ATMABODHA OF SANKARACHARYA

                                  ATMABODHA OF SRIMAD
SANKARACHARYA
Atmabodha is
one of the most concise works of the First Sankaracharya in which he has
expounded the fundamentals of the advaitic philosophy in 68 pithy verses
pregnant with meaning.  Chanting these
slokas and contemplating their meaning will definitely help the wayfarers on
the spiritual path.
               
                               आत्मबोधः
      (श्रीमच्छंकराचार्यविरचितम्)
तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम् ।
मुमुक्षूणामपेक्ष्यॊऽयमात्मबोधो विधीयते ॥१॥
This Atmabodha is
prescribed and applicable only for those whose sins have been destroyed by
austerities, who have a calm mind, who are devoid of attachment and who desire
liberation from the cycle of births and deaths.
बोधोऽन्यसाधनेभ्यो हि साक्षान्मोक्षैकसाधनम्।
पाकस्य वह्निवत्ज्ञानं विना मोक्षो न सिध्यति ॥२॥
Compared to other means,  knowledge is the only direct means to
liberation. Just like food cannot be cooked without fire liberation cannot be
attained without knowledge.
अविरोधितया कर्म नाविद्यां विनिवर्तयेत्।
विद्याऽविद्यां निहन्त्येव तेजस्तिमिरसङ्घवत्
॥३॥
Karma (that which springs
from ahamkara) does not remove ignorance as it is not opposed to it. Knowledge
removes ignorance as light dispels darkness. 
अवच्छिन्न इवाज्ञानात्तन्नाशे सति केवलः।
स्वयं प्रकाशते ह्यात्मा मेघापायेंशुमानिव॥४॥
The self appears
conditioned because of ignorance.  Once
it is destroyed only the pure Self shines by its own light just as the Sun is
seen when the clouds disappear.
अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम्
कृत्वा ज्ञानं स्वयं नश्येज्ज्लं कतकरेणुवत्
॥५॥
The self tainted by
ignorance (of identifying oneself with the body-mind-intellect apparatus) is
rendered pure by knowledge arising out of constant practice of thinking ‘ I am
the pure Atman, not the senses,  body,
mind or intellect’.  After this, knowledge
itself subsides just as the cleaning-nut itself subsides after purifying the
water into which it is put.
संसारः स्वप्नतुल्यो हि रागद्वेषादि संकुलः।
स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्
॥६॥
This samsara  full of likes and dislikes is just like a
dream.  During the dream it appears real
but on waking up one realizes that it was unreal.  
तावत्सत्यं जगत्भाति शुक्तिकारजतं यथा ।
यवन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्
॥७॥
The world appears real
only so long as the non-dual Brahman, which is the substrate of everything, is
not known. The analogy given is of the shell which appears like silver.  Once it is realized that only the shell is
there the illusion of silver disappears.
उपादानेऽखिलाधारे जगन्ति परमेश्वरे
सर्गस्थितिलयान्यान्ति बुद्बुदानीव वारिणि
॥८॥
The worlds appear,
subsist and dissolve into the material cause which is only the Supreme Lord,
the substrate of everything, just like the bubbles on the surface of water
which rise from water, subsist on the surface of the water and finally dissolve
into water.
सच्चिदात्मन्यनुस्यूते नित्ये विष्णौ प्रकल्पिताः
व्यक्तयो विविधास्सर्वा हाटके कटकादिवत्  ॥९॥
All this multiplicity of
names and forms are projected in the eternal Vishnu ( the all-pervading
Brahman), the underlying existence-consciousness-self, like bangles and other
ornaments in gold. ( the different ornaments made of gold, having different
names and forms,  are basically gold
only. Similary everything is all-pervading Brahman)
यथाऽकाशे हृषीकेशो नानोपाधिगतो विभुः
तद्भेदाद्भिन्नवद्भाति तन्नाशे केवलो भवेत्
॥१०॥
Akasha (space) takes the
form of any object enclosing it. Similarly the Lord, the indwelling spirit in
all beings, appears to be different because of the differences in the bodies.
When the names and forms are destroyed what remains is the only Reality.     
नानोपाधिवशादेव जातिनामाश्रमादयः।
आत्मन्यारोपितास्तोये रसवर्णादिभेदवत् ॥११॥
Because of the differences
in adjuncts, differences of caste, name and ashrama are superimposed on
the Atman just as qualities such as taste, colour etc, are superimposed
on water (because of its contact with other substances).
पञ्चीकृतमहाभूतसंभवं कर्मसञ्चितम्।
शरीरं सुखदुःखानां भोगायतनमुच्यते ॥१२॥
The body, born of quintuplicate
gross elements and acquired as the fruit of past karmas, is said to be the seat
