Classic Poetry Series

Adi Shankaracharya
- poems -

Publication Date:
2012

Publisher:
Poemhunter.com - The World's Poetry Archive
 Adi Shankaracharya(788 - 820)

Adi Shankara (Sanskrit: ??? ?????? Adi Sa?kara), also known as Sa?kara
Bhagavatpadacarya and Adi Sa?karacarya was an Indian sage from Kalady in
present day Kerala who consolidated the doctrine of advaita vedanta. His
teachings are based on the unity of the atman and brahman— non-dual
brahman, in which brahman is viewed as nirguna brahman, brahman without
attributes.

Shankara travelled across the Indian subcontinent to propagate his philosophy

through discourses and debates with other thinkers. He is reputed to have
founded four mathas ("monasteries"), which helped in the historical
development, revival and spread of Advaita Vedanta of which he is known as the
greatest revivalist. Adi Shankara is believed to be the organizer of the
Dashanami monastic order and the founder of the Shanmata tradition of worship.

His works in Sanskrit concern themselves with establishing the doctrine of

advaita (nondualism). He also established the importance of monastic life as
sanctioned in the Upanishads and Brahma Sutra, in a time when the Mimamsa
school established strict ritualism and ridiculed monasticism. Shankara
represented his works as elaborating on ideas found in the Upanishads, and he
wrote copious commentaries on the Vedic canon (Brahma Sutra, principal
upanishads and Bhagavad Gita) in support of his thesis. The main opponent in
his work is the Mimamsa school of thought, though he also offers arguments
against the views of some other schools like Samkhya and certain schools of
Buddhism.

<b> Life </b>

Traditional accounts of Adi Shankara's life can be found in the Shankara

Vijayams, which are poetic works that contain a mix of biographical and
legendary material, written in the epic style. The most important among these
biographies are the Madhaviya Sa?kara Vijaya? (of Madhava, c. 14th century),
the Cidvilasiya Sa?kara Vijaya? (of Cidvilasa, c. between 15th century and 17th
century), and the Keraliya Sa?kara Vijaya? (of the Kerala region, extant from c.
17th century).

<b> Birth and Childhood </b>

Shankara was born to Sivaguru [VISWAKARMA] and Aryamba Antharjanam in

Kaladi in central present day Kerala,4 km from Nedumbassery airport, Kochi.

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 According to lore, it was after his parents, who had been childless for many
years, prayed at the Vadakkunnathan temple, Thrissur that Sankara was born
under the star Thiruvathira.

His father died while Shankara was very young. Shankara's upanayana?, the
initiation into student-life, had to be delayed due to the death of his father, and
was then performed by his mother. As a child, Shankara showed remarkable
scholarship, mastering the four Vedas by the age of eight.

<b> Sannyasa </b>

At the tender age of 7, Shankara was inclined towards sannyasa, but it was only
after much persuasion that his mother finally gave her consent. He only received
her consent in a very interesting manner. While bathing in the river Poorna one
day, a crocodile caught hold of his leg. Shankara appealed to his mother, who
had arrived at Poorna, asking for permission to become a sanyasi. His mother
finally gave consent, only to have the crocodile let go of young Shankara. A
crocodile had never been found in Poorna ever or since Shankara then left Kerala
and travelled towards North India in search of a guru. On the banks of the
Narmada River, he met Govinda Bhagavatpada the disciple of Gaudapada at
Omkareshwar. When Govinda Bhagavatpada asked Shankara's identity, he
replied with an extempore verse that brought out the Advaita Vedanta
philosophy. Govinda Bhagavatapada was impressed and took Shankara as his
disciple.

