Brahma Gnanavali Mala
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- verse 1सकृच्छ्रवणमात्रेण ब्रह्मज्ञानं यतो भवेत् ।ब्रह्मज्ञानावलीमाला सर्वेषां मोक्षसिद्धये ॥ 1॥sakṛchChravaṇamātrēṇa brahmajñānaṃ yatō bhavēt ।brahmajñānāvalīmālā sarvēṣāṃ mōkṣasiddhayē ॥ 1॥meaning
By mere once-hearing, knowledge of Brahman arises; this garland-string of Brahman-knowledge exists for the accomplishment of liberation for all.
- verse 2असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पुनः पुनः ।सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः ॥ 2॥asaṅgō'hamasaṅgō'hamasaṅgō'haṃ punaḥ punaḥ ।sachchidānandarūpō'hamahamēvāhamavyayaḥ ॥ 2॥meaning
I am unattached, I am unattached, I am unattached again and again; I am of the form of existence-consciousness-bliss, I alone am imperishable.
- verse 3नित्यशुद्धविमुक्तोऽहं निराकारोऽहमव्ययः ।भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः ॥ 3॥nityaśuddhavimuktō'haṃ nirākārō'hamavyayaḥ ।bhūmānandasvarūpō'hamahamēvāhamavyayaḥ ॥ 3॥meaning
I am eternally pure and liberated, formless and imperishable; I am the nature of infinite bliss—I alone am unchanging.
- verse 4नित्योऽहं निरवद्योऽहं निराकारोऽहमुच्यते ।परमानन्दरूपोऽहमहमेवाहमव्ययः ॥ 4॥nityō'haṃ niravadyō'haṃ nirākārō'hamuchyatē ।paramānandarūpō'hamahamēvāhamavyayaḥ ॥ 4॥meaning
I am eternal, faultless, formless; I am said to be bliss-form; I alone am unchanging.
- verse 5शुद्धचैतन्यरूपोऽहमात्मारामोऽहमेव च ।अखण्डानन्दरूपोऽहमहमेवाहमव्ययः ॥ 5॥śuddhachaitanyarūpō'hamātmārāmō'hamēva cha ।akhaṇḍānandarūpō'hamahamēvāhamavyayaḥ ॥ 5॥meaning
I am pure consciousness-form, I am self-blissful, and I am unbroken bliss-form; I am indeed I, the imperishable.
- verse 6प्रत्यक्चैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः ।शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः ॥ 6॥pratyakchaitanyarūpō'haṃ śāntō'haṃ prakṛtēḥ paraḥ ।śāśvatānandarūpō'hamahamēvāhamavyayaḥ ॥ 6॥meaning
I am the form of direct consciousness, I am peaceful and beyond nature; I am the form of eternal bliss, I am indeed the imperishable self.
- verse 7तत्त्वातीतः परात्माहं मध्यातीतः परः शिवः ।मायातीतः परञ्ज्योतिरहमेवाहमव्ययः ॥ 7॥tattvātītaḥ parātmāhaṃ madhyātītaḥ paraḥ śivaḥ ।māyātītaḥ parañjyōtirahamēvāhamavyayaḥ ॥ 7॥meaning
I, the Supreme Self, transcend all tattvas; I am Para Shiva, beyond the middle realm; I am the transcendent Light beyond Maya, imperishable and non-dual.
- verse 8नानारूपव्यतीतोऽहं चिदाकारोऽहमच्युतः ।सुखरूपस्वरूपोऽहमहमेवाहमव्ययः ॥ 8॥nānārūpavyatītō'haṃ chidākārō'hamachyutaḥ ।sukharūpasvarūpō'hamahamēvāhamavyayaḥ ॥ 8॥meaning
I am transcendent of all forms, I am consciousness-form, I am the imperishable; I am bliss itself in nature, I am that very I, the immutable.
- verse 9मायातत्कार्यदेहादि मम नास्त्येव सर्वदा ।स्वप्रकाशैकरूपोऽहमहमेवाहमव्ययः ॥ 9॥māyātatkāryadēhādi mama nāstyēva sarvadā ।svaprakāśaikarūpō'hamahamēvāhamavyayaḥ ॥ 9॥meaning
The body and other effects of Maya have never belonged to me; I am the self-luminous singular form, I alone am I, the imperishable.
- verse 10गुणत्रयव्यतीतोऽहं ब्रह्मादीनां च साक्ष्यहम् ।अनन्तानन्तरूपोऽहमहमेवाहमव्ययः ॥ 10॥guṇatrayavyatītō'haṃ brahmādīnāṃ cha sākṣyaham ।anantānantarūpō'hamahamēvāhamavyayaḥ ॥ 10॥meaning
I am beyond the three gunas, the witness of Brahma and the gods, infinite in form upon infinite form—I alone am I, the imperishable.
- verse 11अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम् ।परमात्मस्वरूपोऽहमहमेवाहमव्ययः ॥ 11॥antaryāmisvarūpō'haṃ kūṭasthaḥ sarvagō'smyaham ।paramātmasvarūpō'hamahamēvāhamavyayaḥ ॥ 11॥meaning
I am the indwelling controller, the immutable witness pervading all, the supreme self itself—I am the imperishable, unchanging consciousness alone.