where pleasure and pain are experienced.
पञ्चप्राणमनोबुद्धिदशेन्द्रियसमन्वितम्
अपञ्चीकृतभूतोत्थं सूक्ष्मांगं भोगसाधनम्
।।१३॥
The subtle body
consisting of the five vital airs ( prana, apana, vyana, udana
and samana),  mind, intellect and
the ten senses of perception and action, born of subtle elements is the
instrument for experiencing (pleasure and pain).
अनाद्यविद्याऽनिर्वाच्या कारणोपाधिरुच्यते।
उपाधित्रितयादन्यमात्मानमवधारयेत् ॥१४॥
The beginningless and
indefinable avidya is called the 
causal adjunct.  The atma should
be understood as different from the the three adjuncts of the causal, the subtle
and the gross.
पञ्चकोशादियोगेन तत्तन्मय इव स्थितः।
शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा
॥१५॥
The self by its association
with the five sheaths appears as if it takes on the form of the sheath with
which it is in contact just like pure white crystal takes the colours of blue
cloth etc with which it comes into contact. 
वपुस्तुषादिभिः कोशैर्युक्तं युक्त्यवघाततः।
आत्मानमान्तरं शुद्धं विविच्यात्तण्डुलं
यथा ॥१६॥
The pure inner Self
should be recognized as different from the five sheaths by means of pounding
with reason, just as  rice is obtained by
pounding paddy and removing the husk and bran.
सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते।
बुद्धावेवावभासेत स्वच्छेषु प्रतिबिंबवत्
॥१७॥
Though the Self  is always everywhere it is not manifest
everywhere.  Just like a reflection is
obtained only on a polished clear surface, the self shines only in the
intellect.
देहेन्द्रियमनोबुद्धिप्रकृतिभ्यो विलक्षणम्।
तद्वृत्तिसाक्षिणं विद्यादात्मानं राजवत्सदा
॥१८॥
The Atman should be
comprehended as different from the body, sense organs, mind, intellect and the prakriti
but as witness to their modes just as the King (who is different from his
ministers etc but is a witness to their actions)
व्यापृतेष्विन्द्रियेष्वात्मा व्यापारीवाविवेकिनाम्।
दृश्यतेऽभ्रेषु धावत्सु धावन्निव यथा शशी
॥१९॥
The ignorant think that
the Self is engaged in action whereas only the sense organs are engaged in
actions.  When the clouds are moving in
the sky the moon also appears moving though it is not so.
आत्मचैतन्यमाश्रित्य देहेन्द्रियमनोधियः।
स्वकीयार्थेषु वर्तन्ते सूर्यालोकं यथा
जनाः ॥२०॥
The body, the sense
organs, the mind and the intellect act 
in their respective spheres powered by the Consciousness which is
the self just as people
go about their jobs in the light of the Sun.  
देहेन्द्रियगुणान् कर्माण्यमले सच्चिदात्मनि।
अध्यस्यन्त्यविवेकेन गगने नीलतादिवत् ॥२१॥
Because of ignorance,  the qualities and activities of the body and
the senses are superimposed on the existence-consciousness-self, just as blue
colour etc are wrongly attributed to the sky.
अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि।
कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथांभसः
॥२२॥
Just like the movement of
water is superimposed on the reflection of the moon in the water similarly, out
of ignorance, the qualities and activities of the mind are also superimposed on
the self. 
रागेच्छासुखदुःखादि बुद्धौ सत्यां प्रवर्तते।
सुषुप्तौ नास्ति तन्नाशे तस्माद्बुद्धेस्तु
नात्मनः ॥२३॥
Attachment, desire,
pleasure and pain operate only when the intellect is present.  In sleep when the intellect is not present
attachment, desire etc are also not present. 
It follows that these belong to the intellect and not to the self.
प्रकाशोऽर्कस्य तोयस्य शैत्यमग्नेर्यथोष्णता।
स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः
॥२४॥
Just as light is the
nature of the Sun, coolness the nature of water and heat the nature of fire,
the nature of atman is existence-consciousness-bliss, eternity and
purity.
आत्मनस्सच्चिदंशश्च बुद्धेर्वृत्तिरिति
द्वयम्।
संयोज्य चाविवेकेन  जानामीति
प्रवर्तते ॥२५॥
The
existence-consciousness part of the Self and the modes of the intellect
combine, due to non-discrimination, giving rise to the cognition ‘I know’.
आत्मनो विक्रिया नास्ति बुद्धेर्बोधो न
जात्वपि।
जीवस्सर्वमलं ज्ञात्वा कर्ता द्रष्टेति
मुह्यति ॥२६॥
There is no modification
of the self and the intellect (being inert) does not have knowledge.  The individual self is deluded into thinking
that ‘I am the doer’ and ‘I am the seer’ because of avidya or ignorance.
 