The guru instructed Shankara to write a commentary on the Brahma Sutras and
propagate the Advaita philosophy. Shankara travelled to Kashi, where a young
man named Sanandana, hailing from Chola territory in South India, became his
first disciple. According to legend, while on his way to the Vishwanath Temple,
Sankara came upon an untouchable accompanied by four dogs. When asked to
move aside by Shankara's disciples, the untouchable replied: "Do you wish that I
move my ever lasting Atman ("the Self"), or this body made of flesh?" Realizing
that the untouchable was none other than god Shiva himself, and his dogs the
four Vedas, Shankara prostrated himself before him, composing five shlokas
known as Manisha Panchakam.

At Badari he wrote his famous Bhashyas ("commentaries") and Prakarana

granthas ("philosophical treatises").

<b> Meeting with Mandana Mishra </b>

One of the most famous debates of Adi Shankara was with the ritualist Ma??ana

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 Misra. Ma??ana Misra held the view that the life of a householder was far superior
to that of a monk. This view was widely shared and respected throughout India
at that time. Thus it would have been important for Adi Shankara to debate with
him. Madana Mishra's guru was the famous Mimamsa philosopher, Kumarila
Bha??a. Shankara sought a debate with Kumarila Bha??a and met him in Prayag
where he had buried himself in a slow burning pyre to repent for sins committed
against his guru: Kumarila Bha??a had learned Buddhist philosophy from his
Buddhist guru under false pretenses, in order to be able to refute it. Learning
anything without the knowledge of one's guru while still under his authority
constitutes a sin according to the Vedas. Kumarila Bha??a thus asked Adi
Shankara to proceed to {{IAST|Mahi?mati) to meet Ma??ana Misra and debate
with him instead.(Mahishmati is on the banks of the holy river - Narmada, in
Madhya Pradesh. Mahishmati is now known as Mandala. . Mandala finds mention
in Pauranic literature as the capital of Sahasrabahu Kartyaveer Arjun who had
obstructed the river by his thousand arms by his frolicking, at his capital
Mahishmati).

After debating for over fifteen days, with Ma??ana Misra's wife Ubhaya Bharati
acting as referee, Ma??ana Misra accepted defeat. Ubhaya Bharati then
challenged Adi Shankara to have a debate with her in order to 'complete' the
victory. She asked him questions related to sexual congress between man and
woman - a subject in which Shankaracharya had no knowledge, since he was a
true celibate and sannyasi. Sri Shankracharya asked for a "recess" of 15 days. As
per legend, he used the art of "para-kaya pravesa" (the spirit leaving its own
body and entering another's) and exited his own body, which he asked his
disciples to look after, and psychically entered the dead body of a king. The story
goes that from the King's two wives, he acquired all knowledge of "art of love".
The queens, thrilled at the keen intellect and robust love-making of the "revived"
King, deduced that he was not their husband, as of old. The story continues that
they sent their factotums to "look for the lifeless body of a young sadhu and to
cremate it immediately" so that their "king" (Shankracharya in the king's body)
would continue to live with them. Just as the retainers piled Shankracharaya's
lifeless corpse upon a pyre and were about to set fire to it, Shankara entered his
own body and regained consciousness. Finally, he answered all questions put to
him by Ubhaya Bharati; and she allowed Ma??ana Misra to accept sannyasa with
the monastic name Suresvaracarya, as per the agreed-upon rules of the debate.

<b> Philosophical tour </b>

Adi Shankara then travelled with his disciples to Maharashtra and Srisailam. In
Srisailam, he composed Shivanandalahari, a devotional hymn in praise of Shiva.
The Madhaviya Shankaravijayam says that when Shankara was about to be

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 sacrificed by a Kapalika, the god Narasimha appeared to save Shankara in
response to Padmapadacharya's prayer to him. As a result, Adi Shankara
composed the Laksmi-Narasimha stotra.

He then travelled to Gokar?a, the temple of Hari-Shankara and the Mukambika

temple at Kollur. At Kollur, he accepted as his disciple a boy believed to be dumb
by his parents. He gave him the name, Hastamalakacarya ("one with the
amalaka fruit on his palm", i.e., one who has clearly realised the Self). Next, he
visited sringeri to establish the Sarada Pi?ham and made To?akacarya his
disciple.

