The Dasha Shloki () is a Sanskrit hymn by the Hindu philosopher Adi Shankara. Comprising ten verses, the Dasha Shloki explores the Brahman-Atman relationship and the author's interpretation of the nature of the self.
Etymology The word Dashashloki is a sanskrit compound formed from dasha (दश, ten) and shloka (श्लोकः, verse), yielding the compound dashashloka (दशश्लोक, ten verses). The possessive suffix -in (इन्) is added to form the adjectival stem dashashlokin (दशश्लोकिन्), 'meaning possessing ten verses' or 'consisting of ten verses'. This stem is declined in the masculine gender to agree with an implied masculine noun such as grantha (ग्रन्थः), resulting in the nominative singular form Dashashloki (दशश्लोकी) which literally denotes 'that (grantha) which consists of ten verses'.
Description According to legend, Adi Shankara chanted this hymn in response to his disciples's final request for him, which was to explain the essence of the teachings of Vedanta. He is believed to have first sung the hymn when he met his guru, Govindapada.
In the hymn, Adi Shankara states that the nature of the self is identical to Brahman, which is not identical to the finite and unreal not-self. He also describes the self as that which is one, auspicious, free of attributes and assimilation, and eternal.
Metre The Dashashloki by Shankaracharya is composed in the Bhujangaprayata (भुजङ्गप्रयातम्) metre/chhand.The metre's name evokes the sinuous, gliding movement of a serpent (bhujanga), and it belongs to the Varna-vritta (syllable-counting) class, characterized by a fixed rhythmic pattern of four ya gaṇas (short-long-long also called as laghu-guru-guru) per quarter-verse, resulting in twelve syllables per line. Shankaracharya employed this same metre in several of his other compositions as well, including the Subrahmanya Bhujangam, Shiva bhujanga prayata stotra, and Vishnu bhujanga prayata stotra, demonstrating his preference for this particular rhythmic structure in hymns requiring a flowing, lyrical quality. The rhythm of this metre beautifully mirrors the content of the Dashashloki, where Shankaracharya articulates the nature of the Self through a series of negations that glide smoothly from one philosophical point to the next.
Hymn Every stanza of the hymn presents the author's interpretation of his self as being identical to Brahman. +VerseSanskrit Text (Devanagari)TransliterationEnglish Translation1Neither earth, nor water, nor fire, nor air, nor ether, nor sense-organ, nor their aggregate (am I) because they are inconstant. That which is the one established in sleep, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.2Neither the castes, nor the rules of conduct relating to the castes and stages of life, nor even concentration, meditation, yoga, etc., pertain to me; for the superimposition of `I' and `mine' which is dependent on the non-self has been destroyer. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.3Neither mother, nor father, nor the Gods, nor the worlds, nor the Vedas, nor the sacrifices, nor place of pilgrimage are there, they say, in sleep. Because (in sleep) there is not absolute void either, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.4Neither the Sankhya, nor the Saiva, nor the Pancaratra, nor the Jaina, nor the Mimamsa, etc. (are valid doctrines); for, by unique experience (it is shown that) the Self is extremely pure. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.5Neither above, nor below, nor inside, nor outside, nor in the middle, nor athwart, nor in the eastern nor in the western direction (am I). Since I am all-pervading like ether, I am impartite by nature. That one which remains (after the sublation of all else) 0 that auspicious absolute (Self) I am.6Neither white, nor black, nor red, nor yellow, neither small, nor large, neither short, nor long (am I); likewise (I am) without form; for I am of the nature of light. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.7Neither preceptor, nor scripture (there is), neither pupil nor instruction; neither you nor I, nor this universe. The awareness of one's nature does not admit of alternatives. That one which remains (after the sublation of all else) that auspicious absolute (Self) I am.8Neither the state of waking nor that of dream nor that of deep-sleep is for me; neither the Visva nor the Taijasa nor the Prajna (am I). Since the three are of the nature of nescience, I am the Fourth. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.9Because that (the Self) is all-pervasive, the true goal, of self-established nature, and not dependent on anything else, this entire universe which is different from that is unreal. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.10That (Self) is not even one; how can a second, as different from that be? There is not (for it) absoluteness, nor non-absoluteness. Neither the void nor the non-void is it, because it is the non-dual (reality). How can I describe that which is established by all the Vedantas?॥ इति श्रीमच्छङ्कराचार्यविरचितं दशश्लोकी समाप्तः ॥
Vedanta Dasha Shloki by Nimbarkacharya The Vedanta Kamadhenu Dashashloki ()is a Sanskrit hymn composed by the Hindu philosopher Nimbarkacharya, the founder of the Nimbarka Sampradaya. The work presents a concise summary of his philosophy of Svabhavika Bhedabheda, which describes the relationship between the individual soul and Brahman as one of natural difference and non-difference. The text is also notable for its early theological emphasis on the divine couple Radha and Krishna as the supreme objects of worship.
See also Chatuh Shloki Eka shloki Hari Stuti Ashtalakshmi Stotra Adi Shankara
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