रज्जुसर्पवदात्मानं जीवं ज्ञात्वा भयं वहेत्।
नाहं जीवः परात्मेति ज्ञातश्चेन्निर्भयो
भवेत् ॥२७॥
Just as mistaking a piece
of rope for a snake creates fear, so also mistaking the atman for Jiva
creates fear.   Knowing that ‘I am not
jiva’, ‘I am the paramatman’  one
becomes fearless. 
आत्मावभासयत्येको बुद्ध्यादीनिन्द्रियाण्यपि।
दीपो घटादिवत्स्वात्मा जडैर्स्तैर्नावभास्यते
॥२८॥
The intellect etc. and
the senses are illumined by the Atman only, just as a lamp illumines the pot
etc. But the Atman is not illumined by the intellect and the senses which are
inert
स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः।
न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने
॥२९॥
For knowledge of the self
there is no need for another knowledge since the self itself is of the nature
of knowledge. A lamp does not need another lamp in order to illumine itself.
निषिद्ध्य निखिलोपाधीन् नेति नेतीति वाक्यतः
विद्यादैक्यं महावाक्यैर्जीवात्मपरमात्मनोः
॥३०॥
Negating all adjuncts of
the self by the Upanishadic statements of ‘not this’, ‘not this’, one should realize
the identity of the jivatma and the paramatma by meditating on
the mahavakyas of the Upanishads. 
आविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम्।
एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम्
॥३१॥
Body and other things
perceived through the sense organs
are born out of avidya
and are ephemeral like the bubbles
on water surface.  As distinct from this, one should know that
‘ I am the pure Brahman’.
देहान्यत्वान्न मे जन्मजराकार्श्यलयादयः।
शब्दादिविषयैस्सङ्गो निरिन्द्रियतया न च
॥३२॥
Since I am different from
the body, I do not have birth, old age, decay, death etc.  since I do not have any senses I have nothing
to do with the objects of the senses like sight, sound, taste, smell, touch
etc.
अमनस्त्वान्नमे दुःखरागद्वेषभयादयः।
अप्राणोह्यमनाश्शुभ्र इत्यादि श्रुतिशासनात्॥३३॥
Since I do not have a
mind I do not have sorrow, attachment, enmity, fear etc.  Sruthi says that ‘It is without the vital air
and without a mind and is pure’.
निर्गुणो निष्क्रियो नित्यो निर्विकल्पो
निरञ्जनः।
निर्विकारो निराकारो नित्यमुक्तोऽस्मि निर्मलः॥३४॥
I am attributeless,
actionless, eternal, undetermined, unblemished, changeless, formless, eternally
free and pure.
अहमाकाशवत् सर्वं बहिरन्तर्गतोऽच्युतः।
सदा सर्वसमस्सिद्धो निस्सङ्गो निर्मलोऽचलः
॥३५॥
Like space I pervade
everything, inside and outside.  I am unchanging,
stable.  I am always the same in all,
complete in myself, unattached, pure and unmoving.   