After this, Adi Shankara began a Dig-vijaya "tour of conquest" for the
propagation of the Advaita philosophy by controverting all philosophies opposed
to it. He travelled throughout India, from South India to Kashmir and Nepal,
preaching to the local populace and debating philosophy with Hindu, Buddhist
and other scholars and monks along the way.

With the Malayali King Sudhanva as companion, Shankara passed through Tamil
Nadu, Andhra Pradesh and Vidarbha. He then started towards Karnataka where
he encountered a band of armed Kapalikas. King Sudhanva, with his Nairs,
resisted and defeated the Kapalikas. They safely reached Gokarna where
Shankara defeated in debate the Shaiva scholar, Neelakanta.

Proceeding to Saurashtra (the ancient Kambhoja) and having visited the shrines
of Girnar, Somnath and Prabhasa and explaining the superiority of Vedanta in all
these places, he arrived at Dwarka. Bha??a Bhaskara of Ujjayini, the proponent
of Bhedabeda philosophy, was humbled. All the scholars of Ujjayini (also known
as Avanti) accepted Adi Shankara's philosophy.

He then defeated the Jainas in philosophical debates at a place called Bahlika.

Thereafter, the Acharya established his victory over several philosophers and
ascetics in Kamboja (region of North Kashmir), Darada and many regions
situated in the desert and crossing mighty peaks, entered Kashmir. Later, he had
an encounter with a tantrik, Navagupta at Kamarupa.

<b> Accession to Sarvajnapitha </b>

Adi Shankara visited Sarvajñapi?ha (Sharada Peeth) in Kashmir (now in POK,

Pakistan). The Madhaviya Shankaravijayam states this temple had four doors for
scholars from the four cardinal directions. The southern door (representing South
India) had never been opened, indicating that no scholar from South India had
entered the Sarvajna Pitha. Adi Shankara opened the southern door by defeating

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 in debate all the scholars there in all the various scholastic disciplines such as
Mimamsa, Vedanta and other branches of Hindu philosophy; he ascended the
throne of Transcendent wisdom of that temple.

Towards the end of his life, Adi Shankara travelled to the Himalayan area of
Kedarnath-Badrinath and attained videha mukti ("freedom from embodiment").
There is a samadhi mandir dedicated to Adi Shankara behind the Kedarnath
temple. However, there are variant traditions on the location of his last days.
One tradition, expounded by Keraliya Shankaravijaya, places his place of
mahasamadhi (leaving the body) as Vadakkunnathan temple in Thrissur, Kerala.
The followers of the Kanchi kamakoti pitha claim that he ascended the
Sarvajñapi?ha and attained videha mukti in Kanchipuram (Tamil Nadu).

<b> Dates </b>

Several different dates have been proposed for Shankara:

788–820 CE: This is the mainstream scholarly opinion, placing Shankara in mid
to late 8th century CE. These dates are based on records at the S??geri Sarada
Pi?ha, which is the only matha to have maintained a relatively unbroken record
of its Acharyas; starting with the third Acharya, one can with reasonable
confidence date the others from the 8th century to the present. The Sringeri
records state that Shankara was born in the 14th year of the reign of
"VikramAditya", but it is unclear as to which king this name refers. Though some
researchers identify the name with Chandragupta II (4th. c. CE), modern
scholarship accepts the VikramAditya as being from the Chalukya dynasty of
Badami, most likely Vikramaditya II (733–746 CE), which would place him in the
middle of the 8th c. Max Muller, Macdonnel, Pathok, Deussen and Radhakrishnan
all accept the dates 788-820 CE. The date 788–820 is also among those
considered acceptable by Swami Tapasyananda, though he raises a number of
questions.

