Author: Adi Shankaracharya
The Hastamalaka Stotram is a concise and profound text of Advaita Vedanta that captures the essence of Self-realization. It consists of 12 verses in which a young realized boy outlines the nature of the Supreme Self (Atman).
The Legend and Meaning of the Name
Meaning of the Name:
Hasta means hand, and amalaka refers to the amla berry (Indian gooseberry). It means "an amla berry in one's hand."
The Origin:
When Adi Shankaracharya met a boy who was silent and seemingly indifferent to the world, he asked, "Who are you?" The boy responded with these 12 verses, detailing his direct, vivid experience of the divine.
The Significance: Because the boy’s understanding of the Self was as clear and undeniable as a berry resting on his palm, Adi Shankaracharya named him Hastamalaka and wrote a celebrated commentary on the text.
Chapter 1: Chapter 1
Verse #1
(इन्द्रवज्रा छन्द -) |
कस्त्वं शिशो कस्य कुतोऽसि गन्ता |
किं नाम ते त्वं कुत आगतोऽसि । |
एतन्मयोक्तं वद चार्भक त्वं |
मत्प्रीतये प्रीति विवर्धनोऽसि ॥ ||
(indravajrā chanda -) | kastvaṃ śiśo kasya kuto'si gantā | kiṃ nāma te tvaṃ kuta āgato'si . | etanmayoktaṃ vada cārbhaka tvaṃ | matprītaye prīti vivardhano'si .. ||
(indravajra chanda -) | kastva siso kasya kuto'si ganta | ki nama te tva kuta agato'si . | etanmayokta vada carbhaka tva | matpritaye priti vivardhano'si .. ||
Who are you, child? Whose are you? Where are you going? What is your name? From where have you come? Tell me all this, O little one — for in bringing joy to my heart, you yourself are the very embodiment of joy.
Verse #2
हस्तामलक उवाच । |
नाहं मनुष्यो न च देव-यक्षौ |
न ब्राह्मण-क्षत्रिय-वैश्य-शूद्राः । |
न ब्रह्मचारी न गृही वनस्थो |
भिक्षुर्न चाहं निजबोध रूपः ॥ ||
hastāmalaka uvāca . | nāhaṃ manuṣyo na ca deva-yakṣau | na brāhmaṇa-kṣatriya-vaiśya-śūdrāḥ . | na brahmacārī na gṛhī vanastho | bhikṣurna cāhaṃ nijabodha rūpaḥ .. ||
hastamalaka uvaca . | naha manusyo na ca deva-yaksau | na brahmana-ksatriya-vaisya-sudra . | na brahmacari na ghi vanastho | bhiksurna caha nijabodha rupa .. ||
Hastamalaka replied: I am neither human nor divine being, neither yaksha nor spirit; neither Brahmin, Kshatriya, Vaishya nor Shudra. I am neither student, householder, forest-dweller nor monk. I am pure awareness itself — the very nature of Self-knowledge (nijabodha rupa).
Verse #3
(भुजङ्गप्रयात छन्द -) |
निमित्तं मनश्चक्षुरादि प्रवृत्तौ |
निरस्ताखिलोपाधिराकाशकल्पः । |
रविर्लोकचेष्टानिमित्तं यथा यः |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥१॥ ||
(bhujaṅgaprayāta chanda -) | nimittaṃ manaścakṣurādi pravṛttau | nirastākhilopādhirākāśakalpaḥ . | ravirlokaceṣṭānimittaṃ yathā yaḥ | sa nityopalabdhisvarūpo'hamātmā .. 1.. ||
(bhujangaprayata chanda -) | nimitta manascaksuradi pravttau | nirastakhilopadhirakasakalpa . | ravirlokacestanimitta yatha ya | sa nityopalabdhisvarupo'hamatma .. 1.. ||
1. I am the Atma (Self) which is of the nature of eternal Consciousness and which is the cause of the functioning of the mind, eye and all other organs, in the same way as the sun is the cause of the activities of all beings on this earth. But when not associated with the limiting adjuncts (in the form of the body, mind and sense-organs), I, (Self) am like space.
Verse #4
यमग्न्युष्णवन्नित्यबोध स्वरूपं |
मनश्चक्षुरादीन्यबोधात्मकानि । |
प्रवर्तन्त आश्रित्य निष्कम्पमेकं |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥२॥ ||
yamagnyuṣṇavannityabodha svarūpaṃ | manaścakṣurādīnyabodhātmakāni . | pravartanta āśritya niṣkampamekaṃ | sa nityopalabdhisvarūpo'hamātmā .. 2.. ||
yamagnyusnavannityabodha svarupa | manascaksuradinyabodhatmakani . | pravartanta asritya niskampameka | sa nityopalabdhisvarupo'hamatma .. 2.. ||
2. I am the Self which is of the nature of eternal consciousness, which is changeless and one only (non-dual), whose very nature is eternal consciousness, in the same manner as heat is the very nature of fire, and depending on which the mind, eye and other organs, which are all insentient, function.