नित्यशुद्धविमुक्तैकमखण्डानन्दमद्वयम्।
सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत्
॥३६॥
I am the Srupreme Brahman
eternal, pure, free, alone, undivided 
bliss, one without a second, absolute-existence-consciousness and
infinite.
एवं निरन्तरकृता ब्रह्मैवास्मीति भावना।
हरत्यविद्याविक्षेपान् रोगानिव रसायनम्
॥३७॥
Thus continuous practice
and affirmation of the idea ‘I am Brahman’, will remove the projections
caused by  Avidya just as
medicines remove illness.
विविक्त देश आसीनो विरागो विजितेन्द्रियः।
भावयेदेकमात्मानं तमनन्तमनन्यधीः ॥३८॥
Seated in a solitary
place, unattached and with the senses under control, one should meditate on the
infinite non-dual Self with one-pointed mind.
आत्मन्येवाखिलं दृश्यं प्रविलाप्य धिया
सुधीः।
भावयेदेकमात्मानं
निर्मलाकाशवत्सदा ॥३९॥
Dissolving all the perceived
world in the Self by the intellect (mind), the wise should always contemplate
the Self as the pure ether(aakaasha, space) . 
रूपवर्णादिकं सर्वं विहाय परमार्थवित्।
परिपूर्णचिदानन्दस्वरूपेणावतिष्ठते ॥४०॥
The realized soul
mentally gives up attributes like form and colour and remains firmly
established in his real nature of plenary-consciousness-bliss
ज्ञातृज्ञानज्ञेयभेदः परे नात्मनि विद्यते।
चिदानन्दैकरूपत्वाद्दीप्यते स्वयमेव तत्॥४१॥
The distinction of
knower, knowledge and object of knowledge does not exist in the self.  As it is of the nature of one
consciousness-bliss, it shines by its own light.
एवमात्मारणौ ध्यानमथने सततं कृते।
उदितावगतिज्वाला सर्वाज्ञानेन्धनं दहेत्
॥४२॥
Thus when continuous
churning by meditation takes place in the arani of the Self, the fire of
knowledge that bursts out will destroy all the firewood of ignorance. 
अरुणेनेव बोधेन पूर्वं सन्तमसे हते।
तत आविर्भवेदात्मा स्वयमेवांशुमानिव ॥४३॥
When the darkness of
ignorance is dispelled by the knowledge of
Arunodaya the Self becomes manifest by itself like the Sun.
आत्मा तु सततं प्राप्तोऽप्यप्राप्तवदविद्यया।
तन्नाशे प्राप्तवद्भाति स्वकण्ठाभरणं यथा
॥४४॥
Though the Self is always
attained, it seems to be unattained because of Avidya(nescience). When Avidya
is destroyed it appears as if the Self has been attained like the ornament
worn around the neck.  ( the analogy is
of a person wearing the ornament who searches for it every where unaware that
it is around his neck but finally finds it around his own neck.) 
स्थाणौ पुरुषवद्भ्रान्त्या कृता ब्रह्मणि
जीवता।
जीवस्य तात्त्विके रूपे तस्मिन्दृष्टे निवर्तते
॥४५॥
The state of being
individual self is caused in Brahman by delusion like the appearance of the form
of a man in a pillar. This delusion is removed when the essence of the
individual soul is perceived in Brahman.  
तत्त्वस्वरूपानुभवादुत्पन्नं ज्ञानमञ्जसा।
अहं ममेति चाज्ञानं बाधते दिग्भ्रमादिवत्
॥४६॥
The knowledge arising out
of the experience of the nature of Truth demolishes the ignorance of the form
of ‘I’ and ‘Mine’ just like the confusion regarding directions is demolished (when
the sun rises dispelling darkness).
सम्यग्विज्ञानवान्योगी  स्वात्मन्येवाखिलं
स्थितं।
एकं च सर्वमात्मानमीक्षते ज्ञानचक्षुषा
॥४७॥
The Yogi who has true
wisdom sees everything in himself.  With
the eyes of wisdom he sees the one self in all.
 . 
आत्मैवेदं जगत्सर्वमात्मनोऽन्यन्न किञ्चन।
मृदो यद्वद्घटादीनि स्वात्मानं सर्वमीक्षते
॥४८॥
The entire world is the Self
(Atma).  There is nothing other
than the Atman. The man of wisdom sees all as the Self just like pots and other
earthenware are seen as clay only.  
जीवन्मुक्तिस्तु तद्विद्वान्पूर्वोपाधिगुणांस्त्यजेत्।
स सच्चिदादिधर्मत्वं भेजे भ्रमरकीटवत् ॥४९॥
That is liberation while
living wherein the wise one gives up the previous limiting adjuncts and attains
the nature of Existence-Consciousness etc like the worm becoming the wasp.
तीर्त्वा मोहार्णवं हत्वा रागद्वेषादिराक्षसान्।
योगी शान्तिसमायुक्त आत्मारामो विराजते
॥५०॥
Having crossed the ocean
of delusion and having killed the demons of likes and dislikes, the Yogi revels
in the Self in perfect peace.  
बाह्यानित्यसुखासक्तिं हित्वाऽऽत्मसुखनिर्वृतः।
घटस्थदीपवच्छश्वदन्तरेव प्रकाशते ॥५१॥
Abandoning the desire for
the ephemeral external pleasures and content with the supreme happiness of the
Self, the Yogi ever shines within,  like
a lamp placed in a pot.  
उपाधिस्थोऽपि तद्धर्मैरलिप्तो व्योमवन्मुनिः।
सर्वविन्मूढवत्तिष्ठेदसक्तो वायुवच्चरेत्
॥५२॥
The sage who has silenced
his speech and his mind (muni), though staying amidst limiting adjuncts, is not