509–477 BCE: This dating, more than a millennium ahead of all others, is based
on records of the heads of the Shankara Ma?has at Dvaraka Pitha and
Govardhana matha and the fifth Peetham at Kanchi. However, such an early date
is not consistent with the fact that Shankara quotes the Buddhist logician
Dharmakirti, who finds mention in Xuanzang (7th c.). Also, his near-
contemporary Kumarila Bha??a is usually dated ca. 8th c. CE. Most scholars feel
that due to invasions and other discontinuities, the records of the Dwaraka and
Govardhana mathas are not as reliable as those of Sringeri. Thus, while
considerable debate exists, the pre-Christian Era dates are usually discounted,
and the most likely period for Shankara is during the 8th c. CE.

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 44-12 BCE: Anandagiri believed he was born at Chidambaram in 44 BCE and died
in 12 BCE.

6th Century CE: Telang placed him in this century. Sir R G Bandarkar believed he
was born in 680 CE.

805-897 CE: A D Venkiteswara not only places Adishankara later than most, but
also had the opinion that it would not have been possible for him to have
achieved all the works apportioned to him, and has him live ninety two years.

<b> Mathas </b>

Adi Shankara founded four Ma?has (Sanskrit: ??) to guide the Hindu religion.
These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west,
Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttarakhand in the
north. Hindu tradition states that he put in charge of these mathas his four main
disciples: Suresvara, Hastamalakacharya, Padmapada, and Totakacharya
respectively. The heads of the mathas trace their authority back to these figures.
Each of the heads of these four mathas takes the title of Shankaracharya ("the
learned Shankara") after the first Shankaracharya.

According to the tradition in Kerala, after Sankara's samadhi at Vadakkunnathan

Temple his disciples founded four mathas in Thrissur, namely Naduvil Madhom,
Thekke Madhom, Idayil Madhom and Vadakke Madhom.

<b> Philosophy and religious thought </b>

Advaita ("non-dualism") is often called a monistic system of thought. The word

"Advaita" essentially refers to the identity of the Self (Atman) and the Whole
(Brahman). Advaita Vedanta says the one unchanging entity (Brahman) alone
exists, and that changing entities do not have absolute existence, much as the
ocean's waves have no existence in separation from the ocean. The key source
texts for all schools of Vedanta are the Prasthanatrayi–the canonical texts
consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras.

Adi Shankara was the first in the tradition to consolidate the siddhanta
("doctrine") of Advaita Vedanta. He wrote commentaries on the Prasthana Trayi.
A famous quote from Vivekacu?ama?i, one of his prakarana granthas that
succinctly summarises his philosophy is:

Brahma satya? jagat mithya, jivo brahmaiva naparah

Brahman is the only truth, the spatio-temporal world is an illusion, and there is

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 ultimately no difference between Brahman and individual self.

Adi Shankara's Bhashyas (commentaries) on the Upanishads, the Bhagavad Gita

and the Brahma Sutras are his principal works. Although he mostly adhered to
traditional means of commenting on the Brahma Sutra, there are a number of
original ideas and arguments to establish that the essence of Upanishads is
Advaita. He taught that it was only through direct knowledge that one could
realize Brahman. "A perception of the fact that the object seen is a rope will
remove the fear and sorrow which result from the illusory idea that it is a
serpent". Cited from Shankara's "Vivekachuudaamani"/ verse #12/translated by
Mohini M Chatterji. This metaphor was borrowed from Yogacara Buddhist
thinkers, who used it in a different context.

Adi Shankara's opponents accused him of teaching Buddhism in the garb of

Hinduism, because his non-dualistic ideals seemed rather radical to
contemporary Hindu philosophy, and so he earned the title
"pracchannabauddha". However, although Advaita proposes the theory of Maya,
explaining the universe as a "trick of a magician", Adi Shankara and his followers
see this as a consequence of their basic premise that Brahman alone is real.
Their idea of Maya emerges from their belief in the reality of Brahman, as
opposed to Buddhist doctrines of emptiness, which emerge from the empirical
Buddhist approach of observing the nature of reality.

