ॐ
परमात्मने नमः ।
अथ॥
Here is a translation into English of the beautiful, deep and profound Stotra called Hastamalakeeyam. It is a statement of pure advaita, spoken from the mouth of a seven year old boy who was born having realised the Absolute.
It was spoken when he met with Adi Shankara and was asked (verse 1) who he was.
The child, Hastamalaka, became a disciple of Adi Shankara and was appointed as the first pontiff of the Math which Shankara established at Dvaraka.
I often wondered, when I first heard the story, why a realised person would need to be a disciple of a guru. This idea shows not only my ignorance but also the supreme humility of so many sages who do not really NEED anything, but simply move through this world as an example to those who wish to become free from ignorance as they are.
The child-like nature of the answer and the simplicity of the allegories give an insight into this great man's direct knowledge of reality. The answer (this stotra) impressed Adi Shankara so much, that he wrote a commentary on the piece - even referring to Hastamalaka as "guru".
Please feel free to point out any errors which may have crept in...
I pray that I have done justice to the work.
आचर्य उवाच
कस्त्वं शिशो कस्य कुतोऽसि गन्ता
किं नाम ते त्वं कुत आगतोऽसि ।
एतन्मयोक्तं वद चार्भकत्वं
मत्प्रीतये प्रीतिविवर्धनोऽसि ॥१॥
Teacher asked:
Who are you, O Child? What lineage? Where are you going to?
What is your name? Where have you come from?
Tell me this – Speak O Child
For I love you, and you increase this love.
हस्तामलक उवाच
नाहं मनुष्यो न च देवयक्षौ
न ब्रह्मणक्षत्रियवैश्यशूद्राः।
न ब्रह्मचारी न गृही वनस्थो
भिक्षुर्न चाहं निजबोधरूपः॥२॥
Hastamalaka answered
I am not a man, a god or a spirit.
I am not of the priestly, royal, merchant or servant castes.
I am neither student, householder nor forest dweller
Nor am I a mendicant – my form is unborn consciousness
निमित्तं मनश्चक्षुरादिप्रवृत्तौ
निरस्ताखिलोपाधिराकाशकल्पः ।
रविर्लोकचेष्टानिमित्तं यथा यः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥३॥
The cause of the manifestation of the Subtle and Physical
bodies
Complete, without any limiting adjunct just as space
In the same way as the sun controls the activities in this
world – He:
That One whose nature is eternal presence – I am that Self
यमग्न्युष्णवन्नित्यबोधस्वरूपं
मनश्चक्षुरादीन्यबोधात्मकानि ।
प्रवर्तन्त आश्रित्य निष्कम्पमेकं
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥४॥
He (just as heat is the nature of fire, immanent
consciousness is His nature) on whom
The subtle and physical parts, unconscious and inert,
are dependant for activity – Who is unmoving and One
That One whose nature is eternal presence – I am that Self
मुखाभासको दर्पणे दृश्यमानो
मुखत्वात्पृथक्त्वेन नैवास्ति वस्तु ।
चिदाभासको धीषु जीवोऽपि तद्व —
त्स नित्योपलब्धिस्वरूपोऽहमात्मा ॥५॥
The image of a face is seen reflected in a mirror
Other than the face, the reflection has no real existence
In the same way, an individual is a reflection of the
consciousness in the intellect (or Heart)
That One whose nature is eternal presence – I am that Self
यथा दर्पणाभाव आभासहानौ
मुखं विद्यते कल्पनाहीनमेकम् ।
तथा धीवियोगे निराभासको यः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥६॥
When the mirror is removed, the reflection disappears
The face is found (as the only thing existing) without a
reflection - One
In the same way, it (pure consciousness) is unassociated with
the intellect and without reflection
That One whose nature is eternal presence – I am that Self
मनश्चक्षुरादेर्वियुक्तः स्वयं यो
मनश्चक्षुरादेर्मनश्चक्षुरादिः ।
मनश्चक्षुरादेरगम्यस्वरूपः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥७॥
He who, Himself detached from the subtle and physical parts
(Who) Of the mind is the mind, of the eye is the eye
Subtle and physical parts cannot perceive Its nature
That One whose nature is eternal presence – I am that Self
य एको विभाति स्वतः शुद्धचेताः
प्रकाशस्वरूपोऽपि नानेव धीषु ।
शरावोदकस्थो यथा भानुरेकः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥८॥
He Who is One, appearing variously of Himself - The Pure
Consciousness
Although Lustrous by nature – (appears) differently in the
intellects
Just as the one sun (appears) in the water in earthen jars
That One whose nature is eternal presence – I am that Self
यथानेकचक्षुःप्रकाशो रविर्न
क्रमेण प्रकाशीकरोति प्रकाश्यम् ।
अनेका धियो यस्तथैकप्रबोधः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥९॥
Just as the Sun Shines variously in the eye (of different
jivas)
The light (of the sun) simultaneously lights the objects
perceived
Just as in many “hearts and minds” He Who is The One Source
of Awareness (lights them equally)
That One whose nature is eternal presence – I am that Self
विवस्वत्प्रभातं यथारूपपक्षं
प्रगृह्णाति नाभातमेवं विवस्वान् ।
यदाभात आभासयत्यक्षमेकः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥१०॥
Just as an object, illumined by the sun, the eye
Perceives – but (the eye does) not (perceive) those
unillumined. So too, the sun
Which is one, illumined by whom, illuminates the eye
That One whose nature is eternal presence – I am that Self
यथा सूर्य एकोऽप्स्वनेकश्चलासु
स्थिरास्वप्यनन्वग्विभाव्यस्वरूपः ।
चलासु प्रभिन्नासु धीष्वेवमेकः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥११॥
Just as the sun, which is one, (appears as) many in unsteady
water
In steady (water) though, it is perceived as identical in
nature.
In the unsteady, divided intellect - in this way the One
(appears as many)
That One whose nature is eternal presence – I am that Self
घनच्छन्नदृष्टिर्घनच्छन्नमर्कं
यथा निष्प्रभं मन्यते चातिमूढः ।
तथा बद्धवद्भाति यो मूढदृष्टेः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥१२॥
Just as, when clouds cover the sight. An extremely stupid
person would think
“Clouds have covered the sun, and It no longer shines.”
So too, one of dull vision (thinks) “It appears bound”
That One whose nature is eternal presence – I am that Self
समस्तेषु वस्तुष्वनुस्यूतमेकं
समस्तानि वस्तूनि यं न स्पृशन्ति ।
वियद्वत्सदा शुद्धमच्छस्वरूपः
स नित्योपलब्धिस्वरूपोऽहमात्मा ॥१३॥
The One, in pervading the objects of the creation binds them
(But) the pervaded objects cannot touch it (the One).
Like air Its nature is always pure and always immaculate
That One whose nature is eternal presence – I am that Self
उपाधौ यथा भेदता सन्मणीनां
तथा भेदता बुद्धिभेदेषु तेऽपि ।
यथा चन्द्रिकाणां जले चञ्चलत्वं
तथा चञ्चलत्वं तवापीह विष्णो ॥१४॥
Just as imperfections added to crystals make them appear
different
So to You also appear different in the imperfections in the
different minds.
Just as moonbeams appear moving in agitated water
So to do you appear to be in motion here (in this world) O
Vishnu!
॥ॐ तत् सत्॥