tainted by them like
Ether(space). He lives
like the ignorant though he knows all. He moves about like air without being
attached.
उपाधिविलयाद्विष्णौ निर्विशेषं विशेन्मुनिः।
जले जलं वियद्व्योम्नि तेजस्तेजसि वा यथा
॥५३॥
When the adjuncts are dissolved,
the sage enters and merges with the undifferentiated all-pervading reality,
just like water becomes one with water, space becomes one with space and light becomes
one with light.
यल्लाभान्नापरो लाभो यत्सुखान्नापरं सुखम्।
यज्ञानान्नापरं ज्ञानं तद्ब्रह्मेत्यवधारयेत् ॥५४॥
Gaining which nothing else
is to be gained, experiencing the happiness of which no other happiness matters
and knowing which nothing else is to be known, know that to be Brahman.
यद्दृष्ट्वा नापरं दृश्यं यद्भूत्वा न पुनर्भवः।
यज्ज्ञात्वा नापरं ज्ञेयं तद्ब्रह्मेत्यवधारयेत्
॥५५॥
Having seen which nothing
else is to be seen, becoming which there is nothing else to become and knowing
which there is nothing more to be known, know that to be brahman.
तिर्यगूर्ध्वमधः पूर्णं सच्चिदानन्दमद्वयम्।
अनन्तं नित्यमेकं यत्तद्ब्रह्मेत्यवधारयेत्
॥५६॥
That which pervades
across, above and below, which is the non-dual existence-consciousness-bliss,
which is infinite and eternal, know that to be Brahman.
अतद्व्यावृत्तिरूपेण वेदान्तैर्लक्ष्यतेऽव्ययम्।
अखण्डानन्दमेकं यत्तद्ब्रह्मेत्यवधारयेत् ॥५७॥
That which is indicated
by the Upanishads in terms of ‘not this, not this’, which is immutable and which
is non-dual and of the nature of indivisible bliss, know that to be Brahman.
अखण्डानन्दरूपस्य तस्यानन्दलवाश्रिताः।
ब्रहाद्यास्तारतम्येन भवन्त्यानान्दिनोऽखिलाः
॥५८॥
Brahma and all the other
celestials become relatively blissful depending on a particle of bliss of that Brahman
whose nature is indivisible and infinite Bliss
तद्युक्तमखिलं वस्तु व्यवहारश्चिदन्वितः।
तस्मात्सर्वगतं ब्रह्म क्षीरे सर्पिरिवाखिले
॥५९॥
All objects are united
with Brahman and empirical usage 
is pervaded by consciousness. Thus the all-pervading Brahman is
in all like butter (ghee) in milk.
अनण्वस्थूलमह्रस्वमदीर्घमजमव्ययम्।
अरूपगुणवर्णाख्यं तद्ब्रह्मेत्यवधारयेत्
॥६०॥
Know that to be Brahman which
is not subtle, not gross, not short, not long, unborn, unchanging, without
form, quality, caste or name.
यद्भासा भासतेऽर्कादि भास्यैर्यत्तु न भास्यते।
येन सर्वमिदं भाति तद्ब्रह्मेत्यवधारयेत्
॥६१॥
That by whose light shine
the Sun and other luminous bodies, which does not shine by the light of those
illuminated bodies, by which all this shine, know that to be Brahman.
स्वयमन्तर्बहिर्व्याप्य भासयन्नखिलं जगत्।
ब्रह्म प्रकाशते वह्निप्रतप्तायसपिण्डवत्
॥६२॥
Pervading inside and
outside of everything and illuminating the entire universe, Brahman shines like
the fire by which a ball of iron has been made red-hot. [ Though the ball of
iron appears rad and hot, what is really bright and hot is the fire which
imparts its properties to the iron.]
जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किञ्चन।
ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका
॥६३॥
Brahman is different from the world. 
There is nothing other than Brahman. If anything other than Brahman
is manifest it is only an illusion as the mirage in the desert.
दृश्यते श्रूयते यद्यद्ब्रह्मणोऽन्यन्न
तद्भवेत्।
तत्त्वज्ञानाच्च तद्ब्रह्म सच्चिदानन्दमद्वयम्
॥६४॥
Whatever is seen or heard
cannot be other than Brahman. Through true knowledge it is realised that
Brahman is the non-dual existence-consciousness-bliss
सर्वगं सच्चिदात्मानं ज्ञानचक्षुर्निरीक्षते।
अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत्॥६५॥
He who has eyes of wisdom
sees the self which is all-pervading and existence-consciousness.  He who has eyes of ignorance does not see
just as the blind man does not see the sun that is shining.
श्रवणादिभिरुद्दीप्तज्ञानाग्निपरितापिताः।
जीवस्सर्वमलान्मुक्तस्स्वर्णवद्द्योतते स्वयम् ॥६६॥
Heated in the fire of
knowledge kindled by hearing etc. the individual soul becomes free from all
impurities and shines by itself like (molten) gold.
हृदाकाशोदितो ह्यात्मा बोधभानुस्तमोपहृत्।
सर्वव्यापी सर्वधारी भाति भासयतेऽखिलम्
॥६७॥
The self, the sun of
knowledge, rises in the space of the heart
and dispels the darkness
of ignorance. It pervades everything,  it
supports all, it shines by itself and illumines everything.  
दिग्देशकालाद्यनवेक्ष्य सर्वगं
शीतादिहृन्नित्यसुखं निरञ्जनम्
यस्स्वात्मतीर्थं भजते विनिष्क्रियः
स सर्ववित्सर्वगतोऽमृतो भवेत्
॥६८॥  