<b> Historical and cultural impact </b>

Because of his unification of two seemingly disparate philosophical doctrines,

Atman and Brahman, Westerners who know about him perceive him as the "St.
Thomas Aquinas of Indian thought" and "the most brilliant personality in the
history of Indian thought."

At the time of Adi Shankara's life, Hinduism was increasing in influence in India
at the expense of Buddhism and Jainism. Hinduism was divided into innumerable
sects, each quarreling with the others. The followers of Mimamsa and Sankhya
philosophy were atheists, insomuch that they did not believe in God as a unified
being. Besides these atheists there were numerous theistic sects. There were
also those who rejected the Vedas, like the Charvakas.

Adi Shankara held discourses and debates with the leading scholars of all these
sects and schools of philosophy to controvert their doctrines. He unified the
theistic sects into a common framework of Shanmata system. In his works, Adi
Shankara stressed the importance of the Vedas, and his efforts helped Hinduism
regain strength and popularity. Many trace the present worldwide prominence of

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 Vedanta to his works. He travelled on foot to various parts of India to restore the
study of the Vedas.

Even though he lived for only thirty-two years his impact on India and on
Hinduism was striking. He reintroduced a purer form of Vedic thought. His
teachings and tradition form the basis of Smartism and have influenced Sant Mat
lineages. He is the main figure in the tradition of Advaita Vedanta. He was the
founder of the Dasanami Sampradaya of Hindu monasticism and ?a?mata of
Smarta tradition. He introduced the Pañcayatana form of worship.

Adi Shankara, along with Madhva and Ramanuja, was instrumental in the revival
of Hinduism. These three teachers formed the doctrines that are followed by their
respective sects even today. They have been the most important figures in the
recent history of Hindu philosophy. In their writings and debates, they provided
polemics against the non-Vedantic schools of Sankhya, Vaisheshika etc. Thus
they paved the way for Vedanta to be the dominant and most widely followed
tradition among the schools of Hindu philosophy. The Vedanta school stresses
most on the Upanishads (which are themselves called Vedanta, End or
culmination of the Vedas), unlike the other schools that gave importance to the
ritualistic Brahmanas, or to texts authored by their founders. The Vedanta
schools hold that the Vedas (which include the Upanishads) are unauthored,
forming a continuous tradition of wisdom transmitted orally. Thus the concept of
apaurusheyatva ("being unauthored") came to be the guiding force behind the
Vedanta schools. However, along with stressing the importance of Vedic
tradition, Adi Shankara gave equal importance to the personal experience of the
student. Logic, grammar, Mimamsa and allied subjects form main areas of study
in all the Vedanta schools.

Regarding meditation, Shankara refuted the system of Yoga and its disciplines as
a direct means to attain moksha, rebutting the argument that it can be obtained
through concentration of the mind. His position is that the mental states
discovered through the practices of Yoga can be indirect aids to the gain of
knowledge, but cannot themselves give rise to it. According to his philosophy,
knowledge of Brahman springs from inquiry into the words of the Upanishads,
and the knowledge of Brahman that shruti provides cannot be obtained in any
other way. It has to be noted that it is generally considered that for Shankara the
Absolute Reality is attributeless and impersonal, while for Madhava and
Ramanuja, the Absolute Truth is Vishnu. This has been a subject of debate,
interpretation, and controversy since Shankara himself is attributed to composing
the popular 8th century Hindu devotional composition Bhaja Govindam (literal
meaning, "Worship Govinda"). This work of Adi Shankara is considered as a good
summary of Advaita Vedanta and underscores the view that devotion to God,

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 Govinda, is not only an important part of general spirituality, but the concluding
verse drives through the message of Shankara: "Worship Govinda, worship
Govinda, worship Govinda, Oh fool! Other than chanting the Lord's names, there
is no other way to cross the life's ocean". Bhaja Govindam invokes the almighty
in the aspect of Vishnu; it is therefore very popular not only with Sri Adi
Shankaracharya's immediate followers, the Smarthas, but also with Vaishnavas
and others.

