑍍𑌵𑌂 𑌤𑌥𑌾 𑌚𑌞𑍍𑌚𑌲𑌤𑍍𑌵𑌂 𑌤𑌵𑌾𑌪𑍀𑌹 𑌵𑌿𑌷𑍍𑌣𑍋॥௧௪॥

upādhau yathā bhedatā san-maṇīnāṃ tathā bhedatā buddhi-bhedeṣu te'pi | yathā candrikāṇāṃ jale cañcalatvaṃ tathā cañcalatvaṃ tavāpīha viṣṇo ||14||

Meaning:जैसे सच्चे मणियों में भेद उनकी उपाधि (आधार) के कारण ही प्रतीत होता है, वैसे ही (आप में) भेद बुद्धियों के भेद के कारण ही है; और जैसे जल में चन्द्रकिरणों की चंचलता जल के कारण है, वैसे ही हे विष्णो, यह चंचलता आप में भी (केवल आभासमात्र) है।

Word-by-Word Meaning

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𑌕𑌃 𑌤𑍍𑌵𑌂 𑌶𑌿𑌶𑍋🔊kaḥ tvaṃ śiśoWho are you, O child? (Shankara's opening question)

𑌕𑌸𑍍𑌯 𑌕𑍁𑌤𑌃 𑌅𑌸𑌿 𑌗𑌨𑍍𑌤𑌾🔊kasya kutaḥ asi gantāWhose are you, from where do you come, where are you going?

𑌕𑌿𑌂 𑌨𑌾𑌮 𑌤𑍇🔊kiṃ nāma teWhat is your name?

𑌨𑌾𑌹𑌂 𑌮𑌨𑍁𑌷𑍍𑌯𑌃🔊nāhaṃ manuṣyaḥI am not a human being (the boy's reply)

𑌨 𑌚 𑌦𑍇𑌵𑌯𑌕𑍍𑌷𑍗🔊na ca deva-yakṣaunor a god nor a yaksha

𑌨 𑌬𑍍𑌰𑌹𑍍𑌮𑌚𑌾𑌰𑍀 𑌨 𑌗𑍃𑌹𑍀 𑌵𑌨𑌸𑍍𑌥𑌃 𑌭𑌿𑌕𑍍𑌷𑍁𑌃🔊na brahmacārī na gṛhī vanastho bhikṣuḥneither a celibate student, nor householder, nor forest-dweller, nor mendicant (the four ashramas)

𑌨𑌿𑌜𑌬𑍋𑌧𑌰𑍂𑌪𑌃🔊nija-bodha-rūpaḥI am of the nature of pure self-luminous Consciousness

𑌨𑌿𑌮𑌿𑌤𑍍𑌤𑌂 𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑌿𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑍗🔊nimittaṃ manaś-cakṣur-ādi-pravṛttauthe cause behind the activity of the mind, eyes and the other senses

𑌨𑌿𑌰𑌸𑍍𑌤𑌾𑌖𑌿𑌲𑍋𑌪𑌾𑌧𑌿𑌃🔊nirastākhilopādhiḥfree from (having cast off) every limiting adjunct (upadhi)

𑌆𑌕𑌾𑌶𑌕𑌲𑍍𑌪𑌃🔊ākāśa-kalpaḥsubtle and all-pervading like space

𑌰𑌵𑌿𑌃 𑌲𑍋𑌕𑌚𑍇𑌷𑍍𑌟𑌾𑌨𑌿𑌮𑌿𑌤𑍍𑌤𑌂 𑌯𑌥𑌾🔊raviḥ loka-ceṣṭā-nimittaṃ yathāas the sun is the (impartial) cause of all activity in the world

𑌸 𑌨𑌿𑌤𑍍𑌯𑍋𑌪𑌲𑌬𑍍𑌧𑌿𑌸𑍍𑌵𑌰𑍂𑌪𑌃 𑌅𑌹𑌮𑍍 𑌆𑌤𑍍𑌮𑌾🔊sa nityopalabdhi-svarūpo'ham ātmāthat Self, whose very nature is eternal awareness, am I (the recurring refrain)

𑌅𑌗𑍍𑌨𑍍𑌯𑍁𑌷𑍍𑌣𑌵𑌤𑍍🔊agny-uṣṇavatas heat is inseparable from fire

𑌨𑌿𑌤𑍍𑌯𑌬𑍋𑌧𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑍍🔊nitya-bodha-svarūpamof the nature of eternal consciousness/awareness

𑌮𑌨𑌶𑍍𑌚𑌕𑍍𑌷𑍁𑌰𑌾𑌦𑍀𑌨𑌿 𑌅𑌬𑍋𑌧𑌾𑌤𑍍𑌮𑌕𑌾𑌨𑌿🔊manaś-cakṣur-ādīny abodhātmakānithe mind, eyes and the rest, which are themselves insentient (without their own consciousness)

𑌮𑍁𑌖𑌾𑌭𑌾𑌸𑌕𑌃 𑌦𑌰𑍍𑌪𑌣𑍇🔊mukhābhāsako darpaṇethe reflection of a face in a mirror

𑌚𑌿𑌦𑌾𑌭𑌾𑌸𑌕𑌃 𑌧𑍀𑌷𑍁 𑌜𑍀𑌵𑌃 𑌅𑌪𑌿 𑌤𑌦𑍍𑌵𑌤𑍍🔊cid-ābhāsako dhīṣu jīvo'pi tadvatlikewise the jiva is but the reflection of Consciousness in the intellects