- verse 12निष्कलोऽहं निष्क्रियोऽहं सर्वात्माद्यः सनातनः ।अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः ॥ 12॥niṣkalō'haṃ niṣkriyō'haṃ sarvātmādyaḥ sanātanaḥ ।aparōkṣasvarūpō'hamahamēvāhamavyayaḥ ॥ 12॥meaning
I am without parts, I am actionless, the Self of all and eternal; I am direct Self-nature itself—I alone am the unchanging Self.
- verse 13द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः ।सर्वसाक्षिस्वरूपोऽहमहमेवाहमव्ययः ॥ 13॥dvandvādisākṣirūpō'hamachalō'haṃ sanātanaḥ ।sarvasākṣisvarūpō'hamahamēvāhamavyayaḥ ॥ 13॥meaning
I am the witness-form of dualities and all such pairs, immovable and eternal; I am the form of witness to all, I alone am I, the imperishable.
- verse 14प्रज्ञानघन एवाहं विज्ञानघन एव च ।अकर्ताहमभोक्ताहमहमेवाहमव्ययः ॥ 14॥prajñānaghana ēvāhaṃ vijñānaghana ēva cha ।akartāhamabhōktāhamahamēvāhamavyayaḥ ॥ 14॥meaning
I am alone the dense mass of consciousness and wisdom; I am the non-doer, the non-enjoyer, I am the imperishable self.
- verse 15निराधारस्वरूपोऽहं सर्वाधारोऽहमेव च ।आप्तकामस्वरूपोऽहमहमेवाहमव्ययः ॥ 15॥nirādhārasvarūpō'haṃ sarvādhārō'hamēva cha ।āptakāmasvarūpō'hamahamēvāhamavyayaḥ ॥ 15॥meaning
I am without support in form, I am indeed the support of all; I am of the nature of the fulfilled-desire, I am the imperishable self.
- verse 16तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः ।अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः ॥ 16॥tāpatrayavinirmuktō dēhatrayavilakṣaṇaḥ ।avasthātrayasākṣyasmi chāhamēvāhamavyayaḥ ॥ 16॥meaning
Freed from the three afflictions, distinct from the three bodies, I am the witness of the three states—I alone am the imperishable Self.
- verse 17दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ ।दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः ॥ 17॥dṛgdṛśyau dvau padārthau staḥ parasparavilakṣaṇau ।dṛgbrahma dṛśyaṃ māyēti sarvavēdāntaḍiṇḍimaḥ ॥ 17॥meaning
The seer and the seen are two distinct principles: the seer is Brahman, the seen is Maya—thus proclaims the drum of all Vedanta.
- verse 18अहं साक्षीति यो विद्याद्विविच्यैवं पुनः पुनः ।स एव मुक्तः सो विद्वानिति वेदान्तडिण्डिमः ॥ 18॥ahaṃ sākṣīti yō vidyādvivichyaivaṃ punaḥ punaḥ ।sa ēva muktaḥ sō vidvāniti vēdāntaḍiṇḍimaḥ ॥ 18॥meaning
Whoever knows through repeated inquiry that "I am the witness," he alone is liberated, he alone is wise—thus declares the Vedantic proclamation.
- verse 19घटकुड्यादिकं सर्वं मृत्तिकामात्रमेव च ।तद्वद्ब्रह्म जगत्सर्वमिति वेदान्तडिण्डिमः ॥ 19॥ghaṭakuḍyādikaṃ sarvaṃ mṛttikāmātramēva cha ।tadvadbrahma jagatsarvamiti vēdāntaḍiṇḍimaḥ ॥ 19॥meaning
As pot, hut, and all forms are merely clay, so too Brahman alone is all the world—thus sounds the Vedantic drum.
- verse 20ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ 20॥brahma satyaṃ jaganmithyā jīvō brahmaiva nāparaḥ ।anēna vēdyaṃ sachChāstramiti vēdāntaḍiṇḍimaḥ ॥ 20॥meaning
Brahman alone is real, the world is illusion, the individual self is not other than Brahman—by this truth the scripture is known, thus declares the trumpet-call of Vedanta.
- verse 21अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः ।ज्योतिर्ज्योतिः स्वयञ्ज्योतिरात्मज्योतिः शिवोऽस्म्यहम् ॥ 21॥antarjyōtirbahirjyōtiḥ pratyagjyōtiḥ parātparaḥ ।jyōtirjyōtiḥ svayañjyōtirātmajyōtiḥ śivō'smyaham ॥ 21॥meaning
Light within, light without, light turning inward, transcendent beyond all—light of lights, self-luminous light, the light of the self: I am that Shiva.
- verse 22इति श्रीमत्परमहंसपरिव्राजकाचार्यस्यश्रीगोविन्दभगवत्पूज्यपादशिष्यस्यश्रीमच्छङ्करभगवतः कृतौब्रह्मज्ञानावलीमाला सम्पूर्णा ॥iti śrīmatparamahaṃsaparivrājakāchāryasyaśrīgōvindabhagavatpūjyapādaśiṣyasyaśrīmachChaṅkarabhagavataḥ kṛtaubrahmajñānāvalīmālā sampūrṇā ॥meaning
Colophon: Thus the Brahma-Knowledge Garland, composed by the venerable Shankarabagavat, disciple of the illustrious Govinda Bhagavat, revered-footed teacher of the supreme-swan wandering-ascetic order, is completed.
Primary text from vignanam.org