A well known verse, recited in the Smarta tradition, in praise of Adi Shankara is:

????????????????????????? ?????????|
????? ????????????? ?????????? ||

Sruti sm?ti pura?ana?alaya? karu?alaya?|

Namami Bhagavatpadasa?kara? lokasa?kara?||

"I salute the compassionate abode of the Vedas, Smritis and Puranas
known as Shankara Bhagavatpada, who makes the world auspicious."

Adi Shankara begins his Gurustotram or Verses to the Guru with the following
Sanskrit Sloka, that has become a widely sung Bhajan:

"Guru Brahma, Guru Vishnu, Guru Deva Maheshwara. Guru Sakshath

Parambrahma, Tasmai Shri Gurave Namaha."

Translation:
"Guru is the creator Brahma, Guru is the preserver Vishnu, Guru is the destroyer
Shiva. Guru is directly the supreme spirit — I offer my salutations to this Guru."

The great Indian Muslim Philosopher Muhammad Iqbal considered him to be one
of the greatest thinkers of medieval India and acknowledged influence by him.

<b> Works </b>

Adi Shankara's works deal with logically establishing the doctrine of Advaita
Vedanta as he saw it in the Upanishads. He formulates the doctrine of Advaita
Vedanta by validating his arguments on the basis of quotations from the Vedas
and other Hindu scriptures. He gives a high priority to svanubhava ("personal
experience") of the student. His works are largely polemical in nature. He directs
his polemics mostly against the Sankhya, Buddha, Jaina, Vaisheshika and other
non-vedantic Hindu philosophies.

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 Traditionally, his works are classified under Bha?ya ("commentary"), Prakara?a
grantha ("philosophical treatise") and Stotra ("devotional hymn"). The
commentaries serve to provide a consistent interpretation of the scriptural texts
from the perspective of Advaita Vedanta. The philosophical treatises provide
various methodologies to the student to understand the doctrine. The devotional
hymns are rich in poetry and piety, serving to highlight the relationship between
the devotee and the deity.

Adi Shankara wrote Bhashyas on the ten major Upanishads, the Brahma Sutras
and the Bhagavad Gita. In his works, he quotes from Shveshvatara, Kaushitakai,
Mahanarayana and Jabala Upanishads, among others. Bhashyas on Kaushitaki,
Nrisimhatapani and Shveshvatara Upanishads are extant but the authenticity is
doubtful. Adi Shankara's is the earliest extant commentary on the Brahma
Sutras. However, he mentions older commentaries like those of Dravida,
Bhartrprapancha and others.

In his Brahma Sutra Bhashya, Adi Shankara cites the examples of

Dharmavyadha, Vidura and others, who were born with the knowledge of
Brahman acquired in previous births. He mentions that the effects cannot be
prevented from working on account of their present birth. He states that the
knowledge that arises out of the study of the Vedas could be had through the
Puranas and the Itihasas. In the Taittiriya Upanishad Bhashya 2.2, he says:

Sarvesa? cadhikaro vidyaya? ca sreyah: kevalaya vidyaya veti siddha?

It has been established that everyone has the right to the knowledge (of
Brahman) and that the supreme goal is attained by that knowledge alone.

Some western academics consider only Upadesasahasri among independent

philosophical works as authentic. Many other such texts exist, among which there
is a difference of opinion among scholars on the authorship of Viveka Chudamani.
The former pontiff of Sringeri Math, Shri Shri Chandrashekhara Bharati III has
written a voluminous commentary on the Viveka Chudamani.

Adi Shankara also wrote commentaries on other scriptural works, such as the
Vishnu sahasranama and the Sanatsujatiya. Like the Bhagavad Gita, both of
these are contained in the Mahabharata.

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 Body

Thy body may be beautiful and glow with flawless health,

Thy fame colossal and thou mayest have won to fabulous wealth,
But if to the Guru's feet thy heart untethered still remain.