Verse #5
मुखाभासको दर्पणे दृश्यमानो |
मुखत्वात् पृथक्त्वेन नैवास्ति वस्तु । |
चिदाभासको धीषु जीवोऽपि तद्वत् |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥३॥ ||
mukhābhāsako darpaṇe dṛśyamāno | mukhatvāt pṛthaktvena naivāsti vastu . | cidābhāsako dhīṣu jīvo'pi tadvat | sa nityopalabdhisvarūpo'hamātmā .. 3.. ||
mukhabhasako darpane dsyamano | mukhatvat pthaktvena naivasti vastu . | cidabhasako dhisu jivo'pi tadvat | sa nityopalabdhisvarupo'hamatma .. 3.. ||
3. The reflection of a face in a mirror has no real existence apart from the reflected face. So also, the Jiva, who is only the reflection of the Self or Pure Consciousness in the intellect (or mind) has really no separate existence apart from the Self. That Self, which is of the nature of eternal consciousness, I am.
Verse #6
यथा दर्पणाभाव आभासहानौ |
मुखं विद्यते कल्पनाहीनमेकम् । |
तथा धी वियोगे निराभासको यः |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ४॥ ||
yathā darpaṇābhāva ābhāsahānau | mukhaṃ vidyate kalpanāhīnamekam . | tathā dhī viyoge nirābhāsako yaḥ | sa nityopalabdhisvarūpo'hamātmā .. 4.. ||
yatha darpanabhava abhasahanau | mukha vidyate kalpanahinamekam . | tatha dhi viyoge nirabhasako ya | sa nityopalabdhisvarupo'hamatma .. 4.. ||
4. Just as when the mirror is removed the reflection of the face ceases to exist and the face alone remains without any false appearances in the form of reflections, so also, when the mind (the reflecting medium) ceases to exist, the Atma is free from all wrong notions caused by the reflection.
Verse #7
मनश्चक्षुरादेर्वियुक्तः स्वयं यो |
मनश्चक्षुरादेर्मनश्चक्षुरादिः । |
मनश्चक्षुरादेरगम्यस्वरूपः |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ७॥ ||
manaścakṣurāderviyuktaḥ svayaṃ yo | manaścakṣurādermanaścakṣurādiḥ . | manaścakṣurāderagamyasvarūpaḥ | sa nityopalabdhisvarūpo'hamātmā .. 7.. ||
manascaksuraderviyukta svaya yo | manascaksuradermanascaksuradi . | manascaksuraderagamyasvarupa | sa nityopalabdhisvarupo'hamatma .. 7.. ||
5. I am that Self which is of the nature of eternal consciousness, which is different from the mind, eye and other organs, but is itself the mind of the mind, the eye of the eye, the ear of the ear and so on. It is however inaccessible to the mind and sense-organs.
Verse #8
य एको विभाति स्वतः शुद्धचेताः |
प्रकाशस्वरूपोऽपि नानेव धीषु |
शरावोदकस्थो यथा भानुरेकः |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥६॥ ||
ya eko vibhāti svataḥ śuddhacetāḥ | prakāśasvarūpo'pi nāneva dhīṣu | śarāvodakastho yathā bhānurekaḥ | sa nityopalabdhisvarūpo'hamātmā .. 6.. ||
ya eko vibhati svata suddhaceta | prakasasvarupo'pi naneva dhisu | saravodakastho yatha bhanureka | sa nityopalabdhisvarupo'hamatma .. 6.. ||
6. The Self, being self-luminous, shines by itself to those whose minds have become absolutely pure. Though only one, the Self appears as many and different in different intellects, in the same way as the sun, though only one, appears as many when reflected in different pots of water. I am that Self which is of the nature of eternal consciousness.
Verse #9
यथाऽनेकचक्षुः-प्रकाशो रविर्न |
क्रमेण प्रकाशीकरोति प्रकाश्यम् । |
अनेका धियो यस्तथैकः प्रबोधः |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ७॥ ||
yathā'nekacakṣuḥ-prakāśo ravirna | krameṇa prakāśīkaroti prakāśyam . | anekā dhiyo yastathaikaḥ prabodhaḥ | sa nityopalabdhisvarūpo'hamātmā .. 7.. ||
yatha'nekacaksu-prakaso ravirna | kramena prakasikaroti prakasyam . | aneka dhiyo yastathaika prabodha | sa nityopalabdhisvarupo'hamatma .. 7.. ||
7. Just as the sun who gives light to all eyes does not reveal the illumined objects by turns to one person after another (but all eyes are able to see at the same time), so also the Self which is only one gives consciousness to all intellects simultaneously.