He who, giving up all
actions and discarding  directions, place,
time etc, takes to the holy waters of his own Self which is all-pervading,
which destroys cold etc, which is eternal happiness and which is untainted
becomes all-knowing, all-pervading and immortal.  

       

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3 Comments on ATMABODHA OF SANKARACHARYA

  1. THULA says:

    Namaskaram.Can I have the श्री शंकराचार्य पादुका वन्दन पञ्चकम्— with meaning.

    I shall be obliged to have it, Sir. Kindly help.
    Regards,Radha

    1. Please use the following link

  2. THULA says:

    Dear Sir,
    I would like a translation of the following panchakamश्री शंकराचार्य पादुका वन्दन पञ्चकम्

    यद्वन्दनात् यान्ति समस्थ दॊषा: यॆ प्रार्थन जन्मनि कर्म लब्धा:

    चित्तस्य वाचां वपुष: समन्तात् ताभ्यां नम: शंकर पादुकाभ्याम्//

    यद् दर्शन स्पर्शन पूजनाध्यै: बॊधॊदयस्यात् तमसॊ विनाश:/

    आत्म प्रसादॊ विषयॆ विरक्ति: ताभ्यां नम: शंकर पादुकाभ्याम्//

    स्मृत्या ययॊर्स्थैर्य गुणान् वितस्सन् मनॊ विमॊहं सृजतीह लॊकॆ/

    सर्वाम्श्च कामान् लभतॆ च मॊक्षं ताभ्यां नम: शंकर पादुकाभ्याम्//

    यद् दर्शनॆ सर्व विपत्ति नाश: छिन्नस्तदास्यात् भव बन्ध पाश:/

    मॊह: तरस्तॊ विमल प्रसाद: ताभ्यां नम: शंकर पादुकाभ्याम्//

    आश्रित्य: यॆ नैव तवार्णवस्था ययाति कालं सुखिनॊ भवन्ति/

    मुक्तिं लभन्तॆ नितराम् धृढार्था: ताभ्यां नम: शंकर पादुकाभ्याम्//