Then all thou hast achieved on earth is vain, is vain, is vain.

Thou mayest be deep-versed in all that scripture have to tell

A beacon of light, a master of prose and verse delectable,
But if to the Guru's feet thy heart untethered still remain.

Then all thou hast achieved on earth is vain, is vain, is vain.

Adi Shankaracharya

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 I Am He!

Mind, nor intellect, nor ego, feeling;

Sky nor earth nor metals am I.

I am He, I am He, Blessed spirit, I am He!

No birth, no death, no caste have I;

Father, mother, have I none.

I am He, I am He, Blessed spirit, I am He!

Beyond the flights of fancy, formless am I,

Permeating the limbs of all life;
Bondage I do not fear; I am free, ever free.

I am He, I am He, Blessed spirit, I am He!

Adi Shankaracharya

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 I Salute That Lord Of Ranga

I salute that Lord of Ranga,

Who sleeps in the yogic pose,
On the bed of Adhisesha,
Below the tall dome,
Which resembles a lotus bud ,
And is surrounded by seven ramparts,
And which is in between two Kaveri rivers,
With his right hand near his crown,
And his lotus like merciful left hand,
Pointing towards his feet which takes care of us all.

Let my mind revel in the form of Ranga

Whose form is the epitome of happiness,
Whose form is the true knowledge,
Whose form is as told in the Vedas,
And who is of the form of the comforting moon and beautiful

Let my mind revel in the form of Ranga

Who is on the banks of river Kaveri,
And playfully dispenses mercy,
Who is below the Mandhara tree,
Where he speedily and prettily plays,
And who destroys all asuras,
By his play spread over the whole world.

Let my mind revel in Ranga,

As the one who lives in Sri Ranga,
In whom goddess Lakshmi lives,
Who is the abode of the universe
Who lives in the lotus of our heart,
Who lives in the face of the Sun.
Who is the abode of mercy,
And who lives where good conduct lives.

In Him let my mind revel

As the one who is saluted in Sri Ranga,
Who is venerated by gods like Brahma,
Who is venerated by the entire universe,
Who is venerated as Mukunda,

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 Who is venerated by lord of devas,
Who is worshipped by sages like Vyasa,
And who is venerated by sages like Sanaka.

Let my mind revel in Him

Who is the king of Sri Ranga,
Who is the king of gods like Brahma,
Who is the king of the holy bird , Garuda,
Who is the king of Vaikunta,
Who is the king of the king of devas,
Who is the king of the three worlds,
And who is the king of the entire universe .

Let my mind revel in Him

As one who protects the city of Sri Ranga,
Who has , whose sign is never failing
Who is in perfect sleep,
Who is in the Yogic sleep,
Who sleeps on the ocean,
Who takes care of goddess Lakshmi,
And in whom the whole world sleeps

Let my mind revel in Him

As the one who sleeps in the city of Sri Ranga,
Who sleeps pretty as a picture,
Who sleeps on the king of serpents,
Who sleeps on the lap of Nanda,
Who sleeps on the lap of Lakshmi,
Who sleeps on the ocean of milk,
And who sleeps on the banyan leaf.

He who sheds his body in this ranga (ground)

Never gets embodiment again
As Ranga has chakra in His hand,
The Garuda is His vehicle,
The serpent is His bed
And his feet is wetted by river Ganga,

Any one reading this octet on the Lord of Ranga,

As soon as he gets up in the morning,
Will get his wishes fulfilled,
And in the end attain salvation

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 Adi Shankaracharya

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 Nirvana Shatakam

1)
I am not mind, nor intellect, nor ego,
nor the reflections of inner self (chitta).
I am not the five senses.
I am beyond that.
I am not the ether, nor the earth,
nor the fire, nor the wind (the five elements).
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

2)
Neither can I be termed as energy (prana),
nor five types of breath (vayus),
nor the seven material essences,
nor the five coverings (pancha-kosha).
Neither am I the five instruments of elimination,
procreation, motion, grasping, or speaking.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

3)
I have no hatred or dislike,
nor affiliation or liking,
nor greed,
nor delusion,
nor pride or haughtiness,
nor feelings of envy or jealousy.
I have no duty (dharma),
nor any money,
nor any desire (kama),
nor even liberation (moksha).
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

4)
I have neither merit (virtue),

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 nor demerit (vice).
I do not commit sins or good deeds,
nor have happiness or sorrow,
pain or pleasure.
I do not need mantras, holy places,
scriptures (Vedas), rituals or sacrifices (yagnas).
I am none of the triad of
the observer or one who experiences,
the process of observing or experiencing,
or any object being observed or experienced.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

5)
I do not have fear of death,
as I do not have death.
I have no separation from my true self,
no doubt about my existence,
nor have I discrimination on the basis of birth.
I have no father or mother,
nor did I have a birth.
I am not the relative,
nor the friend,
nor the guru,
nor the disciple.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

6)
I am all pervasive.
I am without any attributes,
and without any form.
I have neither attachment to the world,
nor to liberation (mukti).
I have no wishes for anything
because I am everything,
everywhere,
every time,
always in equilibrium.
I am indeed,

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 That eternal knowing and bliss, Shiva,
love and pure consciousness.

Adi Shankaracharya

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 Saundarya Lahiri

Thou art residing in secrecy with Thy Lord

in the thousand petalled Lotus,
having pierced through
the Earth situated at Mooladhara,
the water in the Manipura,
the Fire abiding in the Swadhishtana,
the Air in the Heart
the Ether above
and Manas between eyebrows
and thus broken the entire kula path.

Adi Shankaracharya

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 Tad Niskala 'That I Am Not'

Om. I am neither the mind,

Intelligence, ego, nor ’chitta’,
Neither the ears, nor the tongue,
Nor the senses of smell and sight,
Neither ether, nor air,
I am Eternal Bliss and Awareness.
I am Shiva! I am Shiva!

I am neither the ’prana’,

Nor the five vital breaths,
Neither the seven elements of the body,
Nor its five sheaths,
Nor hands, nor feet,
Nor other organs of action.
I am Eternal Bliss and Awareness.
I am Shiva! I am Shiva!

Neither fear, greed, nor delusion,

Loathing, nor liking have I,
Nothing of pride, of ego,
Of ’dharma’ or Liberation,
Neither desire of the mind,
Nor object for its desiring.
I am Eternal Bliss and Awareness.
I am Shiva! I am Shiva!

Nothing of pleasure and pain,

Of virtue and vice, do I know,
Of mantra, of sacred place,
Of Vedas or Sacrifice,
Neither I am the eater,
The food or the act of eating,
I am Eternal Bliss and Awareness.
I am Shiva! I am Shiva!

Death or fear, I have none,

Nor any distinction of ’caste’,
Neither Father, nor Mother,
Nor even a birth, have I,

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 Neither friend, nor comrade,
Neither disciple, nor Guru.
I am Eternal Bliss and Awareness.
I am Shiva! I am Shiva!

I have no form or fancy,

the All-pervading am I,
Everywhere I exist,
And yet I am beyond the senses,
Neither salvation am I,
Nor anything to be known.
I am Eternal Bliss and Awareness.
I am Shiva! I am Shiva!

Adi Shankaracharya

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 Thy Guru's Feet

Thy body may be beautiful and glow with flawless health,

Thy fame colossal and thou mayest have won to fabulous wealth,
But if to the Guru's feet thy heart untethered still remain.

Then all thou hast achieved on earth is vain, is vain, is vain.

Thou mayest be deep-versed in all that scripture have to tell

A beacon of light, a master of prose and verse delectable,

But if to the Guru's feet thy heart untethered still remain.

Then all thou hast achieved on earth is vain, is vain, is vain.

Adi Shankaracharya

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