𑌶𑌰𑌾𑌵𑍋𑌦𑌕𑌸𑍍𑌥𑌃 𑌯𑌥𑌾 𑌭𑌾𑌨𑍁𑌃 𑌏𑌕𑌃🔊śarāvodaka-stho yathā bhānur ekaḥas the one sun (appears multiple) reflected in many bowls of water

𑌯𑌥𑌾 𑌸𑍂𑌰𑍍𑌯𑌃 𑌏𑌕𑌃 𑌅𑌪𑍍𑌸𑍁 𑌅𑌨𑍇𑌕𑌃🔊yathā sūrya ekaḥ apsu anekaḥas the one sun appears as many in (moving) waters

𑌘𑌨𑌚𑍍𑌛𑌨𑍍𑌨𑌦𑍃𑌷𑍍𑌟𑌿𑌃🔊ghana-cchanna-dṛṣṭiḥone whose sight is veiled by clouds

𑌬𑌦𑍍𑌧𑌵𑌤𑍍 𑌭𑌾𑌤𑌿 𑌯𑌃 𑌮𑍂𑌢𑌦𑍃𑌷𑍍𑌟𑍇𑌃🔊baddhavad bhāti yaḥ mūḍha-dṛṣṭeḥthe Self (ever-free) appears as though bound to the deluded vision

𑌸𑌮𑌸𑍍𑌤𑍇𑌷𑍁 𑌵𑌸𑍍𑌤𑍁𑌷𑍁 𑌅𑌨𑍁𑌸𑍍𑌯𑍂𑌤𑌮𑍍 𑌏𑌕𑌮𑍍🔊samasteṣu vastuṣv anusyūtam ekamthe one (consciousness) threaded through all objects

𑌵𑌿𑌯𑌦𑍍𑌵𑌤𑍍 𑌸𑌦𑌾 𑌶𑍁𑌦𑍍𑌧𑌮𑍍 𑌅𑌚𑍍𑌛𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑍍🔊viyadvat sadā śuddham accha-svarūpamever pure and untainted like space (which nothing can stain)

𑌤𑌥𑌾 𑌚𑌞𑍍𑌚𑌲𑌤𑍍𑌵𑌂 𑌤𑌵 𑌅𑌪𑌿 𑌇𑌹 𑌵𑌿𑌷𑍍𑌣𑍋🔊tathā cañcalatvaṃ tavāpīha viṣṇoso too, O all-pervading Lord (Vishnu), the apparent restlessness is attributed to You (though You are ever still)

Benefits of Chanting हस्तामलकीयम् (हस्तामलकस्तोत्रम्)

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Presents the essence of Advaita Vedanta through vivid, easy-to-grasp similes (sun, mirror, reflected moon)

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Strengthens the realization 'I am the eternal witness-consciousness, not the body or mind'

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An excellent text for Self-enquiry (atma-vichara) and meditation on the true 'I'

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Calms the mind by revealing the ever-free, untainted nature of the Self

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Treasured in the Advaita tradition as the spontaneous utterance of a Self-realized child-sage

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Recited for clarity of understanding (viveka) and steadiness in non-dual awareness

How to Chant हस्तामलकीयम् (हस्तामलकस्तोत्रम्)

Repetitions1times

Best TimeEarly morning after bath, or during meditation and Vedantic study (svadhyaya)

Sit calmly facing east or north. Begin with Shankara's opening question and then recite the twelve reply verses slowly, dwelling on the refrain 'sa nityopalabdhi-svarupo'ham atma' — 'that Self of eternal awareness am I'. Contemplate each simile (the sun reflected in many waters, the face in the mirror) as a pointer to your own witness-nature. A single attentive recitation daily is ideal for contemplation; it may also be studied with its meaning.

Frequently Asked Questions

This page shows the complete हस्तामलकीयम् (हस्तामलकस्तोत्रम्) written in the Grantha script — the same Sanskrit/Hindi verses, transliterated character-by-character so you can read and chant comfortably. Tap any line (or the ▶ button) to hear it recited aloud.

Yes — only the script changes; the words and their meaning are the original. The verse-by-verse meaning, benefits and how-to-chant guidance on this page apply exactly the same.

It is a short Advaita Vedanta hymn, also called Hastamalaka Stotram, composed of twelve verses (with an opening question and a concluding verse). It records the answer of the boy-sage Hastamalaka to Adi Shankaracharya's question about his identity.

'Hasta' means hand and 'amalaka' means a gooseberry (myrobalan). The name signifies that the truth of the Self was as clear and direct to this sage as a fruit held in the palm of one's hand. It is also the name given to him by Shankara, who made him one of his principal disciples.

It means 'that Self, whose very nature is eternal awareness (constant cognition), am I'. Every verse ends with this line, affirming that one's true identity is the unchanging, self-luminous consciousness that witnesses the mind and senses.

Yes. Shankara was so struck by the depth of the young Hastamalaka's spontaneous reply that he himself wrote a commentary (bhashya) on these verses, and the boy became one of his four chief disciples, alongside Sureshvara, Padmapada and Totaka.