Verse #10
विवस्वत् प्रभातं यथा रूपमक्षं |
प्रगृह्णाति नाभातमेवं विवस्वान् । |
यदाभात आभासयत्यक्षमेकः |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥८॥ ||
vivasvat prabhātaṃ yathā rūpamakṣaṃ | pragṛhṇāti nābhātamevaṃ vivasvān . | yadābhāta ābhāsayatyakṣamekaḥ | sa nityopalabdhisvarūpo'hamātmā .. 8.. ||
vivasvat prabhata yatha rupamaksa | praghnati nabhatameva vivasvan . | yadabhata abhasayatyaksameka | sa nityopalabdhisvarupo'hamatma .. 8.. ||
8. Just as the eye sees clearly only objects that are illumined by the sun, but not what is not so illumined, the sun itself is able to make the eye capable of seeing objects only because it is itself illumined by the Self.
Verse #11
यथा सूर्य एकोऽप्स्वनेकश्चलासु |
स्थिरास्वप्यनन्यद्विभाव्यस्वरूपः |
चलासु प्रभिन्नः सुधीष्वेक एव |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ९॥ ||
yathā sūrya eko'psvanekaścalāsu | sthirāsvapyananyadvibhāvyasvarūpaḥ | calāsu prabhinnaḥ sudhīṣveka eva | sa nityopalabdhisvarūpo'hamātmā .. 9.. ||
yatha surya eko'psvanekascalasu | sthirasvapyananyadvibhavyasvarupa | calasu prabhinna sudhisveka eva | sa nityopalabdhisvarupo'hamatma .. 9.. ||
9. The one sun appears as many reflections in different containers of water, moving or still, but the sun remains unaffected by the nature of the water in which it is reflected. Similarly, the one Self, though reflected in different intellects that are ever-changing, remains changeless and untainted by the character of the intellects.
Verse #12
घनच्छन्नदृष्टिर्घनच्छन्नमर्कम् |
यथा निष्प्रभं मन्यते चातिमूढः । |
तथा बद्धवद्भाति यो मूढ-दृष्टेः |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥ १०॥ ||
ghanacchannadṛṣṭir ghanacchannamarkam | yathā niṣprabhaṃ manyate cātimūḍhaḥ . | tathā baddhavadbhāti yo mūḍha-dṛṣṭeḥ | sa nityopalabdhisvarūpo'hamātmā .. 10.. ||
ghanacchannadstir ghanacchannamarkam | yatha nisprabha manyate catimuha . | tatha baddhavadbhati yo muha-dste | sa nityopalabdhisvarupo'hamatma .. 10.. ||
10. Just as a very ignorant person whose vision is obstructed by a cloud thinks that the sun, covered by a cloud, is devoid of brilliance, so also, to a person who is deluded by Avidya the Atma appears as bound. That Atma which is of the nature of eternal consciousness I am.
Verse #13
समस्तेषु वस्तुष्वनुस्यूतमेकं |
समस्तानि वस्तूनि यन्न स्पृशन्ति । |
वियद्वत्सदा शुद्धमच्छस्वरूपं |
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ११॥ ||
samasteṣu vastuṣvanusyūtamekaṃ | samastāni vastūni yanna spṛśanti . | viyadvatsadā śuddhamacchasvarūpaṃ | sa nityopalabdhisvarūpo'hamātmā .. 11.. ||
samastesu vastusvanusyutameka | samastani vastuni yanna spsanti . | viyadvatsada suddhamacchasvarupa | sa nityopalabdhisvarupo'hamatma .. 11.. ||
11. The one Self which pervades everything in this universe, but which nothing can taint, which is always pure like space, which is free from the impurity in the form of attachment and aversion, which is immortal, that Self of the nature of eternal consciousness, I am.
Verse #14
उपाधौ यथा भेदता सन्मणीनां |
तथा भेदता बुद्धिभेदेषु तेऽपि । |
यथा चन्द्रिकाणां जले चञ्चलत्वं |
तथा चञ्चलत्वं तवापीह विष्णो ॥ १२॥ ||
upādhau yathā bhedatā sanmaṇīnāṃ | tathā bhedatā buddhibhedeṣu te'pi . | yathā candrikāṇāṃ jale cañcalatvaṃ | tathā cañcalatvaṃ tavāpīha viṣṇo .. 12.. ||
upadhau yatha bhedata sanmanina | tatha bhedata buddhibhedesu te'pi . | yatha candrikana jale cancalatva | tatha cancalatva tavapiha visno .. 12.. ||
12. O All-pervading Lord! Just as a crystal looks different due to different limiting adjuncts, you also appear to be different because of being reflected in different intellects. Just as the reflections of the moon in different vessels of water also move in accordance with the movement of the water, you also appear to undergo change because of association with